beastlye lyuing adultery disobedience sacrilege and open conspiracye to the subuersion of them selfes of that state vnder whiche they lyue The scripture cryeth Nolite omni spiritui credere beleue not euery spirite but trye and proue the spirites yf they be of God or no for many false Prophetes are abroade in the world One waye to trye thē is to marke the ende of their conuersation ▪ and the example and fruyte of their liues as S. Paule sayeth Quorum exitum conuersationis intuentes eorum imitamini fidem folowe their fayth the ende of whose conuersation ye haue sene We haue seene what is the ende of this newe teachynge carnall and detestable liuyng conspiracye and treason The other fathers of whom we learned oure fayth were men whom the corrupt world was not worthy to haue these authors of this newe opinion were menne that were not worthy to haue and enioy the world of whome saynt Peter wryteth Magistri mendaces and so forth Lying maysters that bryng in sectes of perdicion and denye that Lord that bought thē as they do in this matter of the sacrament bringyng vpon them a spedy perdition and manye shal folowe theyr wayes through whome the way of truth shal be sclaundered and blasphemed and in couetousnes by feyned woordes they shal make marchaundise of you to whome iudgemēt ceasseth not and their destruction slepeth not We be also warned by S. Iohn of this matter sayinge he that remayneth and abydeth in the doctrine that the Apostles taught he hath the father and the sonne Yf anye come to you not bringing this doctrine do not receaue hym into your houses Here he dothe teache vs to auoyd them that professe any other doctrine then such as al faythfull men vniuersally thoroughout the worlde haue receaued and professe whych is not the doctrine that the Sacramentaries preache Finally consideryng the promisses of Christ to his church that he will be with them too the worldes end and that the holy ghost shall leade them into all truth then may we iustlye saye that yf this our fayth be an errour it hath preuayled vniuersallye not one hundreth yeare but two thre foure yea a thousand yeare more then that euen to the ascensiō of Christ as appeareth by the testimonies of all holye writers and then may we say Lord yf we be deceaued thou hast deceaued vs we haue beleued thy word we haue folowed the tradition of the vniuersal churche we haue obeyed the determinations teachynges of those bishops and pastors whome thou hast placed in the Churche to staye vs in vnitye of fayth that we be not caried away with euerye winde of false doctrine Therfore yf we be deceaued it commeth of thee O Lorde our error is inuincible But good people we are sure God deceaueth no man let vs al beware we do not deceaue our selfes as S. Iames sayeth Thus hauing spoken somthinge of y e scriptures as this short time wold permit there remayneth also the seconde thing whiche I sayde moued me to continue in this fayth whiche is the aucthorities of auncient fathers that haue flourished in the preachyng of Gods trueth in all ages with aucthorities I thinke verelye in no age haue bene so curiously sought so diligently found out so substantially wayed as in this our time And all this is because the oppugnation of the trueth in this matter hathe extend it selfe not only to the scriptures but also to the doctours and to euerye particle and title of the doctours whose writynges haue bene so scanned and tryed that yf any thyng could haue bene gathered and piked out of their bookes eyther by liberall writing before this misterye came in contention or by misconstructiō of their wordes or by deprauation of their meaning that could seme too make agaynst our faith herin it was not omitted of some but stoutly alledged amplified inforced and sette forth to the vtter most that their wyttes could conceaue whyche yf god hath not infatuat leauing them to speake so as neyther fayth nor reason could allowe lyke as they haue with theyr vanities seduced a great sorte the more pitye so they shoulde haue vndermined and subuerted the fayth of a great manye mo y t were doubting falling but not cleane ouetrhrowen thankes be to almightie god Of these aucthorities although with a litle study and lesse laboure I coulde at thys tyme alledge a great numbre yet consideryng the shortnes of the tyme whiche is almoste spent I shal be cōtent to picke out a fewe ▪ whych do not only declare the minde of the aucthor but also conteyne an argument to proue conuince y e truth of our fayth suche an argument as neyther figuratiue speache nor deprauation of the wordes or meaning can delude And first I shal begyn with the weakest that is with the suspicion of the gentyles Tertullian in his apologye teacheth how the gentiles didde accuse the Christen men for killyng of younge chyldren eatyng of theyr fleshe he sayeth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported accused as moste mischeuouse and wycked men for the sacrament of killinge of children eatyng theyr fleshe and drynkyng their bloude Eusebius also in his story of the churche wryteth of one Attalus a martyr who beynge roasted in an yron cradell wyth fyre put vnderneath when the sauour of hys burnte flesh came to the smellynge of the people that looked on he cryed wyth a loude voyce to the people Lo this is to eate men which you do whyche fault ye make inquisition of as secretly done of vs whych you cōmit openly in the midde daye By this accusation we may vnderstand that our Sacramentes and mysteries in the beginning of the church were kept very secrete bothe from the syghte and knowledge of the paganes that mocked and skorned them and also of those that were Catechumeni learners of our fayth and not yet baptized for manye greate causes whyche I shal not nede to rehearse nowe And yet for all the secrete kepyng of them being so manye Christen men women as there was they could not be kept so secret but that some ynkelynge of them came to y e eares of those that were infidels vnchristened insomuche that where as in dede and verye trueth by the rules of oure religion we dydde eate the fleshe of Iesus Christ our Lorde and drynke his bloude ministred vnto vs in the sacrament the gentiles as thei were curiouse to know new thynges so they came to knowledge of the rumoure of our doynges and eyther by the bewrayinge of some false brethrē or els by y e simplicitye of other that of zeale without knowledge wold haue conuerted the vnfaythfull too oure fayth heard secretlye that we Christen men in our misteries dyd eate mans fleshe drynke mans bloude whyche they for lacke of fayth and further instruction beganne to compasse in their wyttes howe it was possible so
for the buylding and vpholdyng of it in truth that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men to the destruction of their soules Of thys I haue spoken somethyng alreadye Thirdly we may know the consent of the churche by the determination of the general councels where the presidentes of Gods churches the rulers and learned priestes of christendome assembled in the name of our lord Iesus christ representyng the holy church of God militaunt being ledde not with priuate affection but by Gods holye spirite to hys glorye instant in prayer feruent in deuotion purely diligently and freely haue intreated determined those thynges that perteyne to y e fayth of Christ and the purgyng of hys churche to whose determination as to Goddes ordinaunces we are bounde to obeye Wherein appeareth manifestlye the consente of the churche The fyrst general councell both for the callyng and also for the cause was holden at Nice in Bithinia by .318 bisshops in the tyme of Constantinus Magnus twelue hundreth and thirtye yeares agoo where it was determined and publyshed to y ◠worlde in these wordes Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi qui à sacerdotibus sacrificatur sine cruoris effusione et nos uerè preciosum illius corpus sanguinem sumentes credere haec esse resurrectionis nostrae symbola c ▪ Let vs lyfte vp our myndes vnderstandynge and considering by fayth that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table whych is offered of the priestes wythoute the sheddyng of bloude that we receauynge verelye hys preciouse bodye bloude do beleue them to be the pledges or causes of our resurrection Thys aucthoritye serueth me very wel to declare the cōsent of the churche both in the matter of the reall presence also of the sacrifice whych we haue in hande For the wordes be couched meruelouslye euery one seruyng to expresse the trueth and to auoyde all doubtes For fyrst he byddeth vs lift vp our myndes and considre by faythe wyllynge vs not to stycke only to our senses thinkyng nothyng els to be there but that we see outwardlye teachynge vs that the iudgemente of thys matter perteyneth not to oure senses but to our fayth only as Eusebius Emesenus sayeth Verè unica perfecta hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis sed interioris affectu Thys hoste and sacrifice is verely one and perfect to be estemed by fayth and not by forme and apperaunce to be iudged not by the syghte of the outward man but wyth y e affection and persuasion of the inward man for to fayth only and not to senses perteyneth the knowledge and iudgemēt of Gods mysteries and sacramentes Then the councell declareth what fayth teacheth that is to saye that the lambe of GOD not materiall breade wyne nor the figure of the lābe but the lambe that taketh awaye the synne of the worlde is placed lying vpon the holye table of the aulter whych externall situation proueth a reall presence of Christe to be there before we receaue it and not a phantasticall or an intellectual receauyng of Christe by fayth in the tyme of the receauinge only as these men contende Further it teacheth that this lambe of God is offered to almightye God by the priestes whiche is a distincte offeryng from that Christe made vpon the crosse for there he offered hym selfe by sheddyng hys bloude whiche he did but ones and neuer shall do it agayne any more Here is he offered of the priestes not by sheddynge of bloude but as the councell sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after a bloudy maner whych is not a new kyllynge of Christe but a solempne representation of hys deathe as hym selfe hathe ordeyned After this it declareth the receauing of it saying that we verelye receaue his preciouse body and bloude which word verelye is as muche as that we call reallye and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth as Christe commaunded sayinge Take eate whyche is a corporall eatinge not a spirituall beleuyng And last of al it sheweth the effect of the sacrament whych is the resurrection of oure bodyes to eternal life for because Christes body being the body of very life is ioyned to our bodies as our foode it bryngeth oure bodies that be deade by sentence of deathe to hys propertye which is life wherof in my laste sermon I spake more at large O Lord what hard hartes haue these men to doubte thē selfes or to denye or to bryng in question that manifest open trueth in so highe and necessarye a matter whiche in moost playne woordes hathe bene taught of our sauiour Christe his Apostels and euangelistes declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius that troubled the worlde then and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente whyche then was wythout al contention beleued of all Christen men onlye to preuente these heretikes y e aryse and sprynge vp nowe in these latter dayes that the worlde maye see howe they stryue agaynste the knowen trueth their owne conscience and the determination of the whole churche being enemies of God breakyng hys peace diuiding them selfes from the churche whose ende is eternal confusion Lykewise the next general councell holden at Ephesus in the tyme of Theodosius the Emperor eleuen hundreth and twentye yeares agoo dothe determine this trueth lykewyse in these wordes Necessario igitur hoc adijcimus Annunciantes enim sicut secundum carnē mortem unigeniti filij Dei id est Iesu Christi resurrrectionem cius in coelis ascensionem pariter confitentes incruentum ce lebramus in Ecclesijs sacrificij cultum sic etiam ad mysticas benedictiones accedimus sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti non ut communē carnem percipientes quod absit nec ut uiri sanctificati uerbo coniuncti secundum dignitatis unitatem aut sicut diuinam possidentis habitationem sed uerè uiuificatricem ipsius uerbi propriam factā We adde this also necessarely We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblatiō and sacrifice in our churches for so we come to the mysticall benedictions are sanctified being made partakers of the holy body and preciouse bloude of Christ all our redemer not receauyng it as common fleshe God forbidde nor as
churches or in other realmes This argument of CoÌ„munion was neuer â—eard of in the worlde before Martyne Luther who was y e first father of it and the first man that euer wrote agaynst priuate masses as he calleth theÌ„ â–ª And wher learned Luther that lesson euen of the deuyl not because al euyl coÌ„meth by the suggestion of the deuyll but I meane y t Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng of whom he learned al that he hath pestilently spoken agaynst the holy masse And lest men should say I lied vpon Luther here is his owne boke Ex orete iudico serue nequam We maye Iudge hym by his owne mouth and his owne hand writynge The title of his boke is of priuate masse I shal read you a peice of it that the trueth of my sayinge maye appeare These be hys very wordes I shall make confession before all you reuende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodenly to awake than the deuyl SathaÌ„ began with me this disputation Heare sayd he doctour Luther very wel learned thou knowest thou hast said priuate masses xv yeres almost daily What if such priuate masses be horrible ydolatry what if there wer not preseÌ„t the bodye and bloud of Christ but thou haddest honored onely bread and wine haddest caused other to honor it to whoÌ„ I answered I am an anoynted priest haue receyued vnction coÌ„secration of a bishoppe haue done al these thinges by commaundement obedience of mine elders â–ª Why shuld not I coÌ„secrate wheÌ„ I haue pronuÌ„ced y e wordes of Christ haue said masse iÌ„ earnest this thou knowest All this sayde he is true but y e turkes gentiles do likewise al things in their teÌ„ples of obedieÌ„ce in earnest The priestes of Hieroboam dyd all they dyd of a certayne zeale intent againste the true priestes in HierusaleÌ„ â–ª What yf they orderynge and consecratynge wer false as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked First sayd he thou knowest thou haddest than no knowledge of Christ nor true fayth and for faythe thou waste no better than a Turke For the Turke and all the deuyls also beleue the storye of Christ that he was borne crucified and dead â–ª c. But the Turke and we dampned sprites doe not truste to hys mercy nor haue not hym for a mediatour and sauiour but feare hym as a cruell iudge Such a fayth and no other haddest thou when thou receyuest vnction of y e byshoppe and al other both they y t dyd annoynct and were annoyncted thought so and no other wise of Christe â–ª Therefore ye fled from Christe as a cruell iudge to blessed Mary and y e sainctes they wer mediators betwene you Christ. Thus was Christ robbed of his glory â–ª This neyther thou nor no other papist can deny I wold reade more of this boke but for troubling you He y t lyâ—t to knowe what maye be sayd against priuate masse let hym learne here of y e deuil ynough For here is al that hath yet bene sayde of any other and more to The deuyls derlinges wer ashamed to say halfe so much as their father Sathan lest they shulde be called blasphemous lyers as he is But by this boke Luthers owne confession set forthe in prynt by him selfe to y e world ye maye knowe that the deuyll was the first y t euer barked agaynste y e sacrifice of the churche whiche is the masse knowing that his kyngdome of sinne and iniquitie coulde not stand if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall we thynke he was so madde as to father that vpoÌ„ the deuyll that he woulde haue persauded for trueth to the worlde I shall tell you shortlye hys fonde deuyse in thys poynte as it foloweth fyue or sixe leaues here after He sayeth he knoweth the deuyl is a lyer but he saieth hys lyes be craftye he vseth to alledge a trueth whyche can not be denied and wyth that to colour hys lye which he persaudeth And therefore sayeth he the deuyll lyeth not when he accuseth as that I had committed horrible Idolatry in sayinge priuate masses but the lye is when he dyd afterwarde tempt him to dispayre of gods mercy But saith Luther I wyll not dispayre as Iudas dyd but amende that I haue done amysse neuer saye priuate masse agayne O what a cloke of mischiefe is this al grounded of lyes and falshode He sayth the deuyll lyeth not when he accuseth If that be true then he sayd true when he saide that Luther being a preacher manye yeares neuer had true fayth in Christ tyl he fel from the masse nor neuer trusted in Christes mercy nor neuer toke hym for a sauiour but a cruell iudge Of this the deuyll dyd accuse him whether he was a lyer herein or no iudge you Also in hys accusation he sayde the body and bloude of Christ wer not present in the sacrament when suche annoyncted priestes dyd consecrate and that they honored onely bread wine with many other damnable lyes and heresyes whiche whoso shall read the boke maye fynde in great plentie and yet by Luthers principle the deuyl neuer lyeth when he accuseth Now because y e tyme is farre past shortly to conclud I shal most humblye beseche you to consider and regarde the saluation of your soules for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned w toute knowledge confession of gods truth reueled to his holy church by her to euery membre of her childe of god whose sentence and determination is sure certen as procedinge froÌ„ the pyller of trueth the spirite of god by whoÌ„ we be taught and assured in goddes owne word that in y e blessed sacrament of the aulter â–ª by the power of the holy gost working with gods word is verely really present the bodye and bloud of our sauiour Christe vnder the formes of bread wyne whiche is by Christes owne commaundement example offered to almightye god in sacrifice in commemoration of Christes passion and death wherby the membres of the churche in whose fayth it is offered bothe they that be alyue and departed perceyue plentuouse and abundaunt grace and mercye and in al their necessities and calamities releife and succur â–ª Our moste merciful father graunt vs to persist stedfast constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice and with pure deuotion as he hathe ordayned to vse frequent this holye misterye of vnitie reconsiliation that we maye therby remayne in him and he in vs for euermore To whome be all glorye and prayse wyth out ende AMEN ¶ Imprinted at London in Paules churche yarde at the sygne of the
