bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modò Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verò ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumētum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam cōmemorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius cōfitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coädiuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationē omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testamēt to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe cōteined wine ād Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to thē saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembrāce For as often times as ye shall eate this bread ād drinke this cuppe ye shew furth the death of the Sōne of mā ād acknowledge his resurrectiō vntill he come Yf then the woorde of God be liuing ād mightie in operaciō and al thinges whatsoeuer he hath willed he hath doē Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecraciō yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in
26. their haÌ„des yf yt had not ben his will to haue suffred In further argument wherof also when Peter drewe his sworde and cutte of the eare of Malchus Iesus saied vnto him Putte vppe thy sworde into the sheath Shall I not drinke of the cuppe which my Father hath geuen me And as S. Matthew testifieth saied further to Peter Thinkest thowe that I can not now praie to my Father and he shall geue me by and by more then twelue legioÌ„s of Angels But howe then shall the scriptures be fulfilled for thus must yt be By all whiche processe yt dothe most euidentlie appeare that willinglie he suffred his passion So did God by his Prophet foresaie that he shoulde doo Oblatus est quia voluit He was offred vppe bicause he wolde Iudas betraied him with a kisse Iuda osculo filium hominis tradis Iudas be Esay 53. traiest thowe the Sonne of man with a kisse The prophecie saied loÌ„g before that yt shoulde so be Homo pacis mea in quo sperani qui edebat panes meos magnificauit super me supplantationem My owne familiar frende whom I trusted which did also eate of my bread hath laied great wait for me Psal 40. That this prophecie was spoken of Iudas Chryste him self ys wittnesse who speakinge of Iudas in the Gospell alleageth this same scripture Qui manducat mecum panem leuabit coÌ„tra me caleaneum suum He that eateth bread with Joan. 13. me shall lifte vppe his hele against me To procead in the story of the passion when the Iewes laied handes vpon him and apprehended him Discipuli omnes relicto co fugerunt All his disciples Matth. 26 fledde and forsooke him Whiche thing allmightie God had spoken by hys Prophet Zacharie that so yt shoulde come to passe Percutiam pastorem disper gentur oues gregis I will smite the sheaperd and the shepe of the flocke shall be scatered That this prophecie ys thus to be vnderstanded Christe ys witnesse Zach. 14. who in the Gospell of saincte Marke applieth yt to the same pourpose In the house of Caiphas they entreacted our Sauiour very euell For emongest other thinges Expuerunt in faciem eius They did spitte in his face Of the whiche the Prophete Esaie spake as though yt had ben doen to hys own Mat. h. 26 Esay 50. person Faciem non auerti ab increpantibus conspuentibus in me I turned not my face from shame and spitting on me That in the morninge the cheif preistes and the elders of the people had a councell against Iesus to putte him to deathe yt was not ouerpassed withoute prophecie For the Prophete Dauid speaketh thus of yt in the person Mat. 21. of Chryste Circumdederunt me canâ—s multi concilium malignantium obsedit me Manie dogges compased me rownde aboute the councell of the wicked laied siege Psal 21. against me When Iudas as yt foloweth in the storie seing Chryste condemned brought the moncie again sainge I haue offended betrayeng an innocent Mat. 27 bloode and that the cheif preistes wolde not putte these siluer plates into the treasurie bicause yt was the price of blood but tooke couÌ„sell and bought with them a potters fielde to burie straungers the Euangelist himself affirmeth the prophecie therby to be fulfilled saing Then was that fulfilled whiche was spoken of by the Prophet Hieremie sainge And they tooke thirtie siluer peices the price of him that was valued whom they bought of the children of Israell and gaue them for the potters feilde Theise woordes be not fownde in Hieremie after the translation of the Bibles that nowe be comonly vsed yet this prophecie maie well be alleaged oute of Hieremie For saincte Hierom saieth that he hath red a booke of Hieremie in the Hebrue tounge in the whiche this sentence ys conteined woord for woorde But emoÌ„ge the prophetes that we haue in vse nowe Zacharie hath yt most plainlie wher we read yt thus Yf ye thinke yt good bring hether my price Zachar. 11 Yf no then leaue So they weighed down thirtie siluer peices the value that I was priced at And the Lorde said vnto me Castyt vnto the potter a goodlie price for me to be valued at of them And I tooke the thirtie siluer peices Matt. 27 and cast them vnto the potter Thus moche Zacharie In whose woordes ye perceaue the price of him that was solde which was thirtie siluer plates for the whiche summe our sauiour was solde Ye perceaue further more what was doen with those thirtie plates In the prophecie they were cast to the potter And the cheif preistes cast theÌ„ likewise to the potter for they bought a porters feilde with theÌ„ to burie strangers in Thus maie ye se how agreable thinges doen in the Gospell be with the prophecie and how liuelie and well the one aunswereth the other Pilate hearing that Iesus was a man of Galilie which belonged to the iurisdiction of Herode he sent him to Herode before whom the high preistes and Scribes accused him straitlie But Herode with his men of warre when they had despised him they sent him again cloathed in a white garment vnto Pilate Wherby the prophecie was fulfilled which saied Quare fremuerunt geÌ„tes populi meditati sunt inania Astiterunt reges terrae principes conuenerunt in Psal 2. vnum aduersus Dominum et aduersus Christum eius Whie do the heatheÌ„ so furiouslie rage together and why dothe the people ymagen vain thinges The kinges of the earthe stand vppe and the rulers take counsell together against the Lorde and against hys enointed That this prophecie of Dauid was herefullfilled the holie Goste by the holie multitude testifieth in the actes of the Apostles which in their praier to God praied thus Domine tu es qui fecisti caelum et terram etc. Lorde thow arte God which hast made heaueÌ„ and earthe the Sea aÌ„d all that in theÌ„ ys Which Act. 4. in the holie Gost by the mouth of thy seruauÌ„t Dauid our father hauest saied why did the heatheÌ„ rage and the people ymagen vain thinges The Kinges of the earth stoode vppe and the rulers came together against the Lorde aÌ„d against his enointed And of trueth against thy holie childe Iesus whom thow hauest enointed both Herode and also Ponce Pilate with the gentiles aÌ„d the people of Israell gathered theÌ„ selfs together in this Citie to doo what soeuer thy haÌ„des and thy counseil determined before to be doen. Thus ye se not onelie the Gospel aunswereth the prophecie but also by meÌ„ full of the holie Goste yt ys so taken vnderstaÌ„ded and applied To procead in the storie When Chryst was before Herode who questioned withe him manie woordes he aunswered nothing as S. Luke testifieth Luc. 23. Matth. 27. So being before Pilate when he was accused of the cheif preistes and elders as S. Mathew wittnesseth he aunswered nothinge And wheÌ„ Pilate also saied to him doest thowe not
comeditur Yf therfor the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his Disciples be his blood of the newe Testament whiche was shed for The bread that descended from heauen ys the bodie of our Lorde manie in remission of sinnes let vs repell and cast from vs Iudaicall fables and let vs ascende with our Lorde in to the great parlour paued and made clean and let vs from aboue take of him the cuppe of the newe Testament and ther celebrating with him the Passeouer let vs be satisfied of him with the wine of sobrietie For the kingdom of God ys not meat and drinke but righteousnesse and peace and ioie in the holy Gost Neither did Moyses geue vs the true bread but our Lorde Iesus he ys the feaster and he ys the feast he ys he that eateth and ys eaten Thus farre S. Hierom. By these woordes we are after the vnderstandinge of S. Hierom fullie Chryst ys the feast and the feester enstructed what the bread ys that our Sauiour Chryst speaketh of when he saied This ys the bread that descended from heauē Yt ys saieth S. Hierom the bodie of our Lorde and the wine ys the bloode that was shed for manie in the remission of sinnes By the which woordes he doth not onelie teache vs that this scripture ys to be vnderstanded of the Sacrament but by the same also he hath testified with other holie Fathers the presence of Chrystes bodie in the Sacrament For in the beginning he saied that the bread that descended from heauen ys the bodie of our Lorde and to shewe vs wher he ment yt to be in the ende he saieth that not Moyses did geue the true bread but our Lorde Iesus he ys the feaster and the feast he ys he that doth eat and ys eaten Wherby he well sheweth that that bread ys the bodie of our Lorde which ys in that holie feast wher our sauiour Chryst ys the feaster and he him self also ys the meat and drinke of the feast and so the wholl feast In the whiche as he doth in his membres being the head of them eate the blessed meat of that holie feast So yt ys euen he euen his very dodie and bloode that ys ther eaten and dronken Wherfor soch a noble feaster being present and so holie meat being ther eaten the Church right well with goodlie concorde and consent singeth O sacrum conuiuium in quo Christus sumitur O holie feast in the which Chryst ys receaued But the prolixitie of this matter if yt shoulde be woorthilie folowed calleth me backe and moueth to staie and heare the other that ys ioined to saincte Hierom whiche ys S. Cyrill who saieth thus Non enim prudenter quae ad breue tempus sufficiunt hoc nomine appellabuntur nec panis erat ex Deo quem maiores Iudaeorum comederunt mortui sunt Nam side coelo ex Deo fuisset liberasset à morte participantes Contrà verò corpus Christi panis de coelo est quia aeternam comedentibus vitam largitur Those thinges which for a short time suffice shall not wisely be called by this name Neither that bread which the elders of the Iewes did eate and be dead was of God For if yt had ben from heauen and of God yt had deliuered the partakers of yt from death Contrary wise the bodie of Chryst ys the bread from heauen For yt graunteth the eaters eternall life As S. Hierom saied that the bodie of Chrystes ys the bread that descended from heauen So by like woordes saieth S. Cyrill here And that we shoulde knowe what he meneth he applieth the figure of yt eaten by the elders of the Iewes whiche did not giue life whiche was Manna vnto the bodie of Chryst whiche being eaten doth giue life eternall Wherfor Manna being a figure of Chrystes bodie eaten in the Sacramēt yt must nedes folowe that he vnderstandeth this scripture of Chrystes bodie in the Sacrament of the whiche no man that hath redde Cyrill can doubte whose wholl processe ys so plain in the matter THE TWO AND THIRTETH CHAP. ENDETH THE exposition of this text by saincte Augustin and Theoph. NOwe let vs heare as breifly one coople mo and then we shall leaue this text S. Augustin saieth thus Hic est panis qui de coelo descendit vt illum man ducando viuamus quia aeternam vitam ex nobis habere non possumus Non sicut inquit manducauerunt patres vestri Tract 26. in Joan. Manna mortui sunt Qui manducat hunc panem viuet in aetenum Quòd ergo illi mortui sunt ita vult intelligi vt non viuant in aeternum Nan temporaliter profectò hi moriuntur qui Christum manducant sed viuunt in aeternum quia Christus est vita aeterna This ys the bread that descended from heauen that we eating him maie liue For we can not of our selues haue eternall life Not saieth he as yower Fathers haue eaten Manna and are dead he that eateth this bread shall liue for euer That they then be dead thus he wolde yt shoulde be vnderstanded that they liue not for euer For tēporallie these truly shall also die which do eate Chryst but they liue for euer For Chryst ys eternall life Thus farre he What gloses the Aduersaries do here vpon S. Augustins saing inuent I leaue them to their the same inuencion But forsomoche as Chryste him self and S. Augustin expownding Chrystes saing doth applie the figure of Manna and the eating of yt to this bread that came from heauen and Manna by all the Fathers iudgementes ys the figure of the holie Sacrament yt ys manifest that therfor this scripture ys to be vnderstanded of the Sacrament Whiche Theophilact who at this present ys ioined with S. Augustin will Jn 6. Ioan. by expresse woordes declare Patres vestri comederunt Manna in solitudine Hoc saepe multum versat in ore vt persuadeat hominibus Nan si possibile fuit quadraginta annis sine messe semente pasci homines conseruari illorum vitam multòmagis nunc conseruabitnaturam spiritualem meliori pane Dominus carne sua quae absque semine viri ex virgine constituta est Yower fathers haue eaten Manna in the wildernesse Thys saieth Theophilact oftē and moche he speaketh that he might perswade men For yf yt were possible men to be fedde and their liues to be conserued fortie yeares withoute sowing or haruest moche more nowe shall our lorde with a better bread that ys his flesh which without the seed of man ys made of a virgen conserue our spirituall life Thus he Obserue as ys before noted that the applicacion of the figure argueth the thing figured here to be spoken of which thing ys the Sacrament And for the veritie of the same yf this authour had nothing spoken here expresselie yet that whiche he hath hitherto vpon this part of the sixt
the beleuers the true bread from heauen whiche Manna did signifie which ys the meat of Angells in dede whiche Sonne of God feedeth the corruptible incorruptiblie who that man might eate was made flesh and dwelled among vs. As Sainct Hierom and Sainct Augustin be well agreing in the exposition of the sainges of the Prophet Dauid So also Cassiodorus a man well towarde their time in nothing dissenteth from them expownding the same psalme of Dauid Et pluit illis Manna ad manducandum Pluit dixit vt Cassiod in Psal 77. ostenderet escae mmiam largitatem quae tanquam pluuia de caelo descendit Et ne dubitares quae fuerit illa pluuia sequitur Manna manducare Manna interpretatur quid est hoc quod sanctae communioni decenter aptamus quia dum admirando cibus iste perquiritur corporis dominici munera declarantur Addidit Panem coeli dedit eis Quis est alter panis coeli nisiChristus Dominus vnde coelestia spiritualem escam capiunt deleclatione inestimabili perfruuntur Denique sic sequitur Panem Angelorum manducauit homo Panis ergo Angelorum bene dicitur Christus quia aeterna ipsius laude pascuntur Neque enim corporalen panem Angeli manducare credendi sunt Sed illa contemplatione Domini quia sublimis creatura reficitur verim hic panis in coeloreplet Angelos nos pascit in terris And he rained down Manna vnto them to eate He saied rained that he might shewe the great plentie of the meat which like vnto rain came down from heauen And that thowe shouldest not doubte what that rain was yt foloweth To eate Manna Manna ys interpreted what ys this Whiche we verie well Manna what yt ys by interpretacion applie to the holie communion For while this meat ys gotten with woondering the giftes of our Lordes bodie be declared He added He gaue them bread from heauen Who ys the other bread from heauen but Chryst our Lorde of whome heauenly thinges do receaue spirituall meat and ioifullie vse inestimable delectacion Then yt foloweth thus Man hath eaten the bread of Angells Chryst than ys well called the bread of Angells bycause they are fedde with his euerlasting lawde and praise Neither are Angells to be thought to eate corporall meat but with that contemplacion of our Lorde with the whiche the high creature ys fedde they are fedde But this bread filleth Angells in heauen yt feadeth vs in the earth Thus farre Cassiod The testimonies of these Authours whiche here be produced vpon the Prophet Dauid are so consonant and agreable that I dissere to make anie note of them vntill we heare one mo who shall be Titelman a writer vpon the Psalmes not to be contemned though he be of the later daies Whom I ioin with the better will to these auncientes that yt maie well appeare to the Reader that these later writers being agreable and nothing dissenting from them the false slaunders of the Aduersaries be but vain and without cause moued This Authour in his annotacions for the Hebrue and Caldeie toung saieth that the bread whiche in our communion text ys called Panis Angelorum the bread of Angells in the Hebrue as Sainct Titell in annot super Psal 77. Hierom and other do translate yt ys called Panis fortium robustorum the bread of strong and mightie men And giuing two causes why yt ys so called he putteth this for one Aut fortè propter significationem panis viui illius tempore gratiae mundo descensuri desuper cuius non dubium est Manna corporeum fuisse figuram panis fortium aut robustorum dictus intelligatur quia is cuius typum gerebat panis viuus de coelo mittendus confortaturus erat corda sumentium in vitam aeternam inxta quod apud Ioannem Saluator testatur dicens Qui manducat hunc panem viuet in aeternum qui manducat me ipse viuet propter me Or ells this bread maie be vnderstanded to be called the bread of the strong and mightie for the significacion of that liuely bread that shoulde descend from aboue to the worlde of the whiche bread without doubte that corporall Manna was a figure for that liuing bread to be sent from heauen of the whiche the other was the figure shoulde make strong the heartes of the receauers to euerlasting life according to that our Sauiour testifieth in Sainct Iohn saing He that eateth this bread shall liue for euer And he that eateth me shall liue through me Thus moche this Authour Nowe ye haue hearde these Authours with great concorde expownding the Prophet Dauid And forsomoche as their sainges here be euen like to them that before are saied vpon Sainct Augustine to auoide prolixitie I shall raither geue a breif note vpon their sainges then long to stand vpon them This ys to be obserued in them all that they applie this Prophecie to Chryst as the foode of heauen the very liuing bread that geueth soche strengh to them that duely eate therof that they liue for euer which foode ys receaued in the Sacrament of his bodie and bloode For Sainct Hierom applieng yt to Chryst as the foode of mans soule alleageth the sixt Chapiter of Sainct Iohn which Chapiter as yt ys inuinciblie proued in the second booke treacteth of the Sacrament Wherof also Sainct Hierom ys ther a witnesse as a great nombre mo be And for the more plain proofe of this in the exposition of the hundreth and fourth Psalme he saieth by expresse woordes that we be fedd with the bodie of the lambe as they were with Manna whiche plain maner of speache leaueth vs in no doubte what faith Sainct Hierom was of and howe he vnderstandeth the Prophet Dauid And thus considering howe long I haue ben vpon this one text of Sainct Paule and remembring howe manie mo ther remain likwise to be expownded I shall leaue the rest of the Authours here alleaged to be weighed by the Reader and in the next chapiter make an ende of that that vpon this scripture ys to be saied THE TWELTH CHAPITER PROVETH BY occasion of that that ys saied with farder Authoritie that the Sacramentes of the newe lawe are more excellent then the Sacraments of the olde lawe FOrasmoche as all the Anthours alleaged for the exposition of the text of Sainct Pāule nowe last handled and treacted of doo all together conspire and agree in this trueth that Manna was the figure and the bodie of Chryst whiche we receaue in the Sacramēt the veritie and the veritie allwais ys more excellent in good thinges then ys the figure euē as moche more excellent as the bodie of a man ys aboue the shadowe Yt must nedes then of necessitie folowe that the Sacraments of the newe lawe whiche be the thinges figured by the figures of the olde lawe must as farre excel them as the veritie doth the figure and as the bodie doth the shadowe For further proof of this consider as yt ys declared at
