Chryst the same so to be And here do you note that the aforesaide working of Chryst and ministerye of the preist here touchynge the Sacramēt of the aulter is and hath alwayes in the catholyke churche bene called Consecration Of whyche consecration S. Ambrose aboue an eleuen hundred yeare agoo wryteth mooste notablye and fully in his fourth boke Desacramentis Cap. iiii saying after this maner Tu 〈◊〉 dicis meus panis est 〈◊〉 sed panisiste panis est autem uerbasacramentorum ubi accesserit consecratio de 〈◊〉 〈◊〉 caro Christ 〈◊〉 igitur astruamus Quomodo potest qui panisest corpus esse Christi consecratione Consecr atio igitur quibus uerbis est et cuius ser 〈◊〉 Domini Iesu Nam 〈◊〉 omnia 〈◊〉 dicuntur laus deo 〈◊〉 oratione petitur propopulo pro regibus pro 〈◊〉 Vbiuenitur ut 〈◊〉 〈◊〉 〈◊〉 sacran entū iam non suis sermonibus sacerdotes fed 〈◊〉 sermonibus Christi Ergo seruo Christihoc conficit saeramentum That is to saye Peraduenture thou Chrysten man wylte saye my breade is vsuall or common breade But I 〈◊〉 before the wordes of the Sacrament it is breade but when the cōsacration cometh of the breade there is made the fleshe of Chryste Let vs then proue howe that which is breade can by 〈◊〉 become to be the bodye of Chryst. And by what wordes then and by whose sayinges is consecration by the wordes of oure Lorde Iesus meanyng there by as he doth declare in the chapiter folowinge these wordes Hoe est corpus meum hic est sanguis meus c For in all other thynges that are sayde prayse is geuen to God and petition by prayer is made for the people for the kynges and for other but when it is come to that poynte that the blessed Sacrament muste be made then the preist doth not vse hys owne wordes but he vseth the wordes of Chryste The speache therefore or sayinge of Chryste doth make this Sacrament And by and by after the 〈◊〉 S. Ambrose doth conclude aunsweryng to the former question as foloweth 〈◊〉 ut respondeam Non erat corpus Christi ante consecrationem sed post 〈◊〉 dico tibi quodiam corpus est Christi ipse dixit 〈◊〉 est ipse mandauit creatumest That is to saye Nowe to make answere vnto thee it was not the body of Christe before the consecration but after the consecration I tell the that nowe it is the body of Chryst He that is to saye Chryste sayde it and done it is he commaunded and made it is In these two places of S. Ambrose oute whole processe hether to made of thys sacrament that is to wytte concernyng the reall presence of the verye body of Chryst in the sacrament concernyng also the trāsubstanciation or chaunge of breade and wyne into the body and bloud of Chryst and fynally cōcerning the consecration continuallye ministred by the preist is moste euydentely confyrmed and proued And to the selfe same purpose doth Eusebius 〈◊〉 write in his fyfte 〈◊〉 or sermon De pascha where amongest othere 〈◊〉 of the sacrament he saieth thus Inuisibilis 〈◊〉 uisibilis creaturas insubstantiam corporis 〈◊〉 sui uerbo suo secreta potestate conuertit it a dicens A ccipice commedite hoc est enim corpus meum sanctisicatione repetia Accipite 〈◊〉 bibite 〈◊〉 est sanguis 〈◊〉 Argosicutad nutum praecipient is domine repente ex 〈◊〉 substit erunt excelsa coelorum 〈◊〉 uasta 〈◊〉 paripotentia inspiritualibus Sacramentis verbi praecipit uirtus seruit effectus That is to saye The inuisible preist dothe tourne or conuerte the vifible creatures into the substaunce of hys dodye and bloude by his word thoroughe his secrete power thus saying Take ye and eate thys in dede is my bodye and the sanctification or consecratyon 〈◊〉 repeted he sayeth take ye and 〈◊〉 this is my bloude Therefore 〈◊〉 as at the becke of oure Lorde geuynge commaundemente sodenlye of nothynge the beyghtes of the heauens had there being and also the dep thes of the wateres or fluddes and the large nes or greatnes of the earth so by the lyke power in spirituall Sacramentes the vertue of the worde doth commaunde and the effecte doth serue or is obedient 〈◊〉 And more ouer the sayde Eusebius Emissenus in the sayd homyly doth saye thus Sicut quicunque ad fidem Christineniens ante uerba 〈◊〉 ad 〈◊〉 in 〈◊〉 est ucteris debiti hijs uero memoratis moxexuitur omni face peccati ita quando 〈◊〉 uerbis 〈◊〉 creatura 〈◊〉 altaribus imponuntur ante quam inuocatione sui 〈◊〉 consecrantur substantia illic est panis uini post verba 〈◊〉 Christi corpus sanguis est Christi Quid autem mirum est siea 〈◊〉 〈◊〉 potuit crerare uerbo possit creata conuertere imo iam minoris uidetus esse miraculi siid quod de uihilo agnoscitur condidisse iam 〈◊〉 in me lius uale at commutare That is to saye Lyke as whosoeuer comming to the fayth of Chryste before the wordes of baptisme is as yet stil in the bonde of the olde debte but after the wordes of Baptysme be spoken he by and be is delyuered or 〈◊〉 of all the 〈◊〉 or vncleanes of synne so when the creatures be layde or put 〈◊〉 the holye Aultats to be blessed wyth the 〈◊〉 〈◊〉 ther is before they be 〈◊〉 〈◊〉 the 〈◊〉 of Chrystes name the substaunce of breade and wyne but after the wordes of Chryste there is the bodye and Bloude of Chryste And what maruayle is it yf those thynges whyche by hys worde he coulde 〈◊〉 of nothyng that those thynges so created he may by hys worde conuerte or chaunge Nay no we it semeth to be of a lesse miracle yf that which he is knowen to haue made of nothinge he be able to tourne or chaunge into better beynge alreadye made To these before rehearsed testimonyes we maye adioyne two other testymonyes of Saynte Chrysostome whereof the one is in hys 83 Homelye vpon Saynte Mathe we where he wryteth in thys maner Non sunt humane uirtutis haec opera quae tunc in illa coena 〈◊〉 ipse nunc quoque operatur ipse perfecet ministorum nos ordinem tenemus qui uero hec sanctificat et 〈◊〉 ipse est That is to say These wordes Meanynge of theose workes which Chryst dyd at hys maundye are not of mās vertue or power those thinges which in that supper or feast he then dyd he also nowe it is that 〈◊〉 worke or do thys matter we doo kepe the order or place of mynysters but he it is meanynge Chryste that sanctifyethe these thinges and chaungeth them The same saynct Chrysostome in 〈◊〉 homyly De proditione Iude. sayeth also in thys maner Et 〈◊〉 〈◊〉 est CHRITVS qui illam ornauit mensam ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae domini corpus faciet sanguinem sed ille qui 〈◊〉
there are so many and most euidente Authorities and testimonyes of the auncient holy fathers aswell of the greke as of the Latyne Churche concernyng the very true and real presence of Christe hys bodye and bloude in thys sacrament of the Aultare that to rehearse them all it woulde be a greate and an infinite labour And yet for the establyshyng of good mens myndes herein ye shall beare haue in a fewe the full and vniforme consent of them all And fyrste Chrysostome who was 〈◊〉 of 〈◊〉 not foure hundrethe yeare after Christe wrytynge in the Greke tounge vpon the. x. chapiter of Saynt Paules first epystle to the Corynthians and expendynge these wordes of the Apostle calix 〈◊〉 cui benedicimus That is to say The cup of blessyuge whiche we 〈◊〉 he doeth speake thus Quid est in calice id ipsū est quod 〈◊〉 latere 〈◊〉 〈◊〉 etus participes sumus Whiche is to say That whiche is in the coppe or Chalice is the very selfe same thyng that issued or ranne out of Christes syde therof weare partakers Scconde S. Basyll beynge also a Greke doth in his boke called hys rules and in the. 127. question putte forthe thys demaunde it is to witte with what feare and persuasion a mā ought to 〈◊〉 to participate of the bodye bloud of Christ and he doeth make answere in thys wise Timorem 〈◊〉 docet nos ap 〈◊〉 dicens Qui manducat et bibit indigne iudicium sibi mā ducat et bibit persuasionem vero sirmam giguit in nobis fides verborū domini dicentis hoc est corpus meum quod pro uobis traditur etc. Which is to saye The feare in dede dothe the Apostle teache vs saying who that eateth and drinketh vnworthely doth eate and drynke his owne dampnation and as concerninge the firme persuation or constāt beleife that dothe the faith of the wordes of our Lorde engendre in vs who 〈◊〉 This is my bodi which is giuen for you c. Thyrdly the great clarke Cyryl being also a Grecian and Archebyshoppe of Alexandria aboue a thousand yeare ago doth in hys treatise sent to one called Calosyryus affyrme and saye that he shoulde not dout of the real presence of Chrystes bodye in the sacrament concludynge after many profes had in that behalfe and sayinge after thys maner Nec dubites an boe 〈◊〉 sit eo manifeste dicente hoc est corpus meum sed potius suscipe uerba saluatoris in fide cum enim sit ue ritas non mentitur That is to saye And thou must not doute whether thys be true or no seyng he that is to say Christ manifestly doth saye This is my body but doe thou rather receaue the wordes of our Sauioure in faithe seinge he is the truthe he doth not lye Nowe hauyng harde the testymonye of certayne greake authors with whom the rest do agre Ye shal consequently heare the testimonye of certayne notable authors of the Latyne Churche with whome the rest do also consent and agree And fyrst ye shal heare the moste auncient 〈◊〉 of the Latyne churche 〈◊〉 who in hys treatise De resurrectione carnis speakyng of the blessed Sacra mente of the Aultare doeth saye in thys maner Caro corpore et sanguine Christi 〈◊〉 vt et anima de deo saginetur That is to saye Our flesh doth eate or feade vpon the body and bloude of Christ that oure soule also maye be made fatte wyth God Secondly in order shal be Saynct Hylarye who is called of Saynt 〈◊〉 Tuba latini eloquij and he in hys viii boke De Trinitate doth saye thus De ueritate carnis et sanguinis nō est relictus ambigendilocus Nunc enim et ipsius domini pro 〈◊〉 side no stra uere earo est et uere sanguis est et 〈◊〉 acceptd atque 〈◊〉 staid efficinat vt et nos in CHRISTO 〈◊〉 CHRISTVS in nobissit An ne hoc 〈◊〉 nonest Contingat plane his uerum nonesse qui CHRISSVMIESVM uerum esse deum negat That is to saye Of the veritie of the fleshe and bloude speakyng of the flesh bloud of Christ in thys sacrament ther is not left a place to dout For now both by the professiō or declaration of our Lord by our faithe also there is truelye fleshe and there is truely bloude which being