thoughtes of the Capernaites that thought they should haue eaten Christes fleshe eyther rosted or sodde and so shoulde haue consumed it to nothinge wryteth thus Cum illius personae caro si in frusta partiretur non omni humano generi posset sufficere qua semel consumpta uideretur religio interisse cui ne quaquà m ulte rius uictima superesset Seyng that yf the fleshe of hys person were dyuyded into peeces it could not suffise al mankind to eate vpon which fleshe after it were once cleane wasted â–ª consumed our religion might like wise seme to perishe and be destroyed whych hadde no more any sacrifyce remaynynge Wherevpon I conclude that yf we haue not Christes bodye and bloude presente in the Sacrament for our external sacrifice wherby we may mitigate and please almighty God and obteyne remission of synne spirituall grace gyftes then shuld we be no better then the Turkes seinge all nations froÌ„ the begynnyng of the worlde both gentils and Iewes haue had one kynd of outwarde sacrifice to declare and expresse their inward deuotion and religion eyther to the true God of heauen or to suche as they fantasied or feyned to be gods sauyng onlye the Turkes as Petrus Cluniacensis wryteth Wherby it appeareth that thys secte that denyeth and destroyeth y e Masse whyche is the sacrifyce of the Churche is verelye the sect of Mahumette preparing a waye for the Turke to ouerrunne all Christendome as he hathe done a greate peece already For what could the Turke do more agaynst oure fayth yf he dyd ouercome vs besyde our thraldome and tyrannical oppression but as these men do nowe to take awaye oure Sacramentes and sacrifice and to leaue vs nothyng â–ª but the bare name of Christ and yf there be anye good man that hath true religion in his heart to compel hym to kepe it within hym y t he shal not expresse it outward lye and in verye dede diuerse notable and godly wryters at thys daye call thys heresye against y e sacrifice of the church which Luther first began and most manteyned by this name Secta Mahumetica the secte of mahomet But for y e auoydinge of these absurdities and for suche causes as I shal God willinge declare hereafter I presuppose this foundation of christes bodye to be really present in the blessed sacrament to be stedfastly beleued of vs all vpon the which I buylde al that remaineth now to be sayed Whych foundation although it hathe bene vndermyned of many men and many wayes therefore requireth a full and perfecte treatise to be made of it alone yet as I intende not to occupye al this time in that so I may not well so sclenderlye leaue it that hathe bene so muche and often assaulted but shall declare the summe of that moueth me to continue styll in that trueth I was borne in to kepe styll that fayth I was baptized in and putte on Christe which fayth seyng it is vniuersal yf I shuld leaue it I shulde forsake Christ and be an heretike not folowyng that forme of doctrine I receaued of my fathers and they of theyrs froÌ„ the begynnyng but choosinge my selfe a newe waye and new maysters that please me being so condemned by mine owne conscience iudgement which is the very propertye and definition of an heretike There be thre thinges that holde meâ—â— this fayth the manifest and playne scripture the vniforme aucthorities of holy men and the consent of the vniuersall churche These thre be the argumentes that a christen man maye sticke vnto and neuer be deceaued specially yf they be knytte and ioyned together coÌ„cerning one matter but yf they be separate then some of theÌ„ be but weak staffes to leane vnto As for example The scripture without the consent of the churche is a weapoÌ„ as mete for an heretike as for a catholike for Arius Nestorius suche other heretikes did alledge the scripture for theyr opinions as the catholikes did but theyr alledgynge was but the abusyng of the letter whiche is indifferent to good and euyll deprauyng of the true sense which is only knowen by the tradition and consente of the catholike churche so that the one withoute the other is not a direction but a seduction to a symple man because the verye scripture in dede is not the bare letter as it lieth to be taken of euery man but y e true sense as it is delyuered by the vniuersal consente of Christes churche Lykewyse the wrytynges and sayinges of the fathers yf they be but the mynde of one man wythout the consent of other were he neuer so wel learned and vertuouse otherwyse yet hys wrytynges I saye in that poynt be not a coÌ„firmation for an ignoraunte manne to holde him in the trueth but a temptatioÌ„ to seduce hym pul hym from the trueth The consent of the churche is alwayes a sure staffe the verye pyller of trueth whether it be in thynges expressed in y e letter of the scrypture or in thinges delyuered vnto vs by tradition of the Apostles He that holdeth him by this staffe caâ— not fall in fayth but stande in trueth Nowe concernynge thys matter of the present I am able by Gods helpe to shewe all these thre thinges ioyned and knitte together so that we can not be deceaued in this poynt except we wyll deceaue our selues as many wilfully do The scrypture by playne manifest wordes agaynste the whyche hell gates shall neuer preuayle dothe testifye confyrme our fayth in manye places but specially in the wordes of our sauiour Christ hym selfe in hys laste supper sayinge to hys Disciples Take eate this is my bodye whyche is gyuen for you Thys is my bloude of the newe Testament whyche is shedde for many and for you in remission of synnes whyche most playne scriptures manye haue gone aboute to delude to reduce theÌ„ to a base vnderstandynge by figuratiue speches contendyng these wordes This is my bodye This is my bloude to be spoken figuratiuelye and not as the wordes purport because other lyke sayinges in the scripture be taken figuratiuely as these I am the waye I am the doore The stone is Christ and suche other wherein they haue declared their deuelyshe and detestable sophistrye too their owne damnation the subuersion of a greate manye other They professe them selfes to be learned menne but who hearde euer tell of anye suche kynd of learnyng as to proue one singulare by an other as yf one shuld reason thus Thomas is an honest manne ergo Iohn is an honeste man The swan is white ergo the crowe is whyte Which argumentes be like thys I am the waye is a figuratiue speache ergo lykewise Thys is my bodye is a figuratiue speache With such fond folyes and sophismes is the trueth assaulted agaynste all good learnyng and the rules of all true reasonyng GOD open theyr eyes to see and folowe hys heauenly wisdome But yf we wyl consider the circuÌ„stancies of the texte who
