for the buylding and vpholdyng of it in truth that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men to the destruction of their soules Of thys I haue spoken somethyng alreadye Thirdly we may know the consent of the churche by the determination of the general councels where the presidentes of Gods churches the rulers and learned priestes of christendome assembled in the name of our lord Iesus christ representyng the holy church of God militaunt being ledde not with priuate affection but by Gods holye spirite to hys glorye instant in prayer feruent in deuotion purely diligently and freely haue intreated determined those thynges that perteyne to y e fayth of Christ and the purgyng of hys churche to whose determination as to Goddes ordinaunces we are bounde to obeye Wherein appeareth manifestlye the consente of the churche The fyrst general councell both for the callyng and also for the cause was holden at Nice in Bithinia by .318 bisshops in the tyme of Constantinus Magnus twelue hundreth and thirtye yeares agoo where it was determined and publyshed to y ◠worlde in these wordes Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi qui à sacerdotibus sacrificatur sine cruoris effusione et nos uerè preciosum illius corpus sanguinem sumentes credere haec esse resurrectionis nostrae symbola c ▪ Let vs lyfte vp our myndes vnderstandynge and considering by fayth that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table whych is offered of the priestes wythoute the sheddyng of bloude that we receauynge verelye hys preciouse bodye bloude do beleue them to be the pledges or causes of our resurrection Thys aucthoritye serueth me very wel to declare the cōsent of the churche both in the matter of the reall presence also of the sacrifice whych we haue in hande For the wordes be couched meruelouslye euery one seruyng to expresse the trueth and to auoyde all doubtes For fyrst he byddeth vs lift vp our myndes and considre by faythe wyllynge vs not to stycke only to our senses thinkyng nothyng els to be there but that we see outwardlye teachynge vs that the iudgemente of thys matter perteyneth not to oure senses but to our fayth only as Eusebius Emesenus sayeth Verè unica perfecta hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis sed interioris affectu Thys hoste and sacrifice is verely one and perfect to be estemed by fayth and not by forme and apperaunce to be iudged not by the syghte of the outward man but wyth y e affection and persuasion of the inward man for to fayth only and not to senses perteyneth the knowledge and iudgemēt of Gods mysteries and sacramentes Then the councell declareth what fayth teacheth that is to saye that the lambe of GOD not materiall breade wyne nor the figure of the lābe but the lambe that taketh awaye the synne of the worlde is placed lying vpon the holye table of the aulter whych externall situation proueth a reall presence of Christe to be there before we receaue it and not a phantasticall or an intellectual receauyng of Christe by fayth in the tyme of the receauinge only as these men contende Further it teacheth that this lambe of God is offered to almightye God by the priestes whiche is a distincte offeryng from that Christe made vpon the crosse for there he offered hym selfe by sheddyng hys bloude whiche he did but ones and neuer shall do it agayne any more Here is he offered of the priestes not by sheddynge of bloude but as the councell sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after a bloudy maner whych is not a new kyllynge of Christe but a solempne representation of hys deathe as hym selfe hathe ordeyned After this it declareth the receauing of it saying that we verelye receaue his preciouse body and bloude which word verelye is as muche as that we call reallye and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth as Christe commaunded sayinge Take eate whyche is a corporall eatinge not a spirituall beleuyng And last of al it sheweth the effect of the sacrament whych is the resurrection of oure bodyes to eternal life for because Christes body being the body of very life is ioyned to our bodies as our foode it bryngeth oure bodies that be deade by sentence of deathe to hys propertye which is life wherof in my laste sermon I spake more at large O Lord what hard hartes haue these men to doubte thē selfes or to denye or to bryng in question that manifest open trueth in so highe and necessarye a matter whiche in moost playne woordes hathe bene taught of our sauiour Christe his Apostels and euangelistes declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius that troubled the worlde then and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente whyche then was wythout al contention beleued of all Christen men onlye to preuente these heretikes y e aryse and sprynge vp nowe in these latter dayes that the worlde maye see howe they stryue agaynste the knowen trueth their owne conscience and the determination of the whole churche being enemies of God breakyng hys peace diuiding them selfes from the churche whose ende is eternal confusion Lykewise the next general councell holden at Ephesus in the tyme of Theodosius the Emperor eleuen hundreth and twentye yeares agoo dothe determine this trueth lykewyse in these wordes Necessario igitur hoc adijcimus Annunciantes enim sicut secundum carnē mortem unigeniti filij Dei id est Iesu Christi resurrrectionem cius in coelis ascensionem pariter confitentes incruentum ce lebramus in Ecclesijs sacrificij cultum sic etiam ad mysticas benedictiones accedimus sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti non ut communē carnem percipientes quod absit nec ut uiri sanctificati uerbo coniuncti secundum dignitatis unitatem aut sicut diuinam possidentis habitationem sed uerè uiuificatricem ipsius uerbi propriam factā We adde this also necessarely We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblatiō and sacrifice in our churches for so we come to the mysticall benedictions are sanctified being made partakers of the holy body and preciouse bloude of Christ all our redemer not receauyng it as common fleshe God forbidde nor as
