are disobedient seditious scismatike and verye wicked people as more at large shal be declared in some homelies to be specially made therevpon ¶ Thexposition or declaration of the tenthe article of the Crede whiche is The communion of saynctes The forgeuenes of synnes IN this article be taughte two speciall fruites and benefites whiche all men called of God and obeyinge to the same callinge in their wyll and workes doe obtayne by Goddes grace in the sayd Catholyke churche that is to say The communion of saintes and forgyuenes of synnes And here is to be noted that although this worde Sainctes in oure Englyshe toungue signifieth properly them that be departed this life and be established with glorye in Chryst. 〈◊〉 the same worde Sainctes whereby in thys article we expresse the Latyn word Sanctorum is here extended to signifye not onely those that be so departed this life and established but also such as beyng in lyfe here in earth be called into this holy assēble and Churche and be sanctyfyed in oure Sauyoure Iesu Chryste Accordyuge wherevnto S. Paule in sondry hys epystles to the Roma 12. to the Epher to the Philip. 4 to the Colos. 1. and to the 〈◊〉 14. vseth the sayd worde Sayntes and so doth he in dynerse other places els And as touchyng the fyrst of the sayd ii frutes or benefites whiche is The cōmunion of saintes That is to saye the mutual participation of saynctes ye shall vnderstande that lyke as al the 〈◊〉 parts and members of the naturall body of man do naturally communicate and be participante of one spirit or soule which gouerne the sayde bodye and euerye lyuelye parte thereof euen so doe all good Chrysten men participate of one holy ghost whyche alwayes gouerneth the catholyke churche and allyuely mem bres of the same and doth geue to sondrye members sondry spirituall giftes to the intent the whole body should therby be edified accordyng to the sayinge of S. Paule in the xii Chapter of his fyrste Epystle to the Corynthians where he sayeth in thys maner Vnicuique autem datur manifestatio spiritus ad utilitatem Alis quidem per spiritum datur sermo 〈◊〉 alijautem sermo 〈◊〉 secundū eun dem spiritum Alteri fides in 〈◊〉 〈◊〉 alij gratia sanit at um in eodem spiritu aly operatio uirtutum alii prophetia alii discreto spiritum alii generalinguarum alii interpretatio sermonum Hec autem omniaoperas tur unus a que idem spiritus diui dens singulis prout uult That is The gyftes of the holye ghoste are geuen to euery man to profyte other wythall to one is geuen throughe 〈◊〉 spirite the vtteraunce of wisedome To another is geuen the vttetaunce of 〈◊〉 by the same spyryte to another fayth by the same spirite to another the gifte of healinge by the same spyryte to another power to doe miracles to another prophecye to another iudgement to discerne spirites to another dyuerse tongues to another interpretation of sayinges And al these thinges worketh the selfe same spirite deuydinge to euerye man as he wyll By which place of Saynt Paule it is euident that al the lyuelye members of the Churche doe communycate and participate of one common spiryte And this participation beinge one of the hygheeste benefites that men receaue in the Catholyke Churche is comprehended in this article of the communion of Saynctes Of whyche communyon the Prophet Dauid in his cxviii psalmedoth also speake sayinge Particeps ego sum omnium timentium te et 〈◊〉 man data tua That is to say I am partaker wyth all suche as feare the and kepe thy 〈◊〉 But besides this foresayd participation or communion of the holy ghost beyng commune to all the liuelye members of the Churche there is also an other communion comprehended lykewyse in thys article whiche is the 〈◊〉 or vnion that all good christen men haue with Chryste who is the heade of the churche and who hath for his mystycall bodye the whole churche And of this kynde of communion of Saynctes S. Paule lykewyse speaketh in the foresayd twelth chapiter of hys fyrst epystle to the Corynthyans saying In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus siue dei siue gentiles siue serui siue liberi omnes in uno spiritu potati sumus That is to saye In one spyrite are we all baptyzed to make one bodie whether we be Iewes or Gentils free or bonde and haue all dronke of one spyryte And lykewise doth he in the fifte to the Ephesians where spea kyng of the same he sayeth 〈◊〉 sumus corporis eius de car ne cius et de ossibus cius That is to saye We are membres of his bodye meanyng of the body of Christ and of his fleshe and of his bones And forasmuch as the moste blessed sacrament of the aulter wherein by the myghtye operatyon of Goddes worde is really present in the fourmes of breade and wyne the naturall lyuynge bodye and bloude of oure sauyoure and redemer Iesu Chryste doeth increase and worke in all them that worthelye doe receaue it the communion and coniunction in bodye soule of them to Chryste and of Chryst to them with a mutuall coniunctyon also in loue and charytye of eche good man in Christ to other Therefore the sayd Sacrament may also worthely be called the commu nion of Sayntes And so hathe the fyrst parte of this article been by good deuoute and learned menne expounded longe ago Nowe touchy nge the seconde fruite or benefite in thys article whyche is the remission of synnes you shall vnderstand that onely in the catholyke church and no where els the remissiō of synnes is to be had And there vndoubtedlye it is to be had and that by two meanes that is to wytte by baptisme and after baptisme by due penaunce and 〈◊〉 of the keyes geuen vnto the churche And as for baptisme it washeth cleane awaye al the former synnes as well actuall as originall so that they shall neuer after that be imputed vnto vs. But in case after baptisme we fall into synne then the remedy must be by the wholsome sacramente of Penaunce whiche sacrament is of so greate forse and vertue that howe heynous so euer oure synnes and offenses be yet by the meane of the same the sayde synnes maye be and are released forgeuen vnto vs. And for to take away all doutyng on our behalfe herein and that no man shoulde nede to dispayre oure Sauioure Chryste openlye and by expresse wordes in the twentye of Sayncte Iohn af ter he had breathed vpon hys Disciples sayde vnto them and generallye to they re Successours 〈◊〉 the holy ghost whose synnes ye release or forgeue they are forgeuen or released vnto them and whose ye withholde or reteyne they are withholden or reteyned And also with a special 〈◊〉 assygned vnto Saynct Peter gaue vnto hym and hys lawfull successours the full 〈◊〉 of releasyng and withholdyng of synnes saiyng vnto hym as it is
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
resistance And by this reason alone the most glorious Martyr Cyprian in many Epystles doth most boldely glory or reioyse agaynst all the aduersaries of anye of the Bysshoppes accordyng as we do reade in the third boke of the kynges Where allthough the. x. tribes of Israell dyd departe from Roboam the sonne of Salomon yet bycause it was done by the wyll of God it was without other authoritie firme stable For also emongest all the deuines the will of the signe whiche they doo call the workyng of God is to be feared no lesse thē other signes of the will of God as precepts and thinges forbydden c. And therefore I doo not se howe they be excused from the offence or synne of scy sine who doing or cōminge agaynst this will doo withdrawe or pull them selues from the Authoritie of the Romaine Bysshoppe Thus much saythe Luther himselfe and soo shall you fynd it if ye reade his sayde worke in the place aforesayd and the thyng so being you may se what a holy father that marchant was to deceiue the people as he dyd and to bryng them to that wonderfull calamitie that the thyrde or fourth generation if that worlde so longe do continue shall feele and smarte for it as other also shall that be in the same case And now to returne to our owne country of Englande thys may be truly spoken that of all 〈◊〉 christen there is none that hath besydes the general dutie so speciall cause to fauour the see of Rome as England hath For from that see cam the faythe into this Iland in the daies of king Lucius about an hundreth and fyftye yeares after Chryste And vi Cyere after Christ when the Saxons wer spred ouer the hole realme and were infidells ther were sent most notable and godly preachers hither into England who conuerted and tourned many thousandes to the fayth And what benefites we haue in our daies receaued of that see of Rome al menne doo 〈◊〉 and feale in them selues do thancke god therefore or ells the deuyll hathe wonderfullye blynded and seduced them Now on the other syde what miseries haue be falen emongest vs synce our disobedience agaynst the see of Rome and synce the tyme that temperall prynces dyd take vpon them that offyce which is spirituall and not belongynge to the regali power but greatly distant and dyfferent from the same I nede not in words to declare 〈◊〉 as you haue felt the smart therof in dede and to this day are not quyte of Gods plage for the same Wherfore to conclude in this matter this shal be to exhort you and in Gods name to requyre you to esteme the primacy and supremitie of the sea of Rome as an authoritie instituted by Chryst for the quyetnes of the christen people and for the preserua tion of chrystendome in one catholyke true fayth for the defence of it agaynst all heresie and wherby quyeting your selues to serue God in the catholike truth you shall sonest appease his wrath and purchase his fauour and grace in this lyfe and hereafter obteyne the euerlastyng lyfe which sende vnto you all the father the 〈◊〉 and the holy Ghost to whome be al honor and glorye worlde wythout ende Amen Io. Harpesfelde sacrae theologiae professor Arch London An homilye declaringe that in the blessed Sacrament of the aultare is the very bodye and bloude of our Sauioure Chryst. AFter that men are once graft in Christ and be made partakers