bloud testified by the bloude of martyrs and hathe preuayled from the begynnyng agaynst the whych hell gates can not preuayle Nowe there remayneth some thyng to be sayd concernyng the thirde parte whyche is the consent of y e catholyke church in this poynte but I am sory the tyme is so past that I can not nowe say any thinge of it in my nexte day god willinge I shal touche it also procede in the matter of the sacrifice whych I hope to god to make so playne y t it shall appeare to theÌ„ y t will see be not blinded forsaken of god to be a thinge most euideÌ„t most profitable to be vsed frequeÌ„ted in christes churche and that such sclaunders and blasphemies as be shotte agaynst it shal rebound I hope vpon their onwe heades that shotte them to the glorye of almightye GOD who by hys heauenlye prouidence can so dyspose the malice of a fewe that it turne to the staye and commoditye of the whole that the electe by suche conflictes maye be awaked from their slepe maye be more confirmed in all trueth and may be more vigilant and ware in learnynge and obseruynge the lawe of God to whome be all glory and prayse world without ende Amen ¶ The seconde Sermon Roma 12. ¶ Obsecro uos fratres per misericordiam Dei ut exhibeatis corpora uestra hostiam sanctam c. AMonges other thynges y e laste time I was admitted to speake in this place I brought forthe this sentence of S. Bernarde wrytten in a sermon de Epiphania Pauperes sumus paruÌ„ dare possumus c. The Englyshe is thys We be poore lytle maye we gyue yet for that lytle we maye be reconciled yf we wyll Al that euer I am able to giue is this wretched body of mine yf I gyue that it is sufficient yf not then I adde his bodye for that is myne and of myne owne for a lytle one is borne vnto vs â–ª and the sonne is giueÌ„ to vs. O Lord that lacketh in me I supplye in thee O moste swetest reconciliation Here I noted a great benefite of the oblation of Christes body to consiste in supplyinge that lacketh in the oblation of our bodyes that whereas we be exhorted of saynt Paule to offre vp our bodyes a sacrifice to almightye God and also do vnderstand by other scriptures that it is our dueties so to do whych maye be done three wayes By voluntarye sufferynge the deathe for Christes fayth yf case so require by paynefull and penall workes as by abstinence and other corporall exercises for the castigation and mortifyinge of the outward manne or else by the seruice of righteousnes in that we vse the membres partes of our bodye as instrumentes of all vertue and godlinesse coÌ„siderynge agayne howe there is great imperfection in al our workes and that the beste of vs all cometh shorte of that marke whych is prefixed of God to serue hym wyth al our heart wyth all our strength that eyther in the worke it self or in thintente or in the cause or tyme or in some other degree circumstaunce for thys cause and consideration saynte Bernarde doth hym selfe and moueth vs to ioyne the oblation of Christes bodye wyth ours wherewithal we are sure god is well pleased sayinge This is my sonne in whome I am wel pleased by whose merites our oblation and other workes do please God and not otherwyse And therfore I purposed to make one sermon of the sacrifice of Christ not of y â— which he hym selfe made vpon the crosse for our redemption but of that which the churche hys spouse maketh vpon the aultare whych purpose beinge also before promised remayneth now to be fulfylled And entering the last time to speake of it I â—ayde thys foundation that is to saye the veritye of the blessed Sacrament the body bloude of our sauiour Christ to be verelye really present in it by the omnipotent power of almightye God and the operation of his holy spirite assistynge the due administration of the priest so to be there not only as oure meate whych God giueth vnto vs to nouryshe vs in spiritual lyfe but also as oure sacrifice whych we gyue and offre vnto God to please hym and purge vs from suche thinges as maye destroye or hynder that spirituall lyfe seyng that Christe hym selfe is the substaunce of the sacrifice of the newe Testamente as I haue partly shewed before and besyde hym we haue none that is only propre to vs Christen men This foundation of the reall presence I presupposed to haue bene beleued of vs all yet I dyd not so rawlye leaue it but declared vnto you suche reasons as moued me to continue styll in that fayth I was borne in whych were the euident and playne scriptures of God opened wyth the circumstaunces of the places in suche wyse as the vayne cauillations of the Sacramentaries can not delude them and also the effectes of this Sacrament whych be so greate and so wonderful that they can be asscribed to no other cause but only to almightie God and to suche creatures as gods sonne hath ioyned vnto hym in vnitie of person as be the body bloude of our sauioure Christ. I alledged also the sayinges of the holy fathers not in such numbre as I wold haue done but choosed out a fewe whych not only declared the authors fayth but conteyned a necessary argument to proue our conmon fayth in this matter Concernynge the third poynt whych is the consent of the catholike church neyther the tyme then suffered to speake as behoued nor yet suffereth nowe yf I shuld performe my promise as I intende GOD wylling And for that cause I shall but moue you to consydre certeyne thinges wherby the consent may appeare Fyrst the possession of the churche in this doctrine so many yeares in suche quietnesse wythoute contradiction that no reason nor yet iniunction nor no newe deuice that the deuyll or hys dearlynges can inuent to the contrary eyther can or oughte to remoue vs oute of possession excepte we wyll wylfullye loose oure owne ryght and clayme seing that we that lyue nowe vniuersally throughout all Christendome haue receaued thys fayth of our fathers and they of theirs and so forthe euen to the Apostels and oure sauiour Christe hym selfe by whose mouthe thys doctryne as S. Cyprian sayeth was first taught to the worlde that Christen men in the newe law be commaunded to dryncke bloude whych the Iewes in the olde lawe were forbidde to do And so from hym and hys Apostels it hathe bene by succession deduced and broughte throughout all ages euen to this our tyme and beleued as Gods worde whyche can not be chaunged not as mans worde subiecte to alteration as probabilitye can persuade Secondlye thys consente in thys matter maye aypeare by that the holye fathers and pastors of Christes Churche haue wrytten of it whome God hath placed and planted in his church
was the speaker for what intente what tyme and suche other it shal playnlye appeare that the literall sense as the woordes purporte is the true sense that the holy Ghost dyd principally intende As for example Fyrst it appeareth euidentlye the speaker to be Iesus Christ oure Lorde Gods sonne equall and omnipotent God wyth the father that these hys wordes be not wordes of a bare narration teachyng but wordes whereby a sacrament is instituted And for that reason we muste considre that it is otherwise with Christ then with vs for in maÌ„ the woorde is true when the thyng is true wherof it is spoken In God the thing is true when the woorde is spoken of the thing Mans word declareth the thyng to be as it is before Gods worde maketh the thyng to be as it was not before In man the trueth of hys word dependeth of the trueth of the thyng Contrarye in God the trueth of the thynge dependeth vpon the speaking of the woorde as the Psalme sayeth Ipse dixit facta sunt He spake the word the thynges were made And thys thynge the deuill knewe well ynough being sure that yf Iesus were Christe and God he could with his word both create newe thynges and also chaunge the nature and substaunce of any thynge therfore sayd vnto him temptyng him whether he was Gods sonne or no yf thou be Gods sonne speake the woorde that these stoones maye be made bread Wherbi we may learne that although in maÌ„s speache it is not true to saye these stones be breade yet yf GOD should saye so it shuld be true the inferior nature of creatures gyuyng place to the omnipotent power of God the creator After which sort Ireneus reasoneth agaynste those heretikes that denied Iesus Christ to be Gods sonne vsyng that most constantly beleued truth of the sacrament that we hold now grounded vpon Christes wordes for an argumente to conuince Iesus the speaker to be Gods sonne His woordes be these Quomodo autem constabit eis eum panem in quo gratiae actae sunt corpus esse domini sui calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant Howe shall it be certayne vnto them that that breade vpon whiche thankes are giuen that is to saye the Eucharistical bread is y e body of theyr Lorde and the cuppe of his bloude yf they saye not that he is the sonne of hym y t made the world as though he should reason thus These wordes which Iesus spake of the blessed breade sayinge This is my body This is the cuppe of my bloude be eyther true or false If the speaker of them be pure man and not god as they say then can they not be true for mans word chaungeth not the nature of thynges as it is here But yf the woordes be true as they certeynlye beleue then the speaker of theÌ„ must nedes be gods sonne of infinite power able to make the thynges to be as he sayeth they be And also in his 57. Chapiter the fame 4. booke he maketh the lyke argumente in these woordes Quomodò iuste Dominus si alte rius patris existit huius conditionis quae est secundum nos accipiens panem suum corpus confitebatuâ— temperamentum calicis sui sanguinem coÌ„firmauit If our Lord be a pure man of that nature condition that we be of the sonne of an other father then God How dyd he iustly and truely taking bread into hys hande confesse saye it to be his body and