putte to thy hand knowynge that thou must prepare such lyke thinges agayne S. Augustyne vpon saynt Iohn and Chrysostome vpon the Psalme and Hesichius and other moo whose wordes it were to longe to reherse in Latyne do expounde this place of the prouerbes thus Who is this great man but Iesus Christ our lord gods sonne and what is the table of this great maÌ„ but where is receaued his bodye and his bloude that hath giuen hys life for vs And what is to sytte at that table but to come to it humbly and deuoutly what is to considre and vnderstande wisely what thinges be sette before thee but to discerne the body bloude of Christe to be set there verelye in trueth and to knowe the grace vertue and dignitie of theÌ„ and the daunger for the misusyng of them and what is to put to thy hande knowynge that thou muste prepare suche like agayne but to eate of them knowynge that christen men in the cause of Christ and defence of the trueth are bounden to shedde theyr bloude and spend their lyues for their brethren as christ hath done the same for vs before that lyke as we haue receaued at Christes table hys bodye and his bloude so oughte we to giue for our brethren our bodyes and bloude Thys comparyson of taking giuing the like agayne auoydeth all the triflynge cauillations of these figuratiue speaches that the simple peoples heades be combred wythal Here is no place for eatyng only by fayth for the martyrs dyd not only beleue in Christe but also in very dede gaue theyr bodyes and shedde their bloude really for Christ. I nede not stande longer in so playne a matter although I could alledge muche more oute of al the auncient fathers yea more playner then these I haue touched yf any can be playner If I did but tel the bare names of the Sacrament whyche the authors gyue it I shuld proue manifestlye that it were the very body and bloude of Christ not breade and wyne Ignatius calleth it Medicamentum immortacitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynste deathe Dionisius Ariopagita S. Paules scholer calleth it hostia salutaris the sacrifice of our saluation Iustinus martyr sayeth it is caro sanguis incarnati Iesu the fleshe bloud of Iesus incarnate whyche names be gyuen to it of the scripture and all other wryters Origen calleth it Panis uitae dapes saluatoris epulum incorruptum Dominus the breade of lyfe the deynties of oure sauioure the meate that is neuer corrupted yea our Lorde hym selfe Cyprian calleth it SanctuÌ„ domini the holy one of God gratia salutaris the sauyng grace Cibus inconsumptibilis the meate that can neuer be coÌ„sumed Alimonia immortalitatis the foode of immortalitye Portio uitae aeternae the portion of eternal lyfe Sacrificium perpes holocaustum permanens a coÌ„tinual sacrifice an offerynge alwayes remaynynge Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit â—eccatum mundi the lambe of God that taketh awaye the synnes of the world Optatus an olde author gyueth it diuerse names as in this sentence Quid tam sacrileguÌ„ quà m altaria Dei frangere radere remouere in quibus uota populi membra Christi portata sunt unde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultares of God as the Donatiâ—tes dyd or to scrape them or to remoue them vpon the whych aultares the vowes of the people y t is to saye the members of Christ are borne from whych aultares also the pledge of eternall saluation the defence and buckeler of fayth and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meate uerbum caro the worde made fleshe S. Basyll in hys Masse calleth them sancta diuina impolluta immortalia supercelestia uiuifica sacramenta Holy Sacramentes godly pure vndefyled immortall heauenly and gyuyng lyfe What wyttelesse and vngodlye man woulde gyue these names to breade and wyne S. Ambrose calleth it gratia dei the grace of God not an accidental grace receaued of God into mans soule but the very reall Sacrament he calleth the grace of God the whych hys brother Satyrus being vpon the sea and hys shippe broken sekyng for none other ayde but onelye the remedy of fayth and the defence of that Sacrament toke thys grace of God of the priestes and caused it to be bounde in a stole whych he tied about his necke and so trusting in that committed hym selfe to the waters by vertue whereof he escaped drownyng and afterward of a catholike Bysshop he receaued that same grace of God wyth hys mouth Chrysostome O wyth what eloquence doth he vtter thys matter heare but thys one place Ipsa namque mensa animae nostrae uis est nerui mentis fiduciae uinculum fundamentum spes salus lux uita nostra The very table sayeth he meanynge the meate of the table is the strengthe of our soule the synewes of oure mynde the knotte of our trust the foundation oure hope oure health oure lyght and our life What names what effectes be these and in an other Homelye he calleth it Rex coeli Deus Christus The kyng of heauen God hym selfe Christ which he sayth goeth into vs by these gates dores of our mouthes Cyrillus calleth it