together ye shal easilie perceaue Which I saie not as that ther ys in dede no agrement or consonant trueth betwixt thē But that yt maie the raither appeare and be wel knowen that the trueth of the historie of the Gospell lieng hid yt ys not easie for euery man to finde oute the same Chrysostom also findeth an other obscure place for thus he saieth Illud Chrysostō in pri Matth. quoque inter occulta numeratur quomodo Elizabeth de Leuitica existens tribu Mariae cognata dicatur That also ys to be enombred emonge the hid thinges howe that Elysabeth being of the tribe of Leui maye be called the cosine of Mary Forasmuche as the lawe was that men shoulde marrie within their owne tribes yt dothe appeare that Elisabeth being married to Zacharie she was of the same tribe Likewise that Ioseph being of the tribe of Iuda and marrieng the virgen Mary that she was of the same trybe Whiche thinge ys declared by saincte Hierom and Chrysostom also in soluing this double Why the Euangelistes do bring the ordre of the genealogle of Christ to Ioseph seing that Ioseph was not the father of Christ in dede but his putatiue or supposed father To this they answere that Ioseph and Mary being of one tribe the Genealogie commeth right to Christe So then Mary being of the tribe of Iuda and Elisabeth of the trybe of Leui the doubte stādeth howe the virgen Marie shoulde be cousin to Elisabeth And yet the Euangelist saincte Luke recitinge the woordes of the Angell saieth Et ecce Elizabeth cognata tua ipsa concepit filium in senectute sua And beholde Luc. 1. thy cousin Elisabeth she also hath conceaued a sonne in her olde age Also yt ys not withoute Doubte that ys saied of our master Chryste as the Euangelist saincte Marke reciteth wher he speaking of the coming of Marc. 13. the Sonne of man to the general iugement saieth De die autē illa hora nemo nouit neque Angeli in caelo neque filius nisi pater But of that daie and howre knoweth no mā no not the Angells which are in heauē neither the Sonne himself saue the Father oneli Whiche doubte ys liuelie opened ād sett furth by the holie father Chrysostom in the xlviij homelie vpon saincte Matthew wher emong other godlie woordes as touchinge this matter he saieth thus Quis haec vnquā Chrysost hom 48. dicere potuit Patrem filius optimè nouit eo prorsus pacto quo pater filium diem autem illum ignorat Praeterea Spiritus dei profunda inuestigat Filius verò nec tempus nouit Sed quomodò quidem iudicare oporteat non fugit eum archana singulorum clam eo non sunt quod autem multo vilius est id ignorat Adhuc quomodò is per quem omnia facta sunt sine quo factum est nihil diem illum ignorabit Qui enim secula fecit is profectò creauit tempora diem produxit quomodò igitur quae ipse produxit ignorat Who coulde at any time saieth Chrysostom saie thesethinges The Sonne knoweth the Father verie well and euē the verie same waye that the Father knoweth the Sonne and dothe he not knowe that daie Moreouer the Spirit of God searcheth the depe Botomes of the secretes of God and dothe not the Sonne knowe the time But howe he must Iudge the worlde he ys not ignorante and the secretes of all men are not hidden from hym and ys he ignorante of that that ys not so wourthie a thinge Howe also dothe he by whom all thinges are made and withoute whom nothing was made not knowe that daie he that made the worldes he trulie created the tymes and brought furthe the daie howe thē doth he not knowe that that he produced Thus moche Chrysostome wherby ye maie see what doubte ther ys in the text Whiche yf yt shoulde be vnderstanded as yt lieth what errour and heresie shoulde spring oute of yt Thus as many a man swimming aboue vpon the smoothe of the water seeth not the depe botome therof So manie a man readinge the smoothe face of the Scripture seeth not the depe doubtes of the same Algasia and Hedibia women bothe vertueouse and studiouse by their studies Hieron ad Alg. qn 1. perceaued many darke places in the scriptures whiche they not taking vpō them rashlie to explicate as persuading them selues that the scriptures were not easie and plain sent from the fordest partes of Fraunce to saincte Hierom then being at Bethleem the one of them twelue questions The other eleuen questions whiche all be of the newe Testament as well of the gospells as of the Epistles Algasia moueth this doubte whie saincte Iohn the Baptist being in prison sent hys disciples to Chryste asking him this questiō Arte thowe he that shall come or do we looke for an other seing before he had appointed him Luc. 7. Ioan. 1. with his fingar saienge of him Ecce agnus Dei ecce qui tollit peccata mundi Beholde the lābe of god beholde him that taketh awaie the sinnes of the worlde Yt augmēteth the doubte also that Ihon had baptised Chryste at which time he knowing him to be Chryst the verie Messias did not onelie saie to Chryst I haue nede to be Baptised of thee and comest thowe to me But also sawe the heauens open and the Spirite of God descending like a doue Matth. 3. and lighting vpō him and heard also the voice from heauen saieng Thys ys my beloued Sonne in whō I am wel pleased howe then dothe he aske this whether he be the Messias that shoulde come or that they must looke for an other Thys as I suppose maie well appeare to be a doubte to a simple reader and not withoute consultacion of learned men to be dissolued Hedibia moueth this doubte emōg other in the gospell Howe saincte Matthew saieth Mary Magdalen with the other Mary fell downe at the feete of Ioan. 20. Matth. 28 Hed. qu. 5. Hieron ad Christ after his resurrection and helde his feet Seinge that sainct Iohn saieth that Christ forbod her saieng Touche me not For I haue not yet asscended to my Father Yt semeth that one of theise must be vntrue An other doubte moche like vnto this ther ys betwixt saincte Iohn and saincte Marke Sainct Marke saieth when the Sabboth was past Mary Magdalen Marc. 16. and Mary Iacobi and Salome bought swete odoures that they might come and anoynt Iesus And early in the morning the first daie of the Sabboth they came to the Sepulchre when the Sunne was risen Saincte Iohn saieth The first daie of the Sabboth came Mary Magdalen earlie in Ioan. 20. the morning when yet was yet darke Yt ys not verie eafie for an vnlearned reader to agree theise two In the storie of the resurrection of Christe ther be a great nombre of apparant Matth. 28. Ioan. 20. Marc. 16. contrarieties as of the time of the
holie scriptures and to the high misteries of God Be theise matters mete foode for all kinde of people Yf ther be any strong meat in all the scripturs this ys strong meat And saincte Paule saieth Perfectorum Hebr. 5. est solidus cibus eorum qui pro ipsa consuetudine exercitatos habent sensus ad discretionem boni et mali Strong meat belongeth to them that be perfecte euen those whiche by reason of vse haue their wittes exercised to discern bothe good and enell Agreablie to Saint Paule saieth Gregorie Nazianzen Non cuiusuis Christiani est Grego Nazian lib. 1. Theolog. de Deo disserere non adeò res hec est vilis neque eorum qui humi serpentes terrenis studijs occupantur Quoniam eorum tantùm est qui habito delectu ad tantum munus videntur idonei quique contemplandi acumine caeteros antecellunt qui iam antè corpus et animam ab affectu purgarunt Yt ys not apperteining to euery christian to reason and dispute of God This ys not so vile a matter nether ys yt apperteyning Euerie christian maye not reason and dispute of God to them whiche creping vpon the grownde are occupied in earthlie studies For yt belongeth onelie to them which beyng chosen are perceaued to be mete for so great an office and whiche also in sharpenesse of perceauing do excell other whiche haue allready pourged both bodie and soule from affection Thus moche Gregorie In whiche sentence ye maie percceaue what difference in Iudgement ther ys betwen theise destroiers of religion and order and this holie auncient Father for the medling with matters apperteining to God Yet the wicked confownders haue not onelie wrought this mischeif but they haue Laie mē haue vsurped the office both of preaching and ministring of Sacramētes also brought the people to soche contempte that laie men haue in diuerse famouse places openlie preached and not onely soche as haue folowed studie but plain Artificers Bricklaiers Shoomakers Tanners Stacionars Grossers and soche like men all void of learning but filled with pride and arrogancie Yet Luther desirous to haue all order broken and nothing to be doen in order he geueth libertie also to women to preache doo ye not see a wonderfull confusion And yet ther ys more For yt ys knowen that diuerse laie men haue ministred Sacramentes aswell Baptisme as other and haue not abashed to ministre them openlie in churches O Reader dothe yt not lothe thee to read these thinges as yt greiueth me to write them Time will not suffer me to go so farre in the rehersall of these abhominacōns as greif wolde enforce me And yet see how farre greif hath drawen me and as yt were by force and violence thrust me on when I wolde haue staied But God open ther eyes to see in the scriptures whiche they be so desierouse Paral. 