confirme that mixture of wyne and water that was in the chalyce to be his owne bloude By these two places of Ireneus that liued within 150. yeares of Christ we are taught not to flye to oure figures of grammer to make these wordes of Christ true which in dede we must nedes do or else say they be false yf Christe the speaker be but only man and not God but we be taught by him to be leue them to be most true and for that reason to beleue also that Christe the speaker is Gods sonne by whose almighty power the thynges be chauÌ„ged and made as he speaketh so that we may iustly after the minde of Ireneus diuerse other olde auctours whiche were longe to rehearse nowe conceaue this opinioÌ„ of these men that say these wordes of christ can not be true except they be vnderstanded by a figuratiue speache that they eyther beleue not them selfes y t Christe is Gods sonne or els gyue occasion to other to reuiue that olde damnable heresye of Arius that denyed Christes Godheade thexperience whereof we haue had of late dayes of some that from Sacramentaries by necessary consequence of that heresye became Arianes The seconde circumstance I spake oâ— was â—o considre to what purpose intent Christ spake these wordes I sayde they were woordes not of a bare narration teaching some doctrine but the woordes of thinstitution of a Sacrament of the newe Testamente And then it foloweth that yf they be the forme of a Sacrament as they be in dede then muste they nedes be that instrument whereby Gods almightie power assistinge the dewe ministration of his priest worketh that grace inwardly that the wordes purport outwardlye For so it is in al other Sacramentes In Baptisme these wordes Ego baptizote I baptise thee and so forth lyke as outwardly to the eares of the hearer they signifie a washing so almightie God assisting the due pronouncing of theÌ„ dothe inwardlye worke the grace of washynge the soule of him to whome the wordes be spoken yf there be no stoppe or impediment of his partye And likewise in penaunce as the woordes of the Prieste saying Ego absoluo te ab omni bus peccatis tuis in nomine Patris filij spiritus sancti I absolue thee from all thy sinnes in the name of the father and the sonne and the holye ghoste do signifie forgiuenes so God doth inwardly forgiue yf the partye be truelye penitent Likewise in mariage that knotte the man knitteth with the woman in takynge hir to his wife she him to hir husband God also inwardly doth knitte the same which manne can not lowse and so forthe of al other Sacramentes Now to our purpose The grace whyche is included in these wordes This is my bodye This is my bloude is not only accidental grace as in the other but the body of Christe to be our Sacrament whiche is the substaunce of grace the aucthor fountayne and well of al grace as S. Bernarde sayth Dicitur Eucharistia per excellentiam In hoc enim Sacramento non solum quaelibet gratia sed ille à quo est omnis gratia sumitur This Sacramente is called Eucharistia for some excellencye aboue al other for in this sacrameÌ„t is receaued not only anye other grace but he of whome procedeth al grace Then it foloweth y t whereas the grace of this sacramente which the wordes purport to the outward
eares of all men is the essential grace of Christes bodye and bloude to be there presente it foloweth I saye that Christ by these wordes as by a conuenient instrument worketh inwardlye in that he gaue to his disciples y ◠reall presence of his owne body and bloud as Eusebius Emesenus sayth Fide aestimandi non specie nec exterioris censenda est uisu sed interioris hominis affectu To be estemed by fayth not by the outwarde forme and not to be iudged by the sight of the outward man but by the affection of the inward man Thirdly we maye considre that these wordes be the performance of a former promise where Christe as it is wrytten in the .6 Chapiter of S. Iohn promised to giue vs y e same fleshe to eate that he woulde giue to the deathe for the life of the worlde sayinge Panis quem ego dabo caro mea est quam ego dabo pro mundi uita The breade which I shal giue vnto you is my fleshe whiche I shal giue for the lyfe of the world Whiche promise we neuer reade that Christ whiche is y e verye trueth and can not lye did euer at any time performe but in his last supper when he gaue his bodye and bloude to his disciples and to promise his fleshe to giue bare bread and not his fleshe is no performyng but a breakynge of hys promise and a deludynge of them to whome he made the promise for as for the interpretation whiche some menne make of Christes wordes that he wyl gyue his fleshe to vs to be eaten spirituallye by sayth is but a vaine and feined glose for that text And although Christ do so gyue it to be eaten by faythe yet we maye not exclude one trueth by an other trueth as sophisters do For Christ gaue his fleshe to vs to be eaten spirituallye by fayth euer from the beginning of the world also at that presente when he spake those wordes so that it were a very vayne thyng for Christe to promise to gyue a thyng which he euer before also at that present and euer after continually doth giue But it was neuer so taken of any good auncient aucthor which al with one consent doo expounde this text of Saynt Iohn of the giuing of his flesh in his laste supper vnder the forme of bread and therefore Cirillus wryteth that oure sauiour Christ dyd not expounde and make plaine the maner of the misterye and the performaunce of this his promise to them that asked the vnfaythful question Howe withoute fayth but to his disciples that beleued him and asked no such question of hym he declared the maner of it in his last supper Wherfore we may wel conclude vpon this circumstance that Christes fleshe is verelye present in the Sacrament to be giuen vnto vs because he promised before that he wold giue vs the same fleshe for our foode that he would gyue on the crosse for our redemption The tyme also is to be considered that he spake these wordes the nyghte before he suffered death at which tyme and the next daye after he ended and fulfilled all fygures saying on the crosse Consummatum est All figures shadowes be ended and expired whyche was no tyme then to institute and beginne newe figures It is likely or probable that our Sauiour Christ then enteryng into his agony and beginnynge his passion accustomynge commonlye before to teache his disciples in playne wordes without parables or figuratiue speaches woulde then so lightly behaue him self as to delude his choysen and intierlye beloued disciples in callyng those thynges hys bodye that is gyuen for them his bloude that is shedde for them whiche were neyther his bodye nor his bloude but bare breade and wine Or is there any religion in oure christen fayth in nycknanamyng thynges or callynge thē otherwyse then they be Yf any man thynke him self able to aunswere that because Christ sayd he was a vyne he was a doore beynge neyther vyne nor doore that man semeth to me not substantiallye to waye the woordes speaches of scripture For lette him considre thoroughoute all the Scripture wheresoeuer he shal find that Christ spake any thing of him selfe by woordes of oure common speache for the godhead and the properties of the god heade be ineffable and can not be expressed to our capacitye but by woordes and names of worldly and naturall thinges here among vs. He shall alwayes fynd that Christe was a better and more syngulare thyng then the worde dyd properlye signifye that was attribute vnto him and to make thys matter more playne by examples Where Christe sayde I am the way he meant not that he was the waye that leadeth to the city or to some other place but that he was a more excellent waye A waye that leadeth to the father to heauen to euerlastyng lyfe When he sayde he was the doore he meante not that he was the doore of the shepefold here in earth but a farre better doore the doore of the churche the spirituall shepefolde by the which doore who soeuer entreth shall be saued Also calling him selfe a vine he meant that he was the spirituall vyne whereof all christen men be braunches better then suche a vine as groweth in the fieldes And lykewyse by that he calleth himselfe the lighte we vnderstande that he was not the sensible light of this world but the heauenlye lyghte ▪ that neyther by course is chaūged nor by shadowe is darkened So that it maye be obserued for a rule when Christe dothe attribute the name of anye sensible creature to hym selfe euer the vnderstandyng exceadeth and excelleth the word in dignitie And yf this be true in all kind of teaching and doctrine shall we now in the high misteries and sacramentes of God come from the hall to the kitchin from the better to the worst y t where Christ sayeth This is my body we shall vnderstande that it is breade a worse thinge then his bodye This is my bloude that is to saye wine a worse thing then his bloude These be fonde false gloses neyther true nor likely nor yet tolerable Wherefore leauynge oute a great many other circumstancies that woulde serue verye well to set forth the trueth of this doctrine I shall conclude thus seing S. Mathew sayth in playne termes it is my body it is my bloude S. Mark sayth it is my body S. Luke sayth it is my body S. Paul sayth it is my body S. Iohn sayeth it is my fleshe shall we nowe fyftene hundreth yeare after them handle the matter so finelye and waye the scripture so substantiallye that we shall affirme the contradictorye to be the true sense saying this is not my bodye this is not my bloude but a figure a signe of my bodye bloude These euidēt scriptures moue me to continue styll stedfast in that fayth I was borne in not to be moued wyth vayne