of his death passion amonge other theyr duetyes one of the cheife is diligētly to prepare them selues to the worthy receauyng of that blessed Sacrament of the aultare where vnto are two thynges on our partes requisit as sayeth saynt Basell good reason confyrmeth the one feare the other faythe The feare whyche men must haue when they prepare them selues to come to this sacrament ought to be grounded vpō that terrible saying of saynt Paule in the. xi chapter of hys fyrst Epystle to the Corinthians wher he sayth that whosoeuer doth participate therof vnworthely doth eate and drinke his owne dampnation The faith which we must haue in our hartes when we come to Gods borde is to be buylded lyke wyse vpon the vndonted aucthorities of scripture whych declare moost playnlye vnto vs what meate it is that we there eate For the parfit vnderstandyng wherof let vs consider that our sauyour Chryst beynge here on earth did fyrste make a solempne promyse of a meate whyche hym selfe woulde geue vnto vs and afterwarde in dede he dyd geue the same accordynge to hys promyse In the promyse makynge he sayde as it is wrytten in the. vii chapter of S Jhons gospell The breade or foode that I wyll geue vnto you is my fleshe which fleshe I wyll gyue for the lyfe of the world and in the same chapter he also saith My fleshe is 〈◊〉 meat and my bloud is ve rely drincke And as he then promised so he after ward perfourmed euen the very laste nyghte that euer he companied with his Apostles before hys death at which tyme he toke breade into his handes and gaue thankes and breake it and gaue it to his disciples and sayde Take eate this is my body whiche shal be geuen for you Yf we cō pare the wordes spoken by Chryst when he made the promyse of a meat to be by hym geuen vnto vs with those other wordes which he vttered in giuing of that same we nede not doubt of the thinges whiche he gaue In the promyse makynge he sayd that he woulde geue vs his fleshe in the perfourminge of the promyse he geueth the same saying take eate this is my body Agayne in the promise making he affirmeth that the fleshe whith he woulde geue vs to fede on should be the selfe same fleshe that shold be geuen for the lyfe of the world and in the perfor maunce of his promise he said that the thing which gaue was his bodye whyche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel considered which our sauiour vsed in the institution of this most blessed Sacrament shal greatly cōfyrme al godly hartes in the true be lefe of the same The tyme was the night before he suffered deathe to signifye vnto vs that thys meate being differred to the last day that euer our Sauiour was conuersaunt with his Apostles must nedes be his very body and bloude in dede and such ameate as no other can be in any wyse comparable vnto it Agayne in that our sauyour dyd eate of the pascall lambe with his Apostles immediatli before he did institute this sacrament it most playnely declareth vnto vs that this sacrament is a marueylous worthey mysterye and that veri thing which the eating of the paschal lambe in the olde lawe did prefygurate for whyche cause whē this was instituted that was abrogated Nether is it withoute a meruelouse consideration that Chryst at that heauenly banket would of purpose nother haue the blessed
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
aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne thys man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth 〈◊〉 haue firme faith in the misteries and let vs neuer in so high mat ters eyther thincke or aske this how When God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe S. Chrisostome lykewyse vppon the sayde v. Chapiter sayeth that when this questyon howe anyethyng is done commeth into oure myndes then wyth all there commeth vnbelyfe also But bycause in scrypture the thyng that we receaue when we come to the sacramente is called bread therefore men haue fansied wyth thē selues that there must be the substaunce of materyal breade deceauing them selues by mystakyng the signification of thys worde breade For thoughe in oure common speach we vse to signify by thys word bread that one kinde of materiall substaunce which is made of corne or grayne yet in scrpture it signifieth all kynde of fode whether it be the fode of the body or the foode of the soule and so dothe also the latyne worde Panis elles when we desyre god in oure Pater noster to geue vs our dayly bread we shold make an vnperfytte petition whiche yet is a mooste perfyt petition wherby we aske of our heauenly father all necessary fode In the. vi of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapyter Chryste is called breade because he is the foode of the soule and ther lykewyse the fleshe of Chryst in the sacrament is called breade and not there onely but in S. Pau les Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacra ment Agayne it is a commen trade in scrypture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth and Chryst sayeth the blinde see the lame walke that deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdelye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythfull hartes are nothing gre ued wyth the callyng of it breade in the scrypture but groundynge them selfes vpon the woordes of our sauioure Chryste when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossible they vndoutedlye beleue that by the power of GOD the substaunce of bred is turned into the substaunce of Chrystes bodye and soo mnste al men beleue that wyll be lyuely members of the catholyke churche and in that there belefe they muste honoure the bodye and bloude of oure sauioure Chryst in the sacramente of the Aultare as alwayes chrysten people haue vsed to doo Saint Austen in his exposition made vpon the. 99. Psalmesayth that it is synne not to ho noure the bodye of Chryste meanynge in the Sacramente of the Aultare And as it is before in thys Homily 〈◊〉 he also sayeth in the name of all men We doo honoure vnder the fourmes of breade and wyne whych we se the bodye and bloude of Chryst whych we doo not see Wherfore good chrysten people knowing nowe what is the ryght belefe touchynge the Sacramente of the aultare embrace and folowe the same and cleaue faste to the catholyke churche the spouse of Chryste that you maye be true 〈◊〉 of Chryst to whome wyth the father and the holye Ghoste be al honoure and glory world wythoute ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An Homely wherin is aunswere made to certayne common obiections agaynst the presence of Chrystes bodye and bloude in the sacrament of the Aultare MEte it were dearly beloued in our sauiour Christ that we all should so fully wholy cleaue to the faith of Christes catholike church that no appearaūce of reasō to the cōtrari therof shoulde cause vs once to doute or stagger in anye part of the same For such a kynd of faith doth god requyre of vs and for suche kynde of faythe good christen people are in scripture called Abrahās children which Abraham as it is writtē in the fourth to the Romaynes cōtrary to hope beleued in hope that he should be the father of many nations accordyng to that which was spokē So shal thy sede be And he fainted not in the faith nor yet cō sidered his own bodi which was now dead euen when he was almost an hundred yere olde nether yet that Sara was past childe bearyng he staggered not at the promyse of god through vnbelefe but was strōg in the faith gaue honor to god fully certified that what he had promysed the same he was able to make good Yf we then wil be the childrē of Abraham we muste not faynt in faith nor consyder gods wordes after the course of nature Saint Paule in the. x. chapiter of his second epistle to the Corinthians geueth vs an example in hym selfe howe we should alwayes brynge reason in subiection to fayth saying The wepons of our warfare are not carnall but mighty in God to ouerthrowe stronge holdes to destroy counseles and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God to brynge in captiuitie vnto the seruyce of Chryste all vnderstanding What think you is the cause why the Iewes beleue not in Chryste Uerelye fyrste because he was borue of a Uyrgyn which is contrary to the course of nature Secondly lykewyse he was in vnitie of person God man whych howe it maye be no mans wit is able by natural power to conceaue thyrdly because he being God and man suffered the deth of the crosse which for God to be content to do semeth to natural reason a thyng moost absurde but good chrysten folke geuyng place to faith do most vndoutedly beleue in Chryst God mā crucified according to that s. Paule writeth in his first Chapter of his fyrste Epistle to the Corinthians saying We preach Christe crucified to the Iewes a stumblyng blhcke to the gentels a folishnes but to so many of that ie wes gētels as ar called Christ the power wysedome of God And agreably here vnto he sayeth also in the nexte Chapiter folowynge My talke my preachyng was not in that per suasible wordes of mans wysedome but in shewynge of power and of the spyryte that your faythe should not rest in the wisedome of man but in the power of God This general aduise and counsel of S. Paule may and ought so to staye vs in the faythe of the catholyke churche that nether carnall reasons grounded vpon the feble intelligence of mans natural wyt nether the de ceatfull