26. Luc. 6. ibid. 10. Act. 14. 1. Tim. 4. c. 5. None maie exercise the office of a preist but he that ys called to read the plagues that God hath sent vpon them that haue vsurped the preistes office being not called therunto as theise doo and that they maie beholde the order that our Sauiour Christ began in choosing his Apostles and disciples and geuing them autoritie to execute their office to beholde also the imitation of the same in saincte Paule in the institution of Bishopps and preistes with his owne hande and the order prescribed to other to be circumspect before they did laie on their handes And then shall they perceaue that not euery man for his owne phantasie maye intrude him self but onelie soche as be called THE EIGHT CHAPITER EXHORTETH MEN to heare or to read the expositions of the scriptures and not to praesume vpon their owne vnderstanding SIt omnis homo saieth sainct Iames velox ad audiendum tardus autem ad loquendum et tardus ad iram Let euery mā be swifte to heare but slow to speake and slow to wrathe This counsel truly ys verie good and Jacob. 1. profitable For as in the man of manie woordes ther lacketh not of fence So the foole as the wise man saieth yf he holde his peace he shal be Prou. 10. Ibid. 17. Jbid. 17. reputed wise and to haue vnderstanding when he shetteth his lipps And whie for he hath the propertie of a wise man For as Salomon saieth he ys wise and discreet that tempereth his woordes As by scilence ys shewed wisdom So by hearing wisdom ys gotten For as Salomon saieth Audiens sapiens sapiētior erit intelligēs gubernacula possidebit Jbidem Sup. 1. By hearing the wise man shall come by more wisdom and hauing vnderstanding shall atteign to gouernment Vpon the whiche place sainct Hierom hath a goodlie saieng Quód autē ait sapientem cum audierit verbum sapientiorē effici ostendit neminem in hac vita ita sapientem fieri posse cuius sapientia nequeat augeri semperque moris esse sapientum vt dictis maiorum aliquando etiam minorum auscultent Hieron in ca. prim Prou. quicquid in illis vtilitatis audierint ad se replicent suoue in corde recondant Denique audiuit sapiens minor maiorem regina Saba Salomonem sapiētior redijt Audiuit Moises socerum multo inferiorem sublimior et sapientior redditus est Audierunt discipuli Christum spiritum sapientiae percipere meruerunt Audiuit Nicodemus audiuit Gamaliel audiuit discipulus eius tunc Saulus nunc Apostolus Paulus sapientes vtique verbum Euangelij sapientiores sunt facti Qui etiam Paulus cum ad tertium calum raptus audiuisset ea quae non licet hominibus verba loqui nihilominus ad terram reuersus aiebat Quia ex parte cognoscimus ex parte prophetamus Wheras he saieth the wise man to be made wiser when he heareth the woord he sheweth that no man in this life can be made so wise whose wisdom The wiseman by hearing maie be wiser maie not be encreaced And further he sheweth yt to be alwaie the maner of wisemen to take hede to the sainges of their betters and somtime also of their inferiours that what profitt so euer they finde in them they maie replie yt to themselues and laie yt vppe in their heart To be brief the lesser wise heard the greater the queen of Saba Salomon and she retourned wyser Moyses hearde his father in lawe the higher the farre lower and he was made the wiser The disciples heard Chryst and they receaued the Spirit of wisdom Nichodemus heard Gamaliel heard Saulus being then his disciple nowe the Apostle Paul heard all these being wise men heard the woord of the gospell and they were made wiser The which Paul also when he was rapt into the third heauen and had heard those woordes which yt ys not laufull for a man to speake yet being retourned to the earth he saied Oure knowledge ys vnperfect and oure prophecieng ys vnperfecte Thus moche saincte Hierom.
gratiis sanctificauit quòd dixit ea per quae significauit mysterium cùm ea ipsa verba dixit deinde procidit orat supplicat diuinas illas voces ipsius vnigeniti seruatoris nostri etiam in donis propositis applicans vt suscepto eius sanctissimo omnipotente Spiritu conuertatur quidem panis in ipsum preciosum sanctum eius corpus vinum autem in ipsum immaculatum sanctum eius sanguinem Haec cùm orauit dixit vniuersum sacrificium peractum perfectum est dona sunt sanctificata hostia integra perfecta effecta est magna hostia victima quae pro mundo mactata est supra sacram mensam sita cernitur Panis enim non ampliùs figura Dominici corporis neque donum ferens imaginem veri doni neque ferens aliquam descriptionem ipsius seruatoris passionum tanquà m in tabula sed ipsum verum donum ipsum sanctissimum corpus Domini quod omnia illa verè suscepit probra contumelias vibices quod crucifixum quod interfectum quod sub Pontio Pilato pulchrum testimonium confessum est quod colaphis appetitum quod contumelijs affectum sputa passum est felgustauit Similiter vinum ipse sanguis qui exilijt occiso corpore hoc corpus et sanguis qui ex Spititu sancto constitutus est natus ex Maria virgine qui sepultus est qui resurrexit tertio die qui ascendit in coelos sedet ad dexteraÌ„ Patris When he hath declared that honourable Supper and howe he gaue yt before hys passion to hys holie disciples and that he tooke the bread and tooke the cuppe and geuing thankes sanctified them and saied those woordes by the which he declared the mysterie And when he hath spoken those woordes then he falleth down and praieth and maketh humble request applieng those sainges of God the onely begotten Sonne our Sauiour to the giftes The bread of the Sacrament ys turned into the verie bodie of Chryst aÌ„d wine into his blood and ys no figure of them sett furth that hys Almightie and most holie Spirit being receaued the bread maie be turned into the self same preciouse and holie bodie of him and the wine into the self same immaculate and holie bloode of him When he hath praied and saied these thinges all the whol sacrifice ys throughlie doeÌ„ and perfected and the giftes are sanctified and an wholl and perfecte host ys made And the great host and sacrifice whiche was ssain for the worlde ys seen sett vpon the holie table For the bread ys no more a figure of our Lordes bodie neither ys yt the gifte bearing the image of the true gifte neither as in a table but the very gifte yt self the verie most holie bodie of our Lord whiche verilie suffred reproches contume lies beatinges which was slain whiche confessed a goodlie testimonie vnder Ponce Pilate which being buffited and with contumelies affected suffred spitting and tasted gall Likewise the wine ys the self same blood that gusht oute of the ssain bodie This ys the bodie and bloode that was made by the holie Gost borne of the virgen Marie which was buried which rose again the thirde daie whiche ascended into heauen and sitteth at the right hand of God the Father Thus moch this Authour who as he hath verie plainly and fullie testified the sacrificing of Chrystes bodie in the holie table So doth he immediately in the next chapiter declare the commaundement of Chryst vnto the Apostles Idâ—ca 28. and the Church to doo the same aÌ„d saieth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse etiam inssit Apostolis per Apostolos vniuersae Ecclesiae hoc facere Hoc enim inquit facite in meam recordationem Non iussisset autem facere nisi esset potestatem daturus vt possent hoc facere He saied this ys my bodie this ys my blood He also commaunded his Apostles and by hys Apostles the vniuersall Churche this to doe For do ye this saieth he in my remembrance But he had not commaunded them to doo yt except he wolde geue theÌ„ power that they might doo yt And in the end of this chapiter he saieth thus Dominus autem videtur contrectatur per veneranda sacra mysteria vt qui naturant nostram susceperit ferat in aeternum Haec est sacerdotij potestas hic est sacerdos Etenim qui seip sum semel obtulit sacrificauit à sacerdotio non cessauit sed perpetuum hoc sacrificij munus nobis obit per quod etiam est aduocatus pro nobis ad Deum in aeternum Owre Lorde ys seen and felt by the honourable and holie mysteries as he who hathe bothe taken our Nature vpon him and will beare yt for euer Thys ys the power of the preisthead This ys the preist For be that hath once offred and sacrificed himself Chryst ceasseth not to execute his perpetuall preist hood and Sacrifice ceaseth not from hys preisthead but he dothe execute the perpetuall office of sacrifice in vs by the which also he ys Aduocate for vs to God for euer Nowe this Authour as other before haue don hath taught vs both that Chrystes bodie ys sacrificed and also that he hath commaunded hys Apostles and by the Apostles all the Churche to doo euen the same And therto he hath also geuen power to hys Church to offre Chryst For as this Authour saieth except he had geuen powre to doe yt he wolde neuer haue commaunded yt to be doen. And that the verie bodie and blood be sacrificed and not onelie a peice of bread eaten in the remembrance of Chryst this Authour so plainlie teacheth that this Proclamer can not auoid him but as hys Father Luther did aunswer saincte Iames epistle in the matter of iustificacion reiecting the same epistle For first to auoid the figures tropes and signes whiche the Aduersaries comonlie cast vpon this matter this Authour saieth that by the Almightie powre of the Spirit of God the bread ys turned into the very bodie of Chryst and not into an image of Chryst And the wine into hys immaculate bloode Secondarely to auoyd their figures by expresse woordes he saieth that Note this master Juel aÌ„d see your hereticall doctrine directlie impugned after the consecracion the bread ys no more a figure of our Lordes bodie neither ys yt an image of the verie thing neither an onely description of Chryst as a thing might be described in a table but yt ys the thing yt self euen the verie same bodie that was crucified and the self same bloode that yshued out the same crucified bodie What can we haue more What more plainesse can be desiered Ye see that the bodie of Chryst ys offred in sacrifice ye see that powr authoritie and commaundement ys geuen to the Church so to doo And nowe I doubte not but the reader seeth good plain