made what should yt offend the Proclamer to hear that S. Peter ād S. Paule did make a certain ordre and certain praiers to be vsed in the Masse and so likewise S. Andrew S. Iames S. Dionyse S. Basil and S. Chrysostō and other by reason of whiche ordeinaunces and praiers by them seuerallie made they should be called S. Peters Masse S. Andrews Masse S. Iames Masse and so furth As S. Peter and S. Paule are testified to haue saied Masse So ys S. Andrew the S. Andre as Apost ad Aegeā brother of S. Peter who after he had with moch trauaill and manie miracles preached Chrystes faith in Scythia in Europe which contrie happened to him when the Apostles diuided thēselues to preach throughout the woorld He came to Patras in Grece wher being resisted by Aegeas the Proconsull and by him apprehēded in geuing an accōpt of his doinges saied thus to the same Aegeas Omnipotenti Deo qui vnus verus est Deus ego omni die sacrifico non S. Andrew offred sacrifice dailie thuris fumū nec taurorū mugientiū carnes nec hircorū sanguinē sed immaculatū agnū qnotidie in altari crucis sacrifico cuius carnes postqaam omnis populus credentiū manducauerit eius sanguinē biberit agnus qui sacrificatus est integer perseuerat vinus Et cūm verè sacrificatus fuerit verè carnes eius manducatae sint à populo verè sanguis eius sit bibitus tamen vt dixi integer permanet vinus Vnto the Allmightie God which ys one and the verie God euery daie do I sacrifice not the smook of franken cense neither the flesh of roaring bulls nor the blood of kiddes but an vndefiled lābe do I dailie offre in sacrifice in the aultar of the crosse whose flesh after that all the beleuing people haue eaten and haue dronken his bloode the lābe that ys sacrificed doth remain wholl and aliue And when he ys verilie sacrificed and his flesh verilie eaten of the people and his blood verilie dronken yet for all as I haue saied he doth remain wholl and vndefiled and aliue Thus he Although in this saing of S. Andrew here ys no menciō made of the woord Masse what yt ys Masse yet he hath reported himself to haue doē that thing that he should haue doē yf he had saied that he saied Masse For call to remēbrance what we haue saied Masse to be yt ys to consecrate the bodie and blood of Chryste to offre the same in sacrifice and to receaue yt These three S. Andrewe reporteth himself dailie to haue doen. For he saieth that in the aultar he sacrificed the immaculate lambe c. Wherbie declaring the blessed and innocēt lambe Chryste to be on the aultar he declareth the consecracion and saing that he did on the aultar sacrifice yt he doth open the sacrifice and expressedlie also confessing the receipt the wholl three parts of the Masse be confessed to haue ben by him doen. Nowe let not the Aduersarie reiect the saing of S. Andrew as of none authoritie for yt hath ben in the Churche receaued manie hundreth years and written in an epistle by the preistes and deacons of Achaia of the passiō of S Andrewe and to this daie of no catholique to my knowlege reproued To these three Apostles we shall adde one other Apostle S. Iames by name whom with the skoff of somsaie this Proclamer wolde haue made his audien ce beleue that he had neuer saied Masse at Hierusalem as he wolde haue persuaded that S. Peter neuer did at Antioche or at Rome But afterward correcting himself as a man waking oute of a sheape or dreame and better aduised perchaunce not knowing when he preached his sermon that the Masse S. Iames Masse allowed and praised by the Proclamer of S. Iames was a broad in print but before he penned yt coming to knowledge he corrected his Some saie spoken in his dreame and vnaduisedlie ād being now waking and better aduised chaungeth his phrase and saieth that yt ys constantlie affirmed that S. Iames saied Masse at Hierusalem And finallie he himself confessing the same and magnifieng and highlie extolling yt by soche comparison as yt liketh him to make he abaseth depresseth and dispraiseth the Masse of the catholique Church that ys nowe vsed but howe well he handleth the matter thowe shalt hereafter vnderstand Let vs nowe examen the Masse of S. Iames and see whether his maner of consecracion agreeth with ours Dominus Iesus ea nocte qua tradebatur vel potius seipsum tradebat pro vita salute mundi accipiens panem in sanctas immaculatas inculpabiles immortales manus suas in coelum suspiciens ac tibi Deo Patri ostendens gratias agens sanctificans frangens dedit nobis Discipulis suis dicens Accipite comedite S. Iames directed his speache in the cōsecracion to God the Father Hoc est corpus meum quod pro vobis frangitur datur in remissionem peccatorum Oure Lord Iesus the same night that he was betraied or raither in the which he deliuered himself for the life and saluacion of the worlde taking bread into his holie vndefiled innocent and immortall handes looking vppe into heauen and shewing yt vnto thee God and Father geuing thankes sanctifieng and breaking gaue yt vnto vs his Disciples saing Take eate this ys my bodie which ys broken for yowe and geuen in the remission of Chryst mixed his cuppe with wyne ād water sinnes Then he tooke the cuppe and saied Similiter postquà m coenauit accipiens calicem permiscens ex vino aqua aspiciens in coelum ac ostendens tibi Deo Patri gratias agens sanctificans benedicens implens Spiritu sancto dedit nobis Discipulis suis dicens Bibite ex hoc omnes Hic est sanguis meus noui Testamenti qui pro vobis multis effunditur datur in remissionem peccatorum Likewise he after he had supped taking the cuppe and mingling yt with wine and water and looking vppe into heauen and shewing yt to thee God and Father geuing thankes sanctifieng blessing filling yt with the holie Gost he gaue yt vnto vs his Disciples saing Drinke ye all of this This ys my bloode of the newe Testament which for yowe and for manie ys shed and geuen in the remission of sinnes This was his maner of consecracion And forasmoche as all the holie Apostles preached one Chryste one faith one religion and did all see Chryste setting furth this one institucion yt ys to be thought in so weightie a matter Chryst before the consecracion of his bodie lifted vppe hiseies and gaue thāks to his Father that they all vsed one forme which maie well be proued to be this for that S. Iames being an Apostle wolde not in this high ministracion varie or dissent from other Apostles but vse the same ordre and maner that they did Nowe then let the Masse
of religioÌ„ to the maner of the Apostles aÌ„d the primitiue Church whie doeth he not obserue this which he can not denie ther to haue ben obserued and by the Councels of Cartage and Constantinople decreed accordinglie to be receaued But yt ys not the primitiue Church that he trauaileth for to be regarded but yt ys his phantasie and will that he seeketh to be receaued God geue him a better minde This also ys not to be ouerpassed that the Councel of Constantinople testifieng that S. Iames did setfurth in writing the holie mynistracion doth call yt by the name of Sacrifice saing that he did setfurth the mysticall sacrifice Masse called a sacrifice by the Counc of ConstaÌ„tin which name the Proclamer abhorreth But what do I tarie so long aboute the settingfurth of these wittnesses seing ther be diuerse other that testifie the same As Nicolaus Metbonen S. Bernard Algerus Bessarion and other whom for breuitie sake I thinke yt sufficient to haue named Nowe Reader wher the Proclamer in the second place that he speaketh of S. Iames saieth that we constantlie affirme that S. Iames saied Masse I praie thee maie we not so doo and doo truelie And yf he and his complices saie the contrarie shall they not saie falselie we haue wittnesse and good authoritie to maintein that we saie He deskanteth voluntarilie with manie discordes all oute of tune For he singeth without his rule hauing nothing well alleaged to maintein what he saieth Thie parte therfore shall be Reader to lean and cleaue to that side that groâ—ndeth yt self vpon substanciall authoritie and not vpon phantasie and willfull affection But yt ys time that we also see the maner of consecracion vsed in the latime Church in time of the auncient Fathers of the same of the whiche one maie nowe suffice for all whiche one shall be S. Ambrose who thus reporteth yt Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est Ambr. li. 4 de sac ca. 5 figura corporis sanguinis Domini nostri Iesu Christi Qui pridie quà m pateretur in sanctis manibus suis accepit panem respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit fregit fractumue Apostolis suis Discipulis tradidit dicens Accipite edite ex hoc omnes Hoc est enim corpus meuÌ„ quod pro multis confringetur Similiter etiam calicem postquà m coenatum est pridie quà m pateretur accepit respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit Apostolis et Discipulis suis tradidit dicens Accipite et bibite ex eo omnes Hic est enim sanguis meus Wilt thow know that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he Conferre this praier with the Masse book and yt agreeth nere conferre yt with the CoÌ„munion aÌ„d yt dissenteth farre alowed reasonable and acceptable which ys a figure of the bodie and blood of our Lord Iesus Chryste Who the daie before he wolde suffer tooke bread in his holie handes and looked vnto heauen to thee holie Father allmightie euerlasting God geuing thankes he blessed yt he brake yt and brokeÌ„ he deliuered yt to his Apostles and Disciples saing Take ye and eate ye of this all For this ys my bodie which shall be broken for manie Likewise also the daie before he wolde suffre he tooke the cuppe after they had supped he looked to heauen vnto thee Father allmightie euerlasting God geuing thankes he blessed yt and gaue yt to his Apostles and Disciples saing Take and drinke ye all of this For this ys my blood Hitherto S. Ambrose hath opened the praier vsed in the Church immediatelie before the consecracion and the consecracion also Which doen he maketh a certain exposition of yt and saieth thus Vide omnia illa verba Euange listae sunt ad Accipite siue corpus siue sanguinem inde verba sunt Christi Vide singula Qui pridie inquit quà m pateretur in sanctis manibus suis accepit panem Antequà m consecretur panis est vbi autem verba Christi accesserint corpus est Christi Denique audi dicentem Accipite edite ex eo omnes hoc est corpus meum Et ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Marke all those woordes be the woordes of the Euangelist vnto these woordes Take either bodie or blood froÌ„ hencefurth they be the woords of Chryste Note enerie thing Who saieth he the daie before he wolde suffer tooke bread in his holie handes Before yt ys consecrated yt ys bread when the woordes of Chryste haue comed to yt yt ys the bodie of Chryste For hear him saing Take and eate ye all of this This ys my bodie And before the woordes of Chryst yt ys a cuppe full of wine aÌ„d water wheÌ„ the woords of Chryst haue wrought ther ys made the blood that redemed the people Now of S. Ambrose ye haue heard the praier preparatiue to the coÌ„secracion Ye haue heard the coÌ„secracion yt self which be the woords of Chryst Ye haue heard the effect of consecracion as yt was beleued of the holie catholique Church before aÌ„d in the time of S. Ambrose aÌ„d of S. Ambrose him self as his owne woordes not onelie here but in diuerse and sondrie other places do declare Who among other expownding the Pater noster saieth thus Memini sermonis mei cùm de sacrameÌ„tis tractareÌ„ dixi vobis quòd ante verba Christi quod offertur panis dicitur vbi Christi verba deproÌ„pta fuerint iam non panis dicitur sed corpus appellatur Ambr. in oratione dominica I remeÌ„bre my saing wheÌ„ I treacted of the Sacr. I saied vnto yow that before the woords of Chryst the thing that ys offred ys called bread when the woords of Christ be vttered now yt ys not called bread but ys called the bodie of Chryst The like woordes hath S. Augustine Now what the maner of consecracion hath ben among the Fathers of the primitiue and auncient Church as we haue learned yt in the last chapter by All one consecracioÌ„ in the Masse vsed by the Apostles their Disciples the Fathers of the primitiue Church aÌ„d of the Churche nowe foure Apostles and S. Paule so in this we haue learned yt by foure Fathers and S. Dionyse the Disciple of S. Paule all which doe well agree that yt maie well be perceaued that Proclus saied that yt ys all one consecracioÌ„ of one Masse varied in shortnesse or lenght in some praiers or extern ceremonies or gesturs onelie for the variacion of the maners of the people but not in the substanciall parts For proof
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was
holie scripturs he reprehended them imagining cōtradictiōs in thē he reputed thē saith Niceph. as things of naugh to yowe contēne the learned cōmentaries ād writings of the Saincts of God vpō the scripturs ād matters incidēt ād apperteining to the scripturs with skoffes yowe trauail to reprehēd their graue authoritie ād godlie writings Yowe plaie and dallie with them before the people like a ioung Porphirie as though they were things of naught Thus yow maie see as all that be wise and staied by Gods grace doo see howe fullie herin yowe bear the image and iustlie folowe the steppes of him that fiercelie as yowe doe persecuted with deadlie hatred the church and religion of Chryste Your third offence ys yet worse and more heinouse wher yowe haue vttered so manie vntrueths and lies euen aduersus Dominū aduersus Christū eius against our Lord ād against his Chryste against his holie gospell and against his holie woord Ys yowr matter soch M Iuell as yt can not be mainteined without lies and as the holie man Iob saied Nunquid Deus indiget vestro mendacio Hath God nede of your lies No so litle nede hath he of lies that he will destroie al thē that speak lies as the psalmist saieth But that I seē not to charg yowe without proof as yowe do other ys not one of your chalenging articles against the presence of Chrysts bodie and blood in the blessed Sacr ys not the doctrine yowe teach and preache in that poinct directlie contrarie to the doctrine of our Sauiour Chryst Whē he saieth This ys my bodie This ys my blood and yowe auouche and teache that yt ys verie bread and verie wine ys not this a contrarie doctrine to his ys yt not plain against his manifest woorde ys yt not in effect to charge him with vntrueth though yowe daie not yet in flat woordes saie that he lied The craftie sleight yowe vse in handling the scripture wher the trueth of Chrysts doctrin doeth appeare ād your wielie suppressiō of those woords which cheiflie declare the same trueth ād opē yowr vntrueth doe wel proue youre wicked meening to be none other For taking the woords of S. Paule for the theme of your sermō yowe produced thē truncatedlie and passed thē with moch sleight Thus yowe vtter thē I haue receaued of the Lord that thing which also I deliuered vnto yow that ys that the lord Iesus in the night that he was betraied took bread ād ther yowe end Wher although yowe pretēted to teach the first instituciō of the Sacr. yet either of malice to suppresse Christs trueth or for feare to disclose your own vntrueth you wold not or durst not reherse the verie words of the instituciō which I wish al mē to note but both in the latin ād inglish as your faith staeth in bread and as yow wold the faith of your audiēce should do the like your theme ended in bread in so moch as whē yowe come to your last matter to speak of priuate Masse as yow tearm yt though falselie for ther ys none soch and to proue yowr Cōmuniō beginne again to repete the woords of the instituciō Lord what shift yowe make to suppresse the words of Chryst This ys my bodie This ys my blood in the which lieth al the effect of his instituciō These woords yowe flie as frō a serpēt yowe cā not abide the sownd of thē ād therfor with shamful craft yowe passe thē saing thus Chryst in the last supper ordeined a Cōmuniō ād shewed no maner token of priuate Masse as maie plainlie appeare both by the woordes that he spake and also by the order of his doings For be tooke the bread brake yt deuided yt ād gaue yt to his Disciples and saied Drinke ye all herof These be yowr own woords Yowe pretēded to proue your matter by Chrysts woords ād order but whē yowe come to the verie point yowe do not as moch as touch his woords but skippe ouer thē so well maie your prof appeare bi thē ād so loath are yowe to vtter Christ words that his trueth might appear ād your falshead be disclosed Against your first offēce which ys your abuse of the doctours in mutilating their saings as yow doo Anacletus in falsifieng their meening as yow do Tertullian and S. Cyprian in craftie alleaging two or three woordes that apparantlie maie seem to make for yowe leauing oute the rest that mightilie maketh against yowe as yowe doe sainct Augustine in corrupting authours by putting woordes to their saings which they haue not as yowe doe with Leo wherbie euidentlie appeareth yowr contēpt of their autoritie whom by so manie means yowe labour to abuse to shadowe and hide the trueth by them so clerelie settfurth I come in right vse reuerentlie alleaging them whollie and fullie producing them truelie reporting them and their mening iustlie letting euerie of them plainlie to testifie that whiche he hath written and causing euerie one to speake his owne woordes without corruption And that yowe maie perceaue that the catholique Churche ys strong against the whiche the gates of hell the power of heresie shall not preuaill knowe yowe that yt ys Terribilis castorum acies ordinata a terrible fortresse in most goodlie order appoincted Oute of the which fortresse in goodlie order ys comed a great nombre against yowe marching by cooples eche coople to shewe the vnitie of trueth and faith professed in bothe Churches being one of the greke church and other of the latine churche and the seniours for the most part placed in the forewarde These haue I brought furth not one alone and by piece meale so to rume awaie with the matter as yowe doo but in good nombres and with their full saings and the same doo I oftentimes conferr together that the full and perfect cleernesse of the trueth in ther consonant sentences maie appear and shine to all that list to looke therat and be disposed to knowe the trueth Against yowr second offence which ys the mocking of holie writers and Saincts wherbie yowe seke to dishonour and deface bothe them and the religion they professed I come with due reuerence and honour of them whō I knowe by Chrysts promesse to be honourable before the Father in heauen for their constant confession of his holie name whilest they liued here vpon earth Wherfor as being vpon the earth they were not gests and straungers but the felowes of Saincts and of the house of God I tearme them as senatours of the Parliament house of Chryste as knowing the enacted and receaued trueth of the matters of faith perteining to that house For this cause I regard all their writings which the catholique Churche hath allowed considering that the same Churche that hath taught me that the gospell that ys the verie woorde of God written by the mocion and instruction of his holie Spirit hath taught me that these mens wiritings vpon the same are good and commendable And as with S. Augustine
