ys this Qui duxit viduam aut diuortio separatam à viro aut meretricem aut ancillam aut aliquam quae publicis sit mancipata spectaculis Episcopus presbyter Canon 18. aut Diaconus aut demque ex consortio sacerdotali esse non potest He that hath married a widowe or a woman diuorced from her husbande or an harlott or a bond maiden or a anie that ys accustomed to plaie in enterludes can neitherbe Bishoppe preist nor Deacō nor be of the cōpanie of the preistes By this breif discourse ye maie perceaue the Fathers of the later times made decrees of that was in vse in the Apostles time wher vnto they were enforced by the wickednesse and licenciouse life of men in their times not to make newe deuises but to cause the olde auncient lawes to be obserued and kept Ther be decrees made in these later daies for the fasting of Lent bothe Lent fast commaunded by Councells and Popes As for example to produce one In the eight Councell of Tolett thus we finde declared Illis qui ausu temerario quadragesimae dies contemnunt nec voracitatis ingluuiem frenant quod peius est Paschalia festa Concilium Toletā 1. illicitorum esuum perceptione profanant ex hoc adeò acerrimè interdicitur vt quisquis sine ineuitabili necessitate atque fragilitate euidenter languore seu etiam impossibilitate aetatis diebus quadragesimae esuin carnium praesumpserit attentare non solùmreus erit resurrectionis Dominicae verumetiam alienus ab eiusdem diei sancta communione Et hoc illi cumuletur ad poenam vt ipsius anni tempore ab omni esu carnium abstineat quia sacris diebus abstinentiae oblitus est disciplinam Vnto them that presumptuouslie contemne the daies of Lent neither do refrein the excesse of their greadinesse and that which ys woorst of all do prophane the Easter solemnities with the eating of vnlaufull meates from hencefurth we straightlie commaunde that whosoeuer withoute ineuitable necessitie and weaknesse and euident sicknesse great weakensse of age shall presume in the daies of Lent to eate flesh he shall not onely be giltie of the resurrection of our Lorde but shall be also excommunicated from the holie Communion of that same daie And thys shal be added to his farther pain that that yeare he shall abstain from all eating of flesh bicause in the holy time of Lent he forgotte the discipline of abstinence Thus the Councell In the which Councell the fast of Lent ys commaunded as ye perceaue but this proueth not that yt was but then begonne and that yt ys a newe deuise For S. Hierom who liued moch aboue twoo hūdreth years Hieron aduersus Mōtan before that Councell saieth thus Nos quadragesimam secundùm traditionē Apostolorum ieiunamus We fast the Lent according to the tradition of the Apostles But this fast of Lent not withstanding that yt ys the tradicion of the Apostles hath ben in diuerse Councels since the Apostles and long after their The queen that nowe ys commaūded Lent to be fasted and yet yt was in vse before time commaunded bicause in processe of time the deuociō of the people decaied as yt doth to moch in these our daies Wherbie the decrees of the Apostles being contēned as nowe also they be yt was necessarie by a newe cōmaundement to reuiue and confirme the same and so cause them to be continued which ells had ben omitted Euen so Honorius perceauing the deuociō of the people to be decaied and their regard of the blessed Sacrament through the wicked doctrine of Berengarius which yet as yt maie be thought late smoldering in putrified and rotten postes and stickes to be moche abated to reuiue that that so long had continued he gaue commaundement to honoure the Sacramēt as the like maie be doē whē the catholique faith shal be resumed in Englōd Thus ye maie perceaue both how fōd and weake the argument of the Proclamerys and therwith howe false and vntrue After this yt liketh him to dallie and solace himself in alleadging certain scholastical doctours as S. Thomas Dunce Durande Holkot and other not in reprouing Mocking and skorning easie kindes of confutacion their learning by learning which he can not doe but reprouing yt with mocking and skorning which ys in deed easie to doe The Summe of all that long disputacion ys onely to make the matter appeare to the worlde that yt ys a daungerouse thinge to honour the Sacrament for that the people can not discerne the accidentes or the outwarde formes of the Sacrament from the bodie of Chryste and therfore maie soen committe idolatrie in honouring the outward formes in the stead of Chrystes bodie Yt ys a woorld to see thys man that when he hath no substācial argument to make against the matter derectlie he seketh oute daūgers to bring himself ād the people into more daūger For wher yt ys our duetie to honour our sauiour Chryst whersoeuer we know him by faith to be to auoide his inuēted daunger he wold haue vs by