sanctificatio uiuifica The very sanctification that gyueth lyfe And S. Augustyne calleth it Praetium nostrum The pryce of our redemption whych Iudas receaued What shuld I trouble you any longer in so playn a matter Why shoulde these holye fathers deceaue vs by callinge this Sacramente w t so gloriouse and highe names yf they meante not so but that it was but breade and wyne they lacked no grace that had so muche grace as to shedde their bloud for christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus dyd they wiâ—h one consent after one maner alwayes speake and wryte by whose playne preachynge and wrytinge the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres If they haue seduced vs meaning otherwise then they wrote then may we iustly say that they were not martirs confessors in dede but very deuyls errynge them selues and bringynge other also in erroure But good people the truth is they erred not but taught vs as they beleued the very truthe confirmyng and testifyinge that faythe whyche their bloud y t they had taught with their mouthe And yf there be anye errour it is in vs that for the vnlearned talkinge and wytlesse sophistical reasonyng of a fewe men will headlinges destroye our soules forsaking not coÌ„tinuing in that faythe whyche was taught by the mouth of christ â–ª sealed with his
maiestate By the fleshe and bloude of oure Lorde Iesus Christ both beynge in the sacrament inuisible spirituall intelligible is signified the visible body of Christ and palpable full of the grace of all vertues and of the godlye maiestye And euen so likewise very Christ is offered in the mysterye in signe and commemoration of him selfe offered vpoÌ„ the crosse as S. Augustyne sayth Christiani iam peracti sacrificij memoriam celebrant sacrosancta oblatione perticipatione corporis sanguinis Christi Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude The lyke saying hath S. Gregorye diuerse aucthors whyche I omitte to rehearse because the tyme is paste They say that neyther the Apostles nor none in theyr tyme dyd offre Christes body in sacrifice And yet I haue shewed you before that Dionisius Areopagita S. Paules disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles dyd offre the sacrifice of Christes bodye alledgyng Christes commaundement for his warraunt Ireneus that lyued wythin fiftye yeare of saynte Iohn the Euangelist and Polycarpus scholer doth make mention of this offerynge sayinge Ecclesiae oblatio quam Dominus docuit offerri in uniuerso mundo purum sacrifiâ—ium reputatum est apud Deum acceptum est eâ— The oblation of the Churche whych our Lord taught to be offered in the whole world is reputed of God a pure sacrifice and acceptable to hym And in the same chapiter confutynge them that denied the immortalitye of the fleshe by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstine ant offerendo quae praedicta sunt Eyther let them chaunge their opinion or elles absteyn from offering the same bodye and bloude of Christ we spake of Also the generall councell of Constantinople sayth that saynt Iames dydde write the forme of a Masse I omytte the Latyne the woordes in Englyshe be thus faythfullye translate Saynt Iames brother to Christ our God accordynge to the fleshe to whome the churche of HierusaleÌ„ was first committed Basilius which was Bysshop of Caesarea whose fame is knowen throughoute the worlde â–ª whiche deliuered in wrytynge the mysticall celebration of y e sacrifices haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled And the holye fathers that were assembled at Carthage haue thus lefte in wrytynge that in the sacrifices nothinge els be offered but the bodye bloude of oure Lorde as oure Lord him selfe hath ordeyned so forthe I neuer redde S. Iames his booke my self nor I thinke it be not nowe to be had but I tel you so much as I knowe that S. Iames dyd write the forme of a Masse as S. Basill did which we haue in greke now If this greate and learned generall councell doth truelye reporte as I beleue doth Let no man therefore beleue them that saye the Apostles did not sacrifice theÌ„ selues nor none in their time except they can proue the negatiue which they shall neuer do There be other some that wyll graunte the sacrifice but denye that it is propitiatorye for the synnes of the quycke and the deade And therefore they disalowe the last senteÌ„ce of the Masse Where the priest sayeth graunt good lord that this sacrifice whyche I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercye to me to al for whome I haue offered it And surely these be most foolishe of al for yf it be a sacrifice it must nedes be a propitiatory sacrifice taking propitiatory as it ought to be taken not coÌ„foundyng the meanynge of it by sophistrye but vnderstanding the diuerse acception of y e word but these men dally seduce the people with amphibologies and doubtful sayinges Distinctions they admit none nor can not abyde to haue the matter opened and wyth a confuse general saying sclaunder the churche Thys is their priuate sophistrye and yet they call other men sophisters that detecte open their collusions that diuyde the sentence that men might see howe it is true and howe it is false For example They crye out of this that we saye the Masse is a sacrifyce propitiatorye By the worde Masse maye be vnderstanded two thynges the thynge it selfe that is offered and the acte of the priest in offeryng of it If ye take it for the thynge offered whych is the bodye of Christ who can iustly denye but that the body of Christe is a sacrifice propitiatory seyng saynt