and be all subiecte vnto hys power and cannot resyste or let the same And here with farther is to be learned that althoughe God be omnipotent and of infinyte power yet he is not the aucthor or worker of any synne for whensoeuer any synne is done by anye creature the same is wrought by the malyce of the deuil or fre wil of man or by both God onelye sufferyng and permyttynge the same to be done and not by his power and worke styrryng vp fertheryng or assystyng the malyce or the euyll thought or dede in that behalfe Fynallye concernynge those laste wordes of thys Artycle it is to wytte Maker of heauen and earth we are taughte and instructed thereby to be leue that God the father Almyghtye dyd at the begynnyng create fourme and make of noughte Heauen and Earth and al thynges visible and inuisible and that he dyd gyue vnto them al theyr power and myght and that he so from time to tyme continually doth preserue gouerne susteine and maynetaine the whole worlde and all the creatures therein by hys onely goodnes and hyghe prouydence that without his continuall workyng nothyng is or can be able in any wyse to endure ¶ The exposition or declaration cōcerninge the seconde Article of the Crede whyche is And in Iesu Christ his onelye sonne oure Lorde IN this article iiii thinges ar specially to be noted Fyrst that the second person in Trinitie is verye Iesus the second that he is Christ. The third that he is an onely Sonne and the fourth that he is our lord For the better vnderstandyng of which foure poyntes ye shall know that Iesus is asmuche to saye as a Sauiour S. Mathewe bearynge witnes therevnto in the fyrste Chapiter of his Gospell where the Aungell of God appearynge to Ioseph in a vision or dreame and speakyng to him of the blessed 〈◊〉 Marye and of the notable byrthe that she shoulde be beutified withal doth saye Pariet autem filium uocabis normen eius 〈◊〉 ipse enim saluum faciet populum suum a 〈◊〉 corun That is to saye She shall bringe forth a sonne and thou shalt call the name of hym Iesus for he shall make his people safe from theyr synnes Accordyng wherevnto S. Luke in the first chapiter of his Gospel sayeth that the Aungel of god 〈◊〉 vnto the sayd Uyrgin these wordes Ne time as Maria 〈◊〉 enim gratiam apud deum ecce 〈◊〉 in utero et paries 〈◊〉 et uocabis 〈◊〉 〈◊〉 〈◊〉 That is to say Feare thou not Mary for thou hast founde grace before God Lo or beholde thou shalte conceaue in thy wombe and bryng forth a sonne and thou shalt cal the name of him Iesus And agreable herevnto S. Luke in the second chap. of hys sayd Gospel sayeth 〈◊〉 postquā 〈◊〉 〈◊〉 dies octo ut circūcideret 〈◊〉 puer uocatum est nomen cius Iesus quod 〈◊〉 est ab angelo priusquam in utero conciperetur That is to saye And after that eyght dayes were perfited or ended that the chylde should be circumcised the name of hym was called Iesus which was called or named of the Aungell before that he the saide child was conceiued in his mothers wombe Nowe forasmuche as the second person in Trinite was eternally preordeyned and appoynted by the decre of the whole Trinitie to be our redemer and Sa uiour therefore in this seconde Article here he is called Iesus And as concernynge this other name Chryst wherewith also the sayde seconde person in Trynyte is called and named ye shall know that Chryst is asmuche to saye as annoynted And by cause that God hath annoynted Chryst as the great Prophete Dauyd in his xliiii Psalme doth testyfye with the oyle of gladnes aboue his partakers or felowes and hath both anoynted him kinge and preist therefore the sayd second person in Trinytye is and ought to be called Christe And where the sayde second person is called also here in thys article an one ly sonne ye shall for the better vnderstandyng here of know that although almyghty God the father be the father of al people by creation and general grace yea and the father of all christen people by creation adoption and also speciall grace yet concernyng the godhed of our Sauiour Christe and the eternall generation of him wherof mention is made amonges other places Psalme 2. Psalme Cvi and Ioh. i god the father in that respecte is the father of Chryst only by dyuyne nature begettynge hym of his godly na ture and substaunce eternally Chryst beyng therein very God and of the same substaunce with God the father and with God the holy ghoste vnto whome he is equall in all thinges of the Godhed Where as cōcernyng the humanitie of Chryste God the father is greater then Chryste accordyng to chrystes owne sai yng testified in the. xiiii Chapiter of S. Johns gospell Patermaior me est That is to saye The father is greater then I. meaning his own humanite And in this respecte God the father is the father of Chryste by creation also adoption and grace And where moreouer the sayd seconde person is called here in this Article Our Lorde as in dede he is ye shall nothing there at maruayle at al conside ryng that by the sayd decree of the whole Trynytye it was also eternally preordeyned and appoynted that the sayd seconde person shoulde be oure Lorde redemynge and bryngynge vs frome the thraldome of the Deuyll and synne vnto his kyngdome Lordshype and gouernaunce worthely therefore to be called a kyng a pryest and a Lorde as hauynge done and fulfylled for all mankynde the verye offyce of a preist of a kynge and of a Lorde Of a preiste for that he offered vnto Almyghtye God a sacrifice euen hys verye bodye and Bloude which he beyng a preist after the ordre of Melchisedech dyd at hys maundye which was the nyght before he suffred death offer vnder the visible fourmes of breade and wyne institutynge there the Sacrament of his Body and Bloud commonly called the Sacramente of the Aultare and commaundynge his bodye and bloude in the sayde Sacramente to be offered vnto the worldes ende fulfyllyng thereby the sayinge of God the father spoken to Chryste the sonne Tues Sacerdos in et ernum secundum ordinem Melchisedech psal 106. That is to saye Thou art a preist for euer af ter the order of Melchisedech And Chryste dyd also fulfyll the offyce of a preist in that he vpon good Fryday which was the day next folowing did offer the same Bodye and bloude vpon the Crosse in the visible fourmes of fleshe and Bloude sufferynge hys naturall body there to be slayne and his bloude 〈◊〉 visibly to be shed for the remission of sin nodifference at all being in the substance of the thynges so diuerse ly offered at the maundy and vpon the Crosse but the difference standynge in the maner forme and outewarde doyng therof And as for the offyce of a kynge and Lord that he dyd fulfyll
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
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
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 〈◊〉
say The sacred or holye oblation whether Peter doth offer it or Paule or of what soeuer meryte the preist be it is the verye same thinge whiche Chryste hymselfe dydde gyue vnto his disciples and the same whiche the preistes nowe doo make Thys hathe no lesse then it And whye soo 〈◊〉 men doo not sanctifye this but Chryste who sanctified or consecrated that before For like as the wordes whiche Chryst dyd speake be the selfe same whyche the preistes nowe also do pronounce euen so the oblation or sacrifice is the same AND nowe to come vnto the other vse it is to wytte of the receauynge of the Sacramente ye shall note that althoughe oure Samoure Iesus Christe at the first institution of this sacramente dydde minister it vnto his disciples whiche were than presente vnder both the kyndes of bread and wyne Yet that fashyon and maner of ministrynge is not soo necessarye to the receauer excepte it be to the preist whan he doth consecrate that without the due obseruation of that waye man myght not receaue that blessed sacramēt to his saluation For the benefyte or hurte that commeth to a chrysten man by receauynge of this sacramente standeth not in the fashyon or maner of receauynge of it vnder one or both kyndes but in the wor thyor vnworthy receauyng of the thynge conteyned in the same For he that receaueth this Sacramente worthelye vnder the one kynde as vnder the forme of breade onely receaueth the hole bodye and bloude of Chryst and as many and great benefittes of Christ as he that receaueth it in both kyndes And therefore if any man should teache that the laye people which by the ordinaunce and auncient custome of the catholyke churche haue vsed to receaue this holy sacramēt in fourme of breade onelye be seduced and soo cause them to thynke that the holle bodye and bludde of Chryst where not comprehended in that onely forme of breade as well as in both the kyndes this doctrine ought vtterlye to be refused and abiected as a verye pestiferouse and deuely she doctryne For surely scripture teacheth the contrary and also naturall reason althoughe it cannot comprehende the hole mistery of this sacrament yet herein it teacheth vs agreablye with scrypture that that liuely body cannot be without bloud and therefore men ought to be ledde from that fonde opinion yf any such be both by that faith and credit which they do owe vnto scripture and in this poynt also by naturall reason And chrysten men knowinge this ought not to grudge at thys fourme and maner of receauyng of this sacrament vnder one kynd vsed and allowed by the catholyke church both to auoide that erroure afore rehersed and also for manye other weyghtie considerations concernynge bothe the honor of the sacramēte and the libertye and commoditie of the hole churche seyng that not onely lay men but also prestes sauinge whan they do consecrate do vse to receaue thys Sacrament none otherwyse Let chrysten men therfore humbly apply them self to put all erronious fantasies cleane out of ther hartes and satisfye them selues with this that when they receiue the sacrament worthely though it be but in one kind they loose no parte of the profyt and benefyte promysed by vertue of the sayde Sacramente And yet to stably she this poynte touchyng the receauing of this sacramente vnder one kynde both with testimonies of scripture and also otherwyse ye shall vnderstand that whan our sauyour Christ did delyuer this sacramente vnder bothe kyndes in the institution thereof he of purpose had onely his twelue Apostles with hym to declare vnto vs that he there dyd rather prescribe vnto them being preistes how they and theyr successours should consecrate and offer and also they themselues in theyr ministery receaue the same than howe it shoulde be receaued of other not beynge of the same vocation as the Apostles were of