of senseis whiche conflicte if we proceade to continue our faith by soche exercise shall be perfected and in the ende by Gods mercie for this trauaill crowned Therfor that this crown maie be obteined God graunt all catholique people stronglie to cōtinue the fight of this battaill ād all Sacramētaries to leaue their carnall heresies and to come to this spiritual faith and battaill therof that they also with vs maie be crowned THE FOVRTETH CHAP. ENDETH THE EXPOsition of this text and so of the processe of the sixt of S. Iohn by Euthymius and Lira NOwe one coople mo and then we end this scripture and this processe of the sixt of sainct Iohn The coople shall be Euthymius and Lyra. Euthymius saieth thus Verba quae ego loquor In. 6. Joan. vobis spiritus vita sunt Spiritualia viuifica sunt Oportet namque non simpliciter ea intueri id est carnaliter intelligere sed aliud quippiā imaginari interrioribus oculis ea aspicere tanqā misteria Nā hoc est spiritualiter intelligere The woordes that I haue spokē to yowe are spirit and life that ys they are Spirituall vnderstanding what yt ys spirituall and quickning For we must not simplie heholde thē that ys carnallie to vnderstande but ymagen some other thinge and with the inwarde eies beholde these thinges as misteries For this ys spirituallie to vnderstand Thus he Ye maie perceaue thys authour still to proceade and continue in one maner of vnderstanding and allwaies declaring one spirituall maner of Chrystes flesh in misterie wher thinges maie not be taken as they appeare simplie but considering that they be misteries ther must be considered some other thing ther to be present which ys to be beholden not with the outwarde eye but with the inwarde eie whiche thing ys the verie bodie of our Sauiour Iesus Chryst by faith ther in verie dede as verilie to be beleued as the outwarde forme be by the senseis verilie to be seen All violent mocions saieth he Philosopher be slacke or slowe in the beginning and quicke in the ending so man violētly moued to vertuouse and godlie dedes goeth slacklie and slowlie in the beginning but whē he approcheth to the end he maketh moche spede to come to yt And euē so I miself drawing to the ende of the exposition of the matter of the Sacramēt by the sixt chapter of S. Iohn make hast to the ende as though bothe I in the writing ād the reader in the reading were violēly caried in this verteuouse worke ād businesse ād nowe as yt were with a natural desire runne hastilie to the ende Wherfor as I haue breiflie ouerpassed this last authour so will I his yockelowe which in this place ys Lira who saieth thus Verba quae ego locutus sum vobis Jn 6. Joan. de carne mea māducāda spiritus vita sunt quia spiritualē habēt intellectū nec mirū quia sunt à Spiritu sancto Ista tamē spiritualitas non est sic accipiēda quia caro Christi sit in sacramēto Eucharistiae tantū modò sicut in signo vt dixerūt aliqui haeretici quia est ibi realiter vt dictū est sed quia māducatur caro Christi in hoc Sacramēto quodd spiritualli modo in quantū species visibiles atterūtur comeduntur spiritus ex virtute Dei carni vnita reficitur The woordes whiche I haue spokē vnto yow of my flesh to be eaten they are spirit and life for they haue a spirituall vnderstanding And no merueill For they be of the holie Gost This spiritualitie for all that ys not so to be taken that the flesh of Chryst ys onely in the Sacrament as in a signe as certain heretiques did saie for yt ys ther reallie as yt ys saied but bycause the flesh of Chryst ys eaten after a certain spirituall maner forsomoche as the visible formes are bruised and eaten and the spirit by the power of God vnited to the flesh ys refreshed In this sentence of this authour ye see the spiritual maner of the flesh of Chryst in the Sacrament whiche the Sacramentaries had diuised plainlie reiected Reall presence called spirituall for diuerse causes as hereticall and the right spirituall maner taught which ys that the flesh of Chryst ys reallie vnder the formes of bread and wine ād so receaued Whiche maner of presence and receipt ys called spirituall for diuerse causes of the whiche this authour reciteth diuerse One ys that this presence of Chryst ys wrought by the holy Spirit of God And therfore as workes doen .1 by Gods Spiritt are called spirituall of the woorker so ys this being wrought by the holie Spirit called spirituall An other cause ys that the bodie of .2 Chryst although yt be verilie present yet yt ys not perceaued by anie corporall knowelege but onelie by the spirituall knowledg of faith Wherfore as all thinges not atteigned vnto by corporall knowledge but by spirituall are spirituall So ys this whiche as before ys saied ys by faith beleued but not of naturall knowledge comprehended An other cause this authour rehearseth .3 Whiche ys that our spirit by the vertue and power of God vnited to the slesh ys refreshed As the refection wher with the bodie ys refreshed ys a corporall refection so the refection of the spirit ys a spirituall refectiō Forasmoche then as our spirit ys by this meat refreshed yt ys a spirituall refection And in his last cause this authour toucheth an other cause whie yt ys spiritual though he do not so expresse yt And that ys by cause the powre and spirit of God whiche ys the Godhead ys vnited to this flesh which diuine Spirit so being vnited and made one with the flesh in the vnitie of person not in the vnitie of nature maketh this flesh a spirituall flesh though neuer the lesse yt be also the verie naturall flesh of man Nowe gentle Reader wher the Aduersaries wolde haue wrested and peruerted this chapter of S. Iohn to haue not ben vnderstāded of the Sacramēt whether they were obcecated and blinded through malice nowe iudge Heretiques maliciouse arrogant and impudent Whether also they were not arrogant whiche contemning the authoritie of so manie noble famouse and auncient Fathers as ye haue hearde nowe faith fullie alleaged wolde seke and procead most arrogantly to preferre their owne vain and false Commentes and gloses before the others expositions Whether also they were not impudent shamelesse yea and clean past shame that so boldie wolde commēd their lies to the people not onelie by their sermons but also to their continuall shame with their pennes in their bookes as a most substanciall and godlie trueth when so manie godlie and auncient wittnesses reclamed by their testimonies and conuinced them to be lies Wherfor nowe Reader being aduertised beware of them and learn as ye Doctrine flieng the comon receaued vnderstāding of the script ys to be suspectd haue