receaued or taken dronken do cause or make thys that bothe we are in Christe and Christ also in vs. And whether is not thys the trueth let it chaunce not to be true vnto them who doo denye Iesus Christ to be true God By al these most euident testimonyes af auncient fathers it appeareth that in the Sacramente of the Aultare are truelye and reallye conteyned the bodye and bloude of our Sauiour Iesus Christ accordyng to the sayde institution of Christe But because Christ toke breade into his handes and Saynct Paule also calleth the sacrament bread and that therevpon the heretikes haue groūded their opiniō that the thynge conteyned in the said sacrament is nothing but bread it shal be meete to open and declare thys matter forther and in what sort the Sacrament may be called bread for the vnderstanding wherof you must know that albe it our Sauiour Christe toke very materiall breade into hys handes yet by hys omnipotente power he chaunged the nature and substaunce of bread into the substaunce of hys dody And lykewyse he chaunged the substaunce of wyne into the substāce of hys bloude sayenge Thys is my bodie Thys is my bloude And thys is euidentlye proued fyrste by the. vi of Iohn where oure Sauioure Christe hymselfe thus sayeth The bread that I wyll geue vnto you is my fleshe which flesh I wyll geue for the lyfe of the worlde In whyche wordes it is moste manyfest that Christ promysed two thynges the one that he woulde geue a bread that should be his fleshe and the other is that he wold geue that fleshe for the lyfe of the worlde Nowe yf Chryste gaue not at hys maundye a breade that was hys fleshe and on good Fryday gaue the fleshe vpon the crosse for the lyfe of the worlde then he kepte not hys promyse for in no place els he dyd it therefore eyther must we say that Christ made a promisse and perfourmed it not which is a wicked thynge to thynke or saye of Christe eyther els must we say that keping hys promysse he did at hys maundy geue a kynde of breade whiche was his verye fleshe in dede conteyned vnder the forme of breade and that the same fleshe he gaue the daye folowynge vnder the vysyble forme of fleshe vpon the crosse so he perfourmed both his promysses that is to say geuyng a breade or 〈◊〉 that was his fleshe also geuyng that fleshe for the lyfe of the worlde And for a more playne full declaratyon of Chrystes wordes herein ye shall note that in the sayde syxte of Sayncte Iohn there is mentyon made of fowre kyndes of breade Fyrst of
the liberal handes of almyghty God who doth fede both man and beaste for of our selfe we can not 〈◊〉 nor assure or promysse oure selues anye thynge but whatsoeuer we haue we haue it in dede at the hande of almyghtye God as the prophet Dauid doth saye in his cxxx psalme All thynges doe wayte or looke for at thy hande that thou shouldeste geue them meate in tyme. And when thou doest geue vnto them they shall gather And when thou doest open thy hand all thynges shal be fylled with goodnes and when thou doest tourne awaye thy face they shal be in trouble or distresse And the same Prophette in the. cxliiii 〈◊〉 doeth saye The eyes of all thynges trust in thee o lorde and thou geuest them foode in dewe seasonne Thou doest open thy hande and dost fyll euery ly uynge thynge wyth thy blessynge Nowe the fourth thynge here in too be considered is the worde Us which noteth vnto vs that no man ought to say in prayer Geue me my dayly breade but Geue vs our dayly breade Beinge therby taughte that what thynges soeuer God dothe gyue or sende vnto vs he gyueth them not to vs for oure owne pryuate commoditye and vse onely but that we also shoulde gyue to other some parte or portion and some fruite therof especially to such as 〈◊〉 wayes by no menes possible can yerne or get theyr lyuynge And therfore 〈◊〉 suche wycked people doo praye in vayne who knowinge thys to be the petytyon Gyue vs thys day our daylye breade do not onely refuse of that thing whiche God hath sent to them to impart some what vnto the the pore But also wyll and doo rather robbe and spoyle them by fraude deceyte extortyon or otherwyse that they them selues maye encrease theyr pryuate wealthe not caryng howe vniustlye or vngodlye they come to goodes nor howe they kepe them or spende them and thys sorte of people almygh ty God abhorreth greatlye The fyft thing herein to be considered is this worde Hodie That is to saye Thys daye Wherby is ment partelye the hole contynuaunce time of mans lyfe 〈◊〉 inuste be referred to the disposition of almyghtye God concerninge his bodily sustenaunce and partelye yea and that most speciallye that we hauinge thinges sufficyente for our 〈◊〉 necessytie should not be ouer carefull for the tyme to come Of which thing our Sauioure Chryst in the. vi of Mathewe doth speake sayinge I say 〈◊〉 you beye not carefull for youre lyuing what ye shall eate ne for your bodye what clothes ye shall weare is not lyte better then meate and your body better thē your clothing 〈◊〉 vpon the byrdes of the ayre they 〈◊〉 not they reapenot they bring nothing in the barne yet your heauenly father fedeth thē are not you of more price thē thei vpon the lylies of the fielde howe they grow they laboure not they spinne not and yet I tell you Salomon in all his glorye was not so clothed as one of them Nowe yf god so clothe that which to day is grasse of the feild and to morowe is cast into the fornace howe much more will he considre you O ye of little faithe Wherefore be you not carefull or pensiue sayinge what shall we eate or what shall we drinke or where with all shall we be clothed for all these thinges the heathen doo seke after But your father dothe knowe that ye haue nede of all 〈◊〉 thinges wherfore seke ye firste for the kingedome of god the rightuousnes thereof and all these thinges shal be giuen or caste vnto youe Be ye not then careful for to morowe For the morowe shall care for it selfe And secondelye as concernyninge the sustenaunce of the soule whyche also is ment and conteyned in thys petition ye shall vnderstande that this kynd of fode is of two sortes The one is that incomperable and most excellente foode wherof Christ maketh promise in the. vi of Ihon saying The breade or foode whiche I will geue is my fleshe whiche I will geue for the life of the worde Whyche breade or fode is conteined truely and 〈◊〉 〈◊〉 the blessed Sacramente of the aulter wherin vnder the formes of breade and wyne as we haue heretofore sufficientlye declared is the very body and bloude of our Sauiour Christ the other foode is the worde of God accordyng as oure Sauiour doth testifye in the fourth of Mathewe saying Not onelye wyth cor porall foode is the lyfe of man susteyned but with euerye worde that procedeth from the mouth of God And agreable to thys exposytyon Sayncte Augustyne in hys 135 sermon dc tempore expoundyng this fourth petition of the Pater noster dothe saye in thys maner Siquetur in oratione panem nostrum 〈◊〉 anum da nobis hodie Siue exhibitionem corpori necessariam petamus 〈◊〉 patre in pane significantes quicquid nobis est necessarium siue quotidianum panum illum intelligamus quem accepturiestis de altare petimus bene ut det nobis eum Quid est enim quod oramus nisi ne male aliquid admittamus unde a tali pane separemur ucrbum dci quod quotidie praedicatur panisest non enim quia 〈◊〉 panis est uentris ideonō est panis mentis Cum autem ista uita transierit nec panem illum querimus quem queric fames necsacramentum altaris habemus accipere quiaibi erimus eum Christo cuius corpus accepimus nec uerba ista nobis dici habent quae dicimus nobis nec 〈◊〉 legendus est quando ipsum uidebimus quod est uerbum dei per quod facta sunt bmnia quo pascuntur angeli quo 〈◊〉 angeli quo sapientes fiunt 〈◊〉 c. That is to saye It doth followe in our Lordes praier Gyue vs this daye our daylye breade whether we do aske of our father necessarye sustenaunce of the bodye in or by breade meaninge whatsoeuer is necessarye for vs or whether that by our dayely breade we do understand that which you haue to 〈◊〉 from the aultar we doo aske well of GOD that he wyll geue it vnto vs. For what doo we pray but that we commit not any offēce wherby we muste be separated from suche foode or bread And the woord of God whiche is dayly preached is breade or foode For it followeth not that because it is not the breade or foode of the belly therefore it is not the bread or foode of the mynd or soule And whan this life shal be once passed we neither doo seke that breade whiche hunger seeketh for nor we haue nede to receiue the sacramēt of the aultar for there we shall be with Christ whose body we haue receaued neyther these wordes are to be spoken vnto vs whiche we doo speake or vtter vnto you nor the booke is there to be redde bycause we shall see hym who is the worde of God by whome all thinges ar made on whom the angels doo feede by whom the angels are illuminated by whome angels doo receaue