And therfore it was neuer yet lawfull but very straytely to be punyshed yf a prest whan he dyd consecrate and offer the same dyd not withall receaue it vnder bothe kyndes Wherein appearethe the cyrcumstaunces of the institution beynge well marked and consydered that the cammaundement and charge geuen at that tyme by oure sauioure Iesus Christ doth not of necessitie bynde the laye men noo nor yet the preiste but when he sayeth masse to receaue vnder both kin des Therefore many tyme in Scrypture mentyon is made but of one kynde onely as apperteynyng generally vnto all men it is to wytte of the sacramente to be receaued vnder the fourme of breade wythoute any mention made of the other kynde or forme As in the. vi of Iohn where our sauiour in a greate multytude of people besides hys apostles makynge promes of thys sacramente to be geuen by hym in tyme then yet to come sayeth Panis quem ego labo caro mea est 〈◊〉 dabo pro mundi uita That is to say The breade whiche I wil geue is my fleshe whiche 〈◊〉 I wyll geue for the lyfe of the worlde-Saynte Luke al so in hys xxiii chapter of hys gospel telleth how that our sauiour Christ after his resurrection dyd appeare in a straunge forme or shape to two of hys dyscyples goinge towarde Emaus and when he hade a good whyle walked and talked wyth them and yet they knew him not at length they came to Emaus wher Christ syttyng with them toke bread blessed it and brake it and gaue it vnto them and by and by theyr eyes were opened and they knewe hym and he vani shed out of theyr sight Thys bread so geuē in Emaus to the two disciples S. Augustine in his thyrd boke Deconsensu euangelistarum And saynte Chrisostome in hys xvii homilye vpon Mathewe and Theophilus also auncienter then any of them both do expounde to be the Sacramente of Christes bodye and yet ther the scripture as in sundrye other places els doeth make no mentiō of the other kinde or forme it is to wyt of the Sacramente vnder the fourme of wyne to haue bene geuen vnto them To this consideration appertayneth also the wonderfull fedinge of the chyldren of Israell in wyldernes the space of xl yeares wyth a straunge breade called Manna being a figure of this sacrament as it belongethe to all chrysten people who throughe the huge wildernes of this worlde do passe towarde the true land of promyse And yet farther to confyrme thys thyng by an auncient and weightye testimonie ye shall here what is recorded by the excellente Author Nicephorus Calistus who beynge aboute a thousande yere ago in his worke called Ecclesiastica histo ria in the. xiii boke and in the seuenth chapiter thereof wrytynge of a certayne woman who obstynate lye longe tyme refused to receaue the catholyke rytes of Chrystes Churche and so obstinately that although hyr husband moste ernestlye labored with her in that matter and dyuerse tymes sore dyd fall out wyth her yea and threatned her ferther displesure yf she would not vniformely receaue the
I also sende you The geuyng of this speciall auchoritie of ministra tion and priesthode by the byshoppe vnto suche persons as by due examination shal be thoughte mete for that bocation is called here the sacrament of orders and hath alwayes so bene called taken and reputed from the begynnynge of christen religion vnto thys day as appeareth most euydently by saint Augustine who in hys seconde boke Contra epistolam parmeniani the xiii chap. thereof doeth often times cal it by the name of a sacramente and ioyntlye speakyng of it and of the sacramente of baptisme affyrmeth that bothe of them are geuen by a certayne sanctification and that neyther of them can be iterated or agayne taken sayinge thus 〈◊〉 enim sacramentum rst c. that is to saye Truely both of these are Sacramentes c. And where the sayde 〈◊〉 Augustyne in the foresayde place sayeth that thys sacrament of orders is ge uen with a certayne sanctification no better or playner profe thereof can be had than out of the very scrip ture as in the. xx of Sainete Jhon where our sauyour Chryst after his resurrection geuyng vnto hys apostles auethoritie to release or retayne synnes dyd saye vnto them in thys maner Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis et quorum retinueritis 〈◊〉 eataretenta sunt That is to saye Receiue ye the holie Ghoste whose sinnes ye remitte they are remitted are forgeuen them and whose sinnes you reteyne are reteined To thys purpose apperteyneth also that sayinge of S. Paule in his fyrst Epystle to Tymothe and the iiii Chapter where he sayeth thus Noli negligere gratiam queinte est que data est tibi per prophetiam cum imposuione manuum praesbiterij That is to saye Neglecte not the grace that is in the whyche is geuē vnto the through prophesye with the imposition of handes of preisthode And againe in the seconde epystle to Tymothie and the first chapter thereof the sayd Saynt Paule doth saye thus Admonco te ut resuscitis gratiam dei quae est in te per impositionem 〈◊〉 nuum mearum That is to say I adinonyshe the that thou stirre vp the grace of god which is in the by the imposition of my handes By whyche wordes of Saynt Paule in the both these places farther ye maye note howe thys sacrament of Orderes 〈◊〉 that perfection to make it a sacramente whyche in the difinition of a sacramente before geuen was requyred it is to witte a visible sygne whyche is the imposition of the handes and therewyth effectuallye concurraunt and annexed grace And for the better vnderstandyng of thys grate ye shall marke that the same dothe consyste in three generall poyntes The one to praye in the name of the hole churche and for the hole Churche An other to preache and teache the worde of GOD to all people The thyrde to minister the Sacramentes where ye maye note that the preistes beynge amongeste other thynges called to the minystration of the sacraments and the chiefest and most pretiouse of all sacramentes being the sacrament of the Aulter in mynystratyon whereof as before in the exposition of the same sacrament is sufficiently proued the preist ought bothe to consecrate and to offer Therefore the late made mynysters in the tyme of the scysine in theyr newe deuised ordination hauynge no aucthoritie at all giuē thē to offer in the masse the body and bloude of oure 〈◊〉 our Chryst but both they so ordered or rather dysordered and theyr scysmatycall orderers also vtterlye dispising and impugninge not onelye the oblation or sacrifice of the masse but also the reall presence of the body and bloude of our sauiour Chryst in the Sacrament of the Aultar therefore I say that all such both dampnably and presumptuously dyd offende against almyghty God and also moste pitetullye begyled the people of thys realine who by thys meanes were desrauded of the most blessed bodye and bloude of oure sauiour Chryst and the most comfortable fruyte therof and also of the sacrifice of the masse and of the inestimable fruyte which commeth thereby Of whych thynges the truth at large and sufficiently in thexposition of the sacramēt of the Aultar is already taught and proued And seinge that euerye man be he neuer soo simple maye sufficientlye hereby perceaue howe these late counterfeted ministers haue in so weighty a matter deceyued the people concernynge eternall saluation and greatly abused them and brought thē into a most lamentable state you may thereby consyder both what thankes you owe to almyghtye God who hath restored vnto you the ryght vse of the Sacramentes agayne and also howe muche you oughte to esteme the ryght 〈◊〉 nowe brought home agayne by whych as an ordynary meanes God wor keth hys graces emongest you doo you not herein forget for your parte the saying off Paule in his first epystle to Tymothie the first chapyter which is thys Quibene praesunt 〈◊〉 byteri duplicihonere digni habeantur maxime qui laborant in uerbo et doctrina That is to say Those preistes which rule well let them be counted or iudged worthy of double honor and specially they which labour in the word and teaching And thus much we thinke suffi cient for the lay people to be instructed herein ¶ Of the Sacrament 〈◊〉 Matrimonye with the exposition or declaration thereof HAuyng hy therto obserued and kepte the ordre promysed in the preface of thys boke entreatyng of Baptysme Confirmation Penaunce and of the Sacrament of the Aultar which all in theyr due consideration are sacramentes of necessytye hauynge also spoken of the sacra ment of orders whereby a spirituall multiplication of the churche is induced thoughe no man herein be inforsed or compelled but of his voluntarye electyon and choyse doth take and receiue it This place now requyreth that we shal here entreate of the sacramēt of Matrimonye whiche doth folowe next in order whereby a carnall multiplication very expedient in a common welth is induced And this sacramente of Matrimony doeth differ a great deale both in matter and fourme and also in diuerse respectes els frō the other before sayde and specially it differeth from Baptysme Confyrmation Penaunce and the sacrament of the Aultar for that this Sacrament of Ma trimonye is not of that necessitie as they are but is in the free wyll of the manne and also of the woman whiche frely maye chuse to marye or not to marye and neither of them is compelled of precise necessitie to come vnto it and beynge besydes in that estate that wythout it they maye be saued And verye expedient it shalve diligently to speake of thys sacrament of Matrymonye aswell for that the personnes vicars and curates maye to all suche persons as lawfully maye be coupled in matrimony declare bothe the institution of Matrimonye the holynes and efficacy there of the mistery of this Sa cramente and all other thynges thereto appertaynyng as also for that this sacrament of Matrimony