Iohn sayeth he is the propitiation for our synnes euer was and euer shall be and neuer cease so to be tyll oure synnes be ended and deathe the last enemye be ouercomed in vs hys mysticall body and as Oecumenius sayeth Caro Christi est propitiatorium nostrarâ—Ì„ iniquitatum The flesh of christ is the propitiation for our iniquities But yf by the word Masse be vnderstaÌ„ded the acte of the priest and the vse of the sacrament as they would haue it then it is not propitiatorye in that degree of propitiation as Christes body is but after an other sorte And therefore I must diuide the word propitiatory whyche is taken two wayes also First for that that worthely deserueth mercy at Gods hand and so the acte of the prieste in offerynge is not propitiatorye of it selfe deseruyng mercy as Christe doth Nexte for that prouoketh God to gyue mercye and remission alreadye deserued by Christ. And so the oblation of the priest is propitiatory mouyng and prouokinge God to applye hys mercye vnto vs. So Prayer is a sacryfyce for synnes as Saynte Iames sayeth Oratio fidei saluabit infirmum fi in peccatis sit remittentur ei The Prayer of fayth shall saue the sycke and yf he be in synne they shalbe remitted vnto him And christ taught vs to praye thus forgyue vs oure trespases as we forgyue them that trepase agaynste vs. And also promised to gyue vs that we aske in CHRISTES name Then ye see that prayer beynge a sacrifyce is a prouocation of GOD and a meane to atteyne remyssion of oure synnes and therefore maye be well called propitiatorye So is a contryte hearte a Sacryfyce propitiatorye and almose as appeared by the story of the Niniuites of Daniell For all good workes y t we do both fastynge prayer almose forgyuyng of my neygâ—bourâ— is done for thys ende to mitigate Gods angre agaynst our synnes and to prouoke hym to haue mercye of vs for christes merites Euen so the Mosse taking it for the acte of the priest is a sacrifice propitiatori for sinne Whych I shal proue vnto you by the holy fathers Origen writeth thus Si referantur haec ad mysterij magnitudinem inueni es commemorationem istam habere ingentem repropitiationis effectum Si redeas ad illum panem propitiationis quem propo
the degrees and specialties of sanctification whyche be many for some thinges be holy not for any holines that is in them but for that they be brought to the churche and dedicate to some holy vse as is the temple of God the vestures about the aultare and other thinges vsed in Gods seruice whyche thynges too steale and conuey is sacrilege and amonges those thynges there be degrees of holynes as saynt Augustyne sayeth Quod accipiunt Catechumeni quamuis non sit corpus Christi sanctum est tamen sanctius quà m cibi quibus alimur Holye breade whyche those that be learners receaue although it be not the body of Christe yet it is holy and more holye then the meate with which we are fedde dayly which also is sanctified by the word prayer There is also holines a qualitie a vertue and gift of God makynge him in whome it is acceptable in the sight of god The soule of man is likewyse sanctified and holye because it is that substaunce and subiect wherin holines consisteth and dwelleth beyng a vessell created to gods ymage and prepared to receaue gods gift of saÌ„ctification and holines And the bodye of a godlye man is also sanctified and holy because it is the membre of Christ the temple of the holye ghost and the house and tabernacle of the soule replenyshed with gods grace and sanctification and for this reason we haue in reuerence and estimation the reliques and bodyes of holy martyrs and coÌ„fessors whyche beynge members of Christ were also pleasinge sacrifices to almightie god eyther for austeritie of lyfe or for sufferynge of vndeserued deathe for the fayth or in the quarell of Iesus Christe oure Lord. The sacramentes of Gods churche be iustly called holye because they be the instrumentes wherby God doth worke holines in the soule of manne and be as causes of the same by Christes owne ordinaunce and institution But aboue all other this Sacrament of the aultare is holy beyng as Chrysostome sayde not only a thyng sanctified but the very sanctification it selfe for in that it is the body of Christ by consecration wherevnto is annexed y e godheade by vnitie of person it must nedes be holines it self not in qualitie but in substance seing whatsoeuer thinge is in God is also God who for hys simplicitie receaueth no qualitye into him selfe but is the author and principal cause of all good qualities and graces giuen to manne Wherfore thys place of Chrysostome that calleth it sanctification it selfe â–ª can not be auoyded by no figuratyue speaches nor suche lyke cauillations The same Chrysostome in hys epystle to Innocentius Bysshoppe of Rome wryteth of the maner of the persecution in hys time not vnlyke to thys of ours Nam sanctuarium ingressi sunt milites quorum aliquos scimus nullis initiatos mysterijs uiderunt omnia quae intus erant quin sanctissimus Christi saâ—guis sicut in tali tumultu contingit in praedictorum militum uestes eflusus est The souldiers came violentlye into the holye place of whome we knowe that some were not baptized and there they sawe all thynges that were within and the most holy bloude of Christ as chauncheth often in suche a tumult was shedde vpon the garmentes of those souldiers Here I marke that he sayth not the figure or signe of christes bloude but the most holy bloude an other inferiour creature can not be moste holye Also I marke that thys most holye bloude was reserued there in the holye