together ye shal easilie perceaue Which I saie not as that ther ys in dede no agrement or consonant trueth betwixt thē But that yt maie the raither appeare and be wel knowen that the trueth of the historie of the Gospell lieng hid yt ys not easie for euery man to finde oute the same Chrysostom also findeth an other obscure place for thus he saieth Illud Chrysostō in pri Matth. quoque inter occulta numeratur quomodo Elizabeth de Leuitica existens tribu Mariae cognata dicatur That also ys to be enombred emonge the hid thinges howe that Elysabeth being of the tribe of Leui maye be called the cosine of Mary Forasmuche as the lawe was that men shoulde marrie within their owne tribes yt dothe appeare that Elisabeth being married to Zacharie she was of the same tribe Likewise that Ioseph being of the tribe of Iuda and marrieng the virgen Mary that she was of the same trybe Whiche thinge ys declared by saincte Hierom and Chrysostom also in soluing this double Why the Euangelistes do bring the ordre of the genealogle of Christ to Ioseph seing that Ioseph was not the father of Christ in dede but his putatiue or supposed father To this they answere that Ioseph and Mary being of one tribe the Genealogie commeth right to Christe So then Mary being of the tribe of Iuda and Elisabeth of the trybe of Leui the doubte stādeth howe the virgen Marie shoulde be cousin to Elisabeth And yet the Euangelist saincte Luke recitinge the woordes of the Angell saieth Et ecce Elizabeth cognata tua ipsa concepit filium in senectute sua And beholde Luc. 1. thy cousin Elisabeth she also hath conceaued a sonne in her olde age Also yt ys not withoute Doubte that ys saied of our master Chryste as the Euangelist saincte Marke reciteth wher he speaking of the coming of Marc. 13. the Sonne of man to the general iugement saieth De die autē illa hora nemo nouit neque Angeli in caelo neque filius nisi pater But of that daie and howre knoweth no mā no not the Angells which are in heauē neither the Sonne himself saue the Father oneli Whiche doubte ys liuelie opened ād sett furth by the holie father Chrysostom in the xlviij homelie vpon saincte Matthew wher emong other godlie woordes as touchinge this matter he saieth thus Quis haec vnquā Chrysost hom 48. dicere potuit Patrem filius optimè nouit eo prorsus pacto quo pater filium diem autem illum ignorat Praeterea Spiritus dei profunda inuestigat Filius verò nec tempus nouit Sed quomodò quidem iudicare oporteat non fugit eum archana singulorum clam eo non sunt quod autem multo vilius est id ignorat Adhuc quomodò is per quem omnia facta sunt sine quo factum est nihil diem illum ignorabit Qui enim secula fecit is profectò creauit tempora diem produxit quomodò igitur quae ipse produxit ignorat Who coulde at any time saieth Chrysostom saie thesethinges The Sonne knoweth the Father verie well and euē the verie same waye that the Father knoweth the Sonne and dothe he not knowe that daie Moreouer the Spirit of God searcheth the depe Botomes of the secretes of God and dothe not the Sonne knowe the time But howe he must Iudge the worlde he ys not ignorante and the secretes of all men are not hidden from hym and ys he ignorante of that that ys not so wourthie a thinge Howe also dothe he by whom all thinges are made and withoute whom nothing was made not knowe that daie he that made the worldes he trulie created the tymes and brought furthe the daie howe thē doth he not knowe that that he produced Thus moche Chrysostome wherby ye maie see what doubte ther ys in the text Whiche yf yt shoulde be vnderstanded as yt lieth what errour and heresie shoulde spring oute of yt Thus as many a man swimming aboue vpon the smoothe of the water seeth not the depe botome therof So manie a man readinge the smoothe face of the Scripture seeth not the depe doubtes of the same Algasia and Hedibia women bothe vertueouse and studiouse by their studies Hieron ad Alg. qn 1. perceaued many darke places in the scriptures whiche they not taking vpō them rashlie to explicate as persuading them selues that the scriptures were not easie and plain sent from the fordest partes of Fraunce to saincte Hierom then being at Bethleem the one of them twelue questions The other eleuen questions whiche all be of the newe Testament as well of the gospells as of the Epistles Algasia moueth this doubte whie saincte Iohn the Baptist being in prison sent hys disciples to Chryste asking him this questiō Arte thowe he that shall come or do we looke for an other seing before he had appointed him Luc. 7. Ioan. 1. with his fingar saienge of him Ecce agnus Dei ecce qui tollit peccata mundi Beholde the lābe of god beholde him that taketh awaie the sinnes of the worlde Yt augmēteth the doubte also that Ihon had baptised Chryste at which time he knowing him to be Chryst the verie Messias did not onelie saie to Chryst I haue nede to be Baptised of thee and comest thowe to me But also sawe the heauens open and the Spirite of God descending like a doue Matth. 3. and lighting vpō him and heard also the voice from heauen saieng Thys ys my beloued Sonne in whō I am wel pleased howe then dothe he aske this whether he be the Messias that shoulde come or that they must looke for an other Thys as I suppose maie well appeare to be a doubte to a simple reader and not withoute consultacion of learned men to be dissolued Hedibia moueth this doubte emōg other in the gospell Howe saincte Matthew saieth Mary Magdalen with the other Mary fell downe at the feete of Ioan. 20. Matth. 28 Hed. qu. 5. Hieron ad Christ after his resurrection and helde his feet Seinge that sainct Iohn saieth that Christ forbod her saieng Touche me not For I haue not yet asscended to my Father Yt semeth that one of theise must be vntrue An other doubte moche like vnto this ther ys betwixt saincte Iohn and saincte Marke Sainct Marke saieth when the Sabboth was past Mary Magdalen Marc. 16. and Mary Iacobi and Salome bought swete odoures that they might come and anoynt Iesus And early in the morning the first daie of the Sabboth they came to the Sepulchre when the Sunne was risen Saincte Iohn saieth The first daie of the Sabboth came Mary Magdalen earlie in Ioan. 20. the morning when yet was yet darke Yt ys not verie eafie for an vnlearned reader to agree theise two In the storie of the resurrection of Christe ther be a great nombre of apparant Matth. 28. Ioan. 20. Marc. 16. contrarieties as of the time of the
entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteināce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue thē that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to cōme into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther ād zuīg their straunge doctrines Luther in Assertiō reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womē maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther cōtrarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accōpanied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuè me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae à se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse mē rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuerēcia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the
the misterie of our redemption by these and soche other like figures to the Fathers in their owē persons So did he the like by sundrie and manifolde figures in ceremonies and sacrifices of the lawe of Moises What was the wholl preisthood of Aron with all the sacrifices therto apperteining but a prefiguracion of the sacrifice doen by our Sauiour Christe vpon the Altar of the crosse Wherof sainct Paule being not ignorant doth at large treacte in his epistle to the Hebrues not onelie conferring and comparing the thing figurated to the figure but also therby prouing the excellencie wourthinesse value and force of Christes sacrifice confirmeth and establissheth the placing and continuance of the newe Testament so set furthe by the same newe sacrifice to endure for euer In the ninght chapiter he teacheth that the olde lawe had ordinaunces and seruinges of God and describeth the ordre of the tabernacle and the ordre also of thinges Hebr. 9. therin conteined in a brief maner of whiche he saieth he can not speake particularlie And after that he had in a like compendiouse sorte touched the maner of sacrifices doen as well in the first Tabernacle as in the second into the whiche the high preist alone entred once euery yeare and that not withoute blood whiche thinges were figures of better thinges to come as ther he saieth that the holie Goste by these thinges signified that the waie of holie thinges was not yet opened he descendeth to the thinges signified and figurated But Christ saieth he being an high preist of good things to come came by a greater and a more persect tabernacle not made with handes that ys to saie not of this buildinge neither by the bloode of goates and calues but by his owne blood he entred once into the holie place and fownde eternall redemption In the which saieng yt ys woorthie to be noted howe wounderfullie well he adapted the thinges figurated to the figures and therwith declareth the excellencie of them aboue theise In whiche applicacion this we maie learn that the high preist of the lawe figured Christe our high preist The tabernacle by which he entred into the holie place figured the tabernacle of Christes bodie by whiche he entred into the holie place The blood wherwith the preist entred figured the Chrysost in 9. ad Heb. blood of Christe The entring and sacrificing of the high preist once in the yeare figured the sacrificing of Christ and his entringe into the holy place of heauen once for all The cleinsing and purifieng of the people by vertue of the sacrifice of the high preist whiche as saincte Paule saieth purified the vnclean as touching the purifieng of the flesh figured the clensing and purifieng of the consciences of the beleuers from dead workes and all filthinesse of sinne For Lauit nos à peccatis nostris in sanguine suo he hath washed vs Apoca. 1. from our sinnes in his bloode saieth saincte Ihon As the death and blood shedding of kiddes and calues and soche other ād the sacrifices doen by thē did figure the passiō and bloodshedding of Christ ād the holie sacrifice offred by him for he was sacerdos victima both preist and sacrifice by the whiche the beleuing people in Chryst to come were instructed that the Sauiour of the woorlde shoulde die for the sinnes of the same So by figures also were they taught that he should rise again the third daie As by that figure which Chryst applieth to him self for that pourpose in the Gospell Sicut enim Ionas suit in ventre ceti tribus diebus tribus noctibus sic erit filius hominis in corde terrae c. As Ionas saieth he was three daies and three nightes in the whalls bellie So shal the Sonne of man be thre daies ād three Matth. 12 nightes in the heart of the earth Which figure liuelie declareth not onelie that Chryst shoulde be three nightes in the earth as Ionas was in the belly of the whall But that as Ionas the third daie cā oute of the whalls bellie aliue So Christ the third daie shoulde rise oute of the earth aliue Whiche thing to be verified and so doen in Chryst all the Euangelistes do testifie As his buryall and abode in the graue and his resurrection was figured by Ionas So was his Ascension by the takinge vppe of Elias in a chariett of fyre into heauen Elias went to heauen by the powre of God Chryst ascended into heauen by the power of his Godhead Tediousnes that should moche offende the Reader moueth me to staie to bring in anie mo figures of Chryste at this present to this pourpose Wherfore I will ceasse at this time any farder to procead therin and treact of the like matter by prophecies which ys the third waie by which God vsed in sundrie times and ages to reueill the misterie of our redemption THE ELEVENTH CHAPITER DECLARETH by the Prophetes of what line Messias shoulde come with his conception birth passion and deathe IN the shewing ād opening of the prophecies I wil obserue this ordre before vsed First to set furthe of what line Messias shall come Secondlie of his conception and birth Thirdlie of his passiō and death Fourthlie of his resurrectiō and last of his ascēsiō As cōcerning the first As God promised that the same Messias Sauiour of Prophecie of the line and stock of Christ. the worlde should be of the seede of Abrahā ād of the fruict of the bodie of Dauid So long after their times by his prophet Esaie did he manifestlie speak the same Egredietur virga de radice Iesse et flos de radice eius ascēdet Ther shal come a rodde oute of the kinred of Iesse ād a blossom or flowre shal flowrish oute of his roote Who ys the roote the rodde and the flower S. Ambrose expoūdeth Esay 11. saing Radix familia Iudaeorū virga Maria flos Mariae Christus est qui foetorē mun Ambr. de Benedict Patriach ca. 4. danae colluuionis aboleuit et odorē vitae aeternae infudit The roote ys the familie of the Iewes The rod ys Marie The flower of Marie ys Christ who hath takē awaie the stinke and hath powred in the odoure of euerlasting life That Christ ys that flower that the Prophete speaketh of the scriptures also that do ther immediatelie folowe do euidentlie proue Whiche to auoid prolixitie and in consideracion that I writte not to Iewes but to Christē mē I leaue to induce referring the Reader to the place of the Prophet which he maie easelie peruse supposing yt sufficiēt to shew how Gods woords ād his trueth ys constante vnifourme and permanente in all ages and howe agreable his woorde spoken by his prophete ys to his promissemade to Abraham and Dauid as before ys mencioned Nowe therfor let vs procead to weigh other prophecies howe they will Prophecie of the cōceptiō of Christ Esay 7. aunswer the figures And first the prophecie of the
dothe speake of the greate prouidence of God in ordering and disposing all thinges in heauen in earthe and in the Seas signifieng therby in the spirite of prophecie the goodlie disposition of thinges in the Church of Christe beautified adorned and confirmed with Sacramentes in most goodlie wise of the which Christe and his Churhe ys the wholl prophecie of that booke as here after more at large shall be declared amonge the whiche sacramentes speaking of the Sacrament of Christes bodie and bloode the prophet saied Vt educas panem de terra vinum laetificet cor hominis panis cor hominis confirmet That thow maist bringe furthe foode Psalm 103 oute of the earth and wine that maketh gladde the heart of man and bread to strenghthen mà ns hearte yt shall suffice for this present to declare the same by the woordes alleaged of saincte Hierom. For he ther declaring the ceassing of the olde Paschall lambe and the beginning of the newe whiche he calleth the true Passouer in the beginning of the same saieth thus Assumit panem qui confortat cor hominis He taketh bread whiche comforteh the hearte of man Yt was most certen as saincte Ciprian saieth that Manducauerunt de eodem pane secundùm formam visibilem They had eaten of the same bread after a visible maner But to that bread so eaten sainct Hierome wolde not applie the sainge of the Prophete but wher he beginneth to shewe howe Christe commeth to the institucion of this blessed Sacrament in the whiche they shoulde eate the true Paschall Lambe the bodie of Christe the verie bread of life and comforth Ther he applieth the propheicie of the Prophete to the verie thing that yt prophecied of and saieth He taketh the breade that comforteth the heart of man Thus the placing and applicacon of that Scripture well considered and weighed of the reader shall cause him well to perceaue howe the same ys to be vnderstanded as ys by me before saied And nowe altough saincte Hierom hath sufficientlie declared his faith in this matter of the veritie enacted and receaued throughout all the house of Christe in his time Yet for the satisfieng of them that thirst for the trueth I will bring in saincte Hierom in an other place speaking so plain woordes Hieron ad Heliodorū cpistola 1. Christes bodie ys cōsecrated of the preist as neither the enemie can withstāde so euident a trueth nor other men take occasiō of doubte Absit saieth he vt de ijs quicquam sinistrū loquar qui apostolico gradui succedentes Christi corpus sacro ore conficiunt God forbidde that I shoulde speake anie euell of them whiche succeading the Apostolike degree with their holie mouth do consecrate the bodie of Christe In the whiche sainge ye maie perceaue that sainct Hieroms faith was being so taught of the churhe wherin he liued that he preist doth consecrate the bodie of Christe wherby also then yt ys most manifest that Christes verie bodie ys in the Sacrament And this also ys not to be ouerpassed that the he saieth the preistes doo Amb. de saor lib. 4. cas Euseb Emise hō pasch Chry. de prod Hom. 30. with their holie mouth consecrate the same bodie of Christ For hereby ys reiected that foolish heresie void aswell of reason as of authoritie which taught that the faith of the receauer made the presence of Christ in the Sacrament for yt ys as S. Ambrose Eusebius and Chrysostom saie the holie woord of Christ spoken as sancte Hierom here saieth by the mouth of the preist that consecrateth the bodie of Christ And thus also if by the mouth of the preist the bodie of Christ be consecrated then ys that bodie verilie present And further yt maie be learned of this great learned and holie father that the ordre of preisthoode ys not to be contemned but reuerenced who Preistes aught to be reuerēced for their ordre and office with a maner of speache of vehemencie saieth God forbidde that I shoulde speake anie euell of them c. By whiche maner of speache he noteth yt to be a greate crime to speake euell of them The causes why he wolde not speake euell of them be that they succeade the Apostles in office whiche ys an high degree and that the worke of their ministraciō ys great and that they do consecrate the bodie of Christe And nowe that this noble mā hath so plainlie opened the treuthe enacted Chrysostom his woorthinesse of learning holinesse constancie and auncientie and receaued of the one side of Christes Parliament house we will also heare what one of the other side will saie Whiche shall be golden mouthed Chrisostome who ys wourthie so to be called for the golden sentences that proceade oute of his mouthe Who also ys woorhie to be beleued not onelie for his holinesse and great learning But also for his constancie of faith and auncientie in time Who being in the time of the heresie of the Arriās aboute the yeare of Christe 350 and therfore aboute 1200 yeares a gone gaue no place to yt neither for Princes neither for the losse of his Bishopperick neither for banishment neither for anie persecucion that did come to him for his constancie in faithe but stood immoueable inflexible and streight vpright by the right piller of trueth Wherfore we maie conceaue a good opinion of him that he will doo and hath doen the like in teachinge vs the matter that we nowe seke Let vs therfore heare Thus he saieth Sed per hoc etiam aliud maius beneficium monstrabatur quòd ille agnus futuri agni fuit typus ille sanguis dominici sanguinis monstrabat aduentum ouis illa spiritalis ouis Omel. de prodi Juda. fuit exemplū Ille agnus vmbra fuit Hic veritas Sed postquam sol iusticia radiauit vmbra soluitur luce ideò in ipsa mensa vtrūque Pascha typi veritatis celebratu est Nā sicut pictores pingendam tabulam vestigijs quibusdam adumbrare solent et sic colorū varietate perficere ita Christus fecit in mensa typū Paschae descripsit et Pascha veritatis ostendit Vbi vis paremus tibi comedere Pascha Iudaicum Pascha erat sed vmbralumini cedat aduectata imago veritate superetur But by that also an other great benefitte was shewed that that lambe was a figure of the lambe to come and that bloode declared the cominge of our Lordes bloode and that shepe was an exāple of the spirituall shepe That lābe was a shaddow This lābe the trueth But after that the Sūne of righteousnes shewed furth his beames the The olde Paschal lambe a shaddowe oure lambe the trueth shadowe ys put awaie with the light And therfor in that tablebothe the passeouers both of the figure ād of the trueth were celebrated For as the painters are wont to shaddowe the table that ys to be paincted with certain signes and lineamentes and
so with varietie of colours to make yt perfecte Euen so Christ did in the table He did both describe the figure of the passouer and also shewed the possouer of the truth Wher willt thowe that we make readie for thee to eate the passouer That was the Iudaicall Passouer But let the shadowe geue place to the light And the ymage be ouercōmed of the truthe Thus Chrisostom What neadeth me here to trauaill to open the Authours mening where he himself vseth so plain speche that he neadeth no interpretour He hath not onelie made a iust comparison betwen the olde Paschall lambe and our Paschall lambe but also by tearmes applied to them he hathe declared the contentes of thē and what they be That lambe saieth he was a shaddow This lambe the trueth That lambe a figuratiue passouer this the true Passouer I wolde to God all that haue romed astraie in the matter of this blessed Sacrament wolde open their eies and clerelie beholde howe by these woordes true and trueth whiche Chrisostom in this sentence so often hath vsed the true faith and the trueth of the faith of the Churche the piller of trueth ys taught maintened and aduaunced and the falsed of the false prophetes and preachers weakened and conuinced These preachers teache that the Sacrament ys but a figure a sign or token of Christes bodie Chrisostom saieth that the olde Paschall lambe was but a figure but our Paschall lambe caten in the Sacrament ys the trueth That the shaddowe This the light Yf then the olde Paschall lambe were the figure and the shaddow and our newe Paschall lambe the trueth and the light thē are they moche more then bare figures and signes for they are the verie thinges But to make an euasion from this argument they will saie that Christ ys our true Paschall lābe and ys truelie eaten in the receipte of the Sacrament Heretiques euasion frō Chrysostō And therfore we saie with Chrisostom we haue the trueth and the verie true Paschall lambe ys receaued of the faithfull euen the very bodie of Christe But if yowe procead to demaunde of them yf the verie bodie of Christe be consecrated on the Altar and deliuered by the preist to the hande or mouthe of the faithfull and so receaued here they starte backe and can not abide this voice that yt shoulde be on the Altar but onelie in the heart of the godlie receauer But Chrisostome saieth that his true Passeouer wherbye he meneth the bodie of Christ was on the table where the olde passeouer was In that table saieth he both the Passeouer of the figure and of the trueth were celebrated And that none occasion of misunderstanding or wresting of his woordes Figuratiue passouer ād true Passouer both in one table shoulde be taken he speaketh the same sentēce after warde in more plain woordes saing Christ in the table did bothe describe the figure of the Passeouer and shewed also the true Passeouer Note then bothe that Christe did shewe the true Passeouer And that he did shewe yt in the table whiche bothe do importe a reall presence For to shewe the true thing ys to shewe the verie thing yt self to shewe the verie thing yt self ys to shewe the reall presence of the thinge To shewe yt in or vpon the table importeth a substanciall maner of beinge farre differente frō their spirituall maner of beinge whiche ys onelie in the hearte For yt ys outwardlie vpon the table and therfore neadeth a presence reall And here somwat more to presse the Proclamer yt wolde be learned of him why S. Hierom and S. Chrisostom call not the iudaicall Passouer the light the trueth ād the veritie as they do oure Paschall lambe seing as he and his likes do saie they receaued Christ as well as we and we in our Sacrament no more them they for they spirituallie and we spirituallie and our Sacrament no better then theirs But vnderstand Reader that they so saing speak lies and deceaue thee The holie Fathers calling the olde sacramētes figures and shaddowes and ours the light the trueth and the thinges in dede teache that those sacramentes had not the verie presence of Christ and that our Sacrament hath And that ye maie the better perceaue that Chrisostom meneth as here ys declared ye shal heare him in an other place vttering his minde and faith yea the faithe of the Churche in his time in more plain and expresse woordes Thus he writeth Ipsa namque mensa animae nostrae vis est nerui mentis fiduciae vinculum fundamentum spes salus lux vita nostra Si hinc hocsacrificio muniti migrabimus Homeli in 10. 1. Corin. maxima cum fiducia sanctum ascendemus vestibulum tanquam aureis quibusdam vestibus contecti Et quid futura commemoro Nam dum in hac vita sumus vt terra nobis coelum sit facit hoc mysteriū Ascende ad coeli portas diligenter attende imò non coeli sed coeli coelorum tunc quod dicimus intueberis Etenim quod summo honore dignum est id tibi in terra ostendam Nam quemadmodum in regijs non parietes non tectum aureum sed regium corpus in throno sedens omniū est praestantissimū ita quoque in coelis regium corpus quod nunc in terra videndum tibi proponitur Neque Angelos neque Archangelos non coelos non coelos coelorum sed ipsum horum tibi omnium Dominum ostendo Animaduertis quónam pacto quod omnium maximū est atque praecipuum in terra non conspicaris tantum sed tangis neque tangis solùm sed comedis co accepto domū redis Absterge igitur ab omni sorde animā tuā praepara mentē tuā ad horū mysteriorū susceptionem Etenim si puerreguis purpura diademate ornatus tibi ferēdus traderetur nónne omnibus humi abiectis cum susciperes Verùm nunc cum nō hominis regiū puerū sed vnigenitū Dei filium accipias dic quaeso non horrescis omnium secularium rerūamorē abiicis That table ys the strenght of our soule the Sinnewes of the minde the bande of trust the fundacion hope health light and our life Yf we beinge defended with this sacrisice shall departe hence with most great trust we shall as couered with certain golden garmentes ascend to the holie place But what do I reherse thinges that be to come For while we be in this life this misterie causeth that the earth ys an heauen vnto vs. Go vppe therfor vnto the gates of heauen but not of heauen but of the heauen of heauens and diligentlie marke And then thowe shalt beholde what we saie For The thing woorthie of most honour ys in the Sacrament trulie that that ys woorthie of most highest honour that shall I shewe thee in earthe For as in Kinges howses not the walls not the golden Rooffe but the Kinges bodie sitting in Throne ys most cheif and woorthiest