tuo Philippo rege nostro omnibus illis qui in eius sūt comitatu benignis assume Vt uiam illorum precedente gratia tua dirigas subse quente comitari digneris ut de actu atque incolumitate eorum se cundum 〈◊〉 die tue presidi agaudeamus per Postcommunio Sumpta quesumus domine celistis mysterij 〈◊〉 ad prosperitatē iteneris deuoti pij famuli tui Philippi reges nostri omnium eorum qui in eius sunt comitatu proficiant eos ad salutaria cuncta perducant per. ¶ The three Collectes or orations for the byshop of London Oratio COncede quesumus domine 〈◊〉 tuo 〈◊〉 episcopo nostro ut predican do extendo quae recta sunt exemplo bonorum operum animas suorum instruat subditorum eterne remunerationis mercedem a 〈◊〉 pastore perciplat per. Secreta Munere nostra quesumus domine placatus suscipe famulum tuum Edmundum Episcopum nostrum 〈◊〉 sibi cōmissum benignus sēper ubique misericorditer protege per Postcommunio Hec nos communio domine purget a crimine famulum tuum Edmundum episcopum nostrum commissum sibigregem benigna quesumus pietate cōserua Per. ¶ A prayer in verses for the prosperouse voyage abode and retourne of our most excellente and noble kyng kyng Phylyppe 1. Prosper eat noster terraque marique Philippus Prospera sint ut iter sic mora sicreditus 2. Prosper eat noster maneat redeat que Philippus Prospera sint terra cuncta mari atque polo 3. Sit tibi rex noster terraque marique Philippe Tam bene quam tua quam nostra Maria cupit Ad lectorem Viue uale siquid nouistis rectius istis Candidus imparti sinon hijs utere mecum ED E MVNDVS ESTO BONVS ESTO BONIS DAE GLORIAM DEO FINIS EXCVSVM LONDINI IN EDIBVS 10 hannis Cawodi Typographi Regiae Maiestatîs HOMElies sette forth by the righte reuerende father in God Edmunde Byshop of London not onely promised before in his booke intituled A necessary doctrine but also now of late adioyned and added therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M. D. LV. I. C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng doue onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of July M. D. LU. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his fore score and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and re ioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus ipse fecit nos et non ipsinos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes
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
Epystle to the Corinthians be spiri tual yet it 〈◊〉 then the same in substaunce that it is nowe Agayne Manna a meate which God 〈◊〉 to the children of Israel in the wyldernes is both in Scripture and of the catholyke churche also called a spiritual meat and the water lykewyse which god gaue them out of a rocke is called a spiritual drynke and yet as well Manna as the water were of a bodily substaunce In the. vi to the Galathians sainct Paule calleth mortall men liuing then on the earth spiritual Wherefore spirituall is not so to be taken alwayes as to exclude corporall but that thynge whatsoeuer it be may be called spirituall wherein is a worke wrought by god aboue nature For as god is a spirite so are his supernatural workes called spi rituall and the thinges also on and in whome such workes are wrought are named spiritual thynges and therefore Manna though it were of a bodelye substaunce yet for that it came myraculously from aboue by the onelye power of God and not of nature is and may wel be called a spiritual meate And the dryncke whyche issued oute of the rocke albeit it was in substaunce very water yet for that God by hys omnypotency made it sodenlye to issue out of a rocke it is armed a spirytuall drynke 〈◊〉 bydyes lykewyse after the resurrection shal haue in them immediatly of God aboue that power of nature immortalitie incorruptibilitie 〈◊〉 other lyke supernaturall qualities and for that cause they shall after the resurrectyon be spyrytuall bodyes Nowe then what necessity is there that because the body of our 〈◊〉 Chryst in the Sacrament of the Aultar is a spirituall meate therefore it shoulde not be also the corporall substaunce of his body When the catholyke churche dothe saye that the bodye of Chryste in the Sacramente is a spirytaull bodye it meaneth that it is there onelye thoroughe the almyghtye powere of God and not by the power or manoure of nature Lykewyse when the catholyke churche sayeth that the bodye of Chryste is to be receyued there spirituallye it meaneth not that therefore the verye body of Chryst is not there to be receaued really in very dede For this worde spiritually dothe signifye onely the maner of the receauyng and dothe not importe the substaunce of the thyng so receyued Besides this the catholyke churche beleuynge that in the Sacrament of the aultare is alwayes reallye the body and bloude of our sauiour Chryst doth yet put a difference in the maner of receauynge thereof and vseth to saye that when good men receaue the sacramente that they receaue the bodye and bloude of Chryst both sacramentally and spiritually to but when euyll men receaue that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those worses of Chryst. It is the spirit that ge ueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayde it is the godhed that causeth my fleshe to be able to gyue lyfe ne ther is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyte you but my fleshe is vnited in vnitie of persone to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryil vpon the. vi of Saynte John expounde these wordes And to lyke purpose sainct Augustyne sayethe vppon the. vi of John that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned wyth charytye dothe edyfye euen so mans fleshe not vnyted to the Godhed and byng eaten dothe not profytte but the fleshe of Christ whych is in hym in vnitie of person inseperably vnited to the godhed beyng worthelye receaued muste nedes hyghly profyt The other sēse of those wordes to meane by the spirite a spirituall vnderstandyng of Christes promyse made in Caper naum when he sayde the foode that I wyl giue vnto you is my fleshe whych wordes be then vn derstanded spiritually whē they be taken to meane that thing which passeth the power of nature to doo and manes wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnder standynge of the sayde promysse as to vnderstande wythout faythe in Christes deitie as the Capernaites dyd whyche toke Chryst but for a bare man so conceaued no otherwyse of the eatynge of his fleshe then of commen meate bought in the shambles Thys sense that S. Chrysostome wrytynge vpon the. v. of John and S. Augustyne wrytynge vpon the same Chapter ¶ An other obiection is there by occasyon that thys truth is not expressed in the commē crede ¶ Whych obiection doth procede of an ignoraūce lacke of knowledge of the fyrst institution of that crede For in the primatyue churche when men of all ages dyd sodenly turne from gentility to the christian religion and yet then were not by and by vpon suche there turne admitted to anye sacrament but fyrste were instructed in artycles necessary for them to beleue before they were baptised thys common cread was taughte them and they were for that tyme called Catechumni that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystyan faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndouted wrytynges of the auncient fathers in chrystes church maye most euidently appeare So that thys reason is fōd and to no purpose to say that because it is not in the 〈◊〉 crede expresly set fourth that in the sacrament of the aultare is the very 〈◊〉 and bloude of our sauiour christ therfore no christian man is boūd to beleue it so to be S. Chrysostome and S. Augustyne hauyng occasion many tymes in 〈◊〉 sermones made by them to speake of this Sacrament for asmuch as amōg theire audience were as wel youg lynges not yet baptysed as other fathfull alreadye christened did vse oft tosay Quod 〈◊〉 norāt that is which that faithful or they that be alredy baptised know or such lyke thing and would not then expreslye declare the trueth touchyng the sacramente of the aultare for that it was not the maner to reueyle suche misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thā for thē beleuynge the othere artycles of there crede but is sufficient at thys present also for vs cōfirminge oure selues in all poyntes to the common belefe of the catholke church whyche is
the surest pyller that men maye lene vnto be they learned or vulearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe ¶ There are othere obiectyons vpon iii. partyculer artycles of our crede whyche are that Christ is ascended and sytteth at the ryght hand of God the father from thense shall come to iudge the quicke and the deade ¶ Whych articles yet being ryghtly vnderstanded shoulde rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a manes bodye to ascende and aboue the worthynes of manes nature to syt at the ryghte hande of God the father that is to be of equall power and glorie with God the father and fynallye as it is aboue the aucthoritie of mans nature to gyue sentence of eternall deathe and lyfe vpon all mankynde and yet euerye good manne stedfastlye beleueth al these supernatural powers in Christ touching hys manhed bycause he is both God and man and to god nothyng is impossible euen so shuld we with like belefe knowinge that Christ is omnipotent credite all othere thinges done or spoken by Chryst and be moost certen that how so euer they seme in apearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacra ment also yet they must nedes be bothe beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the 〈◊〉 fourmes of bread and wine hys wysdome so ordeyning that wyth oure hartes we woulde beholde hys golry as he syttethe in heauen at the ryghte hande of the father and wythall should fede on hys very body in the sacrament to re ceaue the more grace and there vpon so to be gouerned wyth hys spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutyons myghte suffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all othere common 〈◊〉 made agaynste the Sacramente of the Aultare troublynge moche the heades of the symple people by there folye in crediting euyll and per nicious schole maysters to theyr