and as he writeth in an other place howe can we shedde oure bloude for Christe that be ashamed to drynke Christes bloude Thys bloude beyng receaued of vs as Chrysostome sayeth driueth the deuyls away and doth allure the aungels the Lord of aungels vnto vs for after the meat of our Lord receaued he forsaketh vs and flieth awaye swifter then anye winde and dare not approche neare because all entraunce for hys temptations is shutte vppe As S. Ambrose wryteth Cùm hospitium tuum aduersarius uiderit occupatum coelestis fulgore praesentiae intelligens locum tentamentis suis interclusum esse per Christum fugiet acrecedet c. When thy aduersary shall see thy house and lodgyng of body and soule occupyed wyth the bryghtnesse of Christes heauenlye presence perceauyng euery place to be shutte vp from hys temptations he wylll flye and runne awaye Wherfore as Gregorye Nazianzene wryteth Mensa haec praeparatur contra tribulantes me qua omnem passionum rebellionem sedo Thys table is prapared of God agaynst them that vexe and trouble me by the whych I quenche and pacifye all rebellion of my naughtye affections And as Cyrill sayeth Non mortem solum sed etiam morbos omnes depellit sed at saeuientē membrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis considerat aegrotos curat collisos redintegrat abomni nos casu erigit It dryueth away not only death but also al sycknes it stylleth and pacifyeth the ragynge lawe of oure membres it strengthneth deuotion it quencheth the frowarde affections of the mind and those small synnes we be in it regardeth not it healeth the sycke it restoreth the brussed and from al fallynge it lyfteth vs vp O what wonderfull effectes be these which by this blessed Sacrament be wroughte in y e worthy receauer agaynst the deuyll and his temptations agaynst the fleshe and hir illusions agaynst the viciouse affections of oure corrupte mynde What conscience had these men our late teachers pastors destroyers of Christes flocke to robbe vs of thys treasure whych is the cause of so great benefytes and in the place of that to plante amonges vs a bare ceremonye of breade and wyne to put vs in remembraunce of Christe in heauen as they sayd whyche neyther by their own nature nor yet by anye institution eyther of God or man be able to bryng to passe in vs these effectes I haue spoken of What meante they that toke awaye this armoure of Christes flesh and bloude from vs but to leaue vs naked and vnarmed agaynste the deuyll that he shuld preuayle agaynste vs in all temptations and that the kingdome of synne shulde be erected and the kyngdome of grace destroyed to teache that this blessed Sacrament is nothynge els but breade and wine what is it els but to take away thys armoure and harnesse of Christes fleshe and bloude from vs For bread be it neuer so muche appoynted to signifie thinges absente is not able to defende vs frō the deuyll Well one other effecte I shal note vnto you make an ende of that matter Thys effect is wrytten in the nexte verse of the same Psalme Et calix tuus inebrians quà m praeclarus est thy chalice or cuppe that maketh vs dronke how goodly and excellēt is it There be two cuppes one worldly of wyne the other heauenlye of Christes bloude both make men dronken but after diuerse sortes the one is sometimes the instrument of sinne the other at all tymes the instrumente of grace forasmuche as perteyneth to his owne nature Of thys wryteth Saynte Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas uini secularis cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquà m optimus quòd scilicet calix dominicus sic bibentes inebriat ut sobrios faciat ut mentes ad spiritalem sapientiā redigat ut à sopore isto seculari ad intellectū Dei unus quisque resipiscat But because the dronkenes of our lordes cuppe and bloude is not suche as is the dronkenes of worldlye wine when the holy ghoste in the Psalme sayd Thy cuppe that maketh men dronke he added is very godly and excellent because the cuppe of our Lord doth so make the drinkers dronke y t it maketh them sobre that it bryngeth their mindes to spirituall wisedome that euerye man may bring him selfe from thys drowsines of the worlde to the vnderstandyng knowledge of God To this intent saynt Ambrose wryteth in diuerse places as vpon the firste Psalme At uerò Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long for auoydinge of tediousnes I shall faythfullye rehearse it in Englyshe But oure Lorde Iesus brought water oute of the stone and all dranke of it They that dranke in figure were satiate they that dronke in trueth were made dronke y e dronkennes is good whiche bringeth in mirth and no confusion that dronkennesse is good that stayeth in sobrenes the motions of the mind And he speaketh more play ner in these wordes Eate the meate of the Apostles preaching before that thou mayste afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacramēt to that cuppe wherwithall the affection of the faythfull is made dronke that it mighte conceaue gladnes for remission of synne and putte awaye the thoughtes of this world the feare of death and all troublesome carefulnes for by this dronkennes y e body doth not stumble and fal but riseth to grace and glory the soule is not confounded but is consecrate and made holye These scriptures and these effectes broughte oute of the scriptures and confirmed by many manifest aucthorities of the holye fathers doo proue euidently to any man that hath but common witte and anye sparkle of grace and is not forsaken of almighty god that y e substaunce of this sacramente is neyther breade nor wyne but only the body and bloude of our Lord Iesus Christ vnited to gods sonne in vnitye of person whiche is a sufficiente cause able to worke in the worthy receauer these heauenlye and gloriouse effectes whych I haue spoken of already Wherby appeareth what moueth me to continue styll in that fayth whych is so expresly taughte in holye scripture whiche scripture also draweth and pulleth me from the contrary false opinion In diuerse places it moueth me and all christen men to beware take hede of false prophetes ▪ that come in the apparel of shepe but within they be rauenouse wolfes that in their mouthes haue the word of god the trueth the gospell and suche gaye woordes but the pitte and effect of their teaching is olde rotten heresyes confuted and condemned of al Christendome before and not Gods word the name wherof they abuse to y e mayntenaunce of all vice errour
to do and therefore some of them blynded by their owne foolyshe suspicion conceaued and publyshed amonges other as it was most likely vnto them that we in oure secrete misteries did kil yonge chyldren eatyng their fleshe and drynkyng their bloude therevpon accused certayn before the magistrates of thys haynouse crime whiche they coulde neuer trye oute to be true as they dyd accuse But for oure purpose it appeareth plainly that we wold neuer haue kept our mysteries so secrete yf they had bene but ceremonies of eatynge of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes beyng men of such reason learnynge and equitie as they were yf there hadde not bene some trueth in theyr accusation whyche in dede was true for the substaunce of that they alledged but not for the maner of the thinge for it was is true that we in oure mysteries eate fleshe drynk bloud but yet we do not kyl and murdre younge children and eate theyr fleshe and drynke theyr bloude And therfore I alledge the sayinges of Tertullian and Eusebius the whych is also in Origen the .6 booke contra Celsum to declare the accusation of the gentiles agaynste vs concernyng the eatyng of fleshe and drynkynge of bloud whyche could neuer haue commed into theyr heades so too haue done yf there had not bene a trueth in that matter whych they by theyr reason could neuer see otherwise then they alledged which we by our fayth do playnly see and know as it was ordeyned by Christ oure Lorde And for that cause Tertulliane dyd cast in a vayn word sayinge that we were accused of the sacrament of kyllyng of children whych word Sacramente standeth