gratiis sanctificauit quòd dixit ea per quae significauit mysterium cùm ea ipsa verba dixit deinde procidit orat supplicat diuinas illas voces ipsius vnigeniti seruatoris nostri etiam in donis propositis applicans vt suscepto eius sanctissimo omnipotente Spiritu conuertatur quidem panis in ipsum preciosum sanctum eius corpus vinum autem in ipsum immaculatum sanctum eius sanguinem Haec cùm orauit dixit vniuersum sacrificium peractum perfectum est dona sunt sanctificata hostia integra perfecta effecta est magna hostia victima quae pro mundo mactata est supra sacram mensam sita cernitur Panis enim non ampliùs figura Dominici corporis neque donum ferens imaginem veri doni neque ferens aliquam descriptionem ipsius seruatoris passionum tanquà m in tabula sed ipsum verum donum ipsum sanctissimum corpus Domini quod omnia illa verè suscepit probra contumelias vibices quod crucifixum quod interfectum quod sub Pontio Pilato pulchrum testimonium confessum est quod colaphis appetitum quod contumelijs affectum sputa passum est felgustauit Similiter vinum ipse sanguis qui exilijt occiso corpore hoc corpus et sanguis qui ex Spititu sancto constitutus est natus ex Maria virgine qui sepultus est qui resurrexit tertio die qui ascendit in coelos sedet ad dexteraÌ„ Patris When he hath declared that honourable Supper and howe he gaue yt before hys passion to hys holie disciples and that he tooke the bread and tooke the cuppe and geuing thankes sanctified them and saied those woordes by the which he declared the mysterie And when he hath spoken those woordes then he falleth down and praieth and maketh humble request applieng those sainges of God the onely begotten Sonne our Sauiour to the giftes The bread of the Sacrament ys turned into the verie bodie of Chryst aÌ„d wine into his blood and ys no figure of them sett furth that hys Almightie and most holie Spirit being receaued the bread maie be turned into the self same preciouse and holie bodie of him and the wine into the self same immaculate and holie bloode of him When he hath praied and saied these thinges all the whol sacrifice ys throughlie doeÌ„ and perfected and the giftes are sanctified and an wholl and perfecte host ys made And the great host and sacrifice whiche was ssain for the worlde ys seen sett vpon the holie table For the bread ys no more a figure of our Lordes bodie neither ys yt the gifte bearing the image of the true gifte neither as in a table but the very gifte yt self the verie most holie bodie of our Lord whiche verilie suffred reproches contume lies beatinges which was slain whiche confessed a goodlie testimonie vnder Ponce Pilate which being buffited and with contumelies affected suffred spitting and tasted gall Likewise the wine ys the self same blood that gusht oute of the ssain bodie This ys the bodie and bloode that was made by the holie Gost borne of the virgen Marie which was buried which rose again the thirde daie whiche ascended into heauen and sitteth at the right hand of God the Father Thus moch this Authour who as he hath verie plainly and fullie testified the sacrificing of Chrystes bodie in the holie table So doth he immediately in the next chapiter declare the commaundement of Chryst vnto the Apostles Idâ—ca 28. and the Church to doo the same aÌ„d saieth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse etiam inssit Apostolis per Apostolos vniuersae Ecclesiae hoc facere Hoc enim inquit facite in meam recordationem Non iussisset autem facere nisi esset potestatem daturus vt possent hoc facere He saied this ys my bodie this ys my blood He also commaunded his Apostles and by hys Apostles the vniuersall Churche this to doe For do ye this saieth he in my remembrance But he had not commaunded them to doo yt except he wolde geue theÌ„ power that they might doo yt And in the end of this chapiter he saieth thus Dominus autem videtur contrectatur per veneranda sacra mysteria vt qui naturant nostram susceperit ferat in aeternum Haec est sacerdotij potestas hic est sacerdos Etenim qui seip sum semel obtulit sacrificauit à sacerdotio non cessauit sed perpetuum hoc sacrificij munus nobis obit per quod etiam est aduocatus pro nobis ad Deum in aeternum Owre Lorde ys seen and felt by the honourable and holie mysteries as he who hathe bothe taken our Nature vpon him and will beare yt for euer Thys ys the power of the preisthead This ys the preist For be that hath once offred and sacrificed himself Chryst ceasseth not to execute his perpetuall preist hood and Sacrifice ceaseth not from hys preisthead but he dothe execute the perpetuall office of sacrifice in vs by the which also he ys Aduocate for vs to God for euer Nowe this Authour as other before haue don hath taught vs both that Chrystes bodie ys sacrificed and also that he hath commaunded hys Apostles and by the Apostles all the Churche to doo euen the same And therto he hath also geuen power to hys Church to offre Chryst For as this Authour saieth except he had geuen powre to doe yt he wolde neuer haue commaunded yt to be doen. And that the verie bodie and blood be sacrificed and not onelie a peice of bread eaten in the remembrance of Chryst this Authour so plainlie teacheth that this Proclamer can not auoid him but as hys Father Luther did aunswer saincte Iames epistle in the matter of iustificacion reiecting the same epistle For first to auoid the figures tropes and signes whiche the Aduersaries comonlie cast vpon this matter this Authour saieth that by the Almightie powre of the Spirit of God the bread ys turned into the very bodie of Chryst and not into an image of Chryst And the wine into hys immaculate bloode Secondarely to auoyd their figures by expresse woordes he saieth that Note this master Juel aÌ„d see your hereticall doctrine directlie impugned after the consecracion the bread ys no more a figure of our Lordes bodie neither ys yt an image of the verie thing neither an onely description of Chryst as a thing might be described in a table but yt ys the thing yt self euen the verie same bodie that was crucified and the self same bloode that yshued out the same crucified bodie What can we haue more What more plainesse can be desiered Ye see that the bodie of Chryst ys offred in sacrifice ye see that powr authoritie and commaundement ys geuen to the Church so to doo And nowe I doubte not but the reader seeth good plain
not repent thee to hear yf thowe desire to knowe the trueth Vpon the text of S. Iohn before treacted of he maketh this exposition Duobus modis dicitur Christus esse panis secundùm diuinitatem scilicet humanitatatem Euthymins in 6. Ioan. Postquam ergo docuit de modo qui secundùm diuinitatem est nunc etiam docet de modo qui est secundùm humanitatem Non autem dixit quem do sed quem dabo Daturus namue erat in vltima coena quando sumptum panem actis gratijs fregit deditue Discipulis ait Accipitt comedite Hoc est corpus meum Chryste ys saied to be bread two waies that ys after his Godhead and after his manhead Therfore when he had taught the maner whiche ys after his Godhead Nowe dothe he also teache the maner whiche ys after hys manhead For he did not saie which I do geue but which I will geue For he wolde geue yt in the last Supper when thankes being geuen he brake the bread which he had taken and gaue yt to the disciples and saied Take eate this ys my bodie What can the Aduersaries saie against so manifest and so plain a sentence Do not their chekes waâ—e red for shame Ys not blind ignorance or deuelish malice to be laied vnto these men that either do not know the learning of so manie great clerlees or ells yf they knowe do so maliciouslie so deuelish lie preferre their owne arrogant phantasies and opinons and presume to saie the contrarie to that so manie in soch sundrie ages declaring also therby the wholcoÌ„seÌ„t of the church through al âges in the same do affirme aÌ„d teach whiche ys that Chryst did treact of and promisse in sixt of Iohn the Sacrament of his bodie and bloode Now gentle Reader wilt thow beleue them in their matters when they be deprehended in soche notable falshead as all the Church doth reprehende them for And yet their falshead shall more appeare by other mo herafter Wherby yt shall most clerely be perceaued that they haue attempted against all trueth to wrest the sixt chapiter of saincte Iohn from the Sacrament And so shalt thowe se howe farre they haue swarued and doo swarue from the treuth THE FIFTH CHAPITER PROCEADETH VPON the same text by saincte Augustin and Chrysostome THat ye maie see more of the vnderstaÌ„ding of this text an other coople shall be produced to shewe yow howe this place of IhoÌ„ ys vnderstanded The first of them shall be famouse Augustine who saieth thus Mensa sponsi tui panem habet integrum poculum sanctuÌ„ quem paneÌ„ etsi fractuÌ„ comminutumue vidimus integrè tamen cum August de cultura agri Dominici ipso suo Patre manet in caelis De quo pane dicit Panis quem ego daho caro mea est pro mun di vita The table of thy spouse hath perfect or pure bread and an holie cuppe Whiche bread although we haue seen broken and bruysed on the crosse yet yt abydeth with that his Father wholl in heauen Of the whiche bread he saieth The bread that I will geue ys my flesh whiche I will geue for the life of the worlde S. Augustine speaking here to the spouse of Chryste saieth that the table of her Spouse or husbande hath a perfect bread The bread on the table of Chryste what ys yt but the Sacrament Of this bread whiche ys the Sacrament in the table of Chryste the same Chryste saieth S. Augustine saieth The bread whiche I will geue ys my flesh By which woordes yt ys ineuitablie manifest that that sentence of S. Iohn ys spoken of the Sacrament But nowe whether yt be spoken of the SacrameÌ„t as of a bare signe which signe as the Aduersaries alleage as other signes likewise dothe but take the name of the thing that yt ys the signe of or no let vs searche by sainct Augustine here Yt ys euident that saincte Augustine here teacheth that yt ys spoken of the verie thing whiche ys signified and not of the bare signe For S. Augustine speaking of the bread and that of one bread dothe declare yt to All one bodie that was broken on the Crosse ys with the Father in heauen and on the altar be and to haue ben in three sundrie places that ys on the table on the crosse and in heauen with his Father The Sacrament that ys the externe signe was neither on the crosse neither ys in heauen Wherfore yt ys the verie bodie of Chryste which was vpon the crosse and ys with the Father in heauen that ys nowe on the table of Chryste For note the saing well and ye shall finde that he speaketh but of one bread For when he had spoken of yt as being on the table he speaketh again of the same by the relatiue saing which bread although we haue seen broken on the crosse A relatiue as the grammarian knoweth maketh rehersall of a thing spokeÌ„ of before Then when he saied whiche he speaketh of the bread on the table So that by S. Augustine that same bread that ys on the table ys yt whiche was broken on the crosse And that that was broken on the crosse ys yt that ys wholle sitting in heauen with the Father Wherbie yt ys consequent that yt ys the same and verie bodie of Chryste that ys on the table that was vpon the crosse and ys at the right hande of God the Father As saincte Augustine in fewe woordes hath pithilie touched that that we here seke namelie that this place of the sixt chapiter of saincte Iohn speaketh of the Sacrament and yet not of the Sacrament as of a bare signe but of the verie bodie of Chryste and of the same dodie by the name of bread spake the sentence The Bread whiche I will geue ys my flesh So I breiflie haue touched and noted the same to yowe hasting to heare the sainges and expositions of Chrysostome vpon the same text Chrysostome after he had in his learned maner declared in his 44 home lie that Chryste spake this texte of S. Iohn which we treact of nowe of his bodie when he cometh to the same in his owne place after he had repreheÌ„ded the Iewes for their incredulitie and slacknes in the beleif of Chrystes woordes saieth that they therfore tooke no profitte of them Illi tunc temporis Chrysost hom 45. in Ioan. nihil ex ijs dictis nos illius beneficij vtilitatem cepimus Quare necessariò dicendum quà m admiranda misteria cur data sint quae eorum vtilitas They at that time tooke nothing by those woordes we haue taken the profitt of the benefitte wherfore necessarilie yt ys to be saied howe wonderfull the misteries be and wherfore they be geuen and what ys the profitt of them These woordes Chrysostome speaketh vpon the woordes of Chryste The bread which I will geue ys my flesh In the whiche woordes forsomuche as Chryste saied he wolde geue his flesh Chrysostom
with pride reiecteth the simplicitie of faith and contemneth the benefitt of God But contemning him that contempneth God let vs heare more of this good Father that honoured our Lord God In the same sermon he hath also this saieng speakinge to the Churche whiche ys the Spouse of Chryst to stire her also to agnise this great benefitte of God saing thus Gratulare sponsa gaude Bernard serm cod incomparabiliter Praesidentem habes rectorem sponsum in praesentis exilij militia Pignus habes arrham tenes quibus foeliciter vniaris sponso in patria gloriosa amabilis sponsa In terra sponsum habes in sacramento in coelis habitura es sine velamento hic ibi veritas sed hic palliata ibi manifestata Gene thankes O spouse reioice incomparablie In the warrefare of this present bannishment thowe hauest thy husband president and ruler thowe hauest the pledge thowe hauest thy earnest money by the whiche thowe maist as a gloriouse and beloued Chryst both in heauen and earth in veritie Spouse be vnited and ioined to thy Spouse in heauen with felicitie In earth thowe hauest thy Spouse in the Sacrament In heauen thowe shalt haue him withoute anie couert Bothe here and ther ys the veritie But here couered ther openly shewed This ys a goodlie sentence and woorthie well to be noted but this for our purpose specialle that the Churche hath her Spouse Chryst in earth in the Sacrament whiche in heauen she shall haue in open vision Here verilie Chryst and ther verilie Chryst all the difference ys that here he ys vnder couerture ther manifestlie seen To conclude that the aduersarie shall not reiecte sainct Bernard for his plain sainge yt shall be confirmed by the like saing of Chrystom who saieth Chrysost li. 3. de sacer thus O miraculum O Dei benignitatem qui cum Patre sursum sedet in illo ipso temporis articulo omnium manibus pertractatur ac se ipse tradit volentibus ipsum accipere ac complecti Chryst sitting aboue ys also in the handes of men O miracle O the gentle godnesse of God he that sitteth aboue with God the Father euen in that same poincte of time ys handeled with the handes of all and he deliuereth him self to them that will receaue him and embrace him Thus moche Chrysostome Beholde nowe good reader howe Chrysostom agreablie to the speache of sainct Bernard acknowlegeth the great goodnesse of God that Chryst whiche sitteth at the right hand of the Father ys in that time meening the time of ministracion in the handes of men In that he saieth he ys in the handes of men yt argueth a reall presence for the spirituall presence can not be in handes but in heart To the proofe of this also yt maketh inuinciblie that Chrysostome exclameth Chrystes being in the Sacr. ys miraculouse contrarie to the rules of philosophie with reuerent wonder saing O miracle In this that he acknowlegeth yt a miracle he dothe acknowlege more then the bread to be a figure of Chrystes bodie For that ys no miracle to be wondered at But he doth acknowledge the miracle to be that Chryste that sitteth aboue with the Father shoulde also be in the Sacrament in the handes of men This ys the miracle For this ys both aboue nature and against nature and doen by the onelie power of God and therfore ys a miracle Thus then yt ys manifest by the humble lowlie and faithfull confession of the faith of these holy fathers that Chrystes bodie miraculouslie ys both in heauen and in earth in the Sacrament and so in manie places at one time notwithstandinge the contemptuouse exclamacion of this Proclamer limiting the power of God by an impossiblitie as yt appeareth to his vnbeleuing vnderstanding that the bodie of Chryst shoulde be in a thousand places Which his exclamacion was his best argument to bring the people from their fathe But yf he will acknowledge the miracle with Chrysostom he shall perceaue howe foolish his argument ys THE ELEVENTH CHAPITER PROVETH THAT as two bodies maie be in one place so the bodie of Chryst being one maie be in diuerse places AS the Aduersaries to ouerthrow the worke of faith haue vsed naturall philosophie So to maintein their naturall philosophie they haue vtterlie denied the verie Gospell the grownd of faithe For wher the good catholique learned men of charitable pitie laboured to bring them from this their wicked errour persuading thē not to cleaue to naturall reason as therwith to measure and streicten that which ys the bodie of the Sonne of God exalted to be in vnitie of person with the Godhead as they wolde doo our bodies which be but naturall and earthlie bodies onelie infinite degrees vnder the condicion of that blessed bodie of Chryste but to consider that as the bodie of Chryst though yt be a naturall bodie might be with an other bodie in one place at one time whiche ys against naturall Philosophie and reason So the same being but one bodie might be in diuerse places at one time notwithstanding naturall reason and Philosophie To proue two bodies to be in one place at one time the Gospell of saincte Joan. 20. Iohn was alleged wher we read Venit Iesus ianuis clausis stetit in medio eorum dixit Pax vobis Iesus came the doors being shett and stood in the middest of them and saied Peace be with yowe This beinge testified of saincte Iohn for the miraculouse coming in of Chryste to his Apostles proueth that he so coming in passed through doore or wall as his pleasure was to do and so doinge ther was contrarie to Oecolampadius saing Corpus in corpore duo corpora simul One bodie in an other and two bodies together one place Cranmer in his aunswer agaīst winch I remembre that this scripture was obiected by master Smith against Cranmer and for aunswere therunto thus saith Cranmer But peraduenture Master Smith will aske me this question Howe coulde Chryste come into the house the doore beinge shett except he came through the doore To your wise question master Smith I will aunswer by an other question Coulde not Chryste come aswell into the house when the doore was shette as the Apostles coulde go oute of prison the doore being shett Coulde not Act. 5. God wourke this thing except the Apostles must go through the doore and occupie the same place that the doore did In this aunswere by Cranmer made by questions as ther be two questions so ther be two partes But by the aunswering of the first the aunswering to the second shall be the easier The first questiō asketh yf Chryst coulde not come as well into the house the doores being shett as the Apostles coulde go oute of prison the doore being shett whiche question I praie thee Reader well to weigh Which yf thow doo thowe shalt perceaue that to auoid this argument and to deceaue Cranmer falsifieth the scripture