omissiō of owr duetie to rūne into a certē daūger ād to auoide soch abuse as he imagineth to take away the thing yt self as Licurgus did who seing wine to be abused for that mē took excessiuelie of yt caused all the vines in the contrie to be cutte dowen that ther shoulde be no wine So this man for an abuse that he phantasieth he wolde take awaie the thing By like phantasie he might also moue vs not to honoure Chryst in heauen Like Phantasie ioined with auarice pulled down all Abbeis in England But moche more yt might seem to haue moued the Apostles and other that were conuersaunt with Chryst in the flesh and beleuing in him honoured him What daunger were they in that seing the humane bodie of Christ and percase not sufficientlie discerning the humanitie from the deitie nor fully perceauing the vnition of these two natures in the vnitie of person neither yet well vnderstanding how the bodie of Chryst ys to be adored and howe yt ys not howe the deitie was in that person of Chryst and howe to be considered and yet did adore him Al these poinctes as yt maie be gathered by the peticion of Philippe were not well vnderstanded of the Apostles themselues For when he saied Domine ostende nobis Patrem et sufficit nobis Lord shewe vs the Father and yt ys enough for vs yt semeth that he had not that consideracion of the Deitie that faith required And further by the aunswer of Chryste yt semeth that the Apostles didnot yet knowe Chryst For he saied Tanto tempore vobiscum sum non cognouistis me Haue I ben so long time with yowe and haue ye not knowen me Yf they that had ben so long conuersaunt withe Chryst and so long traded in the schoole of Chryste did not know Chryst how did the three wise men of the east the woman of Chananie the man born blind
the preist who ys the common ministre of the Churche and offreth for them all to be offred of them all And therfore the preist saieth plurallie offerimus we offre And when he hath doen he likewise saieth plurallie obtulimus we haue offred And this common offring or sacrifice ys commonly called Masse The other ys that ther maie be mo Masses then one in a Church on one daie Whiche nombre of Masses in one church the Proclamer impugneth Ther maie be mo masses then one in one churche and one daie by a membre of his proclamacion and chargeth the catholique Church with an abuse in that ther haue ben in one Churche mo Masses than one in one daie Yf he saie that yt was doen that the people might communicate I content me let yt be so though the trueth ys ys was doen that all the people might sacrifice Then for communion ther maie be no Masses then one in one daie Then yf ther be fiue ten or twentie communions in one daie ther maie be fiue ten or twentie Masses in one Church in one daie For why not aswell twentie as two and those aswell for thoffring of sacrifice as for communion what scripture hath the Proclamer to the contrarie But thus moche oute of the principall matter by occasion as the like shall happen again when we shall alleadge Telesphorus But nowe as touching the name of Masse we finde yt also vsed of Sainct Ambrose For he saieth of him self Ego mansi in munere missam Ambrosius epist 33. facere cepi orare in oblatione Deum vt subueniret I did abide in my office I began to saie Masse to praie God in the sacrifice that he wolde helpe In which saing Sainct Ambrose vseth the name of Masse to expresse to vs the sacrifice of God that he began to doe Whiche by plain woordes he openeth when he saied he began Masse to praie God in the sacrifice to helpe So that to saie Masse was to offre sacrifice and the oblacion of yt to make praier to God So familiare was the name of the Masse that as yt ys thought Sainct Ambrose making two godly praiers to be saied before Masse he entitled them the praiers preparatiue before Masse Yt ys not vnlike that the name of Masse was familiar in Sainct Ambrose daies seing yt was in vse in the time of Telesphorus Who being the seuenth Byshoppe of Rome after Sainct Peter was wellnigh three hundreth yeares before Sainct Ambrose This man made a statute that in the feast of the natiuitie of our Lorde there shoulde three Masses be songe The first at midnight when Chryst was born in Bethleem The seconde in the morning when he was seen of the shepards The thirde aboute the howre that Chryst suffred his passion And ye maie perceaue that yt was the Masse nowe in vse for a Telesphor Three masses coÌ„maunded to be doen on Chryst maesse daie 140 yeares agoÌ„ great parte of yt calling the Masse the wholl Ceremonie that was by this man appoincted For by him was Gloria in excelsis commaunded to be songe before the sacrifice shoulde be offred From this mans time who liued more the fourten hundreth yeares agon not onely the name of Masse hath ben in the Churche But also on the daie of the