And S. Cyrill who for his doctrine was in Epistola ad Nestor greate auctoritie with the counsell Ephesme wryteth the very body and bloud of Christ to be the liuely and vnbloudy Sacrifice of the churche as likewise in tholde churche other commenly termed the same and among other Chrisostome whō thauctor would now haue 1◠hom ad Heb. seme to vse it but for a maner of speach which in dede Chrisostome doth not but doth truly open thunderstanding of that is done in the church wherin by this sacrifice done after the ordre of Melchisedech Christes death is not iterate but a memorie daylie renewed of that death so as Christes offerynge on the Crosse ones done cōsummate to finish all sacrifices after thordre of Aaron is now only remembred accordyng to Christes instituciō but in such wise as the same bodie is offred dailie on thalter that was ones offred on thalter of the Crosse but the same maner of offeryng is not daylie that was on th aulter of the crosse for the dayly offeryng is without bloudshed is termed so to signifie that bloud sheding ones done to be sufficiēt And as Chryyostome openeth it by declaracion of what maner our sacrifice is that is to say this daylie offering to be a remēbrāce of the other maner of sacrifice ones done therfore sayth rather we make a remēbrance of it This sayng of Chrysostome doth not empayre his former words wher he saith the host is the same offred on the crosse and on thalter therfore by him the body of Christ that dyed but ones is daylie present in dede as the Concel of Nice saith sacrificed not after the maner of other Sacrifices as Chrisostom saith offred but the death of that preciouse body onely dayly remēbred not againe iterate And wher thauctor saith thold fathers callyng the supper of our Lorde a sacrifice ment a Sacrifice of laude thākes geuyng Hippinus of Hambrough no Papist in his boke dedicate to the kynges Maiestye that now is saith otherwise and noteth how the olde fathers called it a Sacrifice propiciatorye for the very presence of Christes moost precious body ther thus saith he which presence all Christen men muste saye requireth on oure parte laudes and thankes geuynge whiche maye be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes geuynge cannot be a Sacrifice geuyng life as it is noted by Cyril the sacrifice of the church to do when he saith it is viuificū which can be onely sayde of the verye bodye and bloud of Christ Nor oure Sacrifice of laudes and thankes geuynge cannot be sayde a pure and cleane Sacrifice wherby to fulfill the prophecie of Malachie Malac. 3. and therfore the same prophecie was in the begynning of the Churche vnderstanded to be spoken of the daylye offeryng of the bodye and bloud of Christ for the memorye of Christes death accordyng to Christes ordinaunce in his supper as maye at more lenght be opened declared Thinkyng to theffecte of this booke sufficient to haue encountred the chefe poyntes of thauctors doctrine with such contradiction to them as the Catholique doctrine doth of necessitie require the more particulare confutacion of that is vntrue of thaduersarie parte and confirm aciō of that is true in the Catholique doctrine requiryng more time and ley sure then I haue nowe and therfore offerynge my selfe readye by mouth or wryte to say further in this matter as inalbe required I shall here ende for this tyme with prayour to almightye God to graunte his truth to be acknowledged confessed and vnisormely to be preached and beleued of al so as all contencion for vnderstandyng of religion auoyded whiche hyndreth Charitie we maye geue suche light abrode as men may see our good workes and glorifie our father who is in heauē with the sonne and holy gost in one vnitie of godhed reignyng without ende Amen
in his last supper was an offryng of him to God the father assuryng there his Apostels of his wil determination by thē al the worlde that his body should be betrayed for thē vs his precious bloud shedde for remissiō of synne which his worde he cōfermed thē with the gift of his precious body to be eaten his precious bloud to be dronken In which mistery he declared his body and bloud to be the very sacrifice of the worlde by him offred to God the father by the same wil that he sayd his body shuld be betrayed for vs. And therby ascertayned vs to be in him willyng that the Iewes on the crosse semed to execute by violence force against his wil. And therfore as christ offred himself on the crosse in the execution of the worke of his wil so he offred himselfe in his supper in declaration of his wil wherby we might be the more assured of the effect of his deth which he suffred willyngly determinatly for the redemptiō of the worlde with a most perfite oblation satisfaction for the synnes of the worlde exhibite offred by him to God the father for the recōciliatiō of mannes nature to gods fauor grace And this I wryte because this auctor speaketh so precisely howe Christ offred himself neuer but ones wherby if he meane by ones offryng the hole action of our redēption whiche was consummate perfited vpon the crosse Al must confesse the substaunce of that worke of redemption by thoblation of Christes body on the crosse to haue been absolutly finished so ones offred for al. But there is no scripture wherupō we myght conclude that Christ dyd in this mortall life but in one particuler momēt of tyme offre himselfe to his father For S. Paule describeth it to the Philippians vnder the Phil. 2. worde of humiliation to haue continued the hole tyme of Christes conuersation here euē to the death the death of the crosse And that thys obedience to God in humilitie is called offeryng