Io. Harpesfelde sacrae theologiae professors Arch London ¶ An Homelye of Transubstantiation THere are in the sacra ment of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cō teined that other is the fourmes of breade wine vnder whych the sayd body blud are cōteined Of the first parte ye hard in the last homely Touching that second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remai ning but onely the fourmes of breade and wine the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of thys seconde part and haue put many fonde doutes and scruples into peoples heades concernyng the same ye shall nowe at large and fully I trust be instructed therin And fyrst thys is to be noted that God hath 〈◊〉 the begynnynge of the worlde manye tymes appeared to man some tymes in one sorte and sometymes in an other In the. xviii Chapiter of Genesys it is wryten howe God and two Aungelles wyth him dyd apeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to 〈◊〉 in the lykenes of flamynge fyre and that oute of a bushe In the. v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande howdaungerous a thyng it is to go about by mans wyt or reason to discusse that maner of that workes of almighty God Who seyth not that by the meane of such presumptuous 〈◊〉 men haue of late fallen into moost detestable errours touchyng the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and wyth moost vyle termes haue gested thereof and 〈◊〉 moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In whych doing how can they loke for anye fauour at the handes of their heauenly father seyng in suche dispituous maner they entreate the Bodye and bloud of our sauyoure Christ his sonne But now to procede forth touchyng t declaration of the secōd thyng to be conside red in the blessed Sacramēt of the aultare Ye must knowe that the presence of our sauyoure Chryste in thys sacrament of the aultar is not to the intente that Chryste should be conuersaunt with vs here in thys Sacramēt in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a mā but hys presence in the Sacrament is to the intent to be to vs an heauenlye fode and therefore he is presente in the sacramēt vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed wyth the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye body and bloud of our sauiour Christ. S. Augustine as is wrytten in a boke called 〈◊〉 prosperi dothe say that christen men do honour vnder the for mes of breade and wine which thei see with their bodely eies the body and bloude of our Sauiour Christ which they do not see Eusebius Emissenus also an aūcient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which by al menes we intend to proue that the Sacrifice of the churche doth consist and is made of two par tes that is of the 〈◊〉 〈◊〉 of the elemē tes and of the 〈◊〉 〈◊〉 bloud of oure Sauioure Chryst. S Cipryan in hys treatise en tituled De coena domini doeth moste playnely saye that the bread whrch our Lord did giue to his dis ciples was by the omnipotēcie of god made fleshe was chaūged in nature but not in fourme The forenamed Eusebius in a sermō of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourue visible creatures 〈◊〉 his word through his secret power into the substaunce of his body blud Now for to signify this chaung to turnyng of bread and wyne into the substaūce of Christes bodye and bloude the catholyke church vseth this word Trāssubstanciatiō which is as much to say as the chaūging of one substaunce into another Neyther is it to be counted vnfyt that there should in the Sacrament of the aultare 〈◊〉 the fourme of bread yet not the 〈◊〉 of bread seyng God is the doer worker therof to whom nothing is impossible We read in the 〈◊〉 Chapiter of Exodus how that when God came downe frō heauen vnto Mounte Sinai there was heard a soūde of a trumpet and yet mate rial trumpet was there none In the fourth boke of the Kynges the. vii chapiter God caused a sounde to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamynge furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne whych to nature is impossyble but to GOD is an easye matter In the. xvii of Mathewe we reade howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the. xxiiii of Luke Chryst appered to two of hys dysciples goyng to Emaus like a straunger In al these foresayde examples we see as straunge a worke as is transubstantiation yet no man douteth of them because God is the worker nor anye man askethe howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substauuce of breade and wyne into the substaunde of Chrystes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this questyon howe is a token of vnbelefe and S. Ciril writing vpon the. vi Chapiter of S. John blamethe the Capernaites bycause they dyd
as the excel lent prelate and notable great clerke the Lord byshop of winchester nowe most worthy Lord chauÌ„celet of England in hys learned boke of confutacioÌ„ of heresies against the sacrament of the aulter doth prudeÌ„tly aduertise vs clerly affirme in the doctrine preceptes of the now militaÌ„t church al thinges of our religion fayth ought to be taken simply plainely And in very dede if in the sacrameÌ„t of the aulter were not the true bodi of Christ but a figure a significatioÌ„ onely of it thaÌ„ the sacrameÌ„ts of the new testameÌ„t shold haue nothing more but rather lesse theÌ„ the sacra meÌ„ts of the old testameÌ„t had which is against the catholyke doctrine of the churche against al good reasoÌ„ ¶ An other obiection is this Christ at hys last supper takyng the chalice or cup into hys handes dyd after that he had blessed it saye Thys cuppe is the newe testament in my bloud And seing these woordes must nedes as they say be taken fyguratiuely inasmuch as the very material cup it selfe was neyther the newe testamente ne yet the bloude of Christ therefore lykewyse these wordes also whych Christ takiÌ„g bread into his haÌ„des blessiÌ„g it saying This is my body must nedes be takeÌ„ figuratiue ly ¶ For answer whervnto we may say as we did say before to the same obiection that this argument is noughte very euyl framed for though we dyd admit a figure to be herein the cuppe yet it foloweth not therby that we must nedes take the other speche touchiÌ„g the body to be fyguratyue also especially for that in the one spache it is to wit touchyng the body al the circuÌ„st aÌ„ces of the texte course of scripture do enforce vs to take the speache properlye wherein the other speache touching the cup al the circumstances of the texte and course of scripture doth importe the contrarye ¶ An other obiection is that Chryste hath but one true natural body nowe say they one true natural body can not truely be but in one place therefore say they seyng Christes body is truely in heauen it can not be truely also in the sacrament of the aulter ¶ For aunswere whereunto maye be sayde that in dede it is true that Christ hathe but one true naturall body and where they saye that one true naturall body can not be but in one place it is also true after one the selfe same maner of beyng but after diuerse maners of being one body maye be sondrye wher yea and at one tyme to it is to wyt in heaueÌ„ in the visible fourme and maner of man and in the sacrament of the aulter vnder the forme and maner of breade and wyne and in eueryche of them really and truely to in those respectes God beyng therein the doer who is omnipotent ¶ Ther is also another obiection and that is thys GOD can make man but man cannot make God now say they if the true bodye of Christe were really and in dede in the sacrament of the aulter then the priest which is a man should therby make God but maÌ„ cannot make God therefore in the sacrameÌ„t of the aulter ther is not the very true body of Christ ¶ For aunswere whervnto is to be sayd that this obiectioÌ„ procedeth of a great ignoraunce for he that maketh this obiection taketh that the priest saying masse and pronouncing the woordes of coÌ„secracion doeth make God where in very dede the priest goeth aboute no suche thinges and yf he dyd nether be ne yet god himselfe câ—n make God but the truth is that the preist being the minister of God and god beyng ther the worker with hys worde by the preist pronounced there is caused the very body of Chryst to be ther present wher it was not ther before yet no new body ther made but that bodye ther presente which loÌ„g ago was borne of the Uyrgyn Mary the same I say in substaunce is there present onely vnder the formes of breade and wyne ¶ An other obiection there is and that is thys S. Luke in the. xvii chapiter of the actes doeth testifye that S. Paule beyng at athens and in mars strete before the councell there dyd saye amongest other wordes that God doeth not dwell in temples made with handes where vpon the 〈◊〉 vnlernedly doth gather that seyng the material temple is made with handes and the sacrament of the aultar is in the sayd materiall temple it foloweth say they that the body and bloude of Chryste can not be in it because God doth not dwell in temples made with handes And thys obiection hath bene soo muche iiked and commended amongest the procedyng prechers abusing the ignoraunt that they thought it ineuitable therfore abusyng the sayd people they caused it to be sette vp and paynted for a gaye shew in the temples ¶ For aunswere whervnto this is to be tolde you that ther is a great dyfference betwene beyng dwellyng in a place for a greate manye of you I 〈◊〉 not haue bene both in the 〈◊〉 syde in Paules churche yarde yea and Paules churche to wher ye haue not with moost due reuerence vsed and behaued your selues and yet I am sure that ye dwell not there In dede God is properlye sayde to dwell in heauen because he ther doth shew and manifest his great glorye and in the hartcs of iust and good peo ple he is also sayd to dwell by grace but as for other places he is in them beyng but not dwelling And as concernyng the beyng of God in the sacrament of the aultare forasinuch as there is the very substaunce of chrystes naturall and true body and bloude taken of the Uyrgyn Mary and that the di uinitie is in vnitie of persoÌ„ inseperably vnited and ioyned to the sayd bodye and bloude therefore we must saye and beleue that the godhed of Christ is in the sacrameÌ„t of the aultar with his humanitie in a very specyall sorte and dothe not thereby dwell in the sayde sacramente and soo this obiection is not worth a 〈◊〉 butten for all the bragges that hath bene made of it Other fond and folishe obiections ther are which are not worthy to be answered vnto and therfore are not nedefull to be touched exhortyng you therfore in Chryst 〈◊〉 and stedfastly to beleue the doctrine of the 〈◊〉 church herein and so shal you auoyde daunger please God profyt your selfe and lyuyng wel come at the last to ioy euerlastyng which graunt vnto vs the father the sonne and the holy ghost to whome be honoure and glory for euer AMEN Tetrastichon in immodicam praesentis temporis plâ—uiam Obsecro quid sibi â—â—lt ingensque ab aethere nymbus Noctes atque dies sic sine fine ruit Mortales quoniam â—olunt sua criminia flerâ— Coelum pro nobis soluitur in lacrimas A Dialoge betwene man and the Ayre of like effecte Man These 〈◊〉 showres and ragyng 〈◊〉 that