Natiuitie of our Lorde three Masses haue ben vsed in the Church For some proofe wherof we haue Sainct Gregorie who vpon the Gospell of Sainct Luke readde that daie in the Churche making an homelie or sermon to the people saieth thus Quia missarum solemnia ter hodie celebraturi sumus diude Greg. hom Euangelica lectione loqui non possumus Bicause this daie we must sing three solemne Masses we can not long speake of the Euangelicall lesson That this hath ben also obserued in these later daies ther ys no doubte Then seing yt hath ben solemnely obserued so long time to sing three solemne Masses vpon the daie of Chrystes birth who can be so blinde not to see the name to haue ben from the primitiue church vsed Nowe here by the waie note howe true the article of the Proclamer ys wher in he auoucheth that yt can not be shewed that mo Masses then one were saied in one daie Yt ys I suppose laufull to haue mo then one on a daie when first we finde yt by so auncient and so holie a Martyr commaunded and that so nere to the beginning of the Churche Secondarely for that Leo gaue ordre that in one daie and in one Church mo Masses should be celebrated then one Thirdlie we maie iudge yt laufull forasmoche as we finde yt so obserued to Sainct Gregories time In all which time who can doubte the Churche to haue ben in good perfection And yf the Churche did repute yt well doen that time Yf so manie learned men as were in that flowrishing time whiche was for the space of foure hundreth yeares in the which time liued Tertullian Cyprian Hylary Hierom Ambrose Augusten and a nombre of men both famouse in holinesse of life and excellencie of learning did practise the same did obserue and folowe the same What maie we or can we saie but yt ys laufull to haue mo Masses saied then one in one daie and in one Churche For yf three be commaunded to be saied Why maie not fiue be saied Why not ten Why not not fiftene and so furth wher the nombre of preistes and denocion of the people suffice and require The Proclamer brageth moche of the primititiâ—e churche but his doinges be against yt Thus ye maie see howe the Proclamer bragging of the primitiue Churche ys confownded by the primitiue Churche He wolde with woordes of the primitiue Churche bleer the eyes of men when the doinges of the same Church shall cause them to see him ouerthrowen And thus by shamefull speakinge against the trueth he geueth occasion to his owne shame to haue the trueth shewed And here also yt ys to be obserued that this impugnacion of the nnmbre of Masses can not procead oute of anie godly or vertuouse principle For yf yt be godly and to our duetie apparteining highlie to esteeme Chrystes passion and death for oure redemption therin wrought to rendre to God and our Sauiour Chryst most humble heartie and often thankes and often also to doe that solemne memoriall that Chryst himself hath appoincted to be doen all whiche be doen in the Masse what shoulde let or what likelie or apparaunt dissuasion can this Proclamer make that the Masse shoulde be seldomer and not raither oftener doen Soche doctrine as moueth to vertue to the setting furth of Gods honoure ys to be embraced Soche as dissuadeth from vertue and causeth a decaie of deuocion and slacknes of our duetie in remembring of Chrystes passion and death and thankes geuing for the same ys not onely to be suspected but to be iudged euell deuelish and abhominable And truelie in this ys a farder matter entended by Sathan and his mynisters then ys yet opened But this
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
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
furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst cōmaunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermō fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus cōpared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betwē these two great aunciēt Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued ād ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for
esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde Obiectiō of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge Quòd si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruè videtur occurrere quà m id quod paulò superius Guitmūd Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultè insipientissimè Berengariani librum de Doctrina Christiana nobis obijciūt cùm cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimè demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the Berengariās foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quà m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quà m sundere nos tamen mediatorem Dei hominū hominem Iesum Christum carnem suam nobis manducandam bibendumue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the