the bodie of the Sonne of God Whiche for that yt ys so yt passeth by infinitie degrees the state and condicion of one of our bodies Wherfore methinke the Aduersaries be to streict yea and cruell to the bodie of Chryste that wher for causes aboue saied yt ys so excellent a bodie and yet for our sakes he made himself obedient to death euen to the death of the crosse they will for all this excellencie geue vnto yt no more prerogatiue nor preuilege then they will do to an other bodie whiche ys an iniurie to that blessed bodie I wish that the Aduersaries should not onelie after the counsell of Cyrille thinke that yt ys the bodie of the Sonne of God and leaue yt as a naturall bodie ioined to the Godhead but also consider the singular prerogatiues that yt hathe by the same coniunction to the Godhead And then shall they see howe that bodie maie aboue the comon condicion of other bodies through the power of the Godhead be in sundrie places Although yt be not apperteining to the bodie of a man to geue life yet Cyrill saieth that the bodie of Chryste for that yt ys ioined to that whiche Cyrill in 6. foā ca. 14. ys life yt geueth life Thus he speaketh yt Quoniā Saluatoris caro Verbo Dei quod naturaliter vita est coniūcta viuifica effecta est quādo eā comedimus tunc vitā habemus in nobis illi coniūcti quae vita effecta est Bicause the flesh of our sauiour ioined to the Sonne of God whiche ys naturallie life ys made able to geue life when we eate that flesh then haue we life in vs being ioined to that flesh whiche ys made life See this great prerogatiue that Cyrill geueth to the fleshe of Chryste for that yt ys ioined to the Godliead Yf yt haue prerogatiue to geue life to them that receaue yt can not God geue a lesse prerogatiue to yt to be in diuerse places Obiection Perchaunce yt maie be saied to me that God can thus do but we finde not that he doth yt Answer To the former parte of this obiection I saie that yf the Aduersaries thought that God coulde do yt then the Proclamer was to blame to speake of Chrystes being in a thousand places or mo as therbie to signifie an impossibilitie Again Oecolampadius wolde not laboure to bringe in so manie inconueniences vpon yt yf yt appeared possible to him To the second parte I saie that yt ys sufficientlie shewed allreadie that Chryst caused his bodie to be in diuerse places at one time and that the holie Fathers of Chrystes Churche yea and that a good nombre teach some of them that he ys both in heauen with his Father and also in earth in the Sacrament some that he ys in manie places as yt ys declared in the tenth chapiter And thus although the scriptures alleaged by Oecolampadius seem yf a man will onelie lean to naturall philosophie to be against the faith that the catholique Churche teacheth yet when those scriptures be compared to other scriptures and the Fathers well weighed and vnderstanded and the omnipotencie of God considered and the excellencie of the bodie of Chryste remembred yt shall be perceaued that the Scriptures be not against vs neither we against them For they saie that Chryste ys in heauen and so saie we and yet neuerthelesse we saie that he ys in the Sacrament and so saie they Yf the Scriptures that be alleaged had saied that Chryst ys in heauen onelie and can be in no other place then the Aduersarie might haue triumphed But saing that he ys in heauen withoute anie exclusiues or exceptiues ther ys no deniall implied in that his being to a chrystian man but that he maie be beleued to be also in the Sacrament And this I trust maie suffice to aunswer all the Scriptures that be or can be produced of the being of Chryste in heauen as therby to exclude and denie his presence in the Sacrament Ther ys made an other obiection oute of saincte Augustine who writeth thus Cauendum est ne ita Diuinitatem astruamus hominis vt veritatem auferamus August ad Dardanum corporis Non est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we do not so affirme the deitie of man that we take awaie the veritie of the bodie For yt ys no consequent that that which ys in God shoulde so be euery wher as God ys Again in the same place Iesus vbique per id quod Deus est in coelo autem per id quod homo Iesus by that that he ys God ys euery where by that that he ys man he ys in heauen For aunswere to these places of Sainct Augustin first vnderstand that S. Augustin his place to Dardan declared one Dardanus wrote to Sainct Augustine to dissolue this question whether Chrystes manhead for that yt was vnited to the Godheade in vnitie of person was euerie whear as his Godhead ys For aunswere to whiche question emong other thinges S. Augustin wrote the propositions which Oecolampadius alleageth against Chrystes being in the Sacrament and in heauen for that by his iudgement his bodie can not be in two places at one time Wherfore firste I wish yow to note that S. Augustin in that epistle not speaking of the Sacrament the sentences alleaged make not against the matter And although thys might suffice yet for the better vnderstanding of the matter more shall be saied Wherfore that a thing maie be at one time in manie places vnderstand that yt maie be twoo waies One thing in manie places at one time two waies Hiere 23. Esai 66. The one ys by nature the other by gifte By nature to be in manie or all places at one time yt apperteineth onelie to God who by hys immensitie ys euery where so that ther ys no place in heauen in hel in earth or in the waters in the which God ys not And therfore he saieth Ego coelum terram impleo I fill bothe heauen and earth And again Coelum mibi sedes est terra autem scabellum pedum meorum Heauen ys my seat and the earth ys my foote stoole After this sorte that ys by nature no creature can be in all places but onelie God Wherfore Didymus by this did well make his argument to proue the holie Goste to be God bicause of hys owne nature he ys euery wher and so Didym de Spiritu S. can no creature be The other waie that a thing maie be in manie places not by nature but by the gifte of God maie be in man For nothing being vnpossible to God yt ys then possible to him to geue hys gifte to hys creature that yt maie be in manie and diuerse places at once which maner of being ys in the Manhead of Chryst which man head hath yt not of the own nature to be in manie places at one time but by the
heauē which Chryst our Sauiour by his blod hath bought vs to we shall be cōdēpned to that pain that we were once redemed frō ād so eternallie become miserable with him vnto whoos 's wordes we wolde geue credditte before the woordes of our Lorde God As nowe ye perceaue howe like the tēptacions be so maie ye perceaue howe like the rewarde of the assēting or agreing to the tēptaciō of the enemie ys Yf therfor ye will auoide the rewarde which ys pain eternal withstād the temptacion whiche beginneth the thrall A mong manie other two thinges methinketh shoulde with the assistēce of Two thinges which aught to moue vs to resist the temptatiōs of the Sacramentaries gods grace moche moue yowe to withstād his wicked tēptacions in this be half the one ys that as in the first tēptaciō to our first parentes he spake the plain cōtrarie of that God had spokē so in this his tēptacon he speaketh the verie contrarie to that that Chryst our Lorde God hath spoken For Chryst saied This ys my bodie But Sathā saieth yt ys not his bodie Now whē anie thing ys taught that ys manifestlie repugnant to the woorde of our Lorde God who cā speak nothing but trueth except we be woorse bewitched them the Galathians were we must nedes deme and iudge that doctrine to be false coming from Sathan the father of lies vntrueth and falshod And being false what ells ys to be doen but to withstande and reiecte yt The other thing that aught to moue vs to withstād this tēptaciō ys that Sectes of Sacramentaries Bereng Wicleff Io. Hus. the woordes of his doctrine be not consonant nor agreable For besides his diuerse and cōtrarie spirit which he breathed into Berengarius the first publique and open impugner of this blessed misterie as yt ys saied in the preface of this book into Wiceff and Hus he hath in this our time poured oute manie contrarie spitites and meruelouslie shewed himself the authour of dissētion and repugnant doctrine in the same misterie But for that I might be iudged partiall in the report of this diuerse doctrine I will not vse mie owne woordes but the woordes of Luther Satans cheif and first Commissionar in this maner of proceading and of Melancthon his right ofspring and defendour of his doctrine Luther in his breif confession noting the diuerse and repugnant spirittes that reigned amongest the Sacramentaries saieth in this maner At the first Eight disaegreing spirittes amōg the Sacramentaries nombred by Luther Carolstad Zwinglius Oecolamp Swenckfel these men were well warned of the holie Gost when that vpon that one text they diuided them selues into seuen spirits eche one differing allwaies from the other First Carolstadius wold haue the text so that this ys my bodie should signifie here sitteth my bodie Then Zwinglius saieth that that coulde not be well saied no though the Father of heauen had reueiled yt Therfor being moued with an other holie spirit of his own thus he turned the text Take eate this signifieth my bodie The thirde Oecolampadius brought furth his third holie spirit which turned that text into an other hew as thus Take eate this ys the token of my bodie The fourth Swenckfeldius thinking to make his stench to smell as muske brought vs furth of his holie spirit this rule These woordes this ys my bodie must be remoued from oure seight For they do let vs of the spirituall vnderstanding The fifth holie spirit being but excrementes of that other doth thus read that text Take and eate that which ys deliuered for yowe in this my bodie The sixt holie spirit saieth Take and eate this ys my bodie in remembrance as though Chryst had saied Take and eate this ys the monument of my bodie The seuenth holie spirit Ioannes Campanus bringeth this exposition Take and eate this ys my breadie bodie or bodie of bread Beside all these an other spirit flieth Ioan. Cam aboute For the Deuell ys an holie and great spirit whiche persuadeth men that herein ys no article of oure faith and therfor we aught not to contend of this matter but leaue yt free to euery man to beleue herein what he list Thus farre Luther See ye not by Luthers one woordes seuen and in th end of his collection one mo to make eight dissonant and disagreable doctrines vpon these woordes of Chryst This ys my bodie See ye not Sathan diuided against Sathan See ye not his ministres plaing at crosse wasters for the victorie Be persuaded then that wher soche contencion soche strife soche Battaill ys amongest men springing all oute of one Gospell that in that Gospell ys no treuth But we haue not yet seen the ende Melanchton the right of spring and heire of the Lutheran doctrine was not onelie intoxicated with a diuerse spirit from his Father and Fiue sectes of Sacramētaries amōg the Lutherans nombred by Melanct. master Martin Luther in the ende of his life but also reporteth that among the Lutherans them selues ther were fiue Sacramentaries sectes or heresies For some saieth he be of Helhusius minde some of Sarcerius minde some other folowe the ministers of Breme and some Ioachimus Morlinus other also he alleageth whose opinion ys that Chrystes bodie maie be in euery place Whiche sectes being fiue in nombre yf ye put them to the eight enombred by Luther they make thirtene Thus by their own report yt ys to be perceaued that the woordes of Sathans doctrine be not of one sownde of one agreeement but his spirit Chrystes woordes wrested to sixtene diuerse senses by the Protestants hath breathed into his disciples vpon these fewe woordes of Chryst diuerse and and plain repugnant expositions and doctrines To these thirtene diuerse doctrines yf we adde and putto the expositions of Luther himself Melanchton and Caluine whiche esteemed them selues as the lightes of the worlde we shall make vppe sixtene diuerse expositions and doctrines of this matter fettfurth by Sathans disciples As for Luther yt ys euindent that he expounded Chrystes woordes farre vnlike to Zuinglius Oecolāpadius or anie of that line yea vnto Berengarius himself For he saieth they must be thus vnderstāded This ys my bodie that ys this bread ys my bodie Melanchton in his later daies as yt ys common to heretiques to growe worse and worse forsooke Luthers spirit and tasted of Zwinglius spirit Melancth His mutabilitie but so as he wolde in soch wise correct him that he wolde make him a newe spirit And therfor he wolde haue this sense vpon Chrystes woordes This ys my bodie that ys This ys a participacion of my bodie whiche newe interpretacion saieth Staphilus ys plainlie a newe Sacramentaries heresie Last of all the doctrine of Caluine swarueth from all these teaching that Chryst ys geuen to vs reallie but not corporallie as though the sense of Io. Caluine Chrystes woordes might be This ys my bodie that ys This ys the verie substance of my bodie but it ys
oblacion woorthier then this but this excelleth all other whiche ys to be offred to our Lorde with a pure conscience and to be receaued with a pure minde Among the Chrystians ther ys no sacrifice to be offred and with pure minde to be receaued but the sacrifice offred on the aultar And thus of necessitie yt foloweth that this Authour graunteth the presence of Chrystes bodie in the Sacrament and that yt ys a sacrifice and that the woordes of Chrystes supper are to be vnderstanded without figure The thirde note ys that when he had taught that the sacrifice must be of Adoracion of the Sacrament auouched fred with a pure cōscience and receaued with a pure minde he teacheth also that yt must be woourshipped and honoured and that with no lowe degree of woorshippe and honour but as this sacrifice saieth he doth precel al so it ys aboue all to be honoured By whiche doctrine yt maie appeare that yf the thinge of the sacrifice dothe excell all other and ysaboue all other to be honoured and the onely sacrifice of Chrystes bodie and blood excelleth all other ys to be honoured that then that blessed bodie and blode are there present to be honoured wher they be offred They be offred wher they be receaued they be receaued in the Sacrament wherfore they are to be honoured in the Sacrament Now when all this disputacion of this holie Father ys graunted vpō these woordes of Chryst This ys my bodie this ys my bloode yt can not be but that these woordes of Chryst must be vnderstanded simplie and plainly in their propre sense with oute figure or trope And thus to conclude for these two great Seniours of Chrystes schoole and Parliament house ye perceaue that they vse Chrystes woordes in ther propre sense And also thervpon testifie to vs the enacted trueth of Chrystes very presence in the holy Sacrament whiche ys the cheifest matter here sought THE FOVRE AND FOVRTETH CHAP. BY occasion of the woordes of Alexander treacteth of the adoracion and honouring of Chrystes bodie in the Sacrament BVt occasion being geuen by this holie Father Alexander to speake of the adoracion of Chrystes bodie in the Sacrament I can not ouerpasse somewhat more to saie of yt to the confutacion of the most impudent and blasphemouse vntrueth spoken and vttered by this Proclamers woordes against adoracion recited and cōfuted Proclamer for thus he saieth Chryst that best knewe what aught to be doen herein when he ordeined and deliuered the Sacrament of his bodie and bloode gaue no commaundement that anie man should fall dowen to it or woourshippe it S. Paule that tooke the Sacrament at Chrystes hande and as he had taken it deliuered it to the Corynthians neuer willed adoracion or godlie honour to be geuen vnto it The olde doctours and holie Fathers of the Churche S. Cyprian S. Chrysostom S. Ambrose S. Hierom S. Augustine and others that receaued the Sacrament at the Apostles hands and as it maie be thought continued the same in soche sorte as they receaued it neuer make mencion in any of all their bookes of adoring or woourshipping of the Sacrament Yt ys a verie newe deuise and as it ys well knowen came but lately into the Churche oboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerentlie ta bowe downe vnto yt After him Vrbanus the fourth appoincted an holie feast of Corpus Christi And graunted oute large pardons to the kepers of it that the people shoulde with the better will resorte to the Churche and kepe it holie This ys the greatest antiquitie of the wholl matter aboute three hundreth yeares ago it was first fownde oute and putte in practise But Chryst and his Apostles the holie Fathers in the primitiue Churche the Doctours that folowed them and other godly and learned men what soeuer for the space of a thousand and two hundreth yeares after Chrystes ascension into heauen this woourshipping of the Sacrament was neuer knowen nor practised in any place within the wholl catholike Churche throughout the wholl worlde Thus moche the Proclamer Whē I readde these his woordes I staied as one astoined considering that they coulde not proceade from anie man but either by ignorance or ells by peruerse malice that wittinglie wolde al shame set apparte vtter soche an vntrueth as the meā learned I suppose of all the catholike Churche knoweth it so to be And the more did I merueill that it was so impudētly setfurth with a repeticiō as therbie with moch boldnesse to auouche the matter Nowe for that the Authour of the woordes ys not vnlearned I coulde not asscribe thē to ignorance And considering his callinge ther shoulde be in him no soche peruerse malice But remembring howe Macedonius Nestorius and diuerse soche other leauing the doctrine of the catholike Church and the mociou of the spirit of God in the same and folowing the doctrine of priuate men according to the mocion of the spirit of Sathan did forget their calling and peruersedlie vsed them selues So likwise I perceaue this man doth the more ys the pittie But that we maie perceaue howe farre wide he ys from the trueth we will examen his woordes His first argument ys that Chryst neuer gaue commaundement to woourshippe the Sacrament Ergo yt ys not to be doen. To this first I saie to him as to one exercised in schooles that an argument of negatiues concludeth The ngatiue argumēt of the Proclamer concludeth nothing nothing But for more large declaracion to the vnderstanding of the Reader yt ys not redde in the Gospell that Chryst commaunded anie bodie to adore him while he here liued in the earth yt ys therfore a good argument that he was not to be adored The three wise men of the east came with their giftes and offringe them adored the babe Chryst They had no cōmaundement of Chryst so to do shoulde they not therfore haue doen yt or did they offende in so doing Diuerse that were cured of Chryst came and adored him but not commaunded of Chryst so to do Yt ys not redde in the Gospells that the Apostles during their familiare conuersacion withe Chryste before his passion that they fell down and adored him Shall we therfore frame an argument that Chryst in his mortall state was not to be adored by cause the Apostles be not readde to haue adored him And that Mary Magdalen the woman of Canaan and the Leeper that did adore him did offende Yt ys a faint kinde of argumentacion I will in like maner reason with this disputer in his owne kinde of disputacion Chryst gaue the Sacrament of his bodie to his Apostles onelie and gaue no commaundement that all people indifferentlie shoulde receaue the same as nowe they doe Wherfor yt aught not to be doen. Yf this argument be good then ys his good But the trueth ys this argument ys naught and so ys his but this disputer knewe well