destructyon wher giuing credite to the catholyke churche they myght auoyde all 〈◊〉 and meryte a great deale yet to open further the 〈◊〉 and noughtines of the heretique teachers in our tyme and howe glad willinge they are to 〈◊〉 the symplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geuē to them to thys ende that if the sayde symple people haue bene infected with the sayd obiections or such lyke they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation And to prorede herein this is one othere common obiection that much troubleth the ig noraunt people it is to wite ¶ How can that bodi and bloude of our Sauioure Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vn to it ¶ For 〈◊〉 to whyche obiectiō it is fyrst principally to be sayd that this obiection procedethe of a vayne curiositie of them whyche rather delyte fondly to talke of thys high mystery theu to prepare themselues to receaue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fyre nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent word to tourne the substaunce of breade and wyne into hys most prerious body and bloud in the sacramente of the aultare and yet so to make thys turne that neuerthelesse he sufferethe the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstauded that the vyolence or force that is or in ye be 〈◊〉 to thys sacramente is done onely to the fourmes and qualities sensible which in dede are subiecte to passibilite corruption but in no wise to the vncorruptible bodi bloud of oure sauiour Chryst vnder them conteyned Doo we not read I pray you in the fourthe of Mathew how that our sauyour suffered the deuyll to take hym and carye hym vp into the pynacle of the temple afterward to the toppe of an high mountayne and yet who doth not know that he suffered no vilany therby at al The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whit thereby defyled The bodye of mā is with a greter vnion ioyned to the soule then are the fourmes of bread and wine to the body and bloude of our sauionr Chryst in the Sacrament of the aultar and yet we know that 〈◊〉 putrifaction and other such lyke thynges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauiour Chryst was in vnitie of personne vnited to hys manhod yet none of the passiōs paines or griefes which he sustayned in hys manhod broughte vyolence alteration or chaunge to hys godhed For the godhed is in alterable vnpossible The simplicity of Chrysten people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloud of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of bread and wine dyd without al curious talke of the fourmes accidentes bende thē selues to be 〈◊〉 at masse where in the myghtye woorke of consecratyon is wrought bi god and wherin our sauiour Christ also is in fourmes of bread and wyne offered vp to the heuenly father by the preist for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beyng at masse they wyth moost feruent deuotion dyd praye and did honour the blessed sacrament of the aulter the body and bloude of our sauiour Christe and besydes this they dyd oftentimes wyth feare and tremblynge prepare them selues to the worthy teceyte therof and by suche theyr godly behauiour they dyd purchase to them selues greate aboundaunce of grace wher we by the cōtrary and moost vnchristian behauiour prouoke gods wrath dayly more and more vpon our selues and that whole realme For nothyng 〈◊〉 〈◊〉 God to auengeaunce then the presumption of such as 〈◊〉 curiously enter into hys hidden secretes and thervpon doo contempne all that whyche by theyr feble wyttes they are not
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
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
the breade wherewith he myraculouslye sed fyue thousande in the wildernes whiche was in dede very material breade and made of Barleye Secondly there is mention made of a bread called Manna whiche was a kynde of fode that God sent from aboue to the children of Israell when they in the wildernes dyd trauayle towarde the lande of promyse whyth thoughe it be there called breade yet breade in dede made of any kynde of grayne or corne it was not Thyrdly there is mention made of bread whyche is the seconde persone in Trinitie that is to saye the sonne of God sent downe by hys father from heauen hither into earth to be incarnate Fourthlye there is mention made of breade that oure Sauioure Christe promysed to geue whych is his fleshe and the selfe same in substaunce which suffe red for vs vpon the crosse and yet there called breade thoughe in dede no materiall breade in substaunce and as for the callynge of it breade it is not materyal for the godhead of Christ and also manna in the sayd chapiter are called breade and yet no breade in substaunce And here is not to bee omitted that where our Sauioure Christe speaketh of the foresayd foure kyndes of breade he doeth not speake of them all 〈◊〉 one fashion for touchynge the fyrste saythe that he hymselfe a lytel before had geuen that breade vnto the people and touchyng the seconde the Iewes dyd boaste that it was geuen by Moyses to theyr forefathers in wildernes Lykewyse concernyng the thyrd Chryst doth affyrme that it was at that presente sente from the father of Heauen downe to the Earth But touchyng the fourthe he sayd that it shoulde be of his owne gyuing vuto them and that in tyme to come yea and ferther that the same 〈◊〉 be his fleshe and least any man myght mystake this his saying in such spirituall or mysticall sense as thereby to exclude the very substaunce of his feshe and bodye he addeth to take awaye all doute and cauillation that it shoulde be the same fleshe whiche shoulde be geuen for the lyfe of the worlde as apeareth before And hereby maye you learne that by this worde breade mencyoned in the. vi chapiter of Saint Ihon as it is here taken in this fourthe acception and in the other two nexte goynge before oure Sauioure Chryste dothe meane nothyng elles but a fode and a fode may it be though there be no substaunce of materiall breade at all After which sort is the worde breade to be vnderstanded in the tenthe and eleuenthe chapiters of the firste epystle of Saynte Paule to the Corynthyans where dyuerse tymes also he vsethe thys worde Panis which ought to be Englyshed foode And that in verye dede there is not the substaunce of materiall breade remainynge in the sacramente of the Aultar ye shall besyde those thynges whyche you haue hard all redy out of the scripture hear also oute of the aunciēt and catholike fathers who do witnes as foloweth Fyrst Chrysostome in his sermon made in 〈◊〉 speakynge of the Sacramente of the 〈◊〉 wherein in dede to oure senses there do appeare the ormes of bread and wyne doth write in this maner Nunc uides 〈◊〉 num uinum num sicut reliqui cibiin secessum 〈◊〉 〈◊〉 Nesiccogites Quemadmodum enim siceraigniiniecta illi assimilatur nibil substantiae remanet nihil superfluit Sit hie puta mysteria 〈◊〉 mi corporis substantia That is to say Doeste thou see breade doeste thou see wyne do they passe into the seage from vs as other meates doe God forbyd that any man shoulde so thynke for euen as the waxe whiche is cast into the fyre is made lyke vnto the fyre and no substaunce of the sayd waxe then remaineth or is lefte euen so do thou thynke here the mysteryes meanynge the substaunce of the breade and the wyne to be by the substaunce of Chrystes bodye consumed Eusebius Emissenus also a Greke aucthor and wrytinge aboue twelue hundred yeares agoo in hys fift homilye or sermon De corpore domini or De pascha 〈◊〉 thus Nec 〈◊〉 quisquam primarias 〈◊〉 potentiae praesentiamaiestatis in dominici corporis transire posse naturam Which is to say Let not man doute but that the former creature speakynge of breade and wyne euen by the wynkynge or 〈◊〉 of his power by the presence of hys maiestie are able to passe into the nature of Christes bodye And agayne within a litle after he 〈◊〉 Quanta 〈◊〉 quam celebranda 〈◊〉 〈◊〉 diuinae benedistionis operatur attende 〈◊〉 impossibile non debeat uideri quod in Christi subantiam terrena mortalia commutantur which is to saye Howe greate then and howe notable benefites the force and vertue of the diuin benedictiō doth worke or bringe to passe do thou consider to the in no wyse it ought to seme new or impossible that into the substannce of Christe earthly and mortal thinges are chaunged And with these two anncient and notable fathers of the greke churche the blessed martyr Cypryā doth agre saying in his sermon De coena Domini in thys maner Panis istequem dominus discipulis porrigebat non effigit sed natura mutatus omnipotentia uerbi sact us est caro That is to saye That same breade or foode whych oure Lorde reached or gaue to hys dysciples beynge chaunged not in fourme or shape but in nature was by the omnipotencye of the word made fleshe And bycause Chryste hym felfe who then dyd in the foresayd maner institute this Sacramente dyd also at the same tyme appoynt and commaunde bothe his Apostles and in thē theyr successoures to do the same which he himselfe then and there dyd sayinge Luc. xxii Hoc faciat in 〈◊〉 commemorationcm That is to say Do you this in my remembraunce Therefore no man may doubte but at thys present also and soo vntyll Chryst come to iudge the worlde so ofte as the minister so aucthorised intendinge to do as the church beleueth doth take breade into hys handes and gyuynge thankes doth duely pronounce the wordes of Christe sayinge Thys is my body and takinge the cuppe and geuynge thankes doth lyke wyse duly say the wordes of Chryste Thys is my 〈◊〉 of the newe testamente so oft the substaūce of bread and wyne by the wyll and power of Chryst so commaundyng and aucthorisynge the saide minister is turned into Chrystes very reall and naturall body 〈◊〉 bloude and the sayd body and bloude is there so present vnder the fourmes of bread and wyne For it is not the visible preist thatnowe worketh thys hyghe mysterye by his owne power or strengthe but it is Christ hym selfe the inuysible preist that dothe worke it by the misterye of the vysyble preist Lykewyse as Chryst it is and not the preiste that geueth vertue in Baptysme though the 〈◊〉 of the preist both in Baptisme and also here in the Sacrament of the aul tar be requyred and that by the speciall appoyntinge and ordeynynge of