scabellum Dei Et quomodò adorabimus terram cùm dicat apertè scriptura Dominum Deum tuum adorabis Et hic dicit Adorate scabellum pedum eius Exponens autem mihi quid sit scabellum pedum eius dicit Terra autem scabellum pedum meorum Anceps factus fam timeo adorare terram ne damnet me qui fecit coelmi terram Rursum timeo non adorare scabellum pedum Domini mei quia Psalmus mihi dicit Adorate scabellum pedum eius Quaro quid sit scabellum pedum eius dicit mihi scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic inuenio quomodò sine impietate adoretur terra sine impietate adoretur scabellum pedum eius Suscepit eium de terrae terram quia caro de terra est de carne Mariae carnem assumpsis Et quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedi◠Nemo autem carnem illam manducat nisi priùs adorauerit inuentum est quemadmodum adoretur tale scabellum pedum Domini non solùm non peccemus adorando sed peccemus non adorando Adore ye the footestoole of his feete for yt ys holie But marke ye bretheren what he commaundeth vs to adore In an other place the scripture saieth Heauen ys my seat and the earth ys my footestoole Then he commaundeth vs to adore the earth For he hath saied in an other place that yt ys the footestoole of God And howe shall we adore the earth seing the scripture openlie saieth Thowe shalt adore thy Lorde God And here saieth Adore his footestoole And expowdding to me what ys his footestoole he saieth The earth ys my footestoole I am doubtfull I feare to adore the earth leest he damne me that made heauen and earthe Again I feare not to adore the footstoole of my Lorde bycause the Psalme saieth to me Adore his footestoole Thus wauing vppe and downe I turne me vnto Chryst for I seke him here and I finde howe withoute impietie the earth maie be adored howe withoute The flesh born of the Virgen ys geuen vs to eate whiche we must also adore or ells we do offende impietie his footestoole maie be adored For he tooke earth of earth for flesh ys of the earth and he tooke flesh of the flesh of Marie And bicause he liued here in the same flesh and the same flesh he gaue vs to eate to our saluacion and no man eateth that flesh eycept he first adore yt yt ys perceaued howe soche a footestoole of our Lorde maie be adored And we shall not onely not sinne in adoring yt but we shall offende in not adoring yt Thus haue ye hearde S. Augustine at lenght Yf ye haue marked ye maie perceiue a goodlie and pleasaunt discurse howe he trieth oute the footestoole of God and howe yt maie be adored The footestoole of God at the last he findeth to be the flesh of Chryst the same flesh that he here liued in the same flesh also that he geueth vs to eate This flesh then ys the footestoole of God This footestoole ys to be adored saieth Sainct Augusten that in heauen yt aught to be adored at all times no man doubteth But forasmoche as the same footstoole the same flesh of Chryst ys geuen vs to be eaten we must also remembre our duetie before we receaue yt that we adore yt and honourelyt For yf we do not honour yt omitting then our duetie we offende saieth Sainct Augustine This flesh we receaue in the Sacrament wherfore we must honour yt in the Sacrament Yf Sainct Augustin ment not this adoracion to be doen to the Sacrament he wolde neuer haue spoken of this slesh of Chryst as eaten in the Sacrament but as exalted in glorie and sitting at the right hande of the Father Yt ys an easier waie to induce vs to honour a thing for that yt ys in heauen glorified then for that yt ys here in earth receaued But bicause this adoracion of the Sacrament was in vse among chrystians and gaue him light to vnderstande the Prophet Dauid Therfor he spake of yt That the adoracion was in vse yt appeareth in sondrie places of the whiche I shall bring furth one or two Sainct Augustine declaring the godlinesse of his mother lieng in her Li. 9. confe cap. 13. death bedde saieth thus of her Illa imminente die resolutionis suae non cogitauit corpus sunm sumptuosè contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum paternum Non ista mandauit nobis sed tantummodò memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est Chirographum quod erat contrarium nobis qua triumphatus est hostis She when she perceaued the daie of her departinge to be at hand she had no care to haue her bodie sumptuouslie buried or to be spiced with swete spices neither did she couet a speciall monument or cared to be buried in her owne contrie She did not charge vs with those thinges but she desiered that her memorie might be made at thie aultar which she withoute anie daies missing had serued from whence she knewe that The mother of S. Augu. serued the aultar dailie holie sacrifice to be dispensed by the which the obligacion that was against vs was cancelled wherbye the enemie also was ouercomed Thus he In this