we read ther Qni supra vnà cum Patre sedes hic vnà nobiscum inuisibiliter Chrysâ—an Liturg. versaris Dignare potenti manu tua nobis impartiri impolutum corpus tuum preciosum sangninem tuum per nos toti populo Deinde sacerdos adorat Diaconus in eo in quo est loco ter secretò dicentes Deus propitius esto mihi peccatori Et populus similiter Omnes cum pietate reuerentia adorant Thowe that sittest aboue with the Father and also arte with vs here inuisiblie vouchesaif with thy Preist deacon and all the people adored the Sacr. in Chrysaime mightie hand to geue vnto vs thy vndefiled bodie and thy preciouse blood and by vs to all the people This ys his praier After this praier he geueth this rule Then the preist adoreth and the Deacon also in the place that he ys in thrice saing God be mercifull vnto me sinner And all the people likewise with godlinesse and reuerence doo adore Perceaue ye not in this saing Chryst both to be aboue with his Father and also here with vs See ye not the rule of Chrysostome that the preist the Deacon and all the people did adore before they receaued the Sacrament These places might suffice to anie man that ys not contenciouse But that the Reader maie see plentie of matter to staie him and to confounde the Proclaimer that so vntreuly reporteth of the holie Fathers we will heare one place more of Chrysostom whiche ys this Christus suam carnem dedit Homi l. 24 10. 1. Cor. vobis vt ea saturemur quo nos in sui amorem plurimum allexit Ad eum igitur cum feruore accedamus dilectione quà m vehementissima ne grauius subeamus supplicium Quanto enim maius beneficiuÌ„ accipimus tanto magis puniemur quaÌ„do eo indigni apparebimus Hoc corpus in praesepireueriti sunt Magi viri impij barbari longo itenere confecto cum timore et tremore plurimo adorauerunt Imitemur igitur barbaros nos qui caeloruÌ„ ciues sumus Illi enim cùm id praesepe tugurium tantùm neque eorum quidquam quae tu nunc intueris viderent summa accesserunt reuerentia horrore Tu verò non in praesepi id sed in Altari non mulierem quae in vlnis teneat sed sacerdotem praesentem Spiritum per abundè super proposito diffusum sacrificio vides Nec simplex vt illi corpus vides sed et eius potentiam omnem agnoscis administrationem nihil eorum quae per ipsum facta suntignoras diligenter initiatus es in omnibus Excitemur horrescamsque maiorem quam barbari illi prae nobis feramus pietatem Chryst gaue vnto vs his flesh that with yt we might be fedde wherby he moche alleured vs into his loue Let vs therfor with feruencie and most vehement loue come vnto him leest we suffre a more greuouse condemnacion The greater benefit we take the Chryst hath geuen vs his flesh to feede vpoÌ„ more shall we be punished yf we be fownde vnwoorthie of yt This bodie did the wise men and men without God and barbarouse reuerence and woourshippe And after they had ended a long iourneie with moche feare and tremblinge did adore yt Let vs therfor at the leest folowe the example of these barbarouse we that be the cittizens of the heauens for they when they sawe that maunger and cottage onelie and did not see anie of these thinges whiche thowe doest nowe beholde they came with great reuerence and horrour But thowe seest not that bodie in the maunger but in the aultar thowe seest not a woman that holdeth yt in her armes but thowe seest the preist present That same body on the aultar that was in the maunger and the Spirit plentifullie powred vpon the proposed sacrifice Neither doest thowe see a bare bodie as they did but thowe knowest all his power and rule and thowe art ignoraunt of nothing that ys doen by him But thowe art diligently instructed in all poinctes Let vs be stirred vppe and feare and let vs declare a more godlinesse then those barbarouse men Thus moche Chrysostom Nowe haue we hearde three testimonies of Chrysostom In the first we were taught his faith as touching the honouring of the Sacrament whiche he saieth to be so honourable that not onely men But also Angells doo honoure yt In the second he declared the practise or execution of the honouring of the Sacrament by him self his ministers and his people before the receipt of the same Sacrament In the thirde he geueth generall exhortacion to all men to do the same And therunto prouoketh by the example of the three wise men that came to honour Chryst at his birth teaching vs that we honour the same bodie in the aultar that they did in the maunger These places being plain enough let vs leaue them and heare Sainct Ambrose who saieth thus evpownding a verse of the Prophet Dauid Per seabellum terra intelligitur per terram autem caro Christi quam bodie quoque in mysterijs adoramus quà m Apostoli in Domino Iesu vt suprà diximus adorarunt Neque Amb. despiritu S. li. 3. ca. 12. We adore the flesh of Chryst in the mysteries enim diuisas est Christus sed vnus By the footestoole ys vnderstanded the earth by the earth ys vnderstanded the flesh of Chryst whiche nowe also we adore in the mysteries whiche the Apostles as before we haue saied did adore in our Lorde Iesus Neither ys Chryst diuided but one what thinke you gentle Reader doth not Sainct Ambrose plainlie enough testifie and teache the adoracion of Chryst who that ye shall not be caried awaie with the wicked gloses of heretiques which to robbe Chryste of his honoure in the most holie and blessed Sacrament saie that thowe must adore Chryst in heauen teacheth you by expresse woordes that the flesh of Chryst ys to be adored and honoured in the Sacrament whiche he calleth the mysteries wher he affirmeth the same flesh to be that the Apostles did adore in our Lorde Iesus Nowe after S. Ambrose we will heare S. Augustine who in diuerse places teacheth vs to adore Chryst in the Sacrament But yt shall be best first to laie before you that place of Sainct Augustine at the lenght whollie and plainly whiche this Proclamer with sleight doth truncately and by peice meale touche that yt might appeare to his readers and heares that that place of Sainct Augustine nothing impugned his doctrine whiche in deed doth plainlie ouerthrowe yt This ys the wholl place of Sainct Augustine Adorate scabellum pedum eius quomam sanctum est Sed videte fratres quid nos iubeat adorare Alio loco scriptura dicit Coelum mihi sedes est terra Aug. in Isal 98. autem scabellum pedum meorum Ergo terram iubet nos adorare quia dixit alto loco quod sit
scabellum Dei Et quomodò adorabimus terram cùm dicat apertè scriptura Dominum Deum tuum adorabis Et hic dicit Adorate scabellum pedum eius Exponens autem mihi quid sit scabellum pedum eius dicit Terra autem scabellum pedum meorum Anceps factus fam timeo adorare terram ne damnet me qui fecit coelmi terram Rursum timeo non adorare scabellum pedum Domini mei quia Psalmus mihi dicit Adorate scabellum pedum eius Quaro quid sit scabellum pedum eius dicit mihi scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic inuenio quomodò sine impietate adoretur terra sine impietate adoretur scabellum pedum eius Suscepit eium de terrae terram quia caro de terra est de carne Mariae carnem assumpsis Et quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedi◠Nemo autem carnem illam manducat nisi priùs adorauerit inuentum est quemadmodum adoretur tale scabellum pedum Domini non solùm non peccemus adorando sed peccemus non adorando Adore ye the footestoole of his feete for yt ys holie But marke ye bretheren what he commaundeth vs to adore In an other place the scripture saieth Heauen ys my seat and the earth ys my footestoole Then he commaundeth vs to adore the earth For he hath saied in an other place that yt ys the footestoole of God And howe shall we adore the earth seing the scripture openlie saieth Thowe shalt adore thy Lorde God And here saieth Adore his footestoole And expowdding to me what ys his footestoole he saieth The earth ys my footestoole I am doubtfull I feare to adore the earth leest he damne me that made heauen and earthe Again I feare not to adore the footstoole of my Lorde bycause the Psalme saieth to me Adore his footestoole Thus wauing vppe and downe I turne me vnto Chryst for I seke him here and I finde howe withoute impietie the earth maie be adored howe withoute The flesh born of the Virgen ys geuen vs to eate whiche we must also adore or ells we do offende impietie his footestoole maie be adored For he tooke earth of earth for flesh ys of the earth and he tooke flesh of the flesh of Marie And bicause he liued here in the same flesh and the same flesh he gaue vs to eate to our saluacion and no man eateth that flesh eycept he first adore yt yt ys perceaued howe soche a footestoole of our Lorde maie be adored And we shall not onely not sinne in adoring yt but we shall offende in not adoring yt Thus haue ye hearde S. Augustine at lenght Yf ye haue marked ye maie perceiue a goodlie and pleasaunt discurse howe he trieth oute the footestoole of God and howe yt maie be adored The footestoole of God at the last he findeth to be the flesh of Chryst the same flesh that he here liued in the same flesh also that he geueth vs to eate This flesh then ys the footestoole of God This footestoole ys to be adored saieth Sainct Augusten that in heauen yt aught to be adored at all times no man doubteth But forasmoche as the same footstoole the same flesh of Chryst ys geuen vs to be eaten we must also remembre our duetie before we receaue yt that we adore yt and honourelyt For yf we do not honour yt omitting then our duetie we offende saieth Sainct Augustine This flesh we receaue in the Sacrament wherfore we must honour yt in the Sacrament Yf Sainct Augustin ment not this adoracion to be doen to the Sacrament he wolde neuer haue spoken of this slesh of Chryst as eaten in the Sacrament but as exalted in glorie and sitting at the right hande of the Father Yt ys an easier waie to induce vs to honour a thing for that yt ys in heauen glorified then for that yt ys here in earth receaued But bicause this adoracion of the Sacrament was in vse among chrystians and gaue him light to vnderstande the Prophet Dauid Therfor he spake of yt That the adoracion was in vse yt appeareth in sondrie places of the whiche I shall bring furth one or two Sainct Augustine declaring the godlinesse of his mother lieng in her Li. 9. confe cap. 13. death bedde saieth thus of her Illa imminente die resolutionis suae non cogitauit corpus sunm sumptuosè contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum paternum Non ista mandauit nobis sed tantummodò memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est Chirographum quod erat contrarium nobis qua triumphatus est hostis She when she perceaued the daie of her departinge to be at hand she had no care to haue her bodie sumptuouslie buried or to be spiced with swete spices neither did she couet a speciall monument or cared to be buried in her owne contrie She did not charge vs with those thinges but she desiered that her memorie might be made at thie aultar which she withoute anie daies missing had serued from whence she knewe that The mother of S. Augu. serued the aultar dailie holie sacrifice to be dispensed by the which the obligacion that was against vs was cancelled wherbye the enemie also was ouercomed Thus he In this that Sainct Augustine to the comendacion of his mother before God and the woorlde saieth that she dailie did serue the aultar I Aultar wolde learn of the Proclamer what seruice yt was that she did was yt not the seruice of Chryst her Lorde God and redemer that she did yea trulie And why did she yt at the aultar and not in heauen as the Proclamer wolde that we shoulde onely dooe Bicause she knewe as Sainct Augustine S. August plain against the Proclamer witnesseth that Chryst owre sacrifice was from thence dispensed and ministred So wher this Proclamer denieth the presence of Chryst in the Sacrament Sainct Augustine confesseth that same Chryste to be there that cancelled the writing that was against vs and so made vs free And wher the Proclamer discommendeth them and crieth oute against them that honour Chryst in the Sacrament Sainct Augustine writeth yt to the perpetuall commendacion and praise of his Godlie mother The Proclamer wolde yt shoulde neuer be vsed Sainct Augustin declareth that his mother dailie did vse yt And as she so likewise her doinge argueth the vse of the like honowringe and seruing of Chryst amonge and chrystian people Besides this the opnion that manie had of the chrystian people who not knowing the hidden mysterie of Chrystes presence in the Sacrament The fame that the Chrystiās did honour Ceres and Bacchus Proueth their adoracio of the Sacr. in the Primitiue
I made ascending from our time to the primitiue Churche to prooue by consent of the wholl Churche the presence of Reall presence proued adoracion must nedes folowe Chrystes verie bodie and bloode in the Sacrament Whiche proof being made yt ys easie to prooue the adoracion of Chryst in the Sacrament For Chryst being verilie ther adoracion must nedes folowe Nowe let this Proclamer who so blasphemouslie hath denieth Chryst to be adored in the Sacrament which his deniall ys for that he also denieth Chryst to be in the Sacrament Let him I saie bring soche a discourse to prooue by soche plain testimony that Chryst ys not in the Sacrament and I will not onelie denie to adore the Sacrament but I will subscribe to him to denie also the presence which I knowe for all his bragges he can neuer doe Wherfore he vseth in that kinde of wisdome himself wishelie For what he listeth to denie he doth denie and prouing nothing of that he shoulde affirme he driueth the catholique Churche to prooue that that she affirmeth A sleight he vseth some time as partely ys declared and more hereafter shalle to touche a woorde or twoo of an Authour wrestinge them to his pourpose but plain proof as this ys he maketh none neither dothe he to my remembrance bringe furth three authorities of the doctours in all his sermon wholl and full but mutilated and truncated THE SEVEN AND FOVRTETH CHAPITER proceadeth in the proofe of the adoracion of the Sacrament by doctours AS in the last chapiter I haue prooued the presence of Chryst in the Sacrament therby to inferre the adoracion of the same So will I here prooue adoracion therby to inferre the presence For as the presence prooued yt ys but foolerie to denie adoracion So adoracion prooued yt ys but vain to denie the presence Ye haue hearde yt sufficientlie prooued by soche as the Proclamer named not to haue spoken of yt nowe we shall bring other of the whiche Sainct Dionyse the disciple of Sainct Paule as of manie learned men he ys thought whome also this Proclamer alleageth shall be first Who declaring the order of the ministracion of the holie Sacrament maketh this praier to the same O diuinum penitus sanctumue mysterium obducta tibi significantium operimenta Dion Are. Ecclesiast Hiera 3. parte ca 3. S. Dionyse adored the Sacram. signorum dignanter aperiens nobis palà m atque apertè lucesce nostrosque spirituales oculos singulari aperto tuae lucis fulgore imple O verie godly and holie mysterie opening fauourablie the coueringes of fignifieng figures wherwith thowe arte couered shewe thy self to vs openlie and apertlie and fill our spirituall eies with the singular and clere brightnesse of thy light The peticions that be here made well weighed and considered as to desire our spirituall eies owre vnderstanding our minde to be illumined well clerely and perfectlie to see to beleue and vnderstand the wholl secret mysterie of the Sacrament what ys yt but an adoracion and acknowleging of that thing to be God of whome we desire soche thinges for soche thinges can no creature geue nor graum and a plain submission of our selfs as to God to obtein that we desire as onely of him whiche ys one of the cheifest partes of adoracion These kinde of peticions made this holie Dionyse vnto the Sacrament For vnto yt he directed his woordes sainge O verie godlie and holie mysterie Yt doth verie well appeare then that he adored the holie Sacrament not as a bare signe figure or token but as conteininge very Chryst God and man vnder those signes and tokens Neither can the Proclamer drawe this praier to Chryst in heauen For he ys not ther in a mysterie but in clere and open vision But this ys directed to Chryste very present in mysterie whiche maner ys not ells where but in the Sacrament Wherfore this praier and honour was made and doen to the Sacrament As in Dionyse we finde adoracion of the Sacrament practised and lefte to vs as an example to folowe So a moche like thing finde we reported of Gregorie Nazianzen And this yt ys Quid igitur magna maximis dignae faciebat anima quodnam aduersus infirmitatem remedium habebat Iam enim occultum Greg. Naz in epitaph Gorgoniae sororis Gorgonia prostrate before the aultar calleth on him whom the woourshipped on the aultar proditur quum iam de omnibus alijs desperasset ad omnium consugit medicum noctisue captata solitudine quum illi morbus paruas concessit inducias ante altare cum side procubutt ac illum quem super altare venerabatur magna voce ac omni inuocauit conanime etue miracula cuncta quae olim secerat in memoriam reduxit What then did the soule both great and woorthie of great thinges what remedie had she against the sicknesse Nowe the secrete thinge ys opened When she had dispared of all other she flieth to him that ys the physition of all men and hauinge the solitarinesse of the night when the disease had geuen her a litle respitte she prostrated her self with faith before the aultar and with a great voice and all her might she called vpon him whome she woourshipped vpon the aultar and vnto him she rehersed all the miracles that of olde time he had doen. Thus Nazianzen In whome beside other thinges this maie ye note that this holie woman laie prostrated before the aultar and called vpon him whom she woourshipped vpon the aultar This maketh mightilie against the Aduersarie who denieth Chryst anie other wher or in anie other place to be honoured but in heauen For his woman did honour him vpon the aultar wher she laie prostrated as before Chryst her Lorde God ther present This also ys not to be ouerpassed that this holie and auncient Authour reporteth this facte of this holie womā to her perpetuall praise as did S. Ambrose the facte of his brother Satyrus for the hanging of the Sacramentat his necke in the whiche he reposed his hope of his saiftie whiche according to his trust was not frustrated but had good effecte By the reporte of Nazianzen we maie perceaue two thinges The one that he being a great learned man an auncient and catholique Father wolde praise nothing that was against the true honour of God and the vpprightnesse of the catholique faithe Wherfor we maie be assured that to lie prostrate before the aultar and ther to call and praie vnto him that ys woourshipped vpon the aultar ys no idolatrie nor against the true honour of God as this Proclamer moche to Gods dishonour teacheth but ys right good and acceptable honour The other ys that we compare the doctrine and doing of this holy man and of the Proclamer together Sainct Gregorie teacheth Chryst to be Gre. Nazi and the Proclamer cōpared in their doctrines honoured vpon the aultar This Proclamer no wher but in heauen Sainct Gregorie with grauitie praised his sister for so honouring