men I wyl also denye him before my father which is in heauen This inwarde shamefastnes rysynge withoute fayle of the inwarde weakenes is taken awaye by confyrmation wher in the forehead is made the sygne of the crosse in whiche place is dysclosed our feare and shame in asmuche as we striken with feare do waxe pale and beyng ashamed we do blushe and waxe redde Wherfore he that is baptised is afterwardes armed in confyrmation with the sygne of the crosse to the intente he may therby remē ber that he shal ouercum by vertne thereof al maner his enemies as before hym dyd his cheife capytayne Iesus Chryst vnder whose 〈◊〉 he is now becom to be a souldiour and lykewyse therby boldened and assured that as the distroyinge aungell dyd forbeare and passe by those houses in Egypte whose dore postes and lyntell he dydde see to be enointed with the bloude of the lambe so the wicked spirite beholdynge the person baptised and confyrmed wyth the tryumphante sygne of the crosse is discoraged to make anye hote assault agaynst hym And the other weakenes whyche is outewarde is a certayne instablenes or 〈◊〉 to stand and abyde earnestlye bothe in wordes and dedes before all persones and estates to the defense and mayntenaunce of the Chrystyan relygion and faythe to the best of his power that the saying of S. Paule in his epistle to the Romains the tenth chapter may be ve refied in hym Where is sayde Corde creditur ad adiustitiam ore autem confessio fit ad salutem That is to saye Beleyfe with hart is to iustice but confessiō is made by the mouth to saluation And this outewarde weakenes is also expelled in confyrmation by the Chrisme of health which maketh the person ennointed to be in courage and boldenes hauing therin the ayde and assistence of the holye Ghost agaynste all maner of enemies bodely or ghostlye ¶ Of the Sacramente of Penaunce and Thexposition or declaration thereof HAVINGE nowe spoken of the Sacra ment of Baptisme wherby alsynnes orygynall and actuall are remytted and forgyuen And hauinge also spo ken of the Sacrament of Confyrmation whereby the partye so baptyzed and confyrmed is made able to resyste and abyde yea and to ouercome the assaultes of all his enemyes It shall nowe be conueniente Forasmuche as man hauynge all these greate helpes and remedyes at Goddes handes dothe for all that manye tymes by hys owne faulte fall into synne and then can neyther by baptysme nor Confyrmation be pourged or quytte hereof but must nedes in that case haue the benefytte and helpe of Penaunce whyche as S Hierome sayeth is after shypewracke the seconde table or planke to be holpen and socored by that consequentlye and kepynge the due promysed order we do speake heare next of penaunce For as it is necessarye for the bodye whan it hath surfyted and lost hys prystyne helthe to haue physicke to restore the same agayne so necessary it is for the soule when by synne it is spotted or defyled to be made cleane and bewtyfyed a freshe by penaunce For an entrye vnto whyche matter of Penaunce and for the more clere vnderstandynge therof ye shall note ii thynges the fyrste is how this worde Penaunce is here to be taken THE seconde is what is properlye mente by the 〈◊〉 of Penaunce And as concernynge the fyrste ye shall note that this worde Penaunce as it is here in this treatise to be taken doth signysye an inward sorowe and greife of the harte for the sinnes 〈◊〉 vs done and committed and an hatred and detestation of the same wyth an earneste desyre to be purged and ridde from them and finallye to recouer and gette agayne the grace and fauoure of GOD by such meanes and remedies as God hath appoynted for the obteynyng thereof with a stedefast purpose mynde neuer to offende agayne For withoute suche purpose and mynde he that sayeth he is sorye for hys offences committed agaynste the hyghe maiestye of GOD and yet still contynueth or intendeth to contynue in the same is no penitent but a 〈◊〉 〈◊〉 〈◊〉 a deryder of Penaunce And in this sorte after this acception Penaunce is commonly taken aswell in the new as in the old Testament And this sort or kynde of Penaunce is so necessary for manes saluation that without it no man that offendeth GOD can be saued or attayne vnto euerlasting life And as tou chyng the second thinge it is to witte what is mente by The Sacrament of Penaunce 〈◊〉 shall vnderstand that it is properly the absolution pronoūced by the preist vpon such as be penitent for their sinnes and so do acknowledge and confesse them selues to be For the obteyninge of whiche absolution or sacramente of Penaunce there are required iii. seuerall thynges it is to witte Contrition Confessyon and sa tisfaction as beyng wayes and meanes moste expedient and necessarye to obteine the saide absolutyon And here to begyn with Contrition whiche is the firste parte to perfecte penaunce ye shall learne that it is a sorowe willingly taken for our synnes wyth a purpose and intent to confesse them and to satysfye for them and neuer to commytte them agayne with out which contrition it wyll not be that anye person can be truly and perfectlye penitent or yet haue hope of remyssyon or forgyuenesse of hys synnes nor yet oughte the preiste to absolue anye that wanteth thys contrition Wherefore necessary and expediente it is for the synner wyllinge to haue absolution of his synnes to consyder these thynges folowing First to haue a contynuall remembraunce of hys synnes Esaye 38. and Psaline 37. Seconde to consyder the vylenes of the synnes and to haue therevpon a shame in hymselfe to haue committed them Prouer. 12. Joan. 8. 2. Petri 2. Hierome 2. Thyrde to haue in consyderatyon both the terryble day of iudgement and also the eternall payne of hell that is due for synnes and the losse of the ioyes of heauen from the which vnrepentante synners be excluded Sapientie 5. Luce 16. 1. Petri. 4. Ecclesi 7. Which thinges beinge soo considered on the behalfe of the sayde synner and 〈◊〉 therevpon ferther remembring what a fylthye and vitiouse lyfe he hath ledde aud howe he thereby hath prouoked the highe indignation and wrath of GOD consyderynge also with himselfe the dygnytye and purytye of that state wherevnto he was called in baptissne with hys promyse there made vnto GOD 〈◊〉 and besides that manifolde benefytes dayly by hym receyued of God 〈◊〉 engendre in the synner an ernest sorowe for that he leauinge so louynge a Lorde hath by sinne made him selfe thrall to the deuyll AND here vpon beinge thus moued and troubled in spyryt lamenting with himselfe the myserable estate whiche he is nowe in by his owne defaulte he shal be pricked and stirred in hys harte accordynge to the teachynge of the scrypture the instructynge of his mother holye Churche to repayre to a pryeste be ing the minister which God hath ordayned and ap
the holye Martyr Cypryan who in his v sermon entytuled de lapsis sayth thus Nec cesset in agenda poenitentia atque in domini misericordia 〈◊〉 canda 〈◊〉 quod minus esse in qualitate delicti uidetur in neglecta satisfactis one cumuleter which is Let not the synner cease in doing penaunce and callynge for the mercye of God least that whiche in the qualitye of the faulte it selfe doth seme to be lytle shoulde be accummulated or made greater in the neglectinge satisfaction Wherevpon he concludethe a generall lesson of all men easelye to be borne awaye in these wordes Confiteantur singuli quaeso uos sratres delictum suum dum adhuc qui deliquit in seculo est dum 〈◊〉 confessio eius potest dum satisfactio remissio facta per saccrdotes apud dominum grata est That is to saye I besech you brethren let euerye man make confession of his faulte whyle he that hath offended is yet here in this worlde and while his confession maye be admytted and while the satisfaction and remission gyuen by the preist is acceptable before GOD. 〈◊〉 he sayeth further Let vs conuerte vnto God with al oure mynd and expressyng our penaunce with true sorowes lamentynges for our synnes lette vs call for the mercye of God In which two breyfe sentences of this mooste excellent and famous Martyr ye do se comprised and conteyned the hole and penitente conuersation of man to God by contrition Confession satisfactyon which thre poyntes or partes must of necessitie be in the doer of true Penaunce so it is required of the said penitent as we before haue proued And the sacrament of Penaunce it selfe being the absolution pronoū ced by the preist vpō such true penitentes in the said sētēce of S. Cipriā is likewise comprehended ¶ Of the Sacrament of the Aultare wythe Thexposition or declaration thereof HAVINGE 〈◊〉 spoken of three notable Sacramentes instituted by Chryst and alwayes solempnely vsed in his catholike Churche it is to wit of Baptisme Confirmation and Penaunce hauing also fyrst entreated of the Sacramente of Baptisme whereby we haue a spirytual regeneration hauyng consequently and secondly spoken of the Sacramente of Confyrmation commonly succeding Baptisme and gyuing vnto vs a spirituall augmentyng and incresse of grace boldely to mayntayne and defende the professyon of oure fayth made at the tyme of our Baptisme and hauing thyrdely set forth the sacrament of Penaunce which purgeth and clenseth vs fallynge by synne 〈◊〉 oure baptysme and confirmation Mete and conueniente it shall nowe be that we do intreate of that excellent spirituall fode and noryshement whiche in the sayde catholyke churche is mynistred and gyuen vnto vs being so baptyzed confyrmed and pourged And because in the sacrament of the Aultar there is that excellent spirituall fode and true nonryshmēt that passeth all other it is to witte the most precious body and bloude of oure sauioure Jesus Christ there fore as was promysed in the preface of this boke here nowe shal be intreated of that moste excellente sacrament of the Aultare And in dede ryght conuenient mete it shal be to entreate diligently and fully of thys sacrament in asmuche as it bothe in worthynes and dignifie doeth greatly surmounte and passe al the other Sacramentes of the Churche as also for that of late yeres it hath most of all other bene assaulted and impugned and yet of no good manne but of the wretched sort alone And to begyn thys order in some respecte maye herein be thought conuenient fyrst to declare the institution of thys sacrament Seconde to set forth the vse of it And thyrdely to declare the notable or rather the vnspeakeable fruyte thereof And as concernyng the syrste thys emongest other is cheifelye to be mar ked that after oure Sauyoure IESVS CHRISTE had accordynge to the ryte and vsage of the olde lawe