temple and was not onlye in heauen to be receaued by fayth of the faythful but also was in the temple and violently handeled of the vnfaythfull beinge there contemned abused and spilt vpon their garmentes Doeth not this barbaricall violence and externall situation of the most holy bloude of Christ proue a reall presence of the same in the Sacrament Gregorye Nazianzene speaketh after the like maner howe that the Arianes would not suffre the Catholikes to praye in theyr temples but troubled them and killed theÌ„ and mingled Christes mystical bloude wyth the bloude of the catholike priestes whych they slew and so forth whereby we vnderstande a reall presence of Christes bloude by that violence that was shewed vnto it of the heretikes part though Christe were there after that sort that he could suffre no violence of his part We reade in saynte Hyerome and in diuerse other Ipse conuiua conuiuium comedens et qui comeditur that Christe is both the eater of the feast and the feast it selfe both the eater and the meate that is eaten Wherby we vnderstand that Christ gyuyng hys bodye and hys bloude to hys discyples dyd receaue the same him selfe before And as Chrysostome wryteth that lest hys disciples shoulde haue bene troubled and offended hearyng hym saye This is my bloude dryncke ye all of thys as y e Caparnaites were before â–ª and so shuld abhorre to haue droncke of the same Christ dyd fyrst drynke of the same cuppe before them that he myght by hys example induce hys disciples to drynke lykewyse And Hesichius sayeth Ipse dominus primus in coena mystica intelligibilem accepit sanguineÌ„ atque deinde calicem Apostolis dedit Our Lorde hym selfe in the mistical supper first drank hys owne bloude that was not sene but vnderstanded then gaue the cuppe to hys Apostels By thys facte of Christ we maye learne that in the cuppe was verely and reallye Christes owne bloude for yf christ did eate hys body drank his bloude but in figure then he dyd eate and drynke it before after that maner in the typical and legall supper then how can thys mysticall supper be the trueth and the other the fygure yf thys be but a figure likewise And then why shuld the Apostle be affrayed to do that nowe they were wont to do alwayes before It was no newe thing worthy the newe Testamente to eate drynke Christe in a fygure and therfore it is certayne that Christ in hys mysticall supper dydde not eate and drynke his body and bloude onlye fyguratiuely And yf ye wyll saye that he eate it and dranke it spiritually onlye then ye must say that Chryst dyd eate it by fayth for spirituall eatyng is beleuyng And yf ye saye Christ dyd beleue then it foloweth y t Christ was not God Who hath perfyte knowledge of all thinges by syghte and not vnperfecte knowledge by fayth as we haue seing as through a glasse in a darke rydle And surelye they harpe muche vpon thys string for this heresy agaynst the presence of Christ in the sacrament is an hygh way leadyng to the other heresy that Christ is not God as is proued by diuerse wayes and argumentes into which pitte diuerse be fallyng by thys meanes yf God do not put vnder hys hande to staye them betimes for yf they continue long in this they wyll fall into the other no remedye whereof we haue already seene experience Then yf
causa fit uitae Christ out of this fountayne of the chalyce geueth vnto vs not water but lyuelye bloude which although it be receyued for the testimonye of Christes death yet to vs it is made a cause of lyfe Is not this to haue fruite of Christes passioÌ„ applied vnto vs when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death â–ª S. Gregorye sayeth Quoties ei hostiam suae passìonis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer to hym the hoste or sacrifice of his passion so often we renewe and repayre his passion to vs for our absolution and perfection And in another place he sayeth Haec uictima singulariter ab aeterno interitu animam saluat quae illam nobis mortem unigeniti per mysterium reparat Thys sacrifice doeth singularelye saue the soule from eternall destruction which by mysterye renueth to vs the death of gods only begotten sonne By these authorities ye see that the sacrifice of the masse doeth nothyng derogate froÌ„ the passion of Christ but most of all doeth exalte it repayrynge and renewynge it for vs in the syght of the father that we therby maye be renewed in grace and receyue life perfection and saluation Furthermore thei say we make our owne workes meanynge the masse a sauioure besyde Christe whiche is nothyng so but by this sacrifice of the masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the masse We coÌ„fesse our synnes our vnworthynesse our vnkindnes our manifold transgressions of hys eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we runne to his passion whiche after this sort as he hath ordayned we renew and represent We beseche our most mercifull father to loke vpon Christes merites and to pardone our offences to loke vp on Christes passion and to releue our affliction We knowledge that what so euer we haue done is vnparsite and vnpure and as it is our worke doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus in whome we knowe 〈◊〉 is well pleased most humâ—â—ye prayinge hym to accept him for vs in whom only we truste â–ª accomptynge hym all our righteousnes by whome onely we coÌ„ceyue hope of saluation And therfore in the ende of the canon of the masse we saye thus Non aestimator meriti sed ueniae quaesumus largitor admitte per Christum dominum nostrum O Lorde we beseche thee to admitte vs