of Chryst This Proclamer with mocking and taunting derideth and dispraiseth them that do so honoure Chryst Sainct Gregorie by all mens iudgementes as he was auncient so ys he iudged to be catholique and to fauoure Chryste and the catholique Churche This Proclamer as he ys of these daies and but younge of age so dissentinge from this holie Father maie well be iudgd the enemie of Chryst and his catholique Churche And as we haue saied of Sainct Gregorie So maie we saie of Sainct Ambrose who commendeth in his brother the great faith affiance and trust that he had in the holie Sacrament For what more honour what higher honour can we do to God then to setle our faith our hope and our trust in God acknowledging him one not onely able and of power to helpe vs to deliuer and saue vs from all perills and daungers that maie happen to vs but also assuredly trust that he will so doe Thus Sainct Ambrose to the praise of his brother reporteth that he did to the Sacrament as before ys at large declared Seinge then this Proclamer dispraiseth that that holy Ambrose did praise yt ys easie to perceaue what ys to be thought of him and which of their doctrins ys to be embraced and whiche of them ys to be folowed euerie good chrystian will soen determine In this matter also ys Eusebius Emisenus a goodlie witnesse writing thus Quia corpus assumptum ablaturus erat ab oculis nostris sideribus illaturus necessarium Eus Emis Hom. pas erat vt nobis in hoc die Sacramentum corporis sanguinis consecraret vt coleretur iugiter per mysterium quod semel offerebatur in precium For that he wolde take awaie his assumpted bodie from our eyes and carie yt into the heauens yt was necessarie that in this daie he shoulde consecrate the Sacrament of his bodie and bloode that yt might continuallie be honoured by mysterie that once was offred for our price Thus he Nowe wher the Proclamer saieth that Chryst did institute the Sacrament onely that yt shoulde be receaued in the remembrance of his death Eusâ—b Em. directlie against the Proclamer This Authour saieth that bicause the visible presence of his bodie shoulde be taken from vs he did institute the Sacrament that the same his bodie might continuallie be honoured by mysterie And forsomoch as yt ys so he exhorteth vs so to doe sainge Cùm reuerendo altari caelestibus cibis satiandus accedis sacrum Dei tui corpus sanguinem fide respice honora mirare mente continge cordis manu suscipe maximè haustu interiori assume When thowe comest Euseb ibi to the reuerend aultar to be satisfied with heauenly meates looke with faith vpon the bodie and bloode of thy God Honoure yt woonder at yt touche yt with thy minde receaue yt with the hand of thy heart and cheiflie receaue Euseb biddeth vs honour the Sacrament yt with the inwarde draught This Authour in this his exhortacion first teacheth vs what we shall beholde by faithe when we come to the reuerende aultar the bodie saieth he of our God Wherby he teacheth the presence of our Lordes bodie in the Sacrament whiche in dede by faith onely ys ther to be seen and not by senseis except yt please God by miracle to some so to reuele yt as we reade that sundrie times he hath so doen. But let not the Proclamer walkinge in his darke mistes of his figures saie that Chryst ys in the Sacrament as in a figure bicause this Authour saieth that we by faith must beholde him and thervpon triumphe that this Authour ys on his side For this cauille ys auoided by the woordes that shortlie after folowe whiche be these Sicut autem quicunque ad fidem Christi veniens ante verba Baptismi adhuc est in vinculo veteris debiti ijs verò memoratis mox exuitur omni fece peccati ita quando benedicendae verbis caelestibus creaturae sacris a taribus imponuntur antequam inuocatione summi nominis consecrentur substantia est illic panis vini pòst verba autem Christi corpus sanguis Christi As anie man cominge to the faith of Chryst before the wooordes of Baptisme ys yet in the bands of the olde debte but when the woordes be spoken ys furthwith deliuered from all the dregges of sinne Euen so when the creatures that are to be blessed with the heauenly woordes are putte vpon the holie aultars before they be consecrated by the inuocacion A plain place for M. Juell of the most high name ther ys the substance of bread and wine but after the woordes of Chryst the bodie and bloode of Chryste Thus Eusebius This his sainge clean dissolueth the cauill of the Aduersarie For though before the woordes of Chryste yt be bread and wine yet after the woordes yt ys the bodie and bloode of Chryste Thus the minde of Eusebius being declared that Chrystes bodie and bloode be in the Sacrament after the consecracion yt foloweth in his exhortacion Reall presence and adoracion plainlie auouched by Euso Emis as meit ys we shoulde doe Honora honoure yt When by soche an auncient holie Father we be moued and aduertised to honour the bodie of our God and that not onelie in heauen but when we come to the reuerende aultar wher after the woords of Chryste ys the bodie and bloode of Chryst ys yt meit suppose ye to leaue so auncient doctrine and to cleaue to the newfangled inuencion of this Proclamer After this he saieth mirare that ys merueill or woonder As who might saie that the bodie of thy Lorde God ys in the Sacrament the senseis of man can not perceaue yt his imaginacion can not compasse yt his might and power can not woorke yt his reason can not comprehende yt therfore with reuerence and honour merueill and wonder at yt Remembre that to God nothing ys vnpossiblie Remembre the workes of God be merueillouse And therfor reuerentlie woonder and saie Tu es Deus qui facis mirabilia Thowe arte the God whiche doest merueillouse thinges Nowe yf ther were but a figure but bread and wine signes and tokens of Figures of thinges be not merueillouse but the blessed Sacram. ys merueilouse the bodie of Chryst what neaded this Authour to aduertise euery chrystian man and saie Mirare merueill Ther was neuer man that bidde the Iewes merueill at the Paschall lambe bycause yt was a figure of Chryste ther was neuer man bidde wonder at Isaac at Ioseph at Ionas at the brasen serpent and soche other bicause they were figures of Chryste but the merueill ys here at the ineffable and vnspeakeable worke of God who aboue all mans deuise maketh present by his allmightie power the bodie and bloode of his Sonne our Sauiour Chryst This therfore toucheth the wicked saing of Oecolampadius who thinking verie basely of this Sacrament denieth anie miracle to be wrought in yt whose saing howe false yt
be vnited vnto vs by hys flesh and therbie imparte life to vs in maner conuenient for vs as yt hath by that yt ys vnited to the Sonne of God he by hys power woorketh in the bread and wine so that he turneth them into hys very flesh and bloode that in that maner takinge hys verie flesh and blood we might haue them as the seedes of life and so growe to life Thus breiflie vnderstanding the minde Euthym in 26. Matth of Cyril we go on to Euthymius who saieth in this matter thus Quemadmodum super naturaliter assumptam carnem deificauit si ita loqui liceat ita haec ineffabiliter transmutat in ipsum viuificum corpus suum in ipsum preciosum sanguinem suum in gratiam ipsorum As he supernaturallie did deifie yf yt be leefull so to speak hys assumpted flesh Euen so vnspeakablie doeth he transmute or chaunge those things mening the bread and wine into hys very liuing bodie and into hys verie preciouse blood and into the grace of them Thus ye here also in this authour ye see a transmutacion of the bread ād wine into the verie bodie ād verie blood of Chryst and that as adsuredlie as he deified the flesh that he tooke of the Virgen Remig. in 1. Cor. cap. 10. A moch like testimonie geueth Remigius saing Caro quam Verbum Dei Patris assumpsit in vtero virginali in vnitate suae personae panis qui consecratur in Ecclesia vnū corpus Christi sunt Sicut enim illa caro corpus Christi est ita iste panis transit in corpus Christi nec sunt duo corpora sed vnū corpus The flesh which the Sōne of God the Father flesh of the Sonne of God and the cōsecrated bread one bodie tooke in the virgens wombe in the vnitie of hys person and the bread which ys cōsecrated in the Church are one bodie of Chryst For as that flesh ys the bodie of Chryste so this bread passeth or ys chaunged into the bodie of Chryst and yet they are not two bodies but one bodie Ye see yt also in this authour testified that the bread consecrated in the church ys the bodie of Chryste ye see also how yt ys doen. For saieth Remigius the bread goeth Plain sainges for M. Juell passeth or ys chaunged into the bodie of Chryste and that as adsuredlie as the flesh which he tooke of the virgen was hys verie bodie so ys this bread made hys verie bodie Yf men wolde haue plain speach and plain asseueracion of matters of faith I iudge this to be so plainly spokē that they will not leaue anie man in doubte but him that will not be resolued The like plainesse shall ye find in Damascen who saieth thus Corpus secundùm Damasc li. 4. ca. 14. veritatē coniunctū est diumitati quod ex sancta virgine corpus est non quòd ipsum corpus assumptū ex coelo descenderit sed quòd ipse panis vinū transmutantur in corpus sanguinē Dei. Si autē modū requiris quo pacto id fiat sat sit tibi audire quoniā per Spiritū sanctū quemadmodū ex sancta Deipara seipso in seipso Dominus carnē sustentauit nihil amplius cognoscimus quà m quod verbū Dei verū est efficax omnipotens modus autē inscrutabilis That bodie that ys a bodie born of the holie virgē ys in verie dede ioined to the Godhead not that that assūpted bodie cometh down Bread and wine transmuted into the bodie and bloode fo God frō heauē but that that bread and wine be transmuted into the bodie and blood of God Yf thow require the maner how yt ys doen let yt suffice thee to heare that by the holie Goste euen as of the holie mother of God our Lorde by himself and in himself did make vppe a flesh and we know no more then that the woorde of God ys trewe and effectuouse and the maner ys inscrutable Thus moch Damascen This authour doth not onelie testifie to vs that the verie bodie ād blood of Chryst be in the Sacramēt but also opening the maner how yt ys doen Thinges spokē of God must be beleued though the maner of doing be vnknowen declareth that yt should be sufficient for vs to vnderstand that the bread and wine be transmuted into the bodie and blood of Chryst by the operacion of the holie Goste and that as adsuredly as the same bodie was by him framed in the virgens wōbe And with this saieth he should we be contented knowing that the woorde of God ys true and omnipotent ād therfor effectuouse adsuredly woorking that that yt saieth though the maner of the doing of yt be inscrutable A testimonie not moch vnlike to this geueth also Theophilact saing in this maner Theoph. in 6. Joan. Non enim dixit Dominus Panis quē ego dabo figura est carnis meae sed caro mea est Transformatur enim arcanis verbis panis ille per mysticā benedictionē accessionē sancti Spiritus in carnē Domini Et ne quē conturbet quòd credendus sit panis caro Etenim in carne ambulante Domino ex pane alimoniā admittente panis ille qui manducabatur in corpus eius mutabatur similis fiebat sanctae eius carni in augmentū sustentationē Bread which Chryst gaue no figure but flesh cōferebat iuxta humanū morē Igitur nunc panis in carnē Domini mutatur Owr Lord did not saie the bread that I will geue ys a figure of my flesh but yt ys my flesh For yt ys transformed with the secret woords by the mystical benedictiō ād the coming to of the holie Gost into the flesh of our lord ād let yt not trooble anie man that the bread ys to be beleued flesh For when owre Lord walked in the flesh and tooke sustenaunce of bread that bread that he tooke was chaunged into hys bodie and was made like to his holie flesh and A plain saing for M. Juell yt gaue encrease and sustentacion according to the maner of mans nature Thersor now also ys the bread chaunged into the slesh of our Lord. Agreablie writeth Paschasius with whome we will ende being certen by the supputacion of learned men that he was an hondreth yeares before Berengarius and therfore before anie publique controuersie in this matter of the Sacrament thus he writeth Spiritus sanctus qui hominem Christum in vtero Paschasius li. de corp sang Dom. virginis sine semine creauit etiam ipse panis ac vini substantiam carnem Christi sanguinem inuisibili potentia per sacramenti sui sanctificationem operatur quamuis nec visu exteriùs nec gustu saporis comprehendatur Sed quia spiritualia sunt fide intellectu pro certo sicut veritas praedixit plenissimè sumuntur Quòd in veritate corpus sanguis fiat
vnderstanding of Chrystes woordes and beleue that the bread and wine be Chrystes bodie and bloode And therfor looking for no soche worldlie kingdom nor kinglie palace of Chryst here vpon the earth Ascendamus cum Domino caenaculum magnum strastum atque mundatum accipiamus ab eo sursum calicem noui testamenti ibiue cum eo Pascha celebrantes inebriemur ab eo vino sobrietatis Let vs saieth S. Hierom go vppe with our Lorde into the great dining chambre allreadie prepared and made clean and ther let vs receaue of him aboue the cuppe of the newe testament and ther with him celebrating the Passouer let vs be satisfied with the wine of sobrietie I can not here withoute sorowe and greif passe these last woordes of S. Hierom but note to thee gentle reader the maliciouse doing of the Proclamer who impugning the presence of Chrystes bodie and bloode The Proclaemer cutteth of the woordes of Sain Hierom to deceaue his auditorie in the Sacrament trauaileth to prooue that his wicked doctrine by some of the holie fathers whome he wolde wrest to make them saie that Chryst ys onelie to be adored and honoured in heauen as wherbie yt might appeare that his presence were onelie ther. Among the whiche full euell fauoredlie he bringeth in these last woordes of S. Hierom cuttinge them of from the middest of the sentence and leauing oute that that goeth before whiche as ye haue heard maketh alltogether against him and also that that soloweth whiche as ye shall heare doeth make against him likewise And suatcheth truncatelie these fewe woordes and maketh a false shew with them as well as he can to deceaue his Auditorie Thus yt foloweth in S. Hierom ymmediately woorde for woorde Non enim est regnū Dei cibus potus sed iusticia gaudium pax in Spiritu sancto Nec Moyses dedit Hierō ibid nobis panē verū sed Dominus Iesus ipse conuiua conuinium ipse comedens qui comeditur Illius bibimus sanguinem sine ipso potare non possumus quotidie in sacrificiis eius de genimine vitis verae viueae Sorec quae interpretatur electa rubentia musta calcamus nouum ex iis vinum bibimus de regno Patris ne quaquam in vetustate literae sed in nouitate spiritus cantantes canticum nouum quod nemo potest cantare nisi in regno Ecclesiae quod regnum Patris est For the kingdom of God ys not meat and Chryst ys the feaster ād the feast whose blood we drinke in his sacrifices drinke but righteousnesse ād ioie and peace in the holie Gost Neither did Moyses geue vs the true bread but our lorde Iesus for he ys both the feaster and the feast he ys he that eateth and ys eaten His bloode drinke we and withoute him we can not drinke and dailie in his sacrifices of the generacion of the true Vine and of the wine of Sorec whiche by interpretacion ys called chosen doe we presse ruddie newe wines and oute of these we drinke the newe wine of the kingdom of the Father not in the oldenesse of the letter but in the newenesse of the spiritte singing a newe song which no mācan singe but in the kingdom of the church which ys the kingdom of the Father Thus moche S. Hierom. Who in refelling of the Iewish fables declareth that in the kingdom of Chryst shall be no matter of wordlie cheering For saieth he the kingdom of God ys not meate and drinke And returning to the right cheer of Chrystes kingdom he compareth yt with the cheer of Moyses and saieth that Moyses gaue vs not the true bread but our Lorde Iesus Whie did not Moyses geue the true bread seing that the bread that he gaue was a miraculouse bread a bread that came from heauen and the bread that Chryst gaue was no miraculouse bread but yt was common vsuall bread made here by the hand of man vpon earth Yf ye saie that the bread of Chryst was a figure of Chryst so was the other also and more liuely thē this for manie causes whiche in the thirde booke shall be declared But if ye will learn the true cause why our Lorde Chryst gaue the true breade and Moyses did not learn of S. Hierom who teacheth vs that yt ys Cap. 12. bicause Chryst geueth vnto vs not an onelie figure of him self but bothe the figure and him self also For in the feast that Chryst maketh he ys he that both maketh the feast as S. Hierom saieth and also the meat of the feast So thē he geueth him self who in dede ys the verie bread of life he geueth vs the true bread that Moyses coulde not geue For Moyses gaue the figure of yt but he gaue not the thing And therfore he gaue not the true bread Note then that Chryste ys the feaster for he biddeth vs to the feast and saieth Take and eate He ys the meate also of the feast for appoincting the A saing of S. Hierom. opened meat he saieth This ys my bodie And thus ye maie perceaue that S. Hierom ioineth with the woords of Chryst And farder he saieth by expresse woordes comminge to the poinct of the drinking of Chrystes wine in the kingdome of his Father Illius bibimus sanguinem We drinke his bloode But where drinke we yt In sacrificiis eius In his sacrifices Howe come we by this wine Joan. 15. of his whiche ys his bloode In sacrificiis eius de geminine vitis verae rubentia musta calcamus In his sacrifices we presse oute of the true vine the ruddie new wine Who ys the true vine Chryst who saied Ego sum vitis vera I am the true wine Howe presse we oute this newe ruddie wine oute of the generacion of this true wine By speaking the woordes of Chryst as he hath cōmaunded by which as S. Ambrose saieth that that ys in the cuppe ys made the bloode that redemed the people But in what place muste we drinke this newe wine Amb. li. 4 de Sa. ca. 5 Nouum bibimus vinum in regno Patris We drinke this newe wine in the kingdom of the Father For soche as be in this kingdom maie be partakers of Chrystes wine dronken in his sacrifices Other maie not Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt We haue an aultar of whiche they maie not eate that serue the tabernacle For they singe not a newe song but remain in the olde letter None can sing this newe sōg but they that be in the kingdom of the Churche whiche ys the kingdom of Hcb. 13. the Father saieth S. Hierom. By this then ye maie perceaue not onelie the answer of S. Hierom to the questiō of Hedibia but also his assertion for the presēce of Chryst in the Sacrament For he saieth not in all this discourse that Chryst geueth vs a figure of the true bread but the true bread
before declared hath both S. Ambrose and S. Augustin when they saied Non eraet corpus Christi ante consecrationem sed post consecrationem dico tibi quòd iam corpus est Christi Yt was not the bodie of Chryst before the cosecracion but after the consecracion I sai to thee that nowe yt ys the bodie of Chryst Thus nowe ye see the consonant testimonie of this Father of the latin Church with Euthymius of the greke Church and of these twoo with all the rest and of all among them selues which all as yt were with one mouth as yt becometh soche auncient fathers and noble men of Chrystes high Parliament house and right scholers also of his blessed schoole though they were in diuerse places half of the greke Churche and half of the latine Churche and diuerse times some in the verie beginning of the Churche some two hundreth some three hundreth some foure hundreth years after other and yet in faith and in agreement in the same in the vnderstanding also of the woordes of Chrystes supper they speake as they were but one mouthe and in one time and place all confessing vpon these woordes of Chryst the verie presence of his reall bodie and not one confessing yt to be a figure Tertullian onely excepted who yet so doeth not after the maner of the Aduersaries doctrine but after the maner of the catholique doctrine which as ther at large ys declared teacheth that the Sacrament ys bothe the figure and the thing yt self Nowe therfore Reader seing thowe seest so great consent and agreement of so manie auncient learned Fathers euen of the eldest of the Church of the whiche diuerse haue testified their faith by their bloodes and be holie Martirs of Chryst diuerse holie confessours and sainctes in heauen and all vertuouse and good vpon whose authoritie next vnto the scripturs the Canons of the holie Apostles and the holie generall Councells the Church doeth fownde and buill their faith and religion in all poinctes of the same honouring and reuerencing them and submitting themselues to them and their iudgementes as children to fathers and scholers to masters submitte also thy self to them consent to them agree with them and beleue with thē that thowe maist be saued with them Remembre whether thowe be English Let all the Protestātes bring furth if they can when anie contrie did whollie opēlie and quiethe professe soche religon as they nowe preache man or Frenche man Germain Flemming or Saxon. that when thie contrie first receaued Chryst yt receaued this faith in this yt hath continued in this thy fathers were baptised in this they liued in this the most parte of them died and in this hope ys that they be saued Bringe furth yf thow can yf euer till nowe of late daies thy contrie professed soche faith yf yt maie be called faith yf euer yt vsed soche maner of religion yf euer they did so often chaunge their profession Yf no soche president can be shewed yf this waie be a waie that thowe neuer sawest before why wilt thowe vpon the phantasie of nouelties be caried awaie Call to thy minde the good aduertisement of sainct Paule who saieth Be not caried awaie with diuerse and straunge doctrines Forgett not that when Luther first began hys pestilent heresie he acknowleged the presence of Chrystes bodie in the Sacrament so did his disciples Heb. 13 Diuersities of religiō in these daies howe they began also till within fewe daies hys Disciples Carolstadius Zuinglius and Oecolampadius fell from him and began a newe waie and taught that Chrystes bodie was not in the Sacrament Besides these oute of Luther came the Anabaptistes and a nombre moo of other sectes so that in diuerse contries so manie free cities so manie Dukedomes so manie lordships almost so manie faithes or raither opinions and so manie diuerse countenances of religions In Englonde in the time of King Henrie the eight ther began a newe countenance of religion In the first yeare of the reign of Mutacions of religion in Englōd his Sonne King Edwarde an other countenance within twoo yeares after ter euen in the time of the same king hys reign an other countenaunce And that ys nowe in thys same Realme varieth from them all Perceaue then that the doctrines that be nowe settfurth by the Proclamer as they be straung so be they diuerse so be they variable so be they chaungeable The doctrine that was before this kinde of people troubled the Church was not diuerse but one not straunge but of auncient continuance not causing warre debate tumultes and insurrections in Realmes diuisions dissentions and contencions betwixt neighbours But as touching religion great quietnesse ioifull peace and amiable concorde not onely in Citties and townes but also in all free cities Lordshipps Dukedomes and realmes of Europe Remembre again that as S. Paule saieth God ys not the God 1. Cor. 14. of dissention but of peace Wher then thow seist peace thither diuerte ther setle thy self ther abyde among these holie Fathers thow seist peace in this matter of the Sacrament among the other ther ys discord as thow hauest perceaued in the xli chapiter of this booke leaue the one and cleaue to the other and the God of peace be withe thee THE NINE AND FIFTETH CHAPITER beginneth the exposition of the same text by the fathers of the later daies and first by Damascen and Haymo I Haue hitherto vsed the testimonies of the auncientes and Fathers of Chrystes Churche naming them noble men of the higher house of Chrystes Parliament for that they be all within or verie neare sixt hundreth years of Chryst whiche the Proclamer can not refuse except he will saie as the great heresiark Luther Luthers prowde contempt of holie fathers saied Non curo mille Cyprianos nec mille Augustmos I care not for a thousand Cyprians nor a thousand Augustines By the testimonie of all whiche the woordes of Chryst are deliuered from the mystie and clowdie figures of the aduersaries and are placed and adourned with the auouching of the bright and clere presence of Chrystes blessed bodie and blood And so ys the Proclamer plentifullie confuted by soche holie fathers as he himself can not refuse And the faith of the catholique Church by the same ys as fullie mainteined and declared And although the Proclamer by Luciferance pride semeth as yt ys in the english prouerbe to correct magnificat I meen to correct the Church and the faith of the same and to be a iudge vpon all the learned men that haue ben these nine hundreth years and by his iudgement withoute anie sufficient Commission to condemne them to deface them and not to esteem their sainges learning or authoritie wherin he foloweth the Manichees and other which for the mainteinaunce of their heresieswolde accept soche scriptures as they liked and soche as they liked not they wolde refuse Yet forasmoche as the Church hath allowed them and their doctrine ys agreable to