eaten with hys twelue Apostles the fyguratiue or tipical pascal lambe beinge risen frō 〈◊〉 had was shed his disciples fete he sittyng downe agayne dyd take bread into hys blessed handes giuing thākes dyd breake it and gaue it to hys Dyscyples sayinge Take and eate thys is my Bodye whyche shal be geuen or deliuered for you Lykewyse He toke the cuppe and gaue thankes gaue it vnto them saying Drinke ye al of this for thys is my bloude of the newe testamente whiche shal be shed for many to the remission of theyr synnes Do this in the remembrance of me These wordes being spokē by the mouthe of the sonne of Gob who is equall in Godheade wyth the father and the holye ghoste and testifyed also by hys holye Euaugelistes ouer and besydes the faythefull continual testimonye of Chrystes espouse the Catholyke church who is he that can with any good grūd of Scripture or lawefull aucthoritie saye but that whyche Chryste gaue to hys Apostles at the maundye was Christes very bodye and bloude yea that selfe same bodye and bloude whych was geuen and shed vpon the crosse the next day for them and al mākynde The veritie of whych Article the Catholyke Churche being ruled and gouerned by the holy ghost hath alwayes most constātly beleued and taughte declaring that in this sacrament of the Aultar there is by the omnipotencye of God and the vertue and force of hys word the very body and bloude of oure Sauiour Christ reallye truelye substantiallye and in dede AGREBLYE wherevnto that blessed instramente of God Saynt Paule beyng instructed by a secreat reuelation from God of the truth of thys his mistery and speakynge of thys most blessed sacrament dothe in the eleuenth chapiter of hys fyrste Epistle to the Cyrynthyans saye in thys maner Ego enim accepi ao domino quod et 〈◊〉 uobis Quoniam dominus Iesus in qua 〈◊〉 trade datur accepit panem et gratias agens fregit et dixit Accipite et manducate hoc est corpus meum quod pro nobis credetur hoc facite in meam 〈◊〉 similiter et calicem post quam caenauit dicens hic calix nenum testa mentum est in meo sanguine hoc facite quotie scunque biberitis in meam commemorationem That is to saye I in dede haue taken or receued of oure Lorde that whiche I haue deliuered vnto you that is to say That our Lorde Jesus in that nyght in which he was betrayed did take breade and geuing thankes dyd breake it and sayde Take ye and eate this is my body whiche shal be geuen or delyuered for you Do you this in my remembraunce Like wise also he did take the cup after he had supped sayinge This Cuppe is the newe Testamente in my bloude do you thys as often as ye shall drinke of it in my remembraunce Besides these moste playne wordes aswell of oure Sauioure hym selfe at the institution of thys sacramente as of S. Paule also in the wryttynge of hys sayde secret reuelation whych alone myght suffice to content and certifye any godly heart herein
est pronobis 〈◊〉 〈◊〉 ore uerba proseruntur et dei 〈◊〉 consecrantur et 〈◊〉 hoc est ait corpus meum Hoc uerbo proposita 〈◊〉 Et sicut illa uox quae dicit Crescite et multiplicam ni replete terram semel quidem dicta est sed omni tempore sen tit effectum ad generationem 〈◊〉 natura 〈◊〉 et 〈◊〉 illa semel quidem dicta est sed per omnes mensas ecclesiae usque ad 〈◊〉 〈◊〉 〈◊〉 ad eius aduentum praestat socrificio firmitatem That is to saye And nowe he the same Chryst is present who did beautifie or garnyshe that 〈◊〉 he also it is that doeth consecrate it for it is not 〈◊〉 that maketh the thynges set forthe or proposed in the consecration of the table to be the bodye and bloude of Chryste but it is Chryst him selfe whiche was crucifyed for vs by the preistes mouth the wordes are pronoūced or spoken but the thynges are consecrated by the power of GOD and hys grace for he meanyng Chryste sayeth this is my body and by that worde the thynges set forthe or proposed are consecrated And lyke 〈◊〉 that voyce which sayeth do you encrease and be 〈◊〉 do you fyl or replenishe the earthe was but once spoken and yet in or at all tymes taketh his effecte to generation nature therewith workinge So that 〈◊〉 of Chryste once in dede was spoken and yet it throughe out all the tables of the 〈◊〉 euen vntyll this daye and vntyll hys commyng meaning of Chrystes last comming doth geue strength vn to the sacrifice And thus much haue we spoken to declare vnto you bothe by the scriptures and also by moste aunciente and playne aucthorities that oure Sauioure Chryst in the institution of thys Sacrament dyd tourne the substaunce of breade and wyne into the substaunce of hys owne bodye and bloude howe also he doeth the same daylye by the mynysterye of the preistes in consecratiō And now to come to the seconde part whiche is concernyng the vse of this sacramēt ye shall note that this vse doth cōsist speciallye in two poyntes It is to witte in the oblation or offeringe of the said sacrament by the preistes vnto al myghtye God and in the 〈◊〉 of the same And here before we do entre any further it semeth mooste conuenient to note vnto you one synguler priuiledge emonge many other where in thys 〈◊〉 passeth all other and that is thys where all other sacramentes do consist onely in the vse of them that is to saye in the very acte of ministration and receauynge of them thys sacramente hath his perfection oute of hand euen as sone as the wordes of Chryst in the con secration be pronounced 〈◊〉 the sacramente be offered nor receued according as it is here before proued And as touchyng the offering therof commonly called the sacrifice of the masse ye shall vnderstand that no one poynt of Christes relygion was more notably prophesied of set forthe in the olde testamente and before the commyng of Christ then was the continuall oblation that is to saye this fore sayde sacryfice of the Masse for the prophette Malachye in hys fyrste chapyter speakynge in the name of almyghtye GOD and declaryng that in tyme to come the sacryfices of the olde lawe should cease and no more to be receaued or allowed at Goddes handes but that there shoulde another kynde of sacrifyce be througheout the hole worlde offered vp vnto hym doth wryte in this maner Non est mihi uoluntas in uobis dicit'dominus 〈◊〉 et munus non suscipi 〈◊〉 de manu uestra abortu enim solis usque ad occasum magnum est nomen meum ingentibus et in omni loco sacrificatur et offertur nomine 〈◊〉 ablatio munda guia magnum est nomen meum 〈◊〉 gentibus That is to say Pleasure is not to me in you sayeth the lorde of hostes And offetynge wyll I not take or accepte at youre handes for from the rysynge vp of the sonne 〈◊〉 the goynge downe of the same my name is greate among the gentyls yea in euery place sacrifice is done and a cleane meate offerynge is offered vp vnto my name for my name is greate amonge the heathen The which place of the sayd Prophet Malachye to be ment or vnderstande of no other kynde of sacryfice in the newe testament but onelye by the sacrifice of the body and bloude of our Sauiour Iesus Christ offered vp thorowe the hole Catholyke churche in the Masse the moste famous and auncient aucthor Ireneus being immediatly after the apostles tyme doth most manifestlye wytnes in the xxxii Chapter of hys iiii boke wrytten 〈◊〉 the 〈◊〉 of 〈◊〉 and other lyke 〈◊〉 where he sayeth in thys maner Sed et suis discipulis dans consilium primitias deo offerre ex suis creaturis non quasi indigemi sed ut ipse 〈◊〉 〈◊〉 nec ingrati 〈◊〉 cum qui ex 〈◊〉 panis est accepit et gratias egit dicens 〈◊〉 est 〈◊〉 corpus et 〈◊〉 〈◊〉 qui est ex 〈◊〉 creatura 〈◊〉 est secundum nos 〈◊〉 〈◊〉 confessus est et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblationem 〈◊〉 Ecclesia aò Apostolis 〈◊〉 in uniuerso mundo offert deo qui alimenta nobis prestat primitias suorum munerum in nouo Testamento de quo in 〈◊〉 prophetis Malachias sic praesignificauit Non est 〈◊〉 〈◊〉 inuobis c. That is to saye 〈◊〉 and also he geuinge counsayle to his disciples to offer vnto GOD the firste fruites of his creatures not as that god had anye nede thereof but that they themselues shoulde neither be vnfruitful or vnthankful he did take that bread which was of the creature of GOD and did geue thankes sayinge This is my bodye And takyng like wyse the cuppe or chalyce whiche also is made of that creature whiche emōgest vs is commonlye That is to saye wyne he dyd confesse it to be hys bloude And of the 〈◊〉 testamente he did teache a newe oblation or sacrifice which oblation the churche takyng or receauyng of the Apostles doeth throughout the hole worlde offer vp to GOD who geueth vs our fode as the fyrste fruites of hys gyftes in the newe testament of whiche offerynge Malachias one of the xii prophetes did prophesie in this maner I haue noo pleasure in you c. And thys foresayd sacrifice of the body and bloud of our sauiour Chryst in the sacrament of the Aultare was not onelye longe before Chrystes commynge in most playne sorte prophesied of by the prophete Malachy as you haue hearde but also it was in maner euen in the beginning of the worlde 〈◊〉 by the oblation of Melchise dech the Prieste of Almyghtye GOD in that he offered breade and wyne and dyd blesse Abraham the patriarche as itis wrytten in the xiiii chapter of Genesis And that thys oblation of Melchisedech beinge one of the most notable figures of the olde testament was fulfylled and perfourmed of Chryste