heauē which Chryst our Sauiour by his blod hath bought vs to we shall be cōdēpned to that pain that we were once redemed frō ād so eternallie become miserable with him vnto whoos 's wordes we wolde geue credditte before the woordes of our Lorde God As nowe ye perceaue howe like the tēptacions be so maie ye perceaue howe like the rewarde of the assēting or agreing to the tēptaciō of the enemie ys Yf therfor ye will auoide the rewarde which ys pain eternal withstād the temptacion whiche beginneth the thrall A mong manie other two thinges methinketh shoulde with the assistēce of Two thinges which aught to moue vs to resist the temptatiōs of the Sacramentaries gods grace moche moue yowe to withstād his wicked tēptacions in this be half the one ys that as in the first tēptaciō to our first parentes he spake the plain cōtrarie of that God had spokē so in this his tēptacon he speaketh the verie contrarie to that that Chryst our Lorde God hath spoken For Chryst saied This ys my bodie But Sathā saieth yt ys not his bodie Now whē anie thing ys taught that ys manifestlie repugnant to the woorde of our Lorde God who cā speak nothing but trueth except we be woorse bewitched them the Galathians were we must nedes deme and iudge that doctrine to be false coming from Sathan the father of lies vntrueth and falshod And being false what ells ys to be doen but to withstande and reiecte yt The other thing that aught to moue vs to withstād this tēptaciō ys that Sectes of Sacramentaries Bereng Wicleff Io. Hus. the woordes of his doctrine be not consonant nor agreable For besides his diuerse and cōtrarie spirit which he breathed into Berengarius the first publique and open impugner of this blessed misterie as yt ys saied in the preface of this book into Wiceff and Hus he hath in this our time poured oute manie contrarie spitites and meruelouslie shewed himself the authour of dissētion and repugnant doctrine in the same misterie But for that I might be iudged partiall in the report of this diuerse doctrine I will not vse mie owne woordes but the woordes of Luther Satans cheif and first Commissionar in this maner of proceading and of Melancthon his right ofspring and defendour of his doctrine Luther in his breif confession noting the diuerse and repugnant spirittes that reigned amongest the Sacramentaries saieth in this maner At the first Eight disaegreing spirittes amōg the Sacramentaries nombred by Luther Carolstad Zwinglius Oecolamp Swenckfel these men were well warned of the holie Gost when that vpon that one text they diuided them selues into seuen spirits eche one differing allwaies from the other First Carolstadius wold haue the text so that this ys my bodie should signifie here sitteth my bodie Then Zwinglius saieth that that coulde not be well saied no though the Father of heauen had reueiled yt Therfor being moued with an other holie spirit of his own thus he turned the text Take eate this signifieth my bodie The thirde Oecolampadius brought furth his third holie spirit which turned that text into an other hew as thus Take eate this ys the token of my bodie The fourth Swenckfeldius thinking to make his stench to smell as muske brought vs furth of his holie spirit this rule These woordes this ys my bodie must be remoued from oure seight For they do let vs of the spirituall vnderstanding The fifth holie spirit being but excrementes of that other doth thus read that text Take and eate that which ys deliuered for yowe in this my bodie The sixt holie spirit saieth Take and eate this ys my bodie in remembrance as though Chryst had saied Take and eate this ys the monument of my bodie The seuenth holie spirit Ioannes Campanus bringeth this exposition Take and eate this ys my breadie bodie or bodie of bread Beside all these an other spirit flieth Ioan. Cam aboute For the Deuell ys an holie and great spirit whiche persuadeth men that herein ys no article of oure faith and therfor we aught not to contend of this matter but leaue yt free to euery man to beleue herein what he list Thus farre Luther See ye not by Luthers one woordes seuen and in th end of his collection one mo to make eight dissonant and disagreable doctrines vpon these woordes of Chryst This ys my bodie See ye not Sathan diuided against Sathan See ye not his ministres plaing at crosse wasters for the victorie Be persuaded then that wher soche contencion soche strife soche Battaill ys amongest men springing all oute of one Gospell that in that Gospell ys no treuth But we haue not yet seen the ende Melanchton the right of spring and heire of the Lutheran doctrine was not onelie intoxicated with a diuerse spirit from his Father and Fiue sectes of Sacramētaries amōg the Lutherans nombred by Melanct. master Martin Luther in the ende of his life but also reporteth that among the Lutherans them selues ther were fiue Sacramentaries sectes or heresies For some saieth he be of Helhusius minde some of Sarcerius minde some other folowe the ministers of Breme and some Ioachimus Morlinus other also he alleageth whose opinion ys that Chrystes bodie maie be in euery place Whiche sectes being fiue in nombre yf ye put them to the eight enombred by Luther they make thirtene Thus by their own report yt ys to be perceaued that the woordes of Sathans doctrine be not of one sownde of one agreeement but his spirit Chrystes woordes wrested to sixtene diuerse senses by the Protestants hath breathed into his disciples vpon these fewe woordes of Chryst diuerse and and plain repugnant expositions and doctrines To these thirtene diuerse doctrines yf we adde and putto the expositions of Luther himself Melanchton and Caluine whiche esteemed them selues as the lightes of the worlde we shall make vppe sixtene diuerse expositions and doctrines of this matter fettfurth by Sathans disciples As for Luther yt ys euindent that he expounded Chrystes woordes farre vnlike to Zuinglius Oecolāpadius or anie of that line yea vnto Berengarius himself For he saieth they must be thus vnderstāded This ys my bodie that ys this bread ys my bodie Melanchton in his later daies as yt ys common to heretiques to growe worse and worse forsooke Luthers spirit and tasted of Zwinglius spirit Melancth His mutabilitie but so as he wolde in soch wise correct him that he wolde make him a newe spirit And therfor he wolde haue this sense vpon Chrystes woordes This ys my bodie that ys This ys a participacion of my bodie whiche newe interpretacion saieth Staphilus ys plainlie a newe Sacramentaries heresie Last of all the doctrine of Caluine swarueth from all these teaching that Chryst ys geuen to vs reallie but not corporallie as though the sense of Io. Caluine Chrystes woordes might be This ys my bodie that ys This ys the verie substance of my bodie but it ys
appeareth not flesh in the Sacr. like vnto his holie flesh and yt auailed to his augmentacion and sustentacion after the maner of man Therfor nowe also the bread ys chaunged into the flesh of our Lorde And howe saieth he dothe yt not appeare flesh but bread That we shoulde not abhorre from the eating of yt What can be saied against these so manifest and so plain testimonies Maie we not or raither aught we not to saie as these holie famouse and learned men do raither then to saie as a fewe phantasticall heretiques and Apostaties do Let vs beleue these pillers of Chrystes Churche and beleuing them seke to be saued as they be Thus haue ye hearde enough I suppose to declare vnto yowe that by consecracion whiche Haimo spake of the bodie of Chryst ys in the Sacrament And therfor Manna as he saied signifieng the bodie of Chryst consecrated signifieth the very reall and substanciall bodie of Chryst And thus hauing opened the minde of this authour who as he ys agreable to the holie auncient Fathers before alleadged So ys he plain and pithie to the readers and strong and mightie to debell the Aduersaries I will come to heare Theophilacte expownde the same place of Sainct Paule Thus he writeth Vt enim nos aqua Baptismi perfusi corpus dominicum manducamus Sic Manna illi mari traiecto in esum sunt vsi Et quemadmodum ipsi Domini sanguinem bibimus Sic illi erumpentem è percusso lapide aquam biberunt As we washed A plain saing for M. Iuell with the water of Baptisme do eate our Lordes bodie So they hauing passed through the sea vsed Manna for their foode And as we drinke the bloode of our Lorde So they dranke the water that gushed out of the smitten Rocke Thus Theophilacte These two testimonies be so like in sense and phrase that they might raither be iudged to come oute of one minde and oute of one mouthe them from two men different in time distant in place and contrie But God who ys not as Sainct Paule saieth Dissentionis Deus sed pacis 1. Cor. 14. The spirit of vnitie among catholiques vnitatis The God of dissention but of peace and vnitie who by his holie spirit wrought that Multitudinis credentium erat cor vnum anima vna The multitude that beleued were of one heart and of one soule made them being of one faith to speake one thing as he did his foure holy Euangelistes Who although they did write in diuerse times and places yet they agreed in vnitie of one trueth But they that can not content them selues with that ordre and condicion that God hath placed them in but being puffed vppe with the spirit of pride go aboute to buyll the tower of Babell to get them a name The spirit of diuision among Protestantes God by his spirit of humilitie and vnitie not working withe them their tounges are diuided and dissention ys among them they agree not they speake not of one thing as yt ys easie to see in the schoole of confusion euen an other Babell the Tower of the wicked name of Luther Among whose disciples was nor ys the spirit of vnitie neither were nor be yet that multitude of one heart nor of one soule but of diuerse Luther he spake with one toung and saied the verie bodie of Chryst was in the Sacrament reallie and substanciallie Oecolampadius he spake in an other toung contrarie to his Master and saied that Chrystes bodie was not ther but as in a sign Some other of Luthers disciples saied that Magistrates and rulers must