that Sainct Augustine to the comendacion of his mother before God and the woorlde saieth that she dailie did serue the aultar I Aultar wolde learn of the Proclamer what seruice yt was that she did was yt not the seruice of Chryst her Lorde God and redemer that she did yea trulie And why did she yt at the aultar and not in heauen as the Proclamer wolde that we shoulde onely dooe Bicause she knewe as Sainct Augustine S. August plain against the Proclamer witnesseth that Chryst owre sacrifice was from thence dispensed and ministred So wher this Proclamer denieth the presence of Chryst in the Sacrament Sainct Augustine confesseth that same Chryste to be there that cancelled the writing that was against vs and so made vs free And wher the Proclamer discommendeth them and crieth oute against them that honour Chryst in the Sacrament Sainct Augustine writeth yt to the perpetuall commendacion and praise of his Godlie mother The Proclamer wolde yt shoulde neuer be vsed Sainct Augustin declareth that his mother dailie did vse yt And as she so likewise her doinge argueth the vse of the like honowringe and seruing of Chryst amonge and chrystian people Besides this the opnion that manie had of the chrystian people who not knowing the hidden mysterie of Chrystes presence in the Sacrament The fame that the Chrystiās did honour Ceres and Bacchus Proueth their adoracio of the Sacr. in the Primitiue
yt self We haue not a figure of the meat of Chryst but the meat yt self we drinke not a figure of Chrystes bloode but we drinke his blood saieth S. Hierom. And therfore this Proclamer did seke to doe to moche violence to S. Hierom to cutt of a peice of him and shewing yt to his audience to make them beleue that S. Hieom was on his side as he saied when al that ys before saied and all that cometh after in S. Hierom reclameth yea and fighteth against him Thus ye haue hearde twoo great clerkes of Chrystes schoole and the same also two great Seniours of Chrystes Parliament house testifieng the enacted trueth of the prescnce of Chryst in the Sacrament and the vnderstanding of the woordes of his supper Weigh them well and consider them throughlie THE FOVR AND FIFTETH CHAP. TESTIFIETH the vnderstanding of the same woordes by Isichius and S. Augustin ALthough Isichius be in the phrase of woordes somwhat darke yet I wolde not omitte him both for that he ys graue auncient and learned and his testimonie also verie effectuouse and good Vpon Leuiticus writing on this text Qui Leuit. 22. comederit de sanctificatis per ignorantiam addet quintam partem cum eo quod comedit dabit sacerdoti in sanctuarium He that eateth of the holie thinges vnwittinglie he shall put the fifte parte therunto and geue vnto the preist the halowed thing thus he saieth Sancta sanctorum sunt propriè Christi mysteria quia ipsius est corpus de quo Gabriel ad virginem dicebat Spiritus sanctus superueniet in te virtus Altissimi obumbrabit tibi ideo quod nascetur Isych in Leuit. li. 6. ca. 22. ex te sanctum vocabitur filius Dei. Sed Esaias sanctus Dominus in altis habitat in sinu videlicet Patris Ab hoc enim non solùm alienigenas inquilinos mercenarios sacrificio prohibuit sed nec per ignorantiam percipere praecepit Per ignorantiam autem percipit qui virtutem eius dignitatem ignorat qui nescit quia corpus hoc sanguis est secundà m veritatem sed mysteria quidem percipit nescit autem mysteriorum virtutem Ad quem Salamon dicit vel magis Spiritus qui in eo est Quando sederis vt comedas cum principe diligenter attende quae posita sunt ante te Apertè ipse cōpellens cogens eum qui ignorat addere quintā partē Haec enim quinta addita intelligere nos intellgibiliter diuina mysteria facit Quid sit autem quinta pars ipse te verba legis latoris docere possunt ait enim Addet quintam partem cum eo quod comedit Et quomodò eius quod iam comedit cōsumpsit addere quis quintā potest Neque enim aliud aut aliunde sed de ipso cum eo vel sicut lxx super ipsum iubet addi quintam Ergo quinta eius super ipsum sermo est qui prolatus est ab ipso Christo super Dominicum mysterium Ipse enim liberat nos ab ignorantia remouetue nos additus carnale quip piam terrenum de sanctis arbitrari sed diuinè ea spiritualiter accipi sancit quod quinta propriè nominatur quia qui in nobis est diuinus spiritus sermo quem tradidit qui in vobis sunt componit sensus non solùm nostrum gustum producit ad mysterium sed auditum visum tactum odoratum ita vt nil in eis minori rationi infirnae menti proximum de ijs videlicet quae valdè superna sunt suspicemur The most holie thinges proprelie are the mysteries of Chryste For yt ys his bodie of Receauing of the Sacr. by ignorāce what yt ys the whiche Gabriel saied to the Virgen The holie Gost shall come vpon thee and the power of the highest shall ouershadowe thee Therfore that holie thinge that