into the company of thy saynctes not wayinge oure merites but grauntynge vs pardon by Christ our Lorde Also whatsoeuer thynge we lacke â–ª all plagues all misfortunes all aduersitie bothe ghostly and temporal we require to be released of them not through our worthynes â–ª but for the merites of Christes passion Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice then at anye other tyme. For so sayeth S. Cypriane In huius corporis presentia non superuacue mendicant lachrimae ueniam nec unquam patitur contriti cordis holocaustum repulsam â–ª In the presence of this body the teares of a manne doeth not begge forgeuenesse in vayne nor the sacrifice of a contrite hearte doeth neuer suffer repulse And as Chrisostome sayeth In illa horadum mors illa perficitur et horrendum sacrificium quasi sedente rege quaecuÌ„que uolueris perficies In that houre whiles that Christes death is celebrate and hys fearfull sacrifice euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe Stante siquidem uniurso populo manus in celum extendente caetu item sacerdotali uerendoque posito sacrificio quomodo deum non placaremus pro istis orantes For when al the people staÌ„deth holdyng vp their handes to heauen and the companye of the priestes like wise and the fearfull and honorable sacrifice is vpon the aulter howe shall not we mitigate god praying for them And therfore speciallye then in the masse tyme we praye for the whole churche for all prynces and highe powers for al byshoppes and pastors for our selues our frendes and all that be present for peace for plentye for all that we haue nede vpon as Chrisostome wryteth In manibus est hostia adsunt angeli adsunt archaÌ„geli adest filius dei cum tanto horrore astent omnes astent illi clamantes omnibus silentibus putas temere hec fieri ergo et alia temere quae pro ecclesia pro sacerdotibus offeruntur quae pro plenitu dine acubertate absit The host of our sacrifice is in the priestes handes the angels be present the archangels be present the sonne of God is present When all men stande with such tremblynge when the angels staÌ„d criyng the other holding their peace dost thou thynke these thynges are done in vayne Then the other also be done in vayne bothe that be offered for the churche for the priestes and also for plentye and abundaunce god forbydde One notable place of Chrisostome I thinke yet expedient to rehearse vnto you coÌ„cernynge thys matter Vt homines ramos olearum ge rentes mouere reges consueue runt eoque arboris genere miseri cordiam commemorant humanitatem sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes rogant pro genere humano quasi dicant pro his domine rogamus quos tu adeo dilexisti ut pro eorum salute mortem obires animam cruce efflares pro his supplicamus pro quibus ipse tuum largitus es sanguinem pro his oramus pro quibus corpus hoc immolasti Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion and with that kynd oftre do put them in remembraunce of mercye and pitie euen so the angels then in the sacrifice tyme in steade of Oliue braunches holdynge forth the bodye of Christ pray for mankinde as saying thus Lorde we pray for theÌ„ whom thou hast so loued that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for theÌ„ for whome thou haste geuen thy bloud for them we pray for whome thou hast offered thys same very body Now considerynge thys felowshyppe with angelles this humilitie of man this pacifiynge of God this efficacie of praier for the sacrifice sake this knowledgynge of oure vnworthynes this our only trust in the passion of Christ can any manne iustly burden vs that we make our workes a new sauiour beside Christ Furthermore beside prayinge for those thynges we lacke we also by this sacrifice geue thankes for our redeÌ„ptioÌ„ for the hope of our health and
saluation for all godes giftes not onely in our wordes but also in deade the verye oblation it selfe is a reall geuynge of thankes to god as Chrisostome sayeth Quod erat apud eum omnibus preciosius unigenitum pro nobis filium dedit cum essemus inimici nec dedit solum sed et nostram mensam fecit illum omnia faciens ipse pro nobis donādo uidelicet gratiarum actores ipsa donorum suorum ubertate faciendo c. That thing that was with him most preciouse of all hys onelye sonne he hathe geuen for vs euen when we were his enemies and not onelye hathe geuen hym for vs but also hathe made hym our table doynge hym selfe al thinges for vs bothe rewarding vs and also with the plentye of his giftes makynge vs geuers of thankes and because man in many thinges is vnthankefull to God he in all thynges taketh vppon hym our person supplieth that we ought to do and euen by the very nature of the sacrifice whiche is his bodye styrreth vs to continuall geuing of thankes for all his benefites so that our sacrifice being Christes bodie is both a singular gift of God and also is a real geuinge of thankes for all his other giftes By this it euidētly appeareth that nothing doth more exercise our faith in y e knowledge of our selfes god nothinge doeth more encrease our charitie hope in y e mercie of God then the masse Where as Iob was wont to do for his children y e churche of god our mother being careful for al her children lest any of thē by negligēce infirmitie or wylfulnes haue offended daily prayeth and maketh sacrifice for thē by that moste acceptable sacrifice of her husbandes bodie bloude doeth mitigate almightie god doth multiplie distributeth vnite Nothing more setteth forth the benefite of Christ because in this sacrifice of the masse we protest to haue al thinges