himselfe when he instituted thys sacramēt and daylye is in the Masse by the commaundement of Chryst at the tyme of the institution thereof perfourmed and fulfylled ye shall here by the vndouted 〈◊〉 of the fathers which were in the primatiue churche and fyrste ye shall note what the blessed Martyr 〈◊〉 Cypryan dothe write hereof in hys treatyse De 〈◊〉 〈◊〉 where he speakyng of the institution of thys sacrament hath these wordes 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et filijs 〈◊〉 〈◊〉 facientibus operaeius summus sacerdos panem profert et 〈◊〉 Hoc est inquit corpus meum Manducauerant et biberant de eodem pane et 〈◊〉 lice secundum formam uisibilem sed 〈◊〉 cibus ille communis 〈◊〉 nutriendo corpori commodus erat et 〈◊〉 corporali subsidium 〈◊〉 sed ex guo a domino dictum est hoc facite in meam commemorationem Haec est caromea hic est sanguis meus Quotiescunque hijs uerbis et 〈◊〉 fide actum est Panis illi substantialis calix benedictione solenni sacratus ad totius hominis uitam salutamque proficit simul medicamentum 〈◊〉 ad sanandas infirmitates et purgandas iniquitates existens That is to saye The sacramentes in times past from the tyme of Melchisedech prefigured do come forth And the most high priest vnto the chyldren of Abraham doyng his workes doeth brynge forthe breade and wyne Thys is sayth chryste my bodye they dyd eate and they did drinke of the same breade and of the saine cuppe after the visible forme but before these wordes that common foode or meate was apt or fitte onely to 〈◊〉 the bodye did geue sustenaunce to the corporall life but after that it was sayd of our Lorde doo you thys in my remembraunce this is my 〈◊〉 and this is my bloude as often as with these wordes and with thys faythe the thinge is done that substanciall fode and that cuppe consecrated or sanctifyed wyth the folempne benediction or blessynge doethe profytte vnto the life and helth of the whole man beinge bothe a medecine and also a pryncypall offerynge to 〈◊〉 our 〈◊〉 and also to purge our iniquities The same Sayncte Cypryan also in hys seconde booke of Epystles and hys thyrde Epystle speakyng of thys sacrifyce sayeth thus Si lesus Christus domiuus et deus noster ipse est summus sacerdos dei patris et sacrificium deo patri ipse primus obtuli et hoc fieri in 〈◊〉 commemorationem precipet Vtique ille sacerdos uice Christi uere sungitur qui id quod Christus fecit simitatur Et sacrificium uerum et plenum tunc offert in eeclc siadco patrisi 〈◊〉 offerre secundum quod ipsum Christum uideat obtulisss That is to saye 〈◊〉 Iesus Chryst our Lorde and GOD be himselfe the highe presste of God the father and he him selfe did firste offer the sacrifice to god his father did cōmaūde also that to be done in his remēbraūce truely that preist doth verely occupy the place or stede of Chryste who doth folow that whych Christ did And then doth the priest in the churche offer 〈◊〉 to GOD the father a true aud a full sacrifice yf he so begynne to offer as that he hathe sene Chryste to haue offered Thus much sayeth Cypryan And here to omitte manye or rather 〈◊〉 aucthorities and sufficient proses as concernyng thys 〈◊〉 or 〈◊〉 of tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one 〈◊〉 of S. Ambrose who was 〈◊〉 〈◊〉 eleuen hundred yeares agoo and by hym also ye shall well 〈◊〉 that the name of Masse is not soo straunge a thyng or so a new an inuention as men wolde make it For S. Ambrose in hys fyfte boke of epystles and the. xxiii epystle writing vnto hys syster Marcel lina of a certayne trouble and tumulte 〈◊〉 in the citie of Mylayne where he was byshoppe did chaūce vpon a sondaye in the moruinge while he was at diuine seruice doth saye thus Ego tamen 〈◊〉 munere Missā facere capi 〈◊〉 raptum 〈◊〉 populo 〈◊〉 〈◊〉 quem praesbyterum dicerent Arriam hunc autem in 〈◊〉 offenderant 〈◊〉 tes 〈◊〉 fiere et orare in ipsa oblatione deum coepi ut subucuiret That is to saye 〈◊〉 for all that I dyd abide in mine office or diuine seruice I dyd begynne to saye Masse And when I was at the oblation I did understande one called Castulus whome the Arrians wolde take for a priest to be violentlye taken of the people Hym in dede they 〈◊〉 in the strete hadde founde moste 〈◊〉 I beganne to wepe and to praye to god euē in the very oblation that he woulde succoure or helpe Accordynge where vnto the blessed martyr Ignatius in his 〈◊〉 Epystle wrytten to the Smyrnians doth say thus 〈◊〉 sine episcopo neque offerre neque 〈◊〉 immolare neque 〈◊〉 celebrare That is to saye It is not lawefull without the 〈◊〉 neither to offer neither to immolate the sacrifice neyther to celebrate or saye Masses And the thynge beynge so it maye greatly be marueyled that this word Masse beyng so auncient in the Catholyke churche and so termed amongest the auncient fathers thereof shuld be taken for so great an eye soore or soo odyouse a thing as amongest our late scymaticall preachers it hath bene impudentlye taughte who to blynde the peoples eyes and do deceaue there eares haue erroneouslye and maliciouslye sayde that neyther the worde Masse nor the thynge therin conteyned haue bene of olde tyme allowed or vsed in Chrystes church Shortly to make an ende of testimonies or profe of the fyrste vse of thys sacramente whiche we doo saye to consyste in the sacrifyce therof ye shall haue onely one testimonye more in this parte in whiche testimonye besydes the profe of the sacrifice it is further also declared that the wordes of Chryst beynge dulye by a lawefull preist pronounced whatsoeuer his lyfe or conuersation be better or worse the wordes always yf there be no other let do take theyr full effect and operation 〈◊〉 and moreouer that the sayd sacrifice of the Masse doth stande in his full force not withstādynge And the sayde 〈◊〉 is the sayinge off Chrysoltome in his seconde homyly vpon the seconde cpystle of S. Paule to Tymothy where he wrytethe thus Volo quidem adijcere mirabile nolite mirari neque turbemini Quid ueroistud est Sacraipsa oblatio siue illam Petrus siue Paulus siue cuiusuis meritisacerdos offerat eadem est quam dedit Christus ipse discipulis quamque sacerdotes modo quoque conficiunt Nihil habet esta quam illa minus 〈◊〉 id quia non hanc sanctificant homines sed Christus qui illam anted sacrauerat Quemadmoà um enim uerba guae loquutos est Christus 〈◊〉 sunt quae sacerdotes nunc quoque pronunciant ita oblatio 〈◊〉 est That is to saye And in dede I wyll adde plain lye a meruelous thinge and yet do you not wonder nor be you troubled But what is that wyl you
Counsayle of Ephesus this same difference noted in whiche Counsayle Saynte Cyryll at that tyme was presidente and that difference or distinctyon is 〈◊〉 agayue by the same 〈◊〉 in his treatyse agaynst 〈◊〉 〈◊〉 undecimo and in the generall counsayle kepte at 〈◊〉 there is vsed in the Canons thereof the same distinction whyche is before specyfyed Nazianzen lyke wyse in his verses to the byshoppes and in his firste 〈◊〉 agaynst Iulian hath the same distinction And so haue sondrye other ryght 〈◊〉 fathers And passynge from thys distinction to declare vnto you the effecte and fruite that cōmeth of the dew oblation of the body bloude of Christ in the sacrifice of the masse ye shal vnderstād that nothinge beinge so acceptable vnto the father of heauē as is the body bloud of our sauiour Christ his sōne the catholike churche therfore in al the cōclusiōs of praiers petitions that are made vnto the father is accustomed commonlye to saye 〈◊〉 Christum Dominum nostrum that is to saye Throughe or for the sake of our Lorde Chryste or suche lyke wordes tendynge euer to the same purpose nothynge doutynge but that the thynge whiche is so asked in his name shall the soner be attayned in asmuche as Chryste hym selfe both learned vs so to doe and adioyued thereto the promyse of obreynyng the same as maye appeare in the. xvi of Iohn where Chryste sayeth thus Si quid petieritis patrem in nomine meo dabit uobis that is to saye 〈◊〉 ye aske my father any thinge in my name he will geue it vnto you Nowe the Catholyke churche doeth in the sacrifice of the masse not onelye praye in the name of Chryste as in other her prayers but wyth prayer doeth also offer vppe and exhibyte therein vnto the father in heauen the bodye bloude of hys dearelye beloued sonne oure 〈◊〉 Iesus Chryste by that meane as beyng the very 〈◊〉 and iucomparable meane passynge all other meanes to obteyne most frutefully most habundantlye moste assuredly all the merites and benefytes of Chrystes deathe to be applied vnto vs and that suche prayers as are made in the time of the masse and the sacryfyce thereof are specyall and aboue all other effectnall S. Augustyne proueth by scrypture dicuslynge mooste exactly thys place of S. Paule in the second chapter of hys fyrst epystle to Timothe where Saynt Paule thus wryteth Obsccro igitur primum omnium fieri obsecrationes 〈◊〉 tioncs postulatioms gratiarum actiones pro omnibus hominibus pro regibus et ommbus qui in 〈◊〉 consti uti sunt ut quietam et tranquillam uitam 〈◊〉 〈◊〉 omni pietate et chastitate 〈◊〉 〈◊〉 bonum est et acceptum coram saluatore nostro 〈◊〉 qui omnes homines uult saluos fieri et ad 〈◊〉 nem ueritatis uenire That 〈◊〉 to saye I besech you therefore aboue all thynges that obsecrations 〈◊〉 supplications and thankes geuyng be made or had for all men for kynges and for all thē whyche are in high aucthoritie that we may lyue a quiet and a peasable lyfe in all godlynes and honestye For that is good and acceptable before GOD our Sauioure whose wyl is all men to besaued and to come to the knowledge of the trueth Upon whych place S. Augustyne discoursynge very dilygentlye in his 〈◊〉 epystle wrytten vnto Paulinas doeth saye that by those foure seuerali wordes of Saynt Paule it is to wite obsecrations obtestations supplications and thankes geuynge are mente the foure seuerall partes frequented in the hole Catholyke Churche in the diuine celebration whyche is done at Goddes borde As by the fyrst worde obsecrations to be vnderstand al that whych is sayde at the altar before that the breade and the chalyce set vpon the aultare be blessed By the second worde Whiche is ob testations to be mente all those prayers whyche be sayde from thence vnto the fractions of the hoūe in declaration of whyche parte Saynt Augustine doth expresly call thys sacrament the 〈◊〉 of the holye Aultare And by the thyrde worde Supplications to be vnderstanded that part wherein the byshoppe after the foresayd fractions doth turne vnto the people and blesse them and wherein also the sacramente is receyued And fynally by the fourth worde Which is thankes geuyng to be ment the very end and conclusion of the diuine celebration All whyche thynges concernyng the mynde of S. 