appeareth by S. Paule when he exhorteth vs to offre our bodies which meaneth a continual obedience in thobseruation of Gods will he calleth Oblationem gentium Rom. 12 to bryng them to fayth And Abrahās willyng obedience ready at Gods commaūdement to offre Isaac is called the offerynge of Isaac and is in very dede a true offeryng and eche man offreth himselfe to God when he yeldeth to gods callyng and presenteth himselfe ready to do gods wyl and cōmaundement who then may be say de to offre his seruyce that is to say to place his seruice in sight and before him before whom it should be done And because our sauiour Christ by the decree of the hole trinite roke mannes nature vpon him to suffre death for our redemption whiche death in his last supper he declared playnly he would suffre We reade in S. Cyprian how Christ offred himselfe in his supper fulfillyng the figure of Melchisedech who by thoffryng of bread and wyne signifyed that high mistery of Christes supper in which Christ vnder the forme of bread and wyne gaue his very body and bloud to be eaten and dronken and in the geuynge therof declared the determination of his glorious Passion and the fruite and effecte therof Whiche doyng was a swete pleasaunte oblatiō to God the father conteinyng a most perfyte obedience to Gods wyll and pleasure And in the mistery of this supper was writen made and sealed a most perfyte testimonie for an effectuall memorye of Christes offeryng of himselfe to his father and of his death and passion with the fruite therof And therfore Christ ordeyned this supper to be obserued and continued for a memory to his cummyng So as we that sawe not with our bodely eyes Christes death and passion may in the celebration of the supper be most suredly ascertayned of the truth out of Christes owne mouth Who styl speaketh in the person of the ministre of the church This is my body that is betrayed for you This is my bloud that is shedde for you in remission of synne and therwith maketh his very body truely present and his precious bloud truely present to be taken of vs eaten and dronken Wherby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offreth himself to his father for vs aswel as for thē declareth his wil in the fruit of his death to perteyn aswel to vs as to thē Of which death we be assured by his own mouth that he suffred the same to thef fecte he spake of by the continual feadyng in this high mystery of the same very body that suffed and feadyng of it without consumptiō beyng continually exhibite vnto vs a liuyng body and liuely bloud not only our soule is specially and spiritually comforted and our body therby reduced to more conformable obedience to the soule but also we by the participation of this most precious body and bloud be ascertayned of resurrectiō and regeneration of our bodyes fleshe to be by gods power made incorruptible immortal to lyue haue fruition in God with our soule for euer Wherfore hauyng this mystery of Christes supper so many truthes in it the churche hath celebrate thē al and knowledged them al of one certayntie in truth not as figures but really in dede that is to say as our body shal be in the general resurrectiō regenerate in dede so we beleue we fede here of Christes body in dede And as it is true that Christes body in dede is betrayed for vs so it is true that he geueth vs to eate his very body in dede And as it is true that Christ was in yearth and dyd celebrate this supper So it is true that he commaunded it to be celebrate by vs tyl he come And as it is true that Christ was very God omnipotēt and very man So it is true that he could do that he affirmed by his worde himselfe to do And as he is most sincere truth So may we be truely assured that he would and did as he sayd And as it is true that he is most iuss so it is true that he assisteth the doyng of his commaundement in the celebration of the holy supper And therfore as he is auctor of this most holy Sacrament of his precious body and bloud so is he the maker of it is the inuisible priest who as Emissene sayth Emissen by his secrete power with his worde chaūgeth the visible creatures into the substāce of his body and bloud Wherin manne the visible priest and ministre by ordre of the churche is only a dispenser of the mystery doyng and saiyng as the holy ghost hath taught the churche to be done and sayd Finally as we be taught by fayth all these to be true so when wanton reasō fayth beyng a shepe goth about by curiositie to empayre any one of these truthes the
sacrameÌ„t whiche truth established in the matter the callyng it a signe or a token a figure a similitude or a she wyng maketh no matter wheÌ„ we vnderstaÌ„d the thyng really preseÌ„t that is signified Which it wer not in dede in the SacrameÌ„t why shuld it after Bucers true vnderstaÌ„ding of S. Augustine be honored there Arguyng vpoÌ„ mens speaches may be without ende thauctor vpoÌ„ diuerse respectes speake of one thyng diuersely Therfore we should resorte to the pyth and knot of the matter and see what they saye in expoundyng the speciall place without contencioÌ„ not what they vtter in the heat of their disputacioÌ„ ne to serch the darke ambiguous places wherwith to coÌ„founde that they speake openly plainely Thauctor bringeth in Theodoret a greke Theodoretê° whom to discusse particulerly wer long and tedious one notable place there is in him whiche toucheth the poynte of the matter which place Peter martyr allegeth in greke then translateth it into Latin not exactely as other haue done to the truthe but as he hath done I will write in here And then wil I write the same translate into Englishe by