by Christ redemption remission sanctification and saluation and doe aske and begge of God al goodnes by Christ knowledginge that we haue nothynge to set agaynst the wrathe of God but the passion of Christ which after this maner by this solemne representatiō as Christ hath instituted we daylye renewe y t it might be cōtinually celebrate by mistery that ones was offered for our ransome that because the effecte of mās redēption ceaseth not but is to euery one in his time applied by cōtinuall successiō so also y t the sacrifice of this redēption should neuer cease but be alwayes to all men present in grace and alwayes lyue in perpetuall memorye The other obiectiōs I wil but shortly touche for thei be of no strēgth nor authoritie one is this Ther is no mention nor no one worde of any oblation in the supper ergo Christ made no oblatiō there a goodly reason So there is no mention made neyther of Christes owne mouth nor of any the euangelistes concerning the oblacion of y e paschal lambe yet we know most certenlye by the olde testament that the paschall lambe was neuer eaten but it was offered before which we are sure Christ did obserue literallye tyll the trueth of that figure were established And also what is more sure then that Christ offered him selfe vpon the crosse and yet neyther Christes owne wordes nor any of the foure euangelistes writyng the story of the passion make anye mention in playne and expresse termes of oblation or offerynge Though we know it by other scripture sufficientlye But their collectiō is al false they shuld haue cōcluded thus ergo if ther any oblatiō it is reall not vocalle so it is in dede therfore Christ saied Hoc facite doe this as ye see me doe But in the forme of oure masse there be expresse wordes of offering for y e rude ignoraunt for y e euidence of y e trueth Vnde memores nos domine c. wherfore we thy seruauntes people beynge mindfull of thy sonne Christe our lord of his blessed passion resurrection glorious ascention do offer to thy most excellent maiestie of thy rewardes giftes this pure sacrifice this holy vndefiled sacrifice the holy bread of euerlastynge life the cup of perpetual saluation There be also other wordes of oblatiō folowing these wordes S. Basyll hath thē Chrisostome S. Ambrose the generall counsell holden at Ephesus the latest of these was M.CCC yeares ago that it might appeare that it is not newlye brought in as they wold sclaunder it but y e most auncient thing in all the masse Thei reason also thus It is a commemoratiō ergo no sacrifice as who saye the paschaliābe being the figure of this was not bothe a commemoration a sacrifice for the lambe was instituted to be offered for a memorie of y e delyueraunce of the Iewes from the swearde of the angel that smote the first be gotten of the Egiptians therfore y e Iewes kept this word of offering the lambe for a statute for them their childrē for euermore Euen so thys lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of oure deliueraunce from the deuyl by the death of Christe In the olde testament the first lambe offered before ther deliuerie and the lambe whiche was offered euery yeare after in memorye of the same delyuerye were verye reall lambes in dede of one nature and condicion euen so the lambe of god beinge Christ whiche Christ him self offered in his supper there institutinge before his death what we shuld cōtinually do after his death and y e lābe of God which we offer nowe in memorie of oure deliueraūce be very real lambes of god in dede yet not diuers in numbre as the other wer but al one in numbre nature condicion and dignitie As Chrisostome saieth we offer daily in cōmemoratiō of his death y e sacrifice is one not many Nor we do not offer one lambe now to morow another but alwayes the very same or els because it is offered in many places is there many Christes No forsoth but one Christ euery where here ful Christ and there full Christ one body And so forth The lyke argument they make agaynst y e real presence It is a sygne ergo not the thynge whereof it is a sygne The folyshnes of thys reason eueri baker cā tel who setteth one loofe vpon hys stall to sygnifye there is breade to sell wythin hys house Whyche lofe is both a signe of bread to be sold and also is very bread to be solde it selfe of the same bakyng the other is Euen so the body of Christ in the Sacrament is Christes very body in dede and also a signe of the same bodye as Saynte Augustyne sayeth Carne sanguine utroque inuisibili spiritu ali intelligibili signatur uisibile Domini nostri Iesu Christi corpus palpabile plenum gratia omnium uirtutum diuina
where it sayth that saynt Paule dyd eate the breade which is the sacrament and that all the other dyd fyll theÌ„ wyth their commen meate I maye conclude that saynte Paule dyd receaue alone wherby is proued our purpose of the priuate Masse as they terme it O Lord howe woulde they haue gloried yf they had suche alyke place agaynst vs â–ª Some brynge in a place of Chrysostome where he sayeth frustra sacrificium quotidianum frustra stamus ad altare nullus qui communicet Our daylye sacrifice is in vayne we stande at the aultare in vayne no manne cometh to communicate O Lorde howe they abuse this place of Chrysostome that he sayeth to rebuke the negligence of the people that cometh not they alledge it to find fault at the diligence of the priest that cometh It is reason that the priest whose lyfe is wholy dedicate to the seruice of God and to praye for the people shoulde synne deadly yf he dydde ioyne him selfe more more to Christ by receauyng