〈◊〉 vpon those foure wordes of S Paule 〈◊〉 maye more at 〈◊〉 synde in the foresayde epistle of S. Augustine So then this place of Scripture thus vnderstanded doth most manifestly and euidently declare the great fruite and commoditie of the masse and the oblation of the same for immedyatlye in S. Paule foloweth that these foure partes should be executed to the ende Vt quietam et tranquillam uitam 〈◊〉 in omni 〈◊〉 chastitate That is To the ende that we mighte liue or leade a quiet and peaceable life in all godlines and honestie Where is to be noted that when saynct Paule gaue thys exhortation to Tymothy chrysten men euery where dyd lyue vnder the domynion of heathen princes and yet S. Paule would these foure partes to be amonge the Chrysten menne frequented and vsed yea for the sayd heathen princes that they eyther shoulde perfectlye be conuerted there by or at the least some what relent from theyr soo out ragious and cruell 〈◊〉 wyth the chrysten men beynge theyr subiectes But nowe farther to procede in declaration of the inestimable 〈◊〉 and fruyte whych commeth of thys sacryfyce of the masse it shal be necessarye here to note vnto you that the fruyte thereof doth not onely extende it selfe to people beyng yet here vpon the earth lyuynge to 〈◊〉 〈◊〉 vuto them hauing good harte minde to take and receyue the profitte thereof grace and mercy at gods handes but it is also fruitefull vnto as manye as departyng thys presente lyfe are not vtterlye excluded from the fauour of God and the hope of the fruityon of the godheade 〈◊〉 asmuche as suche are membres of Chrystes mysticall bodye hauynge buylded vppon Chryste the foundation not onelye golde syluer and precyous stones but tymber hey and stubble also whyche by fyre must be consumed before they can enter into the kyngdome of heauen where is all puritie cleanenes and perfection And that these sortes maye by the sacrifice of the Masse be releaued and the soner deliuered oute of theyr paynes and therevpon be receaued into eternal ioye there are besyde the verye Scryptures of God infinite authorities of the most auncient fathers of Chrystes Catholyke Churche of which authorities we here nowe alledge certeyne of the mooste notable vnto you And fyrste we wyll brynge in Sainte Chrysostome in hys 96. homilye ad 〈◊〉 antiochenum where he wrytethe in thys maner Non temere ab apostolis hec sancita fuerunt ut in tremendis mysteriis defunctorum agatur commemoratio Sicunt enim illi sinde multum contingere lucrum utilitatem multam Stante sequidem
Uyrgin Mary his mother present with hym nor anye other of his dyseyples saue onely the. xii Apostles whome he appoin ted to be the head ministers of al his misteryes here on the earth and specially to be the ministers of this most blessed sacrament and the iustructours of al other touching the same Now what meneth it that our Sauiour was not content to offer them this sa crament onely but with the offeryng therof he said also vnto them Take eate take and drinke Do mē vse to offer to other meate and drynke for anye 〈◊〉 purpose but onelye that they shoulde eate and drynke thereof but bycause it was hys bodye and hys bloude therefore he fyrste byddeth them take and not feare to eate and drynke the same Besydes this it is to be well noted that that thre Euangelystes Mathew Marke and Luke did al three agree in the maner of the institution of thys sacramēt they wryting all three their gospels at sō dry tymes as Mathe we eyght yere after the ascencion of our sauiour Chryst. Marke x. yeares Luke xv yeares And where in doubteful speaches of our sauiour Chryst some one or other of that Euangelists euermore openeth playnly the very meaning of the speches yet touchyng these words this is my body no one of them maketh anye declaration vpon the same but they all leue them to be takē of vs as they sound and as of most plaine words they make no exposition or interpretation of them at all Whyche poynt must be well consydered And therefore note th at where Chryst sayde It is impossible for a rich man to entre into the kingdō of heuen bicause that meaning of these wordes may be dyuersly taken thereof S. Marke in his tenth chapyter declareth the very meaning of them saying It is harde for them that trust in there substaūce to be saued Agayne Chryst at another time said to the Iewes loose you this timple in thre daies shal I build it againe Andfor that the sense of these wordes is doughtfull S. Ihon there expoundeth them and sayeth that Chryst by the tēyle ment his body which should be by the Iewes put to death and by him the thirde daye shoulde be raysed from death to lyfe In the viii of Ihon oure sauiour sayeth He that beleueth in me as the scriptnre sayeth there shall ryuers of quyck water flow out of him And because this saing is obscure S. Iohn to make it open sayeth that he spake those wordes of the spirit which they that be leued in him should receyue In the. xii chapiter of S Ihon our sauiour sayth in this maner If I be lyfte vp from the earth I wyl draw al thin ges vnto my selfe And S Iohn by and by geueth vs the exposition saying that hereby he signyfyed what kynde of death he should suffer Manye other lyke places are there in the newe testamente the matter of which places is not so hyghe nor soo nedefull to be ryghtly vnderstanded as that meaning of these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spokē Besides al this we haue in S. Paule in the xi Chapiter of his first Epistle to the Corinthians a goodly and a large processe touching thys Sacrament and yet in that whole processe no matter to instructe vs otherwyse to be leue of it than that there is in it the very body and bloude of our sauiour Chryst. For fyrste he vttereth the wordes of oursauiour euen as the Euangelists do as that he sayd this is my bodye and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentiō of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuyng of thys Sacramente bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing hereof God plageth cities and cuntryes wyth sondrye greuous plages as with infirmitye with syckenes and with death also Forthely he geueth vs counsell dylygentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Chryst be not in dede in the sacramēt of the aultare why shold our sauiour so speake as he spake in the promisse made thereof why dyd he as he dyd in the instituting therof why dyd none of the Euāgelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedlye to be of all chrysten people beleued that in the Sacrameut of the aultare there is the verye body and boulde of our sauiour Chryst worthy of all honour and glory the selfe same in substannce that is in heauen which thyng for Chryst to bryng to passe is a thyng most casye he being God almighty maker of heauen and earth and for hym to do is moost semely that as he gaue that bodye 'to deathe to redeme vs so he should giue the same in thys heauenly bankitte to fede vs that he myght be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a mā and in the Sacrament of the Aultare inuisible vnder the visible 〈◊〉 of bread and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadynge great loue towardes vs who so loued vs that for vs he dyd not refuse to suffer death and that the deathe of the crosse neyther yet is it agaynst hys wyll who of hys onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for hys wyse dome seynge he hath so ordeyned that euery naturall mothere nouryshe her chyldren wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God moste hartye thankes for it being the greatest iewell that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religion so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectiō vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quite and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constaūt in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the seife same body of our sauiour Christ in sub staūce whych was borne of the Uyrgin Mary and suffered death on the crosse for vs to whō with the father the holy gost be all honor glory world wythout ende Amen
iudgement of our senses shoulde make vs once to doute of any one trueth in Chrystes religiō were it neuer so contrarye to the course of nature neuer so farre aboue our capacities and neuer so absurde to the appearaunce of our outwarde senses But forasmuch as through the iniquitie of these later euyll yeares diuers haue hadde sondrye fonde dowtes and scruples put into theyr heades especyally agaynst the presence of Chrystes body bloud in the Sacrament of the aultare and through such dowtes haue swarued from the true belefe therein therefore here shall folowe aunsweres and solutyons to such dowtes as haue ben most commen that from hence for the no man shal nede to be seduced by them or other lyke ¶ Fyrst it hath bene obiected that our sauiour Christ immediatlye after that he had instituted and delyuered to his Apostles the sacramente dyd say vnto them Do this in remembraunce of me Upon which wordes some haue concluded that the bodye of our sauiour Christ cannot be in the sacrament ¶ But let vs duely waye that words and meaning of the same and we shall moost plainly perceaue theyr erroure and mysvnderstandyng Sainct Paule in hys fyrst Epystle to the Corinthians and in the. xi chapter of the same Epistle intreating of the institu tion of the Sacrament of the aultar and there ope nyng the true sense of that commaundemente of Chryst sayth in this maner As oft as you eate of that breade and drinke of that cup you shall shew forthe the Lordes death vntil he come So then the remembraunce whych oure sauyoure there requirethe of vs is the remembraunce of hys death which is past and not presente and therefore after most proper maner of speache may well be remembred Now this remembraunce can in no wise possibly be so lyuely and so effectually worke in our hartes as when we most certenly beleue that in that sacrament of the aultare is verely the selfe same bo dy in substaunce which died for vs and therefore that Prophet Dauid foreseyng in spirit this so excellēt a memory sayeth in his 〈◊〉 Psalme Oure mercyfull gratious Lord hath made a memori of all his marueylous workes and by by decla 〈◊〉 in what maner he maketh that memori he addeth those wordes he hathe geuen a foode to suche as feare hym This fode which 〈◊〉 Prophet sayeth that Christ should leaue in remembraunce of al his maruelous workes that is of his incarnatiō his passion his ascension and glorye in heauen and other lyke workes most chiefely is to be verefied of the body and bloud of our sauyour Christe in the sacrament of the aultare Besydes thys the body and bloude of our sauiour Christ as it is in the sacramēt vnder