be obeied Some of them had other tounges and saied that we are called to libertie and therfor we be all equall and owe no obedience to Man Some tounges saied that children must be chrystned again Some other tounges saied naie Some tounges saied that ther were but two Sacramentes Some saied their were three Some otherwise with a nombre of diuisions not onely among the multitude but among them selues I meen that one of them in all places and at all times did not agree with him self but here saied this in an other place clean contrarie as hereafter by the helpe of Gods grace more at large shall be shewed But God qui facit habitare vnius moris in domo Who maketh men to Psal 67. be of one minde in the house maketh men that dwell in his house of his holie Churche to be of one toung of one minde to beleue one thing and to saie one thing Therfor let these men of Babell go these men of confused tounges and let vs heare the people of agreement Ye see I saie howe Theophilacte agreeth with Haimo and yf ye ascende to Oecumenius to Chrysostome and other ye shall see soche agrement in sense soche liknesse in woordes that a man might saie that they were all spoken not of diuerse men but of one man Conferre them together Reader and trie my ttueth I shall not nede to trooble thee with many woordes to open the saing The Iewes eate Māna we our Lordes bodie They dranke water we the bloode of Christ of Theophilacte for yt ys so euident and plain that yt nede no expositour Onelie I wish that for the pourpose that he ys alleadged that ye note first that he compareth Manna and the water to the bodie and bloode of Chryst as the figures to the verities in that he saieth As we eate our Lordes bodie So they Manna As we drinke the blood of our Lorde So they drinke the water of the Rocke That by the bodie and blood of Chryst he meneth the bodie and bloode in the Sacrament whiche he most manifestlie affirmeth and by expresse woordes denieth the onelie figure of the Aduersarie so wickedlie auouched Cap. lx yt appeareth in his exposition of this saing of Chryst This ys my bodie in the six and twenteth of Sainct Matthew and in the fourtenth of Sainct Marke whiche bothe be alleageth in the seconde booke in the exposition of the same saing of Chryst Likewise also dothe he vpon the vj. of Sainct Iohn wher he saieth thus Theoph. in 6. Ioan. Marke that the bread which ys eaten of vs in the mysteries ys not onelie a figure of the bodie of our Lorde but the flesh yt self of our Lorde For he did not saie the bread whiche I will geue ys a figure of my flesh But yt ys my flesh In this sentence yt perceaue Theophilacte not onelie auouching the verie substanciall presence of Chrystes flesh in the Sacrament whiche ys the Reall presence auouched and the hereticall figure denied catholique doctrine but also denieng the figure whiche ys the hereticall doctrine What wicked obstinacie ys this that wher this Authour denieth yt to be a figure they affirme the contrarie and wher he affirmeth the substanciall presence of Chrystes flesh they denie yt Yf the Aduersaries had but one soche place to denie the presence as certen I am they
beleued Chryst to be in the Sacrament he doth well open in this his applicacion where he saieth that the receipt of the vertue of the spirituall meat and drinke whiche ys the bodie and bloode of Chryst ys not to be proporcioned according to the quantitie of the visible formes of bread and wine In the whiche woordes he plainlie declareth that the meate of the Sacrament figured by Manna ys the bodie and bloode of Chryst But here the Aduersaries will saie that this Authour ys on ther parte For he calleth yt spirituall meate and drinke wherby he meeneth the spirituall Obiection of spirituall meat and drinke answered receipt of Chrystes bodie spirituallie and not corporallie Call to remembrance what ys saied of this in the eighte chapiter of this booke wher ther be causes assigned vpon the saing of S. Augustin why the bodie of Chryste ys called spirituall meat and yt shall answer the Aduersarie fullie And yet I shall adde the saing of Sainct Ambrose to the vtter discomfiting of the Aduersarie whiche teacheth the bodie of Chryst to be in the Sacrament For he declaring Manna to be the figure of yt proueth by that and by an other excellent reason that the bodie of Chryst in the Sacrament ys a spirituall bodie In Sacramento Christus est quia corpus est Christi Auibr de myst ca. 9. Non ergo corporalis esca sed spiritualis est Vnde Apostolus de typo eius ait quia patres nostri escam spiritualem manducauerunt potum spiritualem biberunt Corpus enim Dei corpus est spirituale Corpus Christi corpus est diuini spiritus In the Sacrament ys Chryst for yt ys the bodie of Chryst yt ys not therfor corporall meat Wherfor the Apostle also saieth of the figure of yt that our Fathers haue eaten spirituall meat and dronken spirituall drinke The bodie of God ys a spirituall bodie The bodie of Chryste ys the bodie of the diuine spirit Thus moche Sainct Ambrose First teaching the presence of Chryst in the Sacrament he contenteth not himself so to saie but to preuent the obiection of the Aduersarie who Chryste ys the substance of the blessed Sac. will elude this and saie that Chryst ys in the Sacrament as in a sign he saieth not onely that Chryst ys in the Sacrament but he saieth also that the bodie of Chryst ys the Sacrament the substance of bread and wine being chaunged into the substance of the bodie and bloode of Chryste the onely formes of bread and wine remaining And after he hath thus taught he inferreth that therfor yt ys no corporall meat but spirituall meate And to proue this he maketh as yt were two argumentes The first ys that forasmoche as the figures of yt were by Sainct Paule called spirituall meate and spirituall drinke moche more maie yt be called spirituall meat and spirituall drinke The seconde argument ys that the bodie of God ys spirituall and the bodie of Chryst ys the bodie of God wherfor the bodie of Chryst ys spirituall Thus ye see that as Sainct Augustin as yt ys before in the eight Chapiter alleadged calleth the very reall and substanciall bodie of Chryst in the Sacrament spirituall So also doth Sainct Ambrose not that yt ys not a very bodie but bicause in diuerse respectes yt ys spirituall as Sainct Cyrill also saieth Totum corpus viuifica spiritus virtute plenum esse ostendit In 6. Joan. Spiritum enim ipsam carnem nuncùpauit non quia naturam carnis amiserit in spiritum mutata sit sed quia summè cum eo coniuncta totam viuificandi vim hausit Nec turbari propter hoc decet Nam qui Domino conglutinatur vnus cum eo spiritus est quomodò igitur caro sua vna cum eo non appellabitur He sheweth that all his bodie ys full of the quickning power For he calleth his flesh the The flesh of Chryste called a spirit and so a spirituall flesh spirit not that yt had lost the nature of flesh and ys chaunged into the spirit but bicause yt ys so nerelie ioined with him yt hath taken into yt all power to make to liue Neither ys yt decent any man to be troubled for this For he that ys fast ioined with God ys one spirit whithe him Howe then shall not his flesh be called one with him Thus moche Sainct Cyrill Of whome we maie learn that Chryst him self called his flesh a spirit and therfore yt maie well be called spirituall and yet saieth Sainct Cyrill though yt be so called yt hath not lost the nature of flesh but ys both flesh and spirit And therfor well called of these Authours a spirituall flesh a spirituall bodie a spirituall meate and yet allwaies being a very substanciall bodie and a naturall flesh By these Authours yt ys made manifest to you that when they or other do call the bodie of Chryst in the Sacrament a spirituall bodie or a spirituall flesh or as Rupertus doth a spiritual meate yt ys not furthwith after the Aduersaries minde to be made so spirituall that ther shall remain neither bodie nor meat but that by a spirituall vnderstanding by faith we must vnderstand yt a verie bodie verie flesh and yet spirituall for manie causes here and before declared And that this Authour ment euen so yt appeareth well For when he had called yt spirituall meat he furthwith expownded yt and saied that ys to saie the bodie and bloode of Chryst. whiche bodie and bloode he wolde so to be spirituall not that yt shoulde be absent from the Sacrament but raither to be the substance of the Sacrament whiche he doth well insinuate when he saieth that we receaue not the spirituall meat of the bodie and bloode of Chryst according to the quantitie of the visible forme of bread and wine He saieth not according to the quantitie of bread and wine whiche woordes might include their substances but saieth after the maner of the speache of the catholique faith according to the quantitie of the visible formes of bread and wine signifieng the substāces of thē to be absent bicause they be chaunged and maketh mencion onely of the formes And that this was his faith he by most plain woordes declareth in his exposition vpon the same booke of Exodus saing thus Quomodò verbum à summo demissum caro factum est non mutatum in carnem sed assumendo carnem Sic Rupert in Exo. ca. 10 panis vinum vtrumque ab imo subleuatum fit corpus Christi sanguis non mutatum in carnis saporem sed assumendo inuisibiliter vtriusque diuinae scilicet humanae quae in Christo est immortalis substantiae veritatem Proinde sicut hominem qui de virgine sumptus in cruce pependit rectè catholicè Deum confitemur Sic veraciter hoc quod sumimus de sancto altari Christum dicimus agnum Dei praedicamus As the Sonne of God coming down from the high was made
