our self we shall not be iudged when we be here iudged of our lord we be therby chastised that we shulde not be condempned with the worlde And thus it meaneth that he sayth who so euer is partaker of the body bloud of our lorde vnworthely he eateth and drynketh condemnatioÌ„ vnto hym selfe By whiche sacrament beyng purged we be vnyted to the holye body and the holy spirite of hym and be made the body of Christe This fode is the fyrste fruytes of the foode to come which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth eyther the foode to come that is to say of the world to come or the foode we receyue for the preseruation of oure substaunce And bothe significations may be aptly sayde for whither it be taken in the one signification or the other it maye well be sayde of the body of our lorde For the flesh of our lorde is spirite that gyueth lyfe beynge conceyued of the holy ghoste that gyueth lyfe for that is begotten of spirite is spirite And thus moche I saye not myndynge by these wordes to take awaye the nature of the body out of this sacramente but onely myndynge to shewe how the same gyueth lyfe is godly And yf any call the sacrament the example or token of the body and bloud of Christ as saint Basyle sayde they speake it not of thoblacion after the consecracion but before the same be saÌ„ctified It is also called participation for by it we be made partakers of y e godheade of Iesu It is also called coÌ„munion and is so verely for by it we communicate with Christ and be partakers of his flessh and god hed we communicate al by it togither in that we be thereby made one For seinge we participate all of one breade we be made thereby one body bloude among our self beyng of the same body with our sauiour christ be also to our selfe eche others meÌ„bres Let vs theÌ„ beware as much as we may that we neither geue communion to hererikes ne receiue it of them Giue not your holy thynges to dogs sayth our lord nor cast not youre precious stones before hogges lest ye be made ê‘takers of their euyll beleef and of their condeÌ„nation also consideringe that being an vnitie throughlye betwene vs and christ also betwene our selues we shal likewise be vnited throughly with all suche as we shall chose to participate with vs. For this vnitie is made by oure choyce and free wyll not without oure mynde and determinacion and we all one bodye in that we participate of one breade as the holy apostle saith This sacrament is called also the examples of that is to come not in such an vnderstanding as though the very body and bloude of christ were not present but that nowe by this sacrament we be made partakers of the godheade of christ and in the worlde to come shall participate with onely contemplacion in the ful lyght of knowledge and vnderstandynge NOw ye haue hearde Damascene speake who well hearde with the eares of hearynge were sufficient for the matter too declare howe christes wordes as they were playne for the substaunce and fouÌ„datioÌ„ of our byleef So haue they in theyr playnnesse maynteyned y e true byleef of the churche as this author for .viii. C. and .xvi. yeares paste declareth euidently and testifieth playnely yf thou wylt vse hym for comfyrmatioÌ„ of that thou doest fyrste truely beleue and not abuse hym after the facyon of the worlde to wrythe hym mystake hym as some men do the scripture And to thintent thou mayste be the more able to mete with suche as wolde abuse them selfe in hym and thy selfe the depelyer conceyue the godly lerned consideration of this writer in the matter I wyll note certayne thynges vnto the worthy to be noted Fyrste this man testifyeth the presence of the naturall body and bloude of oure sauyour Christe in the sacrament of thaulter and expressely reproueth the vnderstandynge of them that wolde saye there shulde be but a figure as at this letter G. in the margyn thou shalte fynde so as thou hearest by this author truth affirmed and falsehed coÌ„demned This man testifyeth also the worshyppyng of the sacrament with inward outward cleÌ„nesse deuotioÌ„ of the soule outwarde gesture of the body as thou mayest se in y e letter H. wherin thauthor declareth a coÌ„gruence and conuemency that as the meat which we receyue and worshyp is dubble and conteyneth Christes flesshe and godhed so shulde oure worshyppyng be dubble that is to say of our two partes of body and soule