the fourmes of breade and wine may in that respecte also very weli be a remembraunce of it selfe as it honge on the crosse in the vysyble fourme of a mortal man and as it is nowe in heauen in the forme of an immortall man Farthermore when our sauiour sayd Do this in the remembraūce of me he ment they should do the whol ministratiō which he then dyd in remembraunce of hym which whole ministration cannot be accordynglye doone otherwyse but that there must nedes be present the very body and bloude of our sauyoure Christe ¶ Another common obiection there is gathered of the wordes of Christ. Mathew xxvi when he sayd Poore men ye shal haue alwayes with you but me shal ye not alwayes haue with you Some haue vpon these wordes concluded that the body and bloude of our sauiour Christ cannot be in the sacrament of the aulter for then say they Christ should be alway with vs whereof hymselfe saythe the cōtrary ¶ But yf those mē so concludyng wold no more but confer sainct Marke and sayncte Ma thew together tonchynge the foresayde wordes of Christ and by that the one Euāgelist sayeth would sincerely iudge what the other ment they should sone perceue this ther obiectiō to be of no force or strēgth at al to proue that they thereby goo about to proue For sainct Marke iu his xiiii Chapiter fyrst telleth the story of the woman whych cam to Chryste and brought with her an Alablaster boxe of moost precious oyntment and poured the ointmēnt on his head next he telleth how certene of the disciples did murmure and grudge at that facte of the woman and sayd What meaneth this losse and waste of oyntment Might it not haue bene sold for more then three C. pence geuē to the pore Thyrdely he telleth howe oure sauioure beynge offended wyth the dysciples for theyr murmurynge agaynst the woman and how withall he allowing and commendynge her facte dyd say iu this maner Let her alone Why are ye greuouse vnto her she hath done a good dede for alwayes shal you haue poore men amongest you and when ye shal please you may bestowe your charitie on them but me shal ye not haue alwayes amongest you This woman hath bestowed on me that she had and she hathe preuented to anoint my bodi against it shal be 〈◊〉 By this processe of S. Marke it is euydent that our sauiour in al that his talke had a respecte to the charitie whiche that womau then shewed vpon hym when she poured the precious oyntmente on hys heade the lyke whereof he sayethe no man should be able to shew on him in tyme to come meaning that when he should once ryse from death to lyfe and haue an immortall bodye that then he woulde not looke to 〈◊〉 the lyke at anye mannes handes but that then men myght at their pleasure bestowe on the poore who alwayes are in the worlde in the mortall estate and maye by charity of good folke be releued and comforted In such sorte in dede oure sauiour is not nowe amongest vs but the beynge of his body and bloud in the Sacrament of the aulter is atter another sorte For in the Sacrament he is to fede vs with his body and bloude and not vysyble to shewe him selfe vnto vs as he thē did to his apostles nor to haue ointment poured on hym as he then had ¶ Another obiection is there gathered partely of S. Paule in the. x. of hys firste Epystle to the Corinthians where he speakethe of a spirituall meate and spyrytuall drynke partelye of Christes wordes in the. vi of Ihon where he sayeth that It is the spirite whych geueth lyfe and that the fleshe 〈◊〉 nothing partely vpon the common maner of speakyng vsed of the Catholyke churche which calleth the Bodye and bloude of our Sauiour Chryste in the sacrament of the aul tar a spirituall meate and a spirituall drynke ¶ For aunswere to which obiection it is syrste to be vnderstanded that one selfe thing may be bothe spirituall and yet neuerthelesse of a corporall substuunce to As for example the bodye of man after the 〈◊〉 shall as S. Paule wytnessheth in the. xv chapeter of hys fyrst
able to vnderstande ¶ Another obiection is of the woordes of our sauiour in the. vi of Iohn where ne sayeth Qui 〈◊〉 〈◊〉 earnem et bibit 〈◊〉 〈◊〉 habet vitam eternam That is to saye He that eateth my fleshe and drinketh my bloude hathe euerlastynge lyfe Uppon these wordes they gather that ii in the sacrament of the aulter be really the body and bloude of our sauionre Christ then whoso receueth the sacramēt must nedes enioy euerlasting lyfe But the scripture witnesseth that Iudas receaued it and 〈◊〉 Paule in the. xi of his fyrste Epistle to the Corinthians saieth that Whoso receueth the sacrament vnworthely receaueth it to hys dampnation ¶ To this obiectiō it is to be aūswered that many sentences of scripture are to be vnderstande wyth a certayne restraynte or limittation 〈◊〉 for example the scripture sayeth Qui credit in me habit vitam eternam That is to say He that be leueth in me hath euerasting lyfe And in the fyrst Epistle of S. Iohn the fourthe chapter it is written Quisquis confessus 〈◊〉 〈◊〉 〈◊〉 est filius dei 〈◊〉 in 〈◊〉 et ipst in deo That is to saye Who soeuer shall confesse that Iesus is the sonne of God in him dwelleth God and he in God There haue bene and are thousandes whyche beleue in Chryste and that Chryste is the very sonne of God and yet shall not for all 〈◊〉 saued but either for lacke of true 〈◊〉 in other arti cles of the chrystian religion or for lacke of good lyfe shal be dampned This conditiō than is to be added to the forsayde sentences yf in suche beleif a mā dye and therewith is faythful in the necessarye articles and out of state of all dedly sinne he shall then with out any doute inherit the kyngdome of heauen So in thys present obiection we muste make a lymitation and say that whoso eateth and drynketh worthely c. ¶ To the cōfirmation hereof Sainct Augustine saieth in his eleuēth sermō Deverbis domini 〈◊〉 Profecto est quidam modus mandueandi illam 〈◊〉 quomodo qui 〈◊〉 in Christo manet Christus in eo Noner go 〈◊〉 modo quisquam mauducauerit carnem Christi 〈◊〉 biberit 〈◊〉 Christi 〈◊〉 in Christo et in illo Christus sed 〈◊〉 quodam modo 〈◊〉 〈◊〉 vtique ipse videbat 〈◊〉 ist a 〈◊〉 That is to saye Uerely there is a certayne maner of eatyng that fleshe after whiche maner he that shall haue eaten it doth dwell in Christ Christe in hym Wherfore not in what maner soeuer a man doeth eate Chrystes fleshe and drinketh hys bloude he dwelleth in Christe and Chryste in hym but he that eateth and drynketh after a certayne speciall maner to which maner Chryst had respecte when he spake 〈◊〉 〈◊〉 woordes The same saincte Augustine in his fyrste boke Contra Chrescouium gramaticū and the. xxiiii Chapiter sayeth thus Quid de 〈◊〉 corpore et 〈◊〉 domini unico 〈◊〉 pro 〈◊〉 nostra quāuis ipse dominudicat 〈◊〉 〈◊〉 〈◊〉 hominis c non 〈◊〉 〈◊〉 docet 〈◊〉 hoc perniciosum male 〈◊〉 fieri That is to saye What of the very body and bloude of our sa uiour the onely sacrifyce for oure saluation thoughe there of our Lord doth saye vnles ye eate that fleshe of the sonne of man c. doeth not that same Apostle meanynge Paule teache that it also is pernicious to them that doo vse it not duely and ryghtfully ¶ An othere obiection there is also and it is thys Chryst. Iohn x. and. xv doth saye I am a dore I am a vyne and 〈◊〉 Paule 〈◊〉 ad Cozi. x. vseth suche lyke speache whiche speache of Chryste and of saint Paule in those places doth not import that Christ in euery dede by that saying was a dore or a vyne or such lyke but speakyng after that figuratyfe speache or maner dyd meane that he was a fygure of a dore of a 〈◊〉 and such like and that he had the propertie of a doore of a vyne so forthe Semblably say they when Chryst at his laste supper takynge breade and 〈◊〉 it dyd saye This is my body And takyng the cuppe gaue thankes did say this is my bloud of the newe testament c hys speache soo pronounced and vttered dyd not importe that Chryst thereby doth make of the breade and wyne hys body and bloud but eyther he ment that the breade and wyne was sygnes and tokens of hys body and bloude or ells that they should be 〈◊〉 of hys body and bloud 〈◊〉 not his very body and bloude in dede and con sequently therefore they saye that in the sacrament of the aultare there is neyther the body nether the bloude of Chryst but bare materiall bread wyne beyng onely sygnes tokens and 〈◊〉 of christes body and bloud ther. ¶ For solutiō of this obiectiō thys may be sayd that it is trouthe that Christ and saynte Paule in the places before alleged doo soo saye as is deduced in the 〈◊〉 of thys argumente or obiection and trouthe it is also that the speach of Chryst I am a dore I am a vyne c. doth not importe that Chryste by that speakynge was in very dede a dore or a vyne but that he was a fygure of a doore and of a vyne and had the 〈◊〉 of the dore and of the vyne But when it is sayde that the semblabe is of Chrystes woordes Thys is my bodye this is my bloud that is neyther true nor doth folowe either by the rules of reason or of scrypture for concernyng reson either muste we reason and saye that Chryst alwayes in hys speakynge dyd vse fygures metaphores and tropes whych to saye is moost false as it appereth in the. xv of S. Iohn eyther els we must saye that Chryst dyd but onelye sometymes speke in fygures and not soo alwayes whiche being true and there fore to be graunted it foloweth not in reason that thoughe Chryst in the. v. and xv of saynt Ihon. c dyd speake fyguratyfiye that therfore here in these woordes of Chryst. this is my body this is my bloude he dyd also speake fyguratyfly wherefore let these sely soules that haue bene seduced by thys kynde of argumentes aske theyr teachers whether they can mayntayne and defende thys theyr owne argumēt with soo feble a consequent or noo And yf they can not then tell thē that they be very 〈◊〉 lettes in dede and as for the rule of scryptures that is of the circūstaunce of that letter and 〈◊〉 other places of scripture 〈◊〉 with the same to gather therof that very meaning of the thing an example whereof we haue Iohan ii and. xvi And here the vnlearned at to be taughte that althoughe in the prophetes and the histories of the olde testament tropes and fygures are receyued and allowed forasmuche as by such tropes and fygures the thyng spoken is more vehemently declared and set forth yet