of ministres made after the schismaticall maner These men though they wolde vnwiselie haue intencion to consecrate yet laking the laufull authoritie they neither do nor can consecrate but as yt maie be iustlie thought hauing neither autoritie nor due faith and intencion they neither receaue nor distribute to the people anie other thing then bread and wine Whiche their doing and intencion compared to the Apostolique and primitiue Churche sooen sheweth yt self to be nothing like yt to haue nothing to do with yt nor nothing to folowe yt The condicion of this matter being soche what case be those preists in whiche hauing catholique authoritie and catholique faith and thinke but well of the catholique misteries and religion for feare or for liuing sake leaue The miserable state of catholique preists folowing the schisme that they knowe to be good and doo that they knowe to be euell What trembling hearts shall they haue before the terrible iudgement seat of God when their owne consciences shal accuse them saing we were called to serue the aultar we had authoritie geuen vs to confecrate Chrysts bodie and blood according to his holie institucion we might haue offred the same in sacrifice to the memoriall of Chrysts death to the cōfort of our owne soules and releiff of manie We might haue receaued that blessed food to the nutriment of our soules to euerlasting life Thus might we haue spent our time in the seruice of God thus might we haue liued in our calling wher omitting all these we haue ioined with schismatiques and heretiques and ben as yt were in armes against Chrystes ordeinance against his catholique Church and the holie religion of the same wo be to vs wo be to vs what shall we doo This or soche like or moche more bitter and greuouse accusation will yowr consciences make against yowe Awake therfor and looke a bout yowe in time Yt ys yet the time of mercie the time of iustice will come in whiche repentance shall come to late Thus hauing here to speake of intencion and faith for that I see yowe in countenance to decline form the excucion of that intencion and faith that shoulde be seen in yowe and professed of yowe I haue a litle digressed from my principall intencion to ad monish yowe to return to yowr deutifull intencion And here to conclude with yowe as I do with schismatiques and heretiques whiche ys a greif to my heart that I maie so doo I saie that hauing intent to receaue the creatures of bread and wine in the Sacrament ye fullfill not Chrysts institucion neither do ye folowe the intencion and faith of the Apostolique Churche neither of the primitiue and auncient Church THE SEVEN AMD THIRTETH CHAPITER treacteth of the oblacion and sacrifice of the Masse as yt was vsed of the Apostles and Fathers SO moche being all readie spoken of the oblacion and sacrifice of the Masse I should not nede but that the speciall order here taken so requireth to speake anie more of the same I minde therfor no otherwise here to treact of yt but onely as I haue doen in the matters of consecracion and intenciō to shewe furth the practise of the Apostles and fathers vsed in their Masses And here first for the practise vsed among the Apostles we will see what was doen by S. Iames being well assured that he did in this weightie matter of faith no otherwise then all the rest of the Apostles did For what he did all they did and what they did he did Iacob in Miss soche was their conspiracion common consent vnitie and agreement In his Masse immediately after consecracion thus he proceded Memores igitur nos peccatores passionum eius viuificarum crucis salutaris ac mortis sepulchri resurrectionis à mortuis tercio die ascensionis in caelos assessionis eius ad dextram tuam Dei Patris secundi glortosi tremendi eius aduentus cùm veniet cum gloria ad indicandùm S. James of fredsacrifice in the memorial of Chrysts Death viuos mortuos cùm reddet vnicuique secundùm opera euis offerimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundùm peccata nostra nobiscum agas We sinners also therfor mindefull of his liuelie passions of his holsom crosse and death buriall and resurrection from the dead the third daie of his ascension into the heauens and of his sitting at the right hand of God the Father and of his second gloriouse and fearfull coming when he shall with glorie come to iudge the quicke and the dead when he shall geue to euery one according to his workes We offre vnto thee o Lord this dreadfull and vnbloodie sacrifice praing that thowe do not with vs according to our sinnes In this part of S. Iames Masse we maie perceaue three thinges The first that Chrysts bodie ys offred in sacrifice The second that yt ys offred in remembrance Three thīgs notable in S. James Masse of his passion and death resurrection ascension c. The third that yt ys doen for the remission of sinnes For the first yt ys to be noted that immediatelie after consecracion by the which ys wrought the presence of Chrysts bodie as ys saied hauing yt present he furthwith saieth We offre vnto thee o lord this dreadfull and vnbloodie sacrifice This saied S. Iames immediatelie vpon the consecracion when nothing ells was before him to offre but the bodie of Chryste Wherfor he then offred the bodie of Chryste To this vnderstanding manie things do enforce vs in the woords of S. Iames first that he vseth the demonstratiue thus saing this sacrifice whiche spoken at the aultar vpon the consecracion of Chrystes bodie whiche ys the verie true sacrifice signifieth vnto vs that he offreth yt Farder that he calleth the sacrifice whiche he offreth a dreadfull sacrifice What sacrifice that by man can be offred to God ys dreadfull but onelie the bodie of Chryste the bodie of God and man whiche for the maiestie of Godhead wherunto this bodie ys ioined in vnitie of person ys dreadfull other sacrifices what soeuer be not of themselus Wherfor the dreadfull sacrifice that he offred was the bodie of Chryste Lastlie he calleth yt an vnblooddie sacrifice Whiche verie well agreeth with the sacrifice of Chrysts bodie offred on the aultar For that bodie being nowe glorified ys impassible and immortall and neuer shall shedd blood to be sacrificed by death again but ys nowe offred to the Father with remembrance of that passion and death and blood shedding whiche he once suffred and shall neuer suffre again and ys so set before the face of his Father to procure vs mercie of the remission of oure sinnes and to obteign for vs the grace of God and the giftes of his holie Spirit Nowe the oblacion perceaued in this holie Apostle and by him in all the Apostles let vs descend to the Disciple of the cheif Apostle to see in him whether he
in the Communion of Chrystes bodie and bloode and also that sacrifice shoulde be offred for them This doctrine S. Augustine saith Sith yt can not be denied but that praier for the dead ys good yt cannot again be denied but they be naught that saie yt ys euel shoulde not be doubted of yea yt ys so certen a doctrine that in an other place he saieth yt can not be denied Thus he writeth Neque negandū est defunctorum animas pietate suorum viuentium releuari cum pro eis sacrificium mediatoris offertur vel eleemosinae in ecclesia fiunt Neither ys yt to be denied but that the soules of the dead are releiued by the godlinesse of their frendes liuing when the sacrifice of the mediatour ys offred for them or ells almose dedes be doen in the Churche Yf by the iudgement of S. Augustine yt be not to be denied then yt ys a doctrine to be receaued and holden of a good chrystian And wicked maie he be iudged that reiecteth yt contemneth yt and derideth yt The time shall come that soche shall desire to be refresshed as did the riche glotten but they shall not be heard But that I maie once make an ende of this matter of the value of the Masse to the dead though a iust volume might be made of that that therin maie be saied yet this maie suffice to him that will be satissied For first ys shewed that the praier and sacrifice for the dead was vsed of the Apostles For proof wherof ys produced the praier of S. Iames Masse and to confirme that ther ys added both the testimonie of Chrysostom and also the maner of praing for the dead described by S. Dionise S. Paules Disciple Asterwarde for the farder declaracion of the practise of the Churche the authorities of the Masses aswell of S. Basill as of Chrysostom be alleaged And that the