shall be born of thee shall be called the Sonne of God And Esaias also the Lorde ys holie and dwelleth on the heightes that ys to saie in the bosome of the Father From this Sacrifice he doeth not onely forbidde straungers and hired seruantes but he commaunded also that yt be not receaued by ignorance He receaueth yt by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys the bodie and bloode in verie dede but receaueth the misteries and knoweth not the power of the misteries Vnto whō Salomon saieth or raither the holie Goste that ys in him When thowe sittest to eate with a Prince diligentlie attende what thinges are sett before thee He also compelling and constreigning him that ys ignorant to putto the fifte parte This fifte part putto maketh vs easilie to vnderstand the diuine and mystical thinges What that fifte parte ys the woordes of the Lawgeuer can teache thee for he saieth he shall putto a fifte part with that that he hath eaten Howe can a man putto a fifte parte that that he hath eaten and consumed Neither maie he putto anie other thing or had from anie other wher but he commaundeth a fifte parte to be putto of that and with yt or as the seuentie interpretours saie vpon yt Then the fifte part of him vpon him ys the woorde whiche was spoken of Chryst him self vpon our Lords mysterie That woorde deliuereth vs from ignorance and being putto causeth vs to thinke no earthlie or carnallthing of the holie thinges but maketh them to be taken diuinely and spirituallie Whiche thinge proprelie ys called the fift part bicause the spirit of God that ys in vs and the woorde whiche he deliuered settleth the wittes that be in vs and bringeth stirth to the mysterie not onelie our taste but also our hearing and seeing and feeling and smell ling so that of these thinges whiche be verie high we can not surmise anie base or grosse matter Hitherto Isichius In whome I finde manie thinges woorthie to be noted of the whiche some I shal breiflie touche leauing other to be weighed of the reader First yt The Sacramēt a most holie thing and a sacrifice ys certen that he speaketh here of the bodie of Chryste in the Sacrament whiche he calleth the most holie thing and also a sacrifice As of the holie thinges sacrificed in the Leuicall lawe straungers and hirelinges might not receaue no more maie they that be straungers to Chryste receaue of this holie thing Besides this no man might eate of that sacrifice vnwittinglie or ignorantlie no more aught anie to eate of this owre sacrifice ignorantlie Who doeth eate of this holie thing ignorātlie He saieth Isichius that knoweth not the power and dignitie of that that he receaueth who knowerh not yt to be a verie bodie and blood in verie deede Note well then these woordes that the misteries of Chryst the Sacramēt of Chryst ys his verie bodie and blood in dede Yf yt be the bodie and
remembrance of me for asmoche as holie Ciprian saieth that Chryst hath commaunded vs to offre his bodie in sacrifice and before him so saied Irenaeus and after him so saied Sainct Ambrose and diuerse other holie learned Fathers I wolde learn of them what place ells in the scripture ther ys wherupon these auncient Fathers dooe grownde these their sainges But let them mocke and skorn at Chrystes trueth as the Phariseis and Scribes did at him self yet as Chryst remained and remaineth and shall for euer remain and shall condemne the wiked generacion So dothe and shall this trueth remain to their condemnacion And howesouer they will laboure to obscure yt yet the holie doctours who verie well knewe by the doctrine of the primitiue Churche howe the scripture ys to be vnderstanded shall allwaies open the same and make yt clere As nowe Sainct Cyprian in declaring the commaundement of Chryst doth almost speake the verie woordes of the commaundement Chryste saied Hoc facite in meam commâ—morationem This doe ye in the remembrance of me Ciprian saieth he commaunded this sacrifice to be doen in the remembrance of him Sainct Ambrose likewise growndeth himself vpon these saine woordes of Chryst when he saied I lorde being mindfull of thy honorable passion come vnto thing aultar although vnwoorthie and a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaundest to be offred in the remembrance of thee The Ambr. oratione praepar ad Missem same allusion haue other Fathers also So that yt ys as clear as the daie light amonge the auncient doctours that Chryst by these woordes commaunded his Churche to offre his bodie and bloode in sacrifice Nowe once to ende the notes that maie be made vpon Sainct Ciprian and to stoppe the mouthes of them that speake wicked thinges as saieth the spalmist Note well the last parte of Sainct Ciprians sainges and ye shall see that both Chryst did offre sacrifice in his last Supper and that we also do òffre sacrifice