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
chrysten relygyon and saramentes yet in her harte she woulde not be persuaded neuerthelesse at length dissemblyngly she fained herselfe to be by hym herein persuaded and therevpon entendyng by fraude to cloke her doynges and to perfourme more easely her purpose she made one of her maydes whome she trusted verye well pryueye of her entent and purpose he thus wryteth Mulier post 〈◊〉 persimulationem annuit ex ancillis quam 〈◊〉 sibi esse credebat uni quid factura esset credibit ut per fraudem uirum falleret 〈◊〉 sacrorum 〈◊〉 tempore accedens illa donum sicuti mors erat qui 〈◊〉 instituti sunt quid dicam intelligunt accepit at que id retinens perinde atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteriumque sacro sastum occul 〈◊〉 et que 〈◊〉 ancilla pro 〈◊〉 panem communem domo allatum obtulit quem illa ori admouens in lapidis naturam induratum esse dum dentibus atterere conatur sensit c. That is to saye This wo man after that she by dissimulatiō had graū ted or agreed did vnto one of her handmaydens whome she thought to be faithfull vnto her tell or shewe what she intended to do to the intente that by fraude she myghte deceyue her husbande And she the sayde woman commyng in the tyme of the holy miste ryes dyd take the gyfte as the custome or maner was what thynge I saye or meane when I say that they that are instructed in christen religion doo vnderstande well And kepynge it as thoughe she woulde haue fallen to prayer leanynge dounewarde bowed her selfe and did hide the most holy mysterye And her handmayden which stode by her deliuered vnto her for the sayde mysterye the common breade which she had brought with her from home whiche common breade she the sayde woman puttynge it to her mouthe dyd the meane whyle she went about to haue broken it with her tethe fele or perceyue it to be hardened as turned into the nature of a stone c. By which most notable historye besydes other goodly matters there in recorded it apeareth moste euydently that euen at the same tyme the sacrament of the Aultare was ministred vnto the laye people vnder one kynde only it is to wytte vnder the forme of breade For yf ye consider well the wordes whiche do expresse the facte and there wyth do note and remember the intent of that woman to deceaue her husbād in the recepte of this sacrament there can be no dout herein Ouer and besydes all this it is euydent by ferther recorde that al the hole body of Chrystendome with longe and moste diligent deliberation examynyng this matter aboue vii score yeres ago by reasō of certayne disordered persones in the kyngedome of Boheme which sterred vp emongest the people of the sayde realme greate vnquyetnes the lyke whereof ye knowe well inough hath by other in some othere places with toth and nayle bene attēpted and sette forth touchyng thys maner of receyuing vnder one kynde dyd then find that laye men and wemen had of very aunciente tyme before those dayes vsed the same fashion of receauyng the sacrament onelye vnder the forme of breade and that vse in the churche to haue bene also in the former ages generally commēded and allowed as maye appear both in the xiii session of the generall consayle holden at Constans also in the thirtyth Sessyon of the general counsayle holden at Basyll aboute sixt score yeares ago where thus it is wrytten Laudabilis quoque consuetudo communicandi 〈◊〉 populum sub una specie ab 〈◊〉 et sanctis patribus rationabiliter introducta 〈◊〉 hastenus diutissime obseruata a doctoribus diuinae legis sacrarum scriptuarum atque canonum multam peritiam habentibus iam a longeno tempore commendare pro lege habenda est nec allicui 〈◊〉 cst eam reprobare aut sine authoritate ecclesiae ipsam immutare That is to say The law dable custome also to communicate or howsel the laye people vnder one kynde or forme beyng by the churche and holy fatheres with good reason brought in and hitherto of most longe tyme kepte or obserued and also of the docters hauynge great knowledge of the diuine lawe of the holye scryptures and of the Canons nowe of longe tyme commended must be had or taken for a lawe nor lawfull it is to any man for to reproue it or without the aucthoritye of the churche to chaunge it The thing thus beyng mete conuenient it is that the authoritie 〈◊〉 the churche which is as Saynt Paule sayeth in his first epystle and thyrd chapter to Timothe Columna firmamentum ueritatis That is to saye The Pyller and staye of truthe do contente satysiye vs well in thys behalfe Hauyng nowe spoken of the institution of thys sacrament and also of the vse therof consequently there remayneth accordynge to the promysed order to speake of the thyrde and last part whiche is of the inessimable fruite procedynge of the ryght vse of the sayde sacrament And because the vse is as we haue sufficientlye here before proued in two fortes it is to wytte in offerynge and in receyuyng thereof it shall therefore be expediente seuerally to entreate of the specyall fruite of them bothe And fyrst touchyng the fruite of the sacrifyce of the masse we must vnderstand that 〈◊〉 the sacrifice which was made vpō the crosse the sacrifyce of the masse as concernynge the substaunce of the thynge offered there is no difference for as muche as in that respecte it is one and the same though the maner of offerynge be diuerse as hath bene shewed and proued heretofore vnto you For in the sacrifyce made vppon the Crosse there was the visible sorme and shape of Christes bodye beynge man yea and the visible fleshe and 〈◊〉 of Chryst in the natiue forme of 〈◊〉 〈◊〉 but herein this sacrament the same fleshe and bloude of Chryst being truely in substaunce is set 〈◊〉 not in the natiue formes of fleshe and bloude but vnder the formes of breade and wyne And therefore emongest the most aunciente fathers beynge of the Greke churche also of the Latyn The one sacrifyce made vpon the crosse is called a bloudy sacryfyce because vi sibly there out of the syde of Chryst bloude was shed And the other whyche by the Preiste is offered at masse vpon the Aultare is named Incruentum sacraficium that is to saye A sacrifice vnbloudye or wythout bloudshedynge not because there is no 〈◊〉 there but because there is no visible effusion 〈◊〉 bloud beynge there neuerthelesse in substaunce as we at large before haue proued both the fleshe and bloude of Christe And because ye shall not thynke that thys distinction or diuersitie is an imagination or a newe inuention ye maye for the try all hereof read the gret and notable famouse Counsayles and other verye weyghtye aucthorities of the Catholike Church And 〈◊〉 ye maye fynde in the epistle sente to Ne storius from the
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
uniuerso populo 〈◊〉 nus in coelum extendente coetu item sacerdotali uerendoque posito sacrificio 〈◊〉 deum non 〈◊〉 pro istis 〈◊〉 sed hoc quidem de hiis qui in fide migratunt that is to saye Not withoute greate cause of the Apostles these thinges were decreed that in those dreadesul misteries meanynge the sacrifice of the Masse where there is presented and offered to god the father the body bloud of hys most deare beloued sonne Jesu Chryst in the presence or handlynge of whome we oughte to tremble least by our vnworthynes or misorder we shoulde otherwyse behaue oure selfe then the worthynes and dignitie of that sacrifice 〈◊〉 the commemoration of the deade should be had or made for in dede they knowe well that greate commoditie and profytte doeth come to the deade therby For when all the people doeth stande holdinge vp they haudes to heauen andthe companye of the priestes lykewyse and also the dreadfull sacrifice be layed vpon the Aultare howe can it be but we shall appease or mitigate GOD prayinge for the saide dead but this yet is to be done for suche as doe dye in the fayth Thys fayeth Chrifostome And the same Chrysostome also in his xli homily vpon the fyrst epistle of S. Paule to the Corinthians reprouynge suche as dyd immoderatlye lamente the deathe of their frendes writeth in thys maner Sed qou abiret inquis ignoras uel recte uixit uel secus utrinque quo profectus sit constat Idipsnmest quod perturbat inpuis quia decesserit peccator sunt haec subfugium praetextus Nam situ idcirco mortuum do les formare componere uiuentem oportebat Verum tuas tu uices non huius deploras Arbiret peccotor sane gaudere decct peccata 〈◊〉 esse non accumulatum malum utique quaotum fieri potest ut iuuetur non lachrimis sed prece supplicationibus eleemosinis oblationibus Non est temere hoc excogitatum nec frustramemoriam mortuorum inter sacra misteria celebramus aut accedimus pro istis agnum illum iacentum 〈◊〉 mundi tollentem deprecantis sed ut his consolatio hinc aliqua sict Nec temere qui altari assistit inter horrenda mysteria clamat Pro omnibus in Christo dormientibus pro his qui memoriam celebrant illorum c. That is to say But thou saiest I caÌ„ not tel whi ther he is gone Canst thou not tell eyther he lyued well or els otherwyse on both sides it is certaine whither he is gone But then saith thou that is it that trobleth me because he departed a synner Let this be your excuse and pretexte For yf therefore thou art sory for him nowe deade thou shouldeste haue enfor med and redressed him while he was alyue but thou lamenteste thyne owne cause and not his Althoughe truely he be gone a sinner thou oughtest to reioyse that hys synnes are stayed or letted and that vyce is no more hea ped or encreased and thou oughteste to endeuoure thy selfe by all meanes possible that he maye be holpen not with teares but with praier with supplications with almesdedes and oblations It is not vnaduisedly or with out cause deuised ne yet in vaine do we celebrate the memorie of the deade while we be at the holye misteries or doo come prayinge for the deade vnto that lambe there lyenge whyche taketh awaye the synnes of the world but that thereby some comforte maye be vnto the sayd deade yea not withoute a greate cause it is that he which standeth at the aultare whyle he is aboute the dreadefull mysteries doth crye sayinge For all them whyche slepe in Chryst and for al them whych do celebrate theyr memorie c. S. Augustyne also in the xxii sermon De uerbis apostoli wryteth thus Crationibus uero sanctae ecclesiae sacrificio salutari 〈◊〉 sinis quae pro eoruÌ„ spiritibus erogantur non est dubit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum eis misericordius agatura domino quam eorum peccata meruerunt Hoc enim a patribus traditum uniuersa obseruat ecclesia ut 〈◊〉 〈◊〉 qui in corporis sanguinis communione defuncti sunt cum abipsum sacrificium loco suo commemorantur oretur ac pro illis quâ—que id efferri commemoretur cuÌ„ uero eoruÌ„ commendandorum causa opera misericordiae 〈◊〉 quis eis dubite suffragiari pro quibus 〈◊〉 〈◊〉 〈◊〉 allegantur 〈◊〉 omnino ambigendum est ist a prodesse defunctis sed talibus qui ita uixerint ante mortem ut possint eis haec utilia esse post mortem c That is to sai we ought not to doute but that the deade by the prayers of the holye churche by the holesome sacrifyce and by the almes whyche are giuen for theyr soules are holpen that GOD maye be more mercifull vnto them then ther synnes haue deserued for the vniuersall churche doth obserue or kepe this as a thynge delyuered or lefte vnto her from the auncient fa thers that for theÌ„ whiche haue departed this lyfe in the communion or felowshyppe of the body and bloude of Chryste prayer shoulde be had or made whan at the 〈◊〉 of the very sacrifice the persoÌ„s departed are in their peculier place remembred meÌ„tioned also to be made that the sacrifyce is offered for them And when the workes of mercy are done for the departed they thereby to be commended or betaken to the mercye of God who canne doute those workes to releiue them for whoÌ„ prayer is not vaynelye alleged or made it is not to be douted at all these thynges to profyte or auayle the deade and yet but to suche who so haue lyued before their deathe that these thinges maye be profytable vnto them after their departure or death c. Herevnto may be added one notable discourse of S. Augustyne nothyng so longe as frutefull whyche is wrytten in his treatyse called Enchiridion ad Laurentium in the. 〈◊〉 chapter of the same in these wordes Neque negraduÌ„ 〈◊〉 functorum animas pietate suorum uiuentium releuari cum pro illis sas 〈◊〉 〈◊〉 offertur uel eleemosynae in ecclesia siunt Sed eis haec prosunt qui cum 〈◊〉 ut haec sibi prodesse possint emeruerunt Est 〈◊〉 quidam uiuendi modus non tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem Est uero talis in 〈◊〉 ut ista non requirat est rursus talis in malo 〈◊〉 nec his ualeat cum haec 〈◊〉 transicrit adiuuari 〈◊〉 circa hic omne meritum comparatur quo possit post haue uitam releuari quispiam uel grauari Nemo autem se speret quod hic neglexerit cum obieret apud 〈◊〉 promereri Non igitur ista quae pro defunctis 〈◊〉 〈◊〉 〈◊〉 isti apostolicae sunt Christi ut referat unusquisque secundum ea 〈◊〉 per corpus gessit siue bonum siui
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
neuer so great beyng in a man cor rupted with sinne is to feble and to weake to purge hym of sinne For purgation clensing of sinne commeth by some other meanes besides that knowledge of the truth aud therfore S. Paule in the fyrste chapiter of his epystle to the Romaines most plainly 〈◊〉 meth that in the time of that law of nature men knew inough of God but yet not withstanding theyr kno ledge they fell into abhominable idolatry The wordes of S. Paule in that place are these So much as may be knowen of god is manifest in thē that is to saye in those whyche liued vnder the law of nature from Adam vnto Moyses For his inui sible thynges euen his eternal power godhed were sene of thē being vnderstanded by the works of the 〈◊〉 of the world so that they are without excuse bicause that when they knew God they gloryfyed hym not as god nether were thankeful but becam ful of vanitie in their imaginacions And as that lyght whiche men had by the lawes of nature was not of force to kepe them from synne so nether the lawe of Moyses beyng opened from god hym selfe by special reuelatiō could suffice to ryde mā from sinne as S. Paule in the second chapiter of hys foresayde epistle testifieth saying Behold thou art a Jew and thou doest rest in the law and doest glory in god and doest know hys wyl and plea sure being instructed in the lawe thou doest allowe that is best and doest truste that thou art a guyde of the blinde a light to thē which art in darkenes an instructour of the foly she a mayster of the ignorante and that thou knowest by the lawe the fourine of sciens truth but yet thou that teachest other teachest not thy selfe thou the prechest against aduoutri art an aduoutrer thy self thou that dooest defye Idoles commyttest 〈◊〉 thy selfe thou that doest glorye in the lawe through transgressing of the lawe doest dyshonor God for the name of God throughe you is blasphemed amongest the gentyles Thus it is 〈◊〉 by the doctryne of Saynte Paule that nother by the common lawe of nature nether by the special knowledge of the law of Moises man was able to auoyde eternal dāpnation but that he neded besides such kōwledge of some other helpe that is of amendes to be made for hys sinnes and thereby to be reduced into the fauour of god againe and to haue aboundaunce of grace 〈◊〉 vnto hym by whych grace he should both in hys know ledge be that better established be able also according to knowledge of the truth to walke in the truth For thys amendes to be made the second person in trinitie being god immortal became mortal mā was made in all partes lyke vnto one of vs sinne only ex cepted 〈◊〉 he did vnite vnto his godhead the body and soule of man in vnitie of person in such a merue lous sort that as in vs the body being of 〈◊〉 nature and the soule being of an other nature doo make yet but one person so in hym the nature of God and the whole perfect nature of man doo make but one person Of this 〈◊〉 vnion of that godhed manhed in Christ S. Iohn speaketh in the fyrst cha piter of his gospell saying 〈◊〉 〈◊〉 factum est ethabitauit in nobis the worde that is the sonne of God was made fleshe that is man dwelt amōgest vs. he dwelt here on the earth as scripture declareth aboue xxxiii yeares and when he had fulfylled al thynges accordyng to the sayinges of the holye prophetes whyche were to be fulfylled of hym before hys passion then he suffred death willingly yea the death of the crosse by suche payne wrongefully procured of the deuil agayne him to raunsome man kynde oute of captiuitie whiche it sustayned vnder the deuyll moost iustly and that thys ran̄some shold be perfyt he suffred sondry sortes of mooste spytefui wronges and intollerable paynes tormentes in his most pure and innocent body as buffeting bindinge scourgyng plattynge on his head a crowne of thorne hanginge on the crosse pearcynge of his handes and fete with nayles openynge of hys syde with a speare and shedynge of his mooste precyous bloude whiche passion of his as it is a moost parfyt myrrour and glasse for vs there in to beholde the excedyng great loue of god towarde vs whiche spared not hys onelye sonne but for vs all gaue hym to dye so it is a sufficient occasion to brynge al men in extreme hatred of the deuyll and synne from daunger of whome mankynde coulde not be rydde but onely by so playnefull a death of the sonne of God What can we loke for at gods handes yf we synne from hence forth but wrath and vengeaunce seyng he hath once delyuered vs from synne by so merciful a meanes All that our sauyoure Christe suffered he wyllingely suffered for our synnes hym selfe hauing neuer deserued anye whyt of payne as who neuer synned And yet hys passion though it be in it selfe a sufficiente raunsome for the synnes of the whole worlde yet it taketh not place in all men not for insufficiencie in it selfe but for defaulte in them that shoulde condignely receaue the merites therof For this you must know that God requyreth in vs certayne thinges to be accomplished by our owne wiland consent without the which we can not ve saued no more than yf Christ had neuer dyed for vs. What thinges these are shal be hereafter declared vnto you In the meane season lyft vp your hartes and open them awyde to receaue in vnto them a great loue towardes God who so nobylye created vs and when we through our owne default were fallen into the estate of endles miseri and wretchednes so mercyfully redemed vs by the passion and death of his onelye sonne our sauiour Christ. Remēber that synne and nought els brought vs first out of Gods fauour and that to take awaye synne the sonne of God was incarnate and suffered mooste paynefull death on the crosse and therefore hereafter flee you all kynde of synne and fight incellātly agaynst your ghostly enemye the deuyl who being vāquished by Christ is not able now to ouerthrow vs if we in the right faith of Christ valiantly with stand hym which to do graunte vnto vs the blessed 〈◊〉 the father the sonne and the holy ghost to whome be all honoure and glory world without ende Amen Io. Harpesfelde theologiae professor Arch. London ¶ An Homely declaring how the redempti on in Chryste is apliable to vs ALthough the death passion of our sauiour christ be in va lu a sufficient raunsome for the sinnes 〈◊〉 the whole world yet i effect it taketh not place in the whole world For neither Turke Jew nor infidel wāting beleif in Christe can take good by the death and passion of christ the scripture most manifestly affyrming in the. xvi chapiter of s. Marke that Whosoeuer dothnot beleue shal be dāpned Agayne