continuance and generall receipt of this practise maie be perceaued to be good and the refusall of yt to be euell aswell in the greke Church as in the latin Epiphanius and S. Augustine be brought furth as wittnesses testifienge that Aerius mainteining the cōtrarie doctrine was reputed esteemed and nombred among heretiques Against soche like persons did the Councell of Carthage publish a decree And that this practise might most clerelie be perceaued to be frequented in the churche the decree reported by S. Cyprian and the practise of the same decree by S. Cyprian vpon Geminius Faustinus and Victor ys added which inuinciblie prooueth praier and sacrifice to be vsed for the dead in the holie auncient churche Finallie for the proofe of the countinuāce of this sacrifice from the Apostles time to the time of S. Ambrose and S. Augustine not onely mencion ys made what S. Ambrose wolde haue doē towarde and for Faustinus sister and what was doen of S. Augustines Mother but also two places be alleaged in the which the certentie of this matter ys so taught that yt ys neither to be denied nor doubted And good cause whie we shoulde neither denie yt nor doubte of yt For yt was receaued ād obserued of the vniuerfal Churche Nowe reader when thowe seist this matter so plainlie and so euidentlie testified to thee that thus yt hath ben taught thus yt hath be doen thus yt hath ben vsed and yet all this not withstanding that the Aduersarie raigeth and raileth against yt and that that by these Fathers was taught to be heresie of him to be taught to be averitie that the Apostles and Fathers commaunded to be vsed that he commaundeth to be refused that the holie Fathers had in reuerence that he hath in contempt I suppose thowe neadest no farder aduertisement but when thowe seist him so stowtlie so arrogantlie and therfor hereticallie impugn this being so certen a trueth thowe maist iustlie thinke that he ys not ledde of the spiritt of trueth who medleth not as ys saied with falsheade but he ys ledde with the lieng spiritt And therfor iust cause hauest thowe to suspect all that he saieth and to no parte of yt to geue creditte as spoken of him but as spoken of other whose doctrine agreeth with the doctrine of the Spiritt of trueth taught in his schoole the holie Churche And nowe to ende I will ioin this yssue yf either the proclamer or anie Yssue ioined with the proclamer for praier for the dead other of his adherentes can bring anie one catholique and auncient Father that saieth that soche as departe in the saith of Chryst are not to be praied for or that sacrifice ys not to be offred for them or that charitable almosse doeth not profitt thē Let them I saie bring one aunciēt and catholique Father so writing and I dare and will not onely for my self but for asmanie as be catholique and learned promisse that we will subscribe Again reader I beseche thee if thowe be learned marke if thow be vnlearned enquire if euer anie Aduersarie in anie booke made anie argument of authoritie against this matter other then mocking lieng denieng and reproouing by voluntarie reason and will warrant if thowe wilt weigh and marke thowe shalt finde none Yf then in that side ys nothing but willfullnes and on this side thowe seist graue auncient and weghtie authoritie call vnto God for his grace and staie wher authoritie ys and flee from thence wher noisom wilfullnes reigneth THE FOVRTETH CHAP. TREACTETH OF priuate Masses as the Proclamer tearmeth them and solueth his argumentes HAuing nowe somwhat saied of two principall partes of the Masse namelie consecracion and oblacion ther remaineth the thirde principall parte to be spoaken of whiche ys receauing As touching that the Sacrament shoulde be receaued ther ys no controuersie betwixt vs and the Aduersarie For on both sides yt ys affirmed that yt shoulde be receaued But the controuersie ys aboute the maner of receauing Which standeth in two poinctes The one whether of necessitie yt must be receaued vnder bothe kindes The other whether of necessitie yt must be receaued of mo then one at once Of the first we haue spoken at large in the second booke Of the other shall be reacted here In this matter for that the catholique Church permiteth preistes in their common ministracion to receaue the blessed Sacrament alone and sekemen for their necessitie to doe the like yt liketh the Proclamer as yt hath doen other his likes with might and main to accuse the Church of transgression and breach of Chrystes ordinance And here we be all that euell ys for our so doinge Here the Proclamer triumpheth vpō vs in his own conceipt pressing and crushinge vs as he suppseth euen to the grownde so lowe that he thinketh we shall neuer be able to stand on foote again against him and hath as to him appeareth so stopped our mouthes with scriptures and the practise of the primitiue Churche and the authorities of auncient Fathers that we shall likewise neuer be able to open our mouthes against him But as
and dissenteth frō the wicked doctrine of Luther yt ys more manifest then I nede to open yt For Luther reiecteth all cōfession of sinnes which ys our clensing and pourging regardeth not our examinaciō as touching life despiceth and contēnethour praiers ād preparacion onelie a certain faith he wold haue which he saieth sufficeth But this holie Chrysostome as a right Chrystiā mā ought to doe speakinge and writing to Chrystiā mē presupposeth faith Wherfor speaking no woord of yt whollie laboureth to haue Chrystian receauers to be diligent in preparacion of themselues to be chaste in bodie pure in soule clean in conscience vncorrupted in heart in pourpose diuerted frō vice whollie cōuerted to vertue The subtle craft of the Deuell aboute Luther and so in other like This is the doctrin of exhortaciō geuē bi holie fathers of Christs church Wherfor embrace yt reader for yt ys fowded vpō a sure stone As for the doctrine of Luther a father of Sathās Synagog yt ys a doctrin meit to be breathed oute of Sathan For wilt thow see the subtilitie of Sathan Whē he had corrupted the faith of Luther in no small nombre of articles by whiche corruption he was nowe before God as hauing no faith feeringe leest by the doinge of good woorkes doen with godlie zeale and deuocion God might be procured to haue mercie vpon him and reduce him from his heresie as diuerse haue ben thought yt good as he spoiled him of his faith so to spoill him of his good woorkes also and to bringe that to passe he breathed into him that onely faith sufficeth wherby good woorkes neclected and his painted faith being nothing he and his Disciples shoulde be clean destituted and naked both from faith and workes so that nothing should remain in them for God to woorke vpon but that Sathan shoulde be assured of them and haue the wholl possession of them Wherfore reader slie the snares of the deuell and hauinge faith studie to be fruictfull in good woorkes also that thy master and Sauiour maie vouchesafe to come with his Father and the holie Spiritt to dwell and abide in thee THE FIVE AND FIFTETH CHAP. PROCEAdeth vpon the same text by I sicbius and sainct Augustine HAuing in consideracion the detestablenesse of Luthers sainge ād to what licenciousnes yt maketh a redie open waie how lightlie yt entrappeth the sensuall person how directly also yt standeth against S. Paules owne woordes that we haue now in hande how yt swarueth from the doctrine of all holie Fathers and writers I can not contein but I must somwhat more saie in yt that where yt ys sufficientlie confuted by two noble Fathers of the Church yt maie be perceaued by a more nombre more fullie doen. I haue therfor intended to produce an other coople of Chrystes house which be Isichius and S. Augustin by whose testimonie I doubte yt not the matter shall be made verie clere I sichius writeth thus Probet autem seipsum homo sic de pancillo edat de calice Jsich in 26 Leuitic bibat Qualem probationem dicit id est vt in corde mundo atque conscientia poenitentiam corum quae deliquit intendenti participetur sanctis ad ablutionem peccatorum suorum Let a man examine himself and so let him eate of that bread and drinke of that cuppe What maner of examinacion doeth he speake of yt ys this that in a clean heart and conscience and to him that mindeth to doe penaunce for those sinnes that he hath offended in thee Sacrament shoulde be geuen to holie persons to the washing awaie of their sinnes In this breif saing of Isichius note I praie yowe that asking vpon the woordes of S. Paule what examinacion he wolde we shoulde make He aunswereth that we shoulde be of clean heart and conscience and of minde to doe penaunce for our sinnes before we receaue but of Luthers faith he speaketh no one woorde so that teaching soch examinacion to be made he confowndeth Penaunce clean heart and consciēce necessarie to the receauers of the bless Sacr. clean Luthers doctrine Luther saieth we must make no preparaciō by confession which ys a parte of penaunce this authour saieth that we must doe penaunce