daylye the spiritual foode of hys body bloud because the people that coÌ„monlye occupye their lyfe in the affayres of the worlde be not worthy or not disposed dayly to receaue with the priest â–ª The verye place it selfe of Chrysostome telleth that the priestes dyd celebrate the sacrifice daylye whether the people came or no which they wold neuer haue done yf it hadde bene deadly sinne so to do Therfore it is playne y t they did sacrifice they did stand at y e aultare cried but al in vayn Sancta sanctis Holye thinges to holye men CuÌ„ timore charitate dâ—i accedite Come vp to receaue with the feare of God and charitye and yet no man came Therfore all this his homelye was too reproue the slackenes of the people that deceaued the expectation of the priest I putte the case as I haue sene it chaunce that when the priest had consecrate and one or two were commed vp to the aultare kneled downe to coÌ„municate w t the priest after the priest had receaued they both departed went away not receauing either of conteÌ„pt or for that some sodeyne disease or passion came vpon theÌ„ y t they could not receaue is God so vnmercifull as to condemne the priest for the casualty of an other man whyche lyeth not in his power to auoyd Our saluation were a verye tykle thyng yf one man should coÌ„mitte deadly synne agaynste his wyll intendinge to serue God so be condempned for the chaunce of an other man which he could not stoppe or amend was no cause of it Yea but say thei Chrisostom sayth Non es hostia dignus nec communione igitur nec oratione If a man make hys excuse that he is not worthye the sacrifice nor to communicate then is he not worthy to be present there at the prayer He sayeth so in dede But what is thys to that the priest should not receaue alone nothyng at all And yet it serueth vs to declare that Chrysostome intended nothing elles but to reproue the negligence of them that stode in the place of the worthy receauers and wold not come to receaue We must considre in the greke churche howe there was certeyne degrees of the placyng of the people the prieste stode at y e aultare â–ª the clerkes wythin the chauncell the worthye receauers in a distincte place besyde the priestes the penitentes in a lower place the Catechumeni whyche were menne learnynge our fayth and not yet Christened sate loweste of all but they were putte out of the Churche when the sermon and teaching was done and were not suffered to be present at y e misteries Nowe the lacke that menne do not vnderstande the distinction of these seuerall places maketh them too take Chrysostome wronge â–ª For in dede he that is in the hygher place of the communicantes and beynge there thynketh hym selfe for hys vncleane lyfe not worthye to communicate and so deceaueth the expectation of the prieste that prepareth for hym is lykewyse not worthy to communicate in only prayer as being in y t place yet hath most nede of al to coÌ„municate in prayer because prayer is an humilitie of y â— mind and a cause degree to make a man worthy to communicate in the sacrament And therfore by Chrysostome he is not forbid to communicate in prayer but not in that place but lower amonge the penitentes For so Chrysostome sayth by by after Quot quot estis in poeniteÌ„tia omnes orate All you that be penitentes occupye youre selfes in prayer And it was a decree of y e whole catholike church y t certeyn men which were not suffered to coÌ„municate in the sacrameÌ„t shuld during their penauÌ„ce coÌ„municate only in prayer These be the wordes of the generall councell at Nice in Englyshe Concerninge them that had coÌ„mitted ydolatrye were in penaunce not yet reconciled and nowe be departinge out of their bodies let the olde canon be obserued that he that is departing be not defrauded of the necessarye vitayle of lyfe but yf anye suche after he haue receaued the communion do recouer and amende let them remayne amonge them that communicate only in prayer We may see by this that the meaninge of Chrysostome is as I haue declared Other make an argument of the worde Communio that the sacramente is called a communion because manye receaued it But thys argumente is vnlearned proceadyng of ignorance For it is so called not for that many communicate together in one place but for y e effect of the sacrament because it maketh many diuerse men one mistical body of Christ. So dothe Chrysostome expounde it wrytynge vpon the 10. chapiter to the Corinthians And also Dionisius Areopagita sayth Vnde merito sacerdotalis sacrosancta prudentia ex rerum effectu proprium illi uerumque communicationis cognomen inuenit Therfore the holye wisdome of the priestes hath worthelye inuented to this sacrament a propre true name of communioÌ„ for the effect of it because it gathereth our lifes y t be diuided a sunder manye wayes into y t one state wherby we are ioyned to god among our selues in one body and so forth And in very dede we do not communicate alone For considering gods churche is but one house as Cypriane saith Vna est domus ecclesiae in qua agnus editur There is one house of the churche wherin the lambe is eaten whosoeuer doeth eate this lambe worthelye doeth coÌ„municate w t al christen men in euery place countre that be in this house do the like If the pryest receyue one parte of the sacrament in the church afterward cary the rest two or thre miles to a sick man doth he not coÌ„municate with another and yet that other is not together w t hym in one place standyng at hys elbow Euen so the priest that sayeth masse alone doeth coÌ„municate w t al theÌ„ y t celebrate in other