whiche bothe be nouryshed by this precious meat And where thou findest this letter A. the author sheweth that as we be dubble and of two partes y t is to say body and soule so shulde we haue a dubble natiuite a dubble meat The dubble natiuite is of water and y e holy ghoste of water agreable to our body as corporall and the holy ghost to our soule which also agreeth with that Gregory NaziaÌ„zene writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was spirite flesh so god perfiteth w t water the holy ghost And as for this precious meat y e author sheweth that it is a meate dubble not one as where thou findest this letter L. where he saith The bodye vnited to y e godhed deitie is not made one nature but remaineth .ii. natures And bicause y e natures be two he calleth christes body our meate in y e sacrameÌ„t a dubble meat And yet thou maist finde in the letter F y t he calleth it but one as where he saith y t the bread wyne chauÌ„ged by gods myghty word into the body bloud of christ be not two but one and so there remayneth the only substaunce of the body bloude of christe where as yf the nature of breade remained also he wolde haue called it in that respecte two as he doth in the other places in two natures vnited And so thou seest where remaine two natures vnited they be called in y t respecte two double and not one and yet againe bicause in the consecration there is not an vnion of breade to the body of christ but transmutation as the worde transmutatioÌ„ expresseth an alteratioÌ„ of substauÌ„ce the sacrament is not called two but one And concernynge worshyppinge this is to be noted that this great clerke was not ignoraÌ„t of the wordes of the gospel Io. iiii that Veri adoratores adorabuÌ„t patrem in spiritu veritate True worshyppers shall worshyp in spirite and truth And yet speaketh this author of worshyppyng with the body for by the texte of the gospell is not denyed outwarde adoration with the body whiche body is with the soule created of god shalbe hereafter glorified with the soule but the sense of that texte declareth the true order of adoratioÌ„ whiche must be rooted grounded and directed by the spirite truth and from thence it
A DETECTION OF THE Deuils Sophistrie wherwith he robbeth the vnlearned people of the true byleef in the most blessed Sacrament of the aulter Timeo ne sicut serpens euam seduxit astutia sua ita corrumpantur sensus uestri excidant asimplicitate 2. Cor. 11. 1546. ¶ STEVEN Bisshoppe of Winchester to the reader COnsyder gentle reader how ful of iniquite this tyme is in whiche the hyghe mysterie of our religion is so opeÌ„ly assaulted Byleue not euery spirite and mystruste thyne owne iudgement aboue the reache of thy capacite If thou beest hungry for knowledge take hede thou fallest not on euery careyn Be desyrouse of the very truth and seke it as thou art ordered by the direction of Christes churche and not as deceytfull teachers wold leade the by theyr secrete waies Folow God and his mynisters whom he ordereth to rule and rather conforme knowlege to agre with obedience where goddes truthe repugnethe not vnto it then with violation of obedience which is a displeasaunt fault to enterprise the subuersion of goddes honoure and glory Finally reade wheÌ„ thou readest with fauour to that truth whiche the consent of Christes churche hath from the beginnynge commended vnto vs and reuerentlye at theyr handes receyue the true vnderstaÌ„dynge of scriptures whose true testimonie hath certified vs of the selfe same scriptures And haue alwaies in remembraunce the wordes of saint Iames howe God resisteth the presumptuouse and arrogant and geueth grace to suche as be in spirite meke and lowly whiche gyfte God graunte the and well to feare A DETECTION OF the Deuyls Sophistrie wherwith he robbeth y e vnlearned people of the true belefe in the moost blessed Sacrament of the aulter THe first chiefe and pryncypall poynt of deceyte and sophistry is to make euery maÌ„ thiÌ„ke of him selfe further then is in dede in him by this persuasioÌ„ that god graunteth true vnderstandinge and wisedome to euery man that wold haue it hath nede of it asketh it in his name whiche hathe suche an euydente truth in it as no man can dyrectly deny it and gainesay it for so god doth in dede yet not so as the vnlerned do take it thinketh it to be vnderstanded For albeit god giueth al knowlege