for those offences that we haue committed Luther saieth that we maie not search whether we finde ourselues giltie or no this authour saieth that we must be clean in heart and conscience which can not be knowē but by soch search What shall I saie more but that Luthers wicked doctrine ys in euery parte contrarie to the wholsome doctrine of the Fathers euen as a mā wolde of a sette pourpose take a vieue of their sainges and maliciouslie saie the contrarie of all that he findeth them to haue saied Which thinge ye shal more manifestlie perceaue when ye shall heare the saing of S. Augustine also produced for the vnderstanding of S Paule From whom bicause I wil not long detein yowe his saing shall be furthwith ascribed Thus he writeth Ab iis pietas Domini nostri Iesu Christi nos liberet seipsum edendum tribuat qui dixit Ego sum panis viuus qui de coelo descendi Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam in seipso Sed vnusquisque antequam August ad Julian Epist 111. corpus sanguinem Domini nostri Iesu Christi accipiat seipsum probet secundùm Apostoli praeceptum sic de pane illo edat de calice bibat Quia qui indignè mandu cat corpus sanguinem Domini iudicium sibi manducat bibit non diiudicans corpus Domini Quando enim accipere debemus anteà ad confessionem poenitentiam recurrere debemus omnes actus nostros curiosius discutere peccata obnoxia si in nobis senseriserimus cito festinemus per confessionem veram poenitentiam abluere ne cum Iuda proditore Diabolium intra nos celautes pereamus protrahentes celantes peccatum nostrum de die in diem Etsi quid mali aut nequam cogitauimus de eo poenitentiam agamus velociter illud de corde nostro eradere festinemus The greate mercie of our Lorde Iesus Chryst deliuer vs from these things and geue himself to be eaten who saied The receauer of the bless Sacrmust prepare himself by cōfessiō I am the bread of life which came dowen from heauen He that eateth my flesh and drinketh my blood hath euerlasting life in himself But let euery man before he receaue the bodie and blood of our Lord Iesus Chryst examine himself and so according to the commaundement of the Apostle let him eate of that bread and drinke of that cuppe For he that vnwoorthilie eateth the bodie and blood of our Lorde eateth and drinketh his own condēnaciō making no differēce of the bodie of our lord Therfor when we shall receaue we aught before to haue recourse to confession and penaunce and most diligentlie search all our
immortal li. 2. ca. 14. see bodie and flesh Receauing by ignorance what yt ys ca. 54. Receauers of the B. Sa. must prepare thē selses and howe li. 3. ca. 55. must abstein frō the act of matrimo ca. 41. Read Sea a figure of Bapt. ca. 2. Represent what yt signifieth li. 1. ca. 18. Reseruacion of the Sa. in the Apostles tyme li. 1. ca. 24 and after in the primitiue church ibid. ca. 25 26. 27. li. 2. ca. 68. Reseruacion not against the institucion of Chryst li. 1 ca. 26. agnised by the nicē Coūcell ca. 25. deniers ther of accursed ibid. Reseruacion in priuate houses li. 1. ca. 24. in the shippe ibid. Riche and poor eate all one bloode li. 3. ca. 6. Richerus a Caluinist forbiddeth to praie to Chryste li. 2. ca. 48. Right waie to vnderstand a caholique authour ca. 49. Roffensis neuer yet answered prolog his saings alleaged li. 3. ca. 12. 32. S Sacrament hath honourable titles li. 1. ca. 17. yt conteineth the thing woorthie of most honour ca. 18. Sacrament reserued ca. 24. 25. c. sent to a sicke man ibid. caried home to soche as were absent ca. 27. Sacrament a figure not of the bodie of Chryste but of his death li. 2. ca. 14. c. li. 3. ca. 44. Sacrament a figure in diuerse respects but not onelie a figure li. 2. ca. 14. li. 3. ca. 8. Sacrament conteineth three things li. 2. ca. 19. li. 3. ca. 42. Sacrament a mysterie howe and what a misterie ys ca. 23. Sacrament hath two parts and whiche thei be ca. 57. and two offices ca. 15. Sacrament maie be consecrated by no other woordes then these Hoc est corp ca. 64. Sacrament a sanctified thing and sanctificacion ca. 66. Sacrament deliuered by Chryste in his supper vnder both kindes in Emaus vnder one kinde proueth both to be laufull ca. 67. Sacrament mynistred vnder one kinde by S. Cypr. ca. 68. receaued so of a woman ibid. and vpon good fridaie ibid. Sacrament and the thing of the Sacrament li. 3. ca. 8. Sacrament if yt haue not the presence of Chrysts bodie ys inferiour to Māna ca. 12 Sacraments diuerslie nombred by the protostans ca. 13. Sacrament geuing life farre excelleth Manna ca. 14. yt ys inconsumptible meat ibid. Sacraments of the new law better c. ca. 15 sacrament defined ibid. Sacraments of the newe lawe geue grace ib. and saluacion ibid. compared to the olde lawe by S. August ibid. Sacram. proued by our lord to be his bodie li. 3. ca. 53. Sacrament caried home and receaued as deuocion serued and lick wise reserued of holie men in wildernesse ca. 41. Sacramēt deliuered to a Iewe appeared flesh and likewise to an other ca. 42. Sacramentaries condemned by eight Councells prolog their glose vpon S. Cyprian ouerthrowen li 1. ca. 17. Sacramentaries make two maner of presence ca. 21. they take awaie the fatte and swete of the bless Sacr. ca. 26. they stomble at a strawe and leape ouer a blocke ibid. their cheif grownds be naturall reasons li. 2. ca. 19. Sacramentaries denie that the fathers affirme and affirme that they denie ca. 59. they teache contrarie to their own rules ca. 60. they denie the excellencie of the Sacraments of Chryste li. 3. ca. 4. Sacramentaries maintein the heresie of Eutyches li. 1. ca. 30. and of the Aarrians li. 3. ca 59. and denieng the receipt of Chrystes naturall flesh seme to denie the immortalitie of our flesh after resurrection ibid. Sacrifice after the order of Melchisedec nowe diffused throughout the worlde li. 1. ca. 31. Sacrifice auouched ibid. propiciatorie li. ca. 43. li. 3. ca. 14. Sacrifice of lawde or gratulatorie separated from extern sacrifice li. 1. ca. 33. li. 3. ca. 30. Sacrifice of the crosse and of the aultar all one in substance but diuerse in maner li. 1 ca. 33. Sacrifice of the chrystians a peculiar and speciall sacrifice ca. 35. a full and most holie sacrifice ibid. full of horrour honorable to Angells li. 3. ca. 54. immaculate ca. 37. the bodie and blood of Chryste li. 1. ca. 36. instituted by Chryste ca. 31. 32. li. 2. ca. 49. 56. li. 3. ca. 33. alibi Sacrifice of the Masse of what preist soeuer offred ys one with that Chryste offred li. 2. ca. 8. offred in manie places ys all one sacrifice ca. 10. item li. 3. ca. 33. 60. Sacrifice of the church consisteth of the visible formes of bread and wine and of the inuisible flesh c. li 2. ca. 19. li. 3. ca. 6. Sacrrifice of the church proued by S. Paule li. 3. 16. after the vnderstanding of S. Aug. ca. 18. 29. Sacrifice of Chryste in his supper and Melchisedec compared li. 1. ca. 13. 30. 31. li. 3. ca. 17. Sacrifice and Masse caused the Proclamer to falsifie Leo. ca. 40. Sampsons conception and Chrystes compared li. 1. ca. 10. Sāctificacion and a sanctified thing be diuerse li. 1. ca. 66. Sathās finall marke he slooteth at li. 3. ca. 32 Sathā appeared to Luther and dispured with him of the Masse ca. 42. Sathans power abated by vertue of the Masse ibid. Satirus saued from drowning by power of the Sa. and his faith commended by S. Ambrose therin li. 1. ca. 24. Sectes of religion principal in the world foure li. 1. ca. 32. Sects of Sacramentaries sixteen li. 2. ca. 41. Sedulius saieth that S. Paule spake of the bodie of Chryste li. 3. ca. 49. Serapion being being sicke called for the Sa. and receaued alone li. 3. ca. 41. Shewe bread a figure of the Sa. and applied to the Sa. li. 1. ca. 22. 23. 24. appointed for three things ibid. continuallie vpon the aultar ca. 23. Schoole arguments made for the opening of the trueth produced by a Protestant to confirme a falshead li 2. ca. 22 Scripturs to be hard proued by vii argumēts li. 1. ca. 1. Scripturs must be studied with moche labour ca. 5. Scripturs must be learned of the fathers ca. 7. they be full of doubtes and maie be drawen to dinerse senses ca. 6. 7. 8. Scripture the storehouse of God and why God wolde the same shoulde be heard ib. Scripturs alleaged by Oecolamp against the presence li. 2. ca. 12. Scripturs must be alleaged in the literall sense ibid ca. 50. Sonne of God made flesh ys receaued in our lords meat li. 3. ca. 59. Sonne of God troaden vnder foote whē his bodie and blood are not beleued to be in the Bl. Sa. li. 2. ca. 67. Spirit howe yt quickneth and flesh howe yt Profiteth or not ca. 36. Spirit taken two maner of waies ca. 37. Spirit of vnitie among catholiques spirit of diuision among Protest li. 3. ca. 9. Spirituall receauing not figured by the Paschall lambe li. 1. ca. 19. Spirituall vnderstanding what yt ys li. 2. ca. 37. 39. 63. Spirituall and reall receipt together wonder full ca. 55. Spirituall knowlege aswell teacheth the substance of Chryst bodie and blood to be vnder the formes of bread and wine as naturall