yf we doe obserue and kepe the institucion of Christ For Sainct Ciprian saieth Sacerdos vice Christi verè sungitur si id quod Christus secerit imitatur sacrificium verum pleanum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundùm quod ipsum Christum viderit obtulisse The preist doeth truelie exercise the ministracion of Chryste yf he folowe that that Chryst hath doen and then doeth he offre in the Chruche vnto God the Father a true and sull sacrifice yf he so beginne to offre as he hath seen Chryst to haue offred In which sentence this maie be noted first that Chryst did offre sacrifice in the last Supper which the Aduersarie denieth Secondarely that the Church folowing the institucion of Chryste offreth to God a full and a true sacrifice whiche also the Aduersarie denieth By this then ye perceaue these two partes of the Masse that ys holie consecracion and oblacion to be doen by Chryst in his holie ministracion As for the thirde whiche ys holy receauing ther ys no controuersie betwixt vs and the Aduersarie Yt ys more then neadeth to be spoken of that both Chryst him self and all the Apostles present at the borde of Chryst did eat of that holie oblacion or sacrifice These three being the substanciall partes of the Masse and the verie true Masse in dede and being by Christ instituted ordeined and appoincted as yowe haue perceaued what can we ells saie but that Chryste ys the Authour of the Masse that he instituted the Masse and that he saied Masse Yf anie desire to be better satisfied in these two partes namely consecracion and oblacion for the first let him repaire to the second booke and ther from the xli chapiter to the ende of the booke he shall finde enoughe to satisfie him For the other in the first booke from the xxxiij chapiter to the ende of that booke he shall likewise finde that maie content him THE FOVR AND THIRTETH CHApiter sheweth the vse of the Masse vsed and practised by the Apostles THe Masse as ys saied and proued being instituted by Chryste and by him also coÌ„maunded to be practised and vsed of his Church yt shall be expedient and necessarie that we see how and in what maner that his commaundement was executed and his institucioÌ„ practised first by the Apostles and after by the holie Fathers of the primitiue and auncient Chruche For they well knowing Chrystes verie minde their doinges are to vs a perfect expositioÌ„ and declaracioÌ„of the same Wherfore minding to see them they shall yet so be seen as both the practise of the Masse of the catholique Church nowe in vse and the practise also of the Schismaticall Churche maie be plainlie laied furth and compared to the former practises that therbie triall maie be made whether of these two agree or disagree with the Apostolique and primitiue Churche Yf we of the catholique Churche dissent either from Chrystes institution or from the Apostles and Fathers as touching the substanciall parts of the Masse or anie other weightie matter of the faith let vs suffre the reproche Yf the Proclamer and and his complices haue swerued from them let them repent and seke gods mercie This I promisse before God that I will laie furth the matter as simplie for the declararatioÌ„ of the trueth as I can deuise that the fault maie be fownd wher yt ys And before I enter to declare this practise I wish the reader to be aduertised and to haue this for a generall rule that wher in this Processe we shall treact of the Masse and call yt the Masse of S. Peter of S. Andrewe of S. Iames of S. Clement or S. Dionise Masse S. Basills Masse Chrisostomes Masse S. Ambrose Masse and soche other that we doe not neither ys yt so to be betaken that these distinctions be vpon the propre significacioÌ„ of the Masse that ys that these Masses be distincted in the substanciall parts of Masse as that the Masse of S. Peter shoulde be substanciallie distincted from the Masse of S. Iames and the Masse of S. Iames substanciallie different from the Masse of S. Basill and so furth But the difference ys taken of the generall acception or significacioÌ„ of Masse that ys that they be different in extern thinges as in some ceremonies in praiers and in other gestures or maners but not in intern or inwarde substanciall thinges For in them all ye shall finde one thing onely consecrated one thing onelie offred in sacrifice one thing onelie receaued And therfore in Consecracion oblacion and receauing they being not different Masse of the Apostles and Fathers and that ys vsed nowe in the Church all one in substance But all one are not called S. Peters Masse nor S. Iames Masse and so furth But Chrystes Masse For these thinges be of his institucion and not of theirs The diuersitie of Ceremonies praiers and other maners ys of theÌ„ by the magisterie of the
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was