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
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 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
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
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
brittle vessels Of our selues we be crabbe trees that can bryng furth no Aples we be of our selues of such earth as can bryng furth but weedes nettels brambles bryers cocle and darnell Our fruytes 〈◊〉 declared in the fyfte chapter to the Galathians We haue neitherfayth Charitie hope pacience chastitie nor any thinge els that good is but of God and therefore these vertues be called there the fruytes of the holy ghoste and not the frutes of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble oure selues hartely to cry to God for mercye Lette vs all confesse wyth mouth and harte that we be full of imperfections Let vs knowe our owne workes of what imperfection they be and then we shall not stande folyshly and arrogantly in our owne conceytes For truely ther is imperfections in our best 〈◊〉 we doo not loue God so muche as we are bounde to doo with all our harte mynde and power we doo not feare God so muche as we ought to doo we doo not pray to God but wyth great and many imperfections We geue forgeue beleue loue and hope vnper fectlye we speake thinke and doo vnperfectly we fyght agaynst the deuyll the worlde and the fleshe vnperfectly Let vs therefore not be ashamed to cō fesse playnely oure 〈◊〉 of imperfection yea let vs not be ashamed to confesse imperfection euen in al our workes Let none of vs be ashamed to sai with holy S Peter I am a synfull man Let vs all saye with the holy prophete Dauid We haue sin ned with our fathers we haue done amisse and dealt wyckedlye Let vs all make confession with the prodigall sonne to oure father and say with hym We haue synned agaynst heauē and be fore thee O father we are not worthy to be called thy sonnes Lette vs all saye wyth holye Baruche O lord our God to vs is worthely ascribed shame and confusion and to the righteousnes We haue sinned we haue don wicked ly we haue behaued our selues vngodly in all thy rightousnes Let vs al saye with the holy prophet Danyell O Lorde rightuousnes belongeth to thee vnto vs beldngeth cōfusion We haue synned we haue bene naugh tie we haue offended we haue fled frō the wee haue gone backe from all thy precepts and iudgementes So we learne of al good men in holy scripture to humble our selues and to exalte extoll prayse magnifye and glorifye God Thus ye haue hearde howe euill we be of our selus how of our selues by our selues we haue no good nes helpe nor saluation but contrary wyse synne dampnation and deathe euerlastynge whyche yf wee depely weyghe and consyder we shall the bet ter vnderstande the great mercy of God and how our saluation commeth onely b y Chyst for in our selues as of our selues we fynde nothyng whereby we may be delyuered from this miserable capti uitie into 〈◊〉 whyche we were cast throughe the enuye of the deuyll by transgression of Godes commaundement in our fyrst parente Adam We are al become vncleane but we al of our selues are not hable to clēse our selues nor to make one an other of vs cleane We are by nature the chyldren of Gods wrathe we are not hable of oure selues to make vs the chyldren and inheritours of Gods glorye We are shepe that 〈◊〉 astray we cānot without goddes grace and helpe come agayne to the shepefolde so greate is our imperfection and weakenes In our selues therefore maye not we glorye which of oure selues are nothyng but synnefull neyther maye we bragge of oure workes that we doo whyche all be so vnperfecte and vnpure that they are not of them selues hable to stande before the ryghteous throne of GOD as the holye Prophete Dauyd sayeth Enter not into iudgemente wyth thy seruaunte O Lorde for no man that lyuethe shal be founde ryghtuous in thy syghte To God therefore must wee stye or els shall we neuer fynde peace rest and quyetnes of conscience in oure hartes For he is the father of mercyes and God of all consolation he is the Lorde with whom is plen teouse redemption He is the God whiche of hys owne mercy saueth vs and setteth oute his charitie and exceading loue towards vs in that of his owne voluntary goodnes when we were peryshed he saued vs and prouyded an euerlastyuge kyngedome for vs. And all these heauenly treasures are giuē vs of hys mere mercy freelye And for whose sake Trulye for Iesus Christes sake that pure and 〈◊〉 Lambe of God He is that dearely beloued sonne for whose sake God is fullye pacifyed satisfyed and set at one with man He is the Lambe of God whyche taketh awaye the synnes of the worlde of whome it maye be truely spoken that he dyd all thinges wel and in his mouthe was founde no crafte nor subtyltye Lykewyse he maye saye the prynce of the worlde came and in me hath nothinge He maye saye also which of you shall reproue me of anye faulte He is that hyghe and euerlastynge preiste whyche hathe offered him selfe to God whē he instituted the sacrament of the Aultar and once for all in a bloudye sacryfyce doone vpon the crosse with which oblatyon he hath made perfecte for euermore theym that are sanctified He is the mediatoure betwene God and man which payed our raunsome to God wyth hys owne bloude and wyth that hathe clensed vs from synne He is the Phisition whych healeth all our dyseases He is that sauioure whiche saueth the people from all theyr synnes To be short he is that flowing and most plenteous fountayne of whose fulnes all we haue receyued For in him are all the tresures of the wysedome and knowledge of God hydden And in hym and by him haue we from God the father al good thinges perteyning eyther to the bodye or to the soule O howe much then are we bounde to this oure heauenlye father for these his greate mercyes whiche he hath so plenteouslye declared vnto vs in Chryst Iesu oure Lorde and sauiourer What thankes worthy and sufficiente can we giue to him Let vs all wyth one accord burst oute wyth ioyfull voices euer praysynge and magnifying this Lord of mercy for hys tender kindenes shewed to vs in his dearelye beloued sonne Iesus Chryst our Lord. Let vs nowe iearne to knowe our selues our frailtie and weakenes withoute anye ostentation or vnastynge of our owne good dedes and merytes Let vs also knowledge the exceadynge mercye of God towarde vs and confesse that as of our selues commeth all euyll and dampnation so lykewyse of hym commeth all goodnes and saluation as God hym selfe saith by the Prophet Oze O Israel thy destruction commeth of thy selfe but in me onely is thy helpe and comforte If wee thus humbly submytte our selues in the sight of God we may be sure that in the time of his visitatyō he wil 〈◊〉 vs vp into the kyngedome of his derely beloued
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
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