there for no purpose but to declare vnto vs that this their accusation dyd rise for lacke of the true precyse knowledge of our Sacrament whyche is true concerning the eatyng of fleshe drynkynge of bloude but not true concernyng the kyllynge and murderyng of chyldren And yet afterward our mysteries as they came in more knowledge amonges the gentiles so they came into more contempt for when the multitude of Christen men were so increased that they cared not who did looke vpon them in the time of theyr mysteries beinge out of feare of any externall violence and persecution then the gentyles seyng them knocke and knele make adoration to the Sacramentes not knowyng them to be anye thinge els but as their eyes senses and reason dyd iudge that is to saye breade wine as oure Sacramentaries do nowe beynge blynded nowe with heresye as they before were with infidelitye then I saye they sayde that we dyd not worshyppe and adore one God as we pretended but many gods as they were accustomed for they sayde as saynte Augustyne wryteth that we dyd worshippe Ceres and Bacchus the goddes of corne and wyne takyng our Sacramentes to be nothyng els but bare bread wine as the Sacramentaries do and not to be Christe oure Lord God his flesh and his bloude as al true faythful men do whyche appeareth by the adoration of them the whych adoration we learne y t it was done to the Sacramentes froÌ„ the begynnynge as is proued by the testimonies of our enemies the gentiles as S. Aâ—gustyne reporteth And also by their adoration we learne y â— the thynges whyeh they dyd adore were not simple creatures but Christes body and his bloude vnited to the seconde person in Trinitie S. Basyll beyng asked wyth what feare persuasion fayth and affection we shuld come communicate the bodye and bloude of Christ aunswereth thus Concernyng the feare we haue the saying of the Apostel He that eateth and drynketh vnworthelye eateth and drynketh his iudgemente and damnation What fayth we shuld haue the wordes of oure Lorde do teache who sayd This is my boâ—y whych is gyuen for you do this in my remembraunce And Hesichius sayeth likewyse Sermo qui prolatus est in dominicum mysterium ipse liberat nos ab ignoraÌ„tia The wordes of Christ whych were spoken vpon oure Lordes mysterye they deliuer vs froÌ„ ignorauÌ„ce that is to say they teache vs what fayth what estimation we shuld haue of them Nowe excepte they be taken as they sound to euery man although he be vnlearned and not instructed in oure fayth before thei could not teache vs what fayth we shoulde haue concernynge the Sacramentes and therfore in that they be wordes whervpoÌ„ we must learne our fayth whyche deliueâ— vs from ignoraunce what y e thinges be that be deliuered for that cause they must be taken as they sounde that is to say that the sacramentes deliuered be the very body bloude of Christ that gaue them Chrysostome sayth Quod sacerdos de manu sua dat non solum sanctificatum est sed etiam sanctificatio est That thyng that the priest doth gyue out of his hand is not only a thyng sanctified but it is sanctification it selfe Therfore our Sacrament must not only be an holy thing as they sayd holy breade and holy wyne but it muste be the substaunce of holines making all other thynges holy And here I thinke it worthy to be noted and to be opened somwhat vnto you wyth what sophistrye and vnlearned folye they deluded the saÌ„ctification and consecration of this Sacrament Children at the vniuersitie can tell that it is a deceytfull waye of reasoning by a generall description to exclude and dryue awaye a speciall and singulare definition as they dyd in this case For they sayd that the consecration of the sacrament was no more but an appoyntynge of bread wine to an holy vse which vse they sayd was to signifye vnto vs Christes body that is in heauen and therefore some sayd that the bread was consecrate when the paryshe clerke did bring it to the churche and set it vpon the table and these were no small men but our greatest bishops God forgiue it them other sayd it was not consecrate tyl the wordes of Christ were spoken but yet they noted that the Priest should not looke at the breade in the tyme of the pronouncyng for this ende be lyke that they shuld not be deceaued and that God shoulde worke no more then it pleased theÌ„ that their doctrine might some waye be true And therefore they sayde euery man and woman might consecrate speake the woordes as wel as a priest but thei neuer redde what Arnobius sayeth Quid tam magnificuÌ„ quam Sacramenta diuina conficere et quid tam perniciosum quam si ea is conficiat qui nullum sacerdotij gradum accepit what is so excellent then to consecrate the sacramentes of God and what is so pernicio use then yf he do consecrate that hath receaued no ordre and degree of priesthode And as they erred in the time and person so they erred in the nature of the consecration making thys of the same sort that al other coÌ„secrations be receauynge the general description and denyinge
Israell The lyke sayinges he hath wrytynge vpon the .106 Psalme and in hys booke contra aduersarium legis lib. 1. ca. 20. which I omit lest I shuld be tedious to you and to curiouse in so playne a matter Ye haue heard the thynge proued by the Gospell by the Prophet now heare the profe of the figure taken oute of the lawe The Psalme sayeth Tu es sacerdos in aeternum secundum ordinem Melchisedech Thou art meanyng Christ a prieste after the ordre of Melchisedech Melchisedech was a priest of the moste hygheste God as appeareth bothe by hys wordes and factes in that he blessed Abraham and also receaued tythes of hym whose oblation was breade and wyne whych he offered to God meeting with Abraham comming from the spoyle of the kinges As for suche fonde cauillations as some make for that the booke sayeth non obtulit â—ed protulit I let passe as thinges nothyng furthering their purpose nor yet hynderynge ours Thys is playne by Saynt Paule that euery Bysshoppe and priest is ordeyned to offre sacrifice If Christe our sauioure be a priest and that after the ordre of Melchisedech as the Psalme and S. Paule do witnes then it must nedes folowe that Christ hadde some thynge to offre whyche is nothynge but hym selfe and to no creature but to god whith he was hym selfe seynge euerye sacrifice is that honoure that is due only to God And that he offered him selfe after the ordre of Melchisedech whych must be vndre the formes of breade and wyne For that was the ordre and maner of Melchisedech Whyche kynde of offerynge he neuer made excepte it were in his last supper and for that cause and reason we may conclude that Christ in hys supper dyd offre hym selfe to hys father for vs not by sheddyng of hys bloude by death whyche was the ordre maner of Aarons offerynge but wythout sheddyng of hys bloude vndre the fourmes of breade and wyne whyche was the ordre of Melchisedech And that thys is not my priuate collectioÌ„ but the mind of all the aunciente fathers I shall wyth youre patience recite their sentences Saynte Cyprian sayeth Qui magis Sacerdos Dei summi quaÌ„ Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est panem uinum suum scilicet corpus sanguinem Who is more the Prieste of the hyghest GOD then our Lord Iesus Christ who offered a Sacryfyce to GOD the father and offered the same that Melchisedech dyd that is to saye bread and wyne that is to saye his body and bloude And a lyâ—le after he sayeth qui est plenitudo ueritatem prae figuratae imaginis adimpleuit Christ whych is the fulnes fulfilled the truth of thys ymage that was figurate before By these places of Cyprian we learne â–ª that Melchisedech hys offeryng were figures of Christ and hys offering in his supper and lyke as Melchisedech offered bread and wine so Christ being the truth offered hys bodye and bloude vnder the formes of breade and wyne And lest any man shuld be offended wyth that Cyprian sayeth hoc idem quod Melchisedech the same that Melchisedech Heare what S. Hierome sayeth more playnly Quomodo Melchisedech obtulit panem uinum sic tu offeres corpus tuum sanguinem uerum panem uerum uinum Lyke as Melchisedech offered breade and wyne so thou shalt offre thy body bloude y e true bread the true wine The other was the figuratiue breade and wyne thys is the true breade and wyne the trueth of that figure not the same in substaunce but y e same in mysterye The same S. Hierome among hys epistles hathe an epistle of the godly matrone Paula ad Marcellam wherin be these wordes Recurre ad Genesim Melchisedech regem Salem Huius principeÌ„ inuenies ciuitatis qui iam tunc in typo Christi panem uinum obtulit et mysterium Christianum in saluatoris sanguine corpore dedicauit Returne sayeth Paula to the booke of Genesis to Melchisedech the kynge of Salem thou shalte finde the prince of that citie whych euen then in the figure of Christe offered bread and wine and did dedicate the mistery or sacrament of the Christians in the bloud and body of our sauiour Marke in thys most manifest place the oblation of the figure â–ª whyche is breade and wyne and the oblation of the trueth whyche is the mystery of vs Christen men the bodye and bloude of oure Sauioure Christ. And it is to be noted what is meant by this word ordre whych S. Hierome expoundeth thus Mysterium nostrum in uerbo ordinis significauit nequaquam per Aaron irrationabilibus uictimis immolandis sed oblato pane uino .i. corpore et sanguine Domini Iesu. By thys worde ordre he did signifye and expresse oure mysterye not by offerynge of vnreasonable and brute beastes as Aaron did but by the oblation of breade and wyne that is to saye the body and bloud of our Lord Iesus After this fathers mynde order is taken for the maner of offeryng not by sheddynge of bloude but vnbloudelye as we offre Christes bodye and bloude in oure misterye For Christes offering concerning the substaunce of it was but one but concernyng the ordre and maner it was diuerse vpon the crosse after the ordre Aaron in the supper after the ordre of Melchisedech For so S. Augustyne sayeth Coram regno patris sui id est Iudaeorum mutauit uultum suum quia erat ibi sacrificium secundum ordinem Aaron postea ipse de corpore sanguine suo institu it sacrificium secundum ordineÌ„ Melchisedech â–ª Before y e kingdome of hys father that is to saye the Iewes he chaunged hys countenaunce for there he was a sacrifice after the ordre of Aaron and afterwarde he dyd institute a sacrifice of hys bodye and bloude after the ordre of Melchisedech Marke the diuersitye and distinction of these two offerynges of Christe not in substaunce but in ordre that is to saye the maner and that christ dyd institute the sacryfyce of hys bodye and bloude to be offered of vs after y e ordre of Melchisedech whych thynge he expresseth more playnly in an other booke expoundynge a place of Ecclesiastes Non est bonuÌ„ homini nisi quod manducabit bibet sayinge thus Quid credibilius dicere intelligitur quà m quodad parti cipationem mensae huius pertinet quaÌ„ sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchisedech de corpore sanguine suo Id enim sacrificium successit omni bus illis sacrificijs ueteris testamenti quae immolabaÌ„tur in umbra futuri What is more credible we shuld thinke he ment by those woordes then that perteyneth to the participation of this table whych Christ him selfe a prieste and mediatour of the newe Testamente
saluation for all godes giftes not onely in our wordes but also in deade the verye oblation it selfe is a reall geuynge of thankes to god as Chrisostome sayeth Quod erat apud eum omnibus preciosius unigenitum pro nobis filium dedit cum essemus inimici nec dedit solum sed et nostram mensam fecit illum omnia faciens ipse pro nobis donādo uidelicet gratiarum actores ipsa donorum suorum ubertate faciendo c. That thing that was with him most preciouse of all hys onelye sonne he hathe geuen for vs euen when we were his enemies and not onelye hathe geuen hym for vs but also hathe made hym our table doynge hym selfe al thinges for vs bothe rewarding vs and also with the plentye of his giftes makynge vs geuers of thankes and because man in many thinges is vnthankefull to God he in all thynges taketh vppon hym our person supplieth that we ought to do and euen by the very nature of the sacrifice whiche is his bodye styrreth vs to continuall geuing of thankes for all his benefites so that our sacrifice being Christes bodie is both a singular gift of God and also is a real geuinge of thankes for all his other giftes By this it euidētly appeareth that nothing doth more exercise our faith in y e knowledge of our selfes god nothinge doeth more encrease our charitie hope in y e mercie of God then the masse Where as Iob was wont to do for his children y e churche of god our mother being careful for al her children lest any of thē by negligēce infirmitie or wylfulnes haue offended daily prayeth and maketh sacrifice for thē by that moste acceptable sacrifice of her husbandes bodie bloude doeth mitigate almightie god doth multiplie distributeth vnite Nothing more setteth forth the benefite of Christ because in this sacrifice of the masse we protest to haue al thinges by Christ redemption remission sanctification and saluation and doe aske and begge of God al goodnes by Christ knowledginge that we haue nothynge to set agaynst the wrathe of God but the passion of Christ which after this maner by this solemne representatiō as Christ hath instituted we daylye renewe y t it might be cōtinually celebrate by mistery that ones was offered for our ransome that because the effecte of mās redēption ceaseth not but is to euery one in his time applied by cōtinuall successiō so also y t the sacrifice of this redēption should neuer cease but be alwayes to all men present in grace and alwayes lyue in perpetuall memorye The other obiectiōs I wil but shortly touche for thei be of no strēgth nor authoritie one is this Ther is no mention nor no one worde of any oblation in the supper ergo Christ made no oblatiō there a goodly reason So there is no mention made neyther of Christes owne mouth nor of any the euangelistes concerning the oblacion of y e paschal lambe yet we know most certenlye by the olde testament that the paschall lambe was neuer eaten but it was offered before which we are sure Christ did obserue literallye tyll the trueth of that figure were established And also what is more sure then that Christ offered him selfe vpon the crosse and yet neyther Christes owne wordes nor any of the foure euangelistes writyng the story of the passion make anye mention in playne and expresse termes of oblation or offerynge Though we know it by other scripture sufficientlye But their collectiō is al false they shuld haue cōcluded thus ergo if ther any oblatiō it is reall not vocalle so it is in dede therfore Christ saied Hoc facite doe this as ye see me doe But in the forme of oure masse there be expresse wordes of offering for y e rude ignoraunt for y e euidence of y e trueth Vnde memores nos domine c. wherfore we thy seruauntes people beynge mindfull of thy sonne Christe our lord of his blessed passion resurrection glorious ascention do offer to thy most excellent maiestie of thy rewardes giftes this pure sacrifice this holy vndefiled sacrifice the holy bread of euerlastynge life the cup of perpetual saluation There be also other wordes of oblatiō folowing these wordes S. Basyll hath thē Chrisostome S. Ambrose the generall counsell holden at Ephesus the latest of these was M.CCC yeares ago that it might appeare that it is not newlye brought in as they wold sclaunder it but y e most auncient thing in all the masse Thei reason also thus It is a commemoratiō ergo no sacrifice as who saye the paschaliābe being the figure of this was not bothe a commemoration a sacrifice for the lambe was instituted to be offered for a memorie of y e delyueraunce of the Iewes from the swearde of the angel that smote the first be gotten of the Egiptians therfore y e Iewes kept this word of offering the lambe for a statute for them their childrē for euermore Euen so thys lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of oure deliueraunce from the deuyl by the death of Christe In the olde testament the first lambe offered before ther deliuerie and the lambe whiche was offered euery yeare after in memorye of the same delyuerye were verye reall lambes in dede of one nature and condicion euen so the lambe of god beinge Christ whiche Christ him self offered in his supper there institutinge before his death what we shuld cōtinually do after his death and y e lābe of God which we offer nowe in memorie of oure deliueraūce be very real lambes of god in dede yet not diuers in numbre as the other wer but al one in numbre nature condicion and dignitie As Chrisostome saieth we offer daily in cōmemoratiō of his death y e sacrifice is one not many Nor we do not offer one lambe now to morow another but alwayes the very same or els because it is offered in many places is there many Christes No forsoth but one Christ euery where here ful Christ and there full Christ one body And so forth The lyke argument they make agaynst y e real presence It is a sygne ergo not the thynge whereof it is a sygne The folyshnes of thys reason eueri baker cā tel who setteth one loofe vpon hys stall to sygnifye there is breade to sell wythin hys house Whyche lofe is both a signe of bread to be sold and also is very bread to be solde it selfe of the same bakyng the other is Euen so the body of Christ in the Sacrament is Christes very body in dede and also a signe of the same bodye as Saynte Augustyne sayeth Carne sanguine utroque inuisibili spiritu ali intelligibili signatur uisibile Domini nostri Iesu Christi corpus palpabile plenum gratia omnium uirtutum diuina