to fede the soule as he giueth also all foode and nourriture to the corporall bodies and it is for both generally sayd Iacta super dominum curaÌ„ tuam et ipse te enutriet â–ª wherin god hath also to shew his omnipotency giueÌ„ sodenlye speche to them that could not speake as to Ieremy geuen the vnlerned sodenly knowlege to confound the great clerkes chaunged water into wine in a moment to make chere to gestes of the feast and multiplied by his blessing the fiue loues to the necessary releef of the hungry fed his people with manna in desert and geuen theÌ„ for releef out of the hard dry stone water Yet we may not hereof presume that god bycause he can alwaies therfore also he wil alwaies contynually worke new myracles and giue his giftes out of ordre and make heruest in February or children and rude ignorantes lerned before they go to scoole And in dede we myght aswel and better aske our bodely foode without our labour and sesonable time as aske the knowledge of lernynge to instructe the soule without tyme or â—ue endeuor wherwith to attayne the same It is goddes worke that we come by it when we come by it with our labour and teachynge of other for neque qui plantat est aliquid neque ê— rigat sed qui incrementum dat deus And we that in our Pater noster aske our daylye bread knowledge it to come of god when we haue it and yet no man bosteth him selfe to haue it by cause he hath asked it or loketh otherwise for it but by thapplyeng of his labour and industry thervnto which persuasion if these symple vnlerned had in the atteinynge of wisedome they wold mistrust their owne iudgement and thinke themself as they be vnlerned and with out longe exercise and diligent endeuor with a vessell mete and apte to receiue the same not thinke theÌ„ selfe to haue obteined that gifte of god ne be able for want therof to discusse of lerning This false persuasion of lerning wherewith the deuyll inueigleth the simple and ingendreth in them a pryde of conninge and vnderstandinge whiche they haue not is the foundacion roote wherupon is buylded and groweth false doctrine in the high misteryes of our religion specyally in the most blessed SacrameÌ„t of thaulter wherin diuerse haue of late peuersely reasoned vnlearnedly spoken w t such presuÌ„ptuouse pride intollerable arrogancy as declare plainly the same to procede of the spirite of the deuyl ful of errours lyes blyndenes ignoraunce by reason wherof they stuÌ„ble in the playne way can not see in the mydde day For what can be more euidently spoken of the preseÌ„ce of Christes natural body and bloud in the most blessed sacrameÌ„t of the aulter theÌ„ is in those wordes of scripture whiche our Sauioure Christ ones said and be infallible truth and styll sayth in consecration of this most holy Sacrament by the coÌ„mon ministre of y e church This is my body But againste this truth the deuyll striueth and fyghteth by his ministers lewde apostles with sophistical deuyses wherwith he troubleth the grosse imaginacioÌ„s of the symple people And hauynge ones enchaunted the rude wyttes with this charme of presuÌ„ptuouse knowledge wherof I spake before wherby the ignorauÌ„t waxeth so arrogaÌ„t as he maketh himself able to iudge and discerne betwene playnnes and craft bytwene reason and sophisticacion betwene argument and argument exposition and expositioÌ„ suche as be thus ouerthrowen in their iudgement and so blynded in themselfe the deuyll easely entangleth and byndeth fast to him with carnall reasons deceitfull expositions crooked argumentes and counterfet coÌ„tradictioÌ„s and therby leadeth them away captiue and thralde from the true catholtque byleefe in this moost holye sacramente which sophystry and deceptes be diuersely tempered after these sortes AND FYRST to the carnall man the deuyll bringeth carnall reasons and for conformation and proufe of them calleth to witnes the carnall senses both of the bodye and soule And streyght thyne eye sayeth there is but bread and wyne Thy tast saith the same Thy felinge and smellynge agre fully with them Herevnto is added the carnall mans vnderstandyng whiche bycause it taketh the begynning of the senses procedeth in reasoning sensually And as the Epicures dyd concludeth that y e senses togither can not be deceyued wherevpon also the Epicurians saide the sonne was but two fote brode because theyr eye iudged it to be no bygger And from this they wolde not be brought but remayned as ferme in that foly as some heretiques do in this mischeuous deuellysh misbeleefe against the moost blessed Sacrament of the aulter Wherefore all suche as ground their errour agaynst
immaculatus vnus I do euery day sayd saint Andrewe sacrifice to God almyghty whiche is the true and one god not the smoke of incense not the flesshe of lowing bulles not the bloude of gootes but I sacrifice dayly in the aulter of the crosse the lambe withoute spotte whose flesshe after all the faythfull people haue eaten it and droncke the bloude of it the lambe that is sacrificed contynueth hole and on lyue And all be it this laÌ„be is verely sacrificed and the fleshe of it verelye eaten of the people and the bloude of it verelye drunken yet as I sayde it remaynethe hole without spotte and styll on liue These be the wordes of the holye Apostle and martyr sainte Andrewe who knewe the truth of that is written by the euangelystes before the Euangelyes were wrytten and he knewe it taughte of our sauiour Christe and speakethe herein consonantlye to the wordes of scrypture and the faythe of the catholyque churche wherein yf thou wylte spurne because Saynte Andrew speaketh of daylye sacrifice and Sainte Paules true doctryne is that Christ was but ones sacrificed on the crosse then it was as saint Paule sayeth to the Hebrewes perfited for euer beynge a hole and sufficient sacryfice for all the synnes of the world Thou doest herein reherse a true sayeng of saynt Paule suche as all the worlde must confesse For the sacrifice of Christe is eternall and is one perfyte consummate suffycient auayleable sacrifice and nedeth no repetitioÌ„ or iteracion for the more validitie of it And yet this truth is nothing touched or preiudicate with y e dayly sacrifice of Christ in the aulter whiche to him y t beleueth is easely declared to hym that will wraÌ„gle against all truthe is in vayne entreated of and as Hylarius sayth Non est humano aut seculi sensu in rebus dei loquenduÌ„ Godly matters shulde not be commened of after carnall vnderstandynge â–ª But as saynte Andrewe spake so y e church doth practyse it For Chryste is daylye offered and sacryficed on the aulter If thou askest by what auctorytie it may be aunswered by thauctorytie of Chrystes word who said Hoc facite Do this and saynte Paule as Damascene noteth it sheweth howe longe in the wordes donec ueniat tyl he come hath from the beginning taught his church so to vnderstande hym â–ª If thou askest howe can ones manye tymes stande togyther This howe declareth yf if it be contencyous thou doest not yet beleue but arte in mystruste of the churche that teacheth the and if thou askest in humilitie Sainte Chrysostome in expoundinge that place of s Paule to the Hebrewes where he ones offeringe is spoken of openeth and dyscussethe thy doubte as foloweth Nonne per singulos dies offerimus Offerimê° quidem sed ad recordationem facientes mortis eius Et una est haec hostia non multae Quomodo vna est non multae Et quia semel oblata est illa oblata est in sancta sanctorum hoc autem sacrificium exemplar est illius idipsum semper offerimus Nec nuÌ„c quidem alium agnum crastina aliuÌ„ sed semper idipsum Proinde unâ— est hoc sacrificium Aliquin hac ratione quoniaÌ„ in multis locis offertur multi Christi sunt NequaquaÌ„ sed unus vbique est Christus hîc plenus existens illic plenus unum corpus Sicut enim qui vbique offertur vnum corpus est non multa corpora ita etiam unum sacrificium PoÌ„tifex autem noster ille est qui hostiam mundantem nos obtulit ipsam offerrimus nunc quae tunc oblata est consumi non potest Hoc autem quod nos facimus in commemorationem quideÌ„ fit eius quod factuÌ„ est Hoc enim facite inquit in meaÌ„ coÌ„memorationeÌ„ NoÌ„ aliud sacrificiuÌ„ sicut pontifex sed idipsum semper facimus magis autem recordationem sacrificij operamur Sed quia sacrificij huius meÌ„tionem feci uoeo pauca ad vos dicere quae recor damini pauca quidem mensura magnam autem habentia virtuteÌ„ vrilitatem Non enim nostra suÌ„t sed diuini spiritus quae dicuntur Quae ergo sunt Plurimi ex hoc sacrificio semel accipiunt in toto anno alij bis alij saepius Ad omnes ergo nobis sermo est non ad eos qui hîc suÌ„t tantum sed etiam ad eos qui in eremo sedent Illi enim semel in anno perticipantur fortassis enim post duos annos Quid ergo est Quos magis acceptamus Eos ne qui semel an eos qui saepius an illos qui rarò accipiuÌ„t Neque illos qui semel neque qui saepius neque qui rarò sed eos qui cum munda coÌ„scientia qui cum mundo corde cum uita irreprehensibili istùc semper accedunt Qui verò tales noÌ„ sunt neque semel Quid ita quia iuditium sibi accipiunt damnationem supplicium Et noÌ„ mireris Sicut enim cibê° naturaliter nutritorius extans si in eum qui prauis cibis corruptus est incidat omnia perdit corruÌ„pit efficitur occasio morbi sic etiam ista quae ad haec terribilia pertinent sacramenta Frueris mensa spiritali mensa regali iterum polluis coeno os tuum perungis vnguento praecioso iterum foetoribus illud imples Dic mihi rogo post annum perceptionem participaris quadraginta dies putas tibi sufficere admundationem peccatorum totius temporis iterum septimana transeunte trades teipsum scrdibê° primis Dic enim mihi si saluus factê° quadraginta diebus ab egritudine longa iterum te illis morbificatoribus cibis tradas nonne primum laborem perdes Si enim naturalia sic mutantur quanto amplius uoluntaria Vt puta ueluti quid dico Naturaliter uidemus sanos habemus oculos secundum naturam sed aliquando ex mala quadam affectione leditur noster obtutus Si igitur naturalia mutantur quanto amplius quae ad voluntatem pertinent Quadraginta dies tantum tribuis saluti animae tuae arbitror autem quia neê° quadraginta dies speras propitiari deum locaris magis I wyl traÌ„slate al this place for it maye edifie the reder in this other matter Do we not saith s Chrisostome offer daylye We do in dede offer but in remeÌ„brauÌ„ce of his death And it is one sacrifice not many Howe is it one and not many For being ones offered it is theÌ„ preseÌ„ted in y e inward most holy place wherof this our sacrifice is a represeÌ„tacioÌ„ so as we offer alway the same not one lambe now another at another tyme but at all tymes y e same So as it is but one sacrifice or els by the same reasoÌ„ bycause christ is offred in many places we myght saye there were many Christes whiche is
mysteries And therefore Gregory Nazianzene hath his sentence in his sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be other thinges of y e Iewes perfited with them in fygure whiche be restored againe vnto vs in mysterye So as all the thinges vsed in tholde lawe be not vtterly reproued and coÌ„dempned not to be doone but not to be so done for the figure ceassethe when truthe is come and the lawe prophetes were vnto saint Iohn baptistes tyme as Christ saide Neuer thelesse as Gregorye Nazianzene saith y e same thinges may be nowe restored mistically not at euerye priuate mannes pleasure and deuise as saint Augustyne writeth ad Ianuarium but by teachynge of the churche and orderinge y e same not for â—uperstition but direction as thapostelies dyd in the begynninge when they decreed it by inspiration of the holy ghoste that men shulde abstaine frome that was strangled and bloude whych repugned not wyth the vysyon to saynte Peter that all tâ—ynge was cleane to them that in cleannes receiued it ne dissented from christes teachinge that not to defile the maÌ„ that entreth in at the mouthe but it was a dispensacion of the truth betwene the ceassynge of the lawe and springyng of the gospell with such a teÌ„perameÌ„t as the chaunge for compassion of weake consciences shulde not be sodayne and at ones but by lytle and lytle as the daye springeth and the night goeth away UpoÌ„ which consideratioÌ„ y e same thinges were in the church of Christ forbydden y t were before for another ende forbidden in Moses lawe onely the cause of prohibicion varied but the thynge was alone But to returne to the purpose whervpon this was broughte in Distinction and ordre in tyme is not supersticiouse but necessarye and therfore with sermons or studye whiche bothe be in their tyme good to interrupte the tyme of praier that is not good greatlye worse when the sermons be suche and so fashyoned as they mayntayne talke and communication and be not directed to stirre the peoples dulle and sluggy endeuor to folow vertue and flee vyce and leauynge a parte matter of contention or reformacion to be ordered by the high powers to tell the audience of their speciall faultes and to diswade them from the same by alwaies and meanes Such were the sermons in the primatiue churche So preached Sainte Chrisostome Sainte Augustine Soo preached Gregory Nazianzene where in a sermon he made of the feast of Ester he hadde entred to speake of the secrecye of god lefte that matter with this speache 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I purpose not saith he to dispute or reason of god now but to dispense his truth that is to saye distribute it conuenieÌ„tly with al circumstaunces mete of whiche office in cyrcumspecte distribution S. Paule calleth the cheife mynystres dispensatores and him selfe sometyme fedde them with mylke and sometyme with stronger meates which is not euery mans gifte and therefore hath ben in the churche coÌ„mitted to few and in respecte of the number verye fewe and of late ouer fewe and ouer many also Ouer fewe of them that cryeth out of mens maners and ouermany of those that flatter the multitude w t vtteringe suche matter as the number of nature variable is glad to here Nowe many nowe a dayes be so trauayled in them self with hearyng the sermon as they wepe and waile and saye Quid faciemus uiri fratres Who preacheth lyke Ioâ—as to warne men of their destruction both in body and soule if they amende not their maners and lyuynge In a miserable state of iniquitie and synne some wolde haue nothinge preached but mercy with onely Christe and howe he beareth all sinne payeth all purgeth all and clenseth all whiche is true and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it can not be blamed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a great faulte For albeit this be truth is good meate yet it is not well distribute for it wolde serue better at supper then at dyner To men lusty drowned in the worlde and ouerwhelmed with synne and in the mydde daye whiles there is tyme of wakynge the iustice of god is to be cryed out Christes second coÌ„ming to be beaten in peoples eares hys terrible iudgement to be layde before mens eyes which is a truth as the other is and profitable to be learned taught and thoughte on wherevpon men shulde be exhorted to confesse their synnes to god and his mynyster to do penaunce for synne to fast for synne to praye for synne to do almes for synne to wayle for synne Dauyd confessed and felte goddes mercy and yet cried Amplius laua me ab iniquitate mea a peecato meo munda me quoniam iniquitatem meam ego cognosco peccatum meum contra me est semper and therewith saide turbatus est a furore oculus meus his eye was troubled with goddes displeasure at the tyme he mystrusted not goddes mercy and therfore said Laboraui in gemitu meo lauabo per singulas noctes lectuÌ„ meuÌ„ he trauailed in wailing wasshed his couche with teares But nowe so be men enueigled by the deuylles sophistry as mercy extolled and sette forthe with onelye fayth and onelye sauyour and ommisufficieÌ„t nisufficieÌ„t sauiour serueth to make men forget goddes iustice waxe wantons as they be termed babes and youngelynges and clerely fal from dreade and feare of god whiche where it wanteth synne muste nedes encrease and ouerflowe and by custome mennes consciences so blynded as they discerne them not to be synnes and faultes And thus muche I haue spoken of sermons whiche and they were neuer so well made and conceiued yet so to vse them as they shoulde occupie the tyme of prayer requisite S. Gregory in an Omilie noteth not good And therefore on Christemas day when the churche hath thre masses he said he could not spend so much tyme with his audience that daye as he was wonte to do And yet sermons at those dayes as appeareth by y e sermons they made were not longe But longe or shorte as they be good holesome and requisite in the churche at their tyme necessary so hauyng not theyr tyme but with iusteling an other good thing out of ordre that is not well and moche lesse study to be vsed in time of prayer whiche prayer and study as they haue a distincte nature so they shulde be in tyme distinct And theunomians opinion by contrary exercise reproued to thinke that readinge is the onely waye to heauen But herein I haue taried ouer longe as some wyll fynde faulte at me and aske what is prayer and fastinge to the sacramente of the aulter and muche lesse sermons or study in tyme of prayer Wherevnto thus I aunswer that hauynge occasion mynystred by this greate clerke Gregorye Nazianzene I haue spoken of them And because the deuyll entendeth to subuerte all I shewe also his so phistrie in lower matters then is the sacramente of