one that hath traÌ„slate Peter Martyrs boke and then will I adde the translation of this auctor and finally the very truth of the Latyn as I will abyde by ioyne an issue with this auctor in it wherby thou reder shalt perceiue with what sinceritie thinges be haÌ„dled Peter Martyr hath of Theodorete this in Latyn whiche the same Theodorete in a disputacion P. Martyr with an heretique maketh the Catholique man to say Captusies ijs quae tetenderas retibus Neque enim post sanctificationeÌ„ mystica symbola illa propria sua natura egrediuntur manent enim in priori sua substaÌ„cia figura specie adeoque videntur palpantur qucÌ„admodum antea Intelliguntur autem quae facta sunt creduntur adoraÌ„tur tanquam ea existentia quae creduntur He that traÌ„slated Peter martyr in Englishe dothe expresse these wordes thus Lo thou art now caught in the same net whiche thou haddest set to catche me in For those same mystical signes do not departe awaie out of their owne propre nature after the halowyng of theÌ„ For they remayne styll in their former substaunce and their former shape and their former kinde and are euen aswell seen and felt as they were afore But the thynges that are done are vnderstanded and are beleued and are worshipped euen as though they were in verye dede the thinges that are beleued This is the common translation in to Englishe in Peter martyrs booke translated whiche this auctor doth traÌ„slate after his facion thus Thou arte taken with thine owne nette for the SacrameÌ„tal signes go not from their owne nature after the sanctification but continue in their former substaunce forme and figure and bee seen and touched aswel as before Yet in our myndes we considre what they be made dorepute and esteme them and haue them in reuerence accordyng to the same thynges that they be taken for Thus is the translation of this auctor Myne Englishe of this Latyn is thus Thou art takeÌ„ with the same nettes thou diddest lay forth For the mystical tokens after the sanctification go nota way out of their propre nature For they abyde in their former substance shape and forme so farfurth that they may bee seen and felt as they might before But they be vnderstanded that they be made are beleued are worshipped as beyng the same thynges whiche be beleued This is my translation who in the first seÌ„teÌ„ce meane not to vary from the other translations touchyng the remayne of substaunce shape forme or figure I will vse all those names But in the seconde parte where Theodorete speaketh of oure beleef what the tokeÌ„s be made and where he saith those tokens be worshipped as beyng the same thynges which be beleued thou mayst see reader howe this auctour flyeth the wordes beleue and worship whiche the coÌ„mon translation in englishe dothe playnely and truely expresse howe soeuer that translator swarued by colour of the word taÌ„quam which there after the greke signifieth the truth not the similitude only like as in samet Paule Vocat ea quae non sunt taÌ„quam sint which is to make to be in dede not as though they were And the greke is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it were an absurditie to beleue thynges otherwise theÌ„ they be as though they wer very Idolatrie to worship that is not as though it were in dede And therfore in these two wordes that they be beleued that they bee made be worshiped is declared by Theodorete his fayth of the very true real preseÌ„ce of Christes glorious fleshe whervnto the deite is vnite which fleshe S. Augustine coÌ„sonaÌ„tly to this Theodorete said must be worshipped before it be receyued The worde worshippyng put here in Englishe is to expresse the worde AdoraÌ„tur put by Peter in latyn signifiyng adoring beyng the verbe in greke of suche signifycation as is vsed to expresse godly worshippe with bowyng of the knee Now reader what should I say by this auctor that conueyeth these two wordes of beleuyng and worshippyng and in stede of theÌ„ coÌ„meth in with reuerence takyng reputyng estemyng wherof thou mayst esteme howe this place of Theodorete pinched this auctor who could not but se that adoryng of the. SacrameÌ„t signifieth the presence of the body of Christ to be adored which els were an absurditie therfore thauctor toke paine to ease it with other wordes of callyng beleuyng reputyng estemyng for AdoratioÌ„ ReuereÌ„ce Consider what prayse this auctor geueth Theodorete which prayse condempneth this auctor sore For Theodorete in his doctrine would haue vs beleue the mistery adore the sacrameÌ„t where this auctor after in his doctrine professeth ther is nothyng to be worshipped at al. If one should nowe say to me yeasyr but this Theodorete semeth to condeÌ„pne transubstantiation because he speketh so of the bread Thervnto shal be answered when I speake of transubstanciation whiche shal be the laste For before the truth of the presence of the substaunce of Christes body may appeare what should we talke of transubstanciation I will trauaile no more in Theodoret but leaue it to thy iudgement reader what credite this auctor ought to haue that haÌ„dleth the mater after this sorte As for the vse of figuratiue speches to be accustumed in scripture is not denyed But Philip Melancton in an epistel to Decolampadius Melancton of the Sacrement geueth one good note of obseruation in difference betwene the speches in gods ordinaunces commaundementes and otherwise For if in thunderstaÌ„dyng of gods ordinaunces and commaundementes figures may be often receyued truth shall by allegories be shortely subuerted and all our religion reduced to significations There is no speache so plaine and simple but it hath soÌ„ne peice of