the elder Fathers I will call a companie of them both that their doctrine maie be conferred with the elders before alleadged and so to be approued and also that by them we maie know the enacted trueth of the true vnderstanding of The Proclamer mocketh holie ād learned fathers Chrystes woordes in the lower house of Chrystes Parliament wherby the Aduersarles heresie maie be more manifestlie confuted and the faith of the good Chrystian more confirmed and staied And although yt liked the Proclamer in his high pride to solace himself with the mocking of the learning of Siluester Isidore Innocentius the thirde Gerson Durand Holkot S. Thomas Dunce Fisher and other and made their argumentes as foolishlie as he listed therbie to commende himself and his doctrine to soche as were light whiche yet was and ys discommendable to them that be graue sobre and wise yet in the ende ye shall see that these men shall confute him and ouerthrowe him in the iudgement of them whome gods grace hath not A lamentable time to see preachers in pulpittes mocke Sainctes in heauen forsaken For who ys he that ys wise and as the wiseman saieth hath his eies in his heade that seith not to moche arrogancie in that man that taketh vpon him in open audience to deride mocke and skorne holie auncient learned men of which some of them be Sainctes in heauen some of them liued with great fame of learning aboue a thousand yeares agon some eight or nine hundreth years agon some three hundreth years agon or ther aboute All which are but babes and punies in his seight But I will not intermedle this worke of the heigh and great matter of the Sacrament with soche vain toies of mockeries but they shall be reserued to some other more meit place as either to a Christenmasse skaffold and so a plaier by a plaier or ells to the Paruise in Oxforde a paruise toie by a paruise boie to be aunswered Wherfore conuerting my self to the matter I wil produce Damascen as the first and eldest of this companie of the lower house whiche I haue selected and chosen among all other to expownde vnto vs Chrystes woordes This Damascen although he be placed in the lower house as in consideracion that the aduersarie doeth not accept or regarde hys authoritie yet he liued more then eight hundreth yeares agon and therfore ys woorthie to be hearde Thus he writeth vpon the woordes of Chryst Propositionis panis vinum aqua per inuocationem aduentum sancti Spiritus supernaturaliter Damascen li. 4 ca. 14. transmutantur in corpus sanguinem Christi non sunt duo sed vnum idem The shewe bread the wine and the water by the innocacion and the coming of the holie Gost are supernaturallie transmuted into the bodie and bloode of Chryst and they be not twoo but one and the verie same And after a fewe woordes of exhortacion in the same matter he saieth thus of the same breade and wine Non est figura panis vinum corporis Bread and wine not a sigure of the bodie and blood of Chryste sanguinis Christi absit enim hoc credere sed ipsum corpus Domini deificatum ipso dicente Hoc est meum non mei corporis figura sed corpus non figura sanguinis sed sanguis Et ante hoc ipsis Iudaeis Quoniam nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Caro mea verè est cibus sanguis meus verè est potus Proinde omni cum timore conscientia pura indubitabili fide accedamus The bread and wine ys not a figure of the bodie and blood of Chryst God forbidde we shoulde beleue that but yt ys the verie bodie of our Lorde deified himself saing This ys not a figure of my bodie but my bodie not a figure of my bloode but my bloode And before this he saied to the Iewes that except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe My flesh ys verilie meat and my bloode ys verilie drinke Therfore with all feare and pure conscience and vndoubted faith let vs come vnto yt In these fewe woordes of Damascen ye see foure thinges taught The transubstanciacion The presence of Chrystes verie bodie and bloode with a plain deniall of the aduersaries figure The applicacion of the sixt chap. of sainct Iohn to these woordes of Chryst And finallie an exhortacion for owre due coming to the receipt of the same bodie and blode Of transubstanciacōn we haue allreadie spoken and that by the authoritie also of this man amonge other Fathers wherfore I will not tarie vpon yt onely I wolde that the reader shoulde be aduertised that though the Aduersarie doe so moche exclame against the thing yet the learned Fathers according to the catholique faith of Chrystes Church doe plainlie and agreablie teache the same and therfore I wolde wish that by repeticion of the same yt maie remain in memorie wherbie as meit yt ys their authouritie declaring the trueth with great agreement and consent maie be regarded and esteemed and the arrogant falsheade of the Aduersarie teaching vntrueths and heresie maie be vtterlie condemned and forsaken and thus ouerpassing this matter as not principallie here sought I will come to that that ys here cheislie intended For the whiche I wish yt to be well noted that this Authour expownding the woordes of Chryst This ys my bodie the seking of the exposition of Figuratine expositions of the Sacr. slatlie denied whiche woordes ys our trauaill doeth plainlie by expresse woordes denie refuse and reiect the fonde exposition of the Aduersarie and teacheth that these woordes are to be vnderstanded in their propresense And therfore saieth that yt ys not a figure mening that yt ys not a bare figure of a thing absent in substance and onelie present in figure but yt ys saieth he the verie bodie And this ys not to be ouerpassed that to this exposition he addeth these woordes God forbidde that anie man shoulde so beleue whiche maner of woordes we vse in matters that be perilouse daungerouse and horrible and matters to godwarde wher the thing ys moche offending God and prouoking his heauie displeasure yre and indignaciō Wherbie maie be perceaued the great daunger that ys ensewing to them that so beleue and the great necessitie of the right beleif that ys to beleue that the Sacrament ys not a bare figure but the verie bodie of Chryst Thus once again to aduertise yowe ye see that wher the Aduersarie saieth This ys my bodie that ys saieth he a figure of my bodie This learned authour saieth God for bidde yowe should so beleue Yt ys not saieth he a figure of the bodie of Chryst but his bodie not a figure of the blood of Chryst but his blood in deed This exposition as yt ys dissonaunte and repugnaunte to the
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we cōfesse Chryste to haue ben crucified so rightlie we cōfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a mān of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
declareth to be in two poinctes The one ys that yt ys doen by consecracion which ys doen by the woord of Chryst Wherfor he saieth We perceaue grace to be of greater power then nature For In the consecracion of the B. Sac. the woordes of our Sauiour do woorke yf the benediction of a man was of so great power that yt might turne nature what shall we saie of the diuine consecracion yt self wher the verie woordes of our Lord and Sauiour do woorke As who might saie Yf Moyses did cast downe the rodde and yt was turned into a serpent and tooke yt vppe again and yt was turned into a rodde and soch like Yf Helyseus did make the axe against his nature to swimme aboue the water Yf Helyas by his woorde caused fire to descend from heauen Yf the woorde of these men but seruantes did woork soch wonders how moch more maie the woorde of the Lord and master of these men woorke The second poinct ys that he sheweth by what means the woord of Chryst woorketh the presence of his bodie in the Sacrament that ys saieth he by the chaunging of the natures of the creatures into the nature of his bodie ād blood which he signifieth when he saieth Yf the woorde of Helyas was of soch power that yt might bring down fire frō heauen shall not the woorde of Chryst be of soch power that yt maie chaunge the natures of the elementes And again the woorde of Chryst that coulde of nothing make that that was not can yt not chaunge those thinges that be in to that thing that they were not The meā then by the which the woorde of Chryst maketh the bodie of Chryst present in the Sacrament ys by chaunging the natures of bread and wine into the nature of his bodie ād blood which bicause the chaunging of natures ys the chaunge of substances Transubstanciation what yt ys therfor the Church doth call yt Transubstanciacion forsomoch as the nature or substance of one thing ys chaunged by Gods power into the nature or substance of an other thing The thirde thing that we are taught of S. Ambrose which also ys diduced of these two ys the verie presence of Chryst in the Sacrament Which so being as most certenly yt ys we maie conclude that this ys in comparablie a more excellent Sacrament then either Manna or the Paschall lambe notwithstanding the saing of the Aduersarie And although S. Augustin saieth that Sacramenta in signis diuersa in re tamen quae significatur paria sunt Sacramentes in signes being diuerse in the thing yet that ys signified they are like Yet that taketh not awaie the excellencie of Difference betwē Māna and the blessed Sac. this Sacrament For although Manna and the Paschall lambe did signifie the same Chryst that our Sacrament doth and so in that respect of significacion be like yet for that the other sacramentes did but signifie and this Sacramēt doth both contein and geue that yt doth signifie therfor yt doth farre excell them To this that ys saied although yt be sufficient to proue that that ys here entended yet yf the reader will adde the saing of S. Ambrose in the eight chapter of the booke last alleaged whiche to auoide tediousnesse I ouerpasse and wil remembre what the saied S. Ambrose saieth in the fourth chapter of this booke and Chrysostom in the sixth chapter and Theophilact and Haymo in the ninth chap and other treacting of Manna and the bodie of Chryst of which he shall find diuerso from the fourth chapter to the eleuēth chapiter of this booke I doubte not but he shall see so moche that he will merueill that euer anie heretike could so shamelesly teach soch wicked doctrine so repugnant to the catholique faith and so direct contratie to the sainges of so manie holy Fathers being wittnesses of this trueth but aboue all that they shoulde so blasphemously dishonour the sacramentes of God and his Chryst Who for the setting furth of his honour and sor owre helpe and comfort in the perigrinacion of this life that we maie haue strength against owre enemies whiche cruelly lie in wait for vs and our assured hope of the mercie of God in the ende of our iourney hath instituted these sacramētes and by them woorthilie vsed and receaued hath geuen vs manie benefittes of all which as also of Gods honour they wolde robbe both him and vs. But Reader beware of them and be not led awaie with soch doctrines as were born but yesterdaie But cleaue to that ys tried receaued approued and testified manie hondreth years of the whiche thowe shalt learn that the Sacramentes of Chryst and of the newe lawe are moch more excellent then the sacramentes of the olde lawe THE FYFTENTH CHAPITER PROVING all our Sacramentes generallie to be more excellent then the sacramentes of Moyses AS ye haue heard by sufficient testimonie that the blessed Sacrament of Chrystes bodie and bloode ys more excellent then Manna and the Paschall lambe the figures of the same of the which I haue speciallie treacted bicause this wholl rude woork ys cheifly settfurth for the commendacion of the trueth of the same Sacrament Nowe that the other sacramentes be not left in the handes of the enemies and by them spoiled ād ouer moche wronged somwhat also shall be breiflie saied wherby they maie be knowen as they be and be deliuered from the handes of their enemies who falselie report of them and deuellislie trauaill to dishonour them Among all the sacramentes next vnto this blessed and most honorable Sacrament of Chrystes bodie and blood yt ys to be merueiled that they could Baptisme instituted by Chryste and commēded by the wholl Trinitie so vnreuerentlie speake of the sacrament of Baptisme which was so instituted and commended to the Chrystian worlde as no sacrament more solemnelie At the setting furth of this Sacrament Chryst himself being present and baptised the voice of the Father was heard saing This ys my wel beloued Sonne in whom I am well pleased heauen was opened and the holy Gost was seen in the forme of a doue descending from heauen and abyding vpon Chryst So that in the ministracion of this sacrament was present the Father the Sonne and the holie Gost Which noble presence semeth to bring with yt some more noble gift than a bare sign or token as the wicked saie that yt ys But what shall I nede to stand to declare the woorthinesse of this sacrament against these enemies of God seing that heauen and the wholl Trintie testifieth against them Wherfore leauing to speake any more of this sacrament speciallie or of the other particularlie for feare of prolixitie and for that yt ys spoken of here but by occasion we shall heare sainct Augustin speaking of Aug. cōt Faustū li. 19 cap. 13. them generallie Prima sacramenta quae obseruabantur celebrabantur ex lege praenunciatiua erant Christi venturi quae cùm suo aduentu Christus impleuisset
ac successor qui sacro sancta illa mysteria à sanctis Apostolis sibi reuelara in lucem edidit D. Iacobus qui in sortem Ecclesiae Hierosolimitanae administrandae vocatus fuit quiue huius primus Episcopus à primo illo summo Pontifice Christo Deo nostro cōstitutus est Manie other godly pastours also whiche succeded the Apostles and doctours of the church setting furth the order or maner of the Godlie Masse of the diuine misteries left yt vnto the Churche in writing Amōg the whiche the cheifest and most famouse be S. Clement the Disciple of him that was cheifest of the Apostles and successour who did setfurth these holie misteries as they were deliuered or taught vnto him of the Apostles And S. Iames who was called to rule the churche of Hierusalem who also was ordeined the first Bishoppe of that cheif and high Bishoppe Chryste our God Thus he In this testimonie ye heare that not onelie S. Clement did setfurth the ordre of Masse but other doctours and pastours of the church also and that not by their owne authoritie but as they had learned of the Apostles And note here also an euident testimonie for the Masse of S. Iames wherof we haue spoken in the last chapter Nowe to proceade to heare more of the maner of consecracion in the primitiue Church S. Dionisius Areopagita Disciple to S. Paule as S. Clemēt was to Peter that he saied Masse yt ys more euident then nede to be declared His booke of the ecclesiasticall hierarchie ys extant wherin the wholl order of Masse ys at lenght setfurth and declared But forsomoche as that booke to the learned ys well knowen and to the vnlearned although he were alleaged yet for his obscuritie he wold be still vnknowen I haue thought good here to ouer passe him as a witnesse famouslie knowen ād bring in other more plain and yet right famouslie knowen Among the whiche holie Basill shall be first who in his Masse vsed this forme of consecracion entring into yt by praier made to the heauenlie father in the whiche he thus spake Bassil in Miss of Chryste Debens enim exire in voluntariam beatiss viuificam suam mortem in nocte qua tradebat seipsum pro mundi vita accipiens panem in sanctis suis immaculatis manibus ostendens tibi Deo Patri gratias agens benedicens sanctificans frangens dedit sanctis suis Discipulis Apostolis dicens Accipite manducate hoc est corpus meū Chryst tooke the bread and cuppe mixed withe wine and water in to his hands and blessed and sanctified them quod pro vobis frangitur in remissionem peccatorum Similiter calicem de genimine vitis accipiens miscens gratias agens benedicens sanctificans dedit sanctis suis Discipulis Apostolis dicens Bibite ex hoc omnes Hic est sanguis meus noui Testamenti qui pro vobis pro multis effundetur in remissisnem peccatorum Hoc facite in meam commemorationem Willing to go furth to his voluntarie and blessed death geuing life in the night in the whiche he deliuered himself for the life of the world taking bread in his holie and vndefiled hands and shewing yt to thee God and Father geuing thankes and blessing sanctifieng breaking he gaue yt to his holie Disciples and Apostles saing Take and eate this ys my bodie whiche ys broken for yowe in the remission of sinnes Likewise also taking the cuppe of the iuice of the wine mixing geuing thankes blessing sanctifieng he gaue yt to his holie Disciples and Apostles saing drinke ye all of this This ys my blood of the newe Testament whiche shall be shedd for yowe and for manie in the remission of sinnes This do ye in the remembrance of me Thus moche in the Masse of S. Basill Whiche if ye conferre and compare to the consecracion vsed by S. Iames Chrysost in Miss ▪ and S. Clement so moche shall yt see them agree that ye shal iustilie saie that they be all one Therfor leauing him to be considered with the notes made vpon S. Iames and S. Clement we shall procead to see what maner of consecracion was vsed in S. Chrysostoms Masse Chrysostom as the rest before mencioned entreth into yt with praier made to the Father and coming to speake of our Lorde and Sauiour Iesus Chryste instituting this most holie and noble sacrament saieth Qui veniens completo pro nobis omni mysterio nocte qua tradebatur magis autem tradebat seipsum pro mundi vita panem accipiens cum sanctis suis immaculatis impolutis manibus cùm gratias egisset benedixit sanctificauit frangens sanctis suis Discipulis Apostolis tribuit dicens Accipite comedite hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter autem calicem postquam caenauit dicens Bibite ex hoc omnes Hic est enim sanguis meus noui testamenti qui pro vobis pluribus effundetur in remissionem peccatorum Who coming when all the misterie for vs was fullfilled in the night in the whiche he was be traied or raither in the whiche he deliuered him self for the life of the worlde taking bread with his holie vndefiled and impoluted hands when he had heuen thankes he blessed yt sanctifieng yt and breaking yt gaue yt to his holie Disciples and Apostles saing Take and eate this ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise also the cuppe after he had supped saing Drinke ye all of this This ys my blood of the newe testament whiche shall be shedd for yowe and for manie in the remission of sinnes Thus moche in Chrysostomes Masse for the consecracion whiche that yt agreeth with all before alleaged yt ys easie to perceaue S. Basill ād Chrysostō not the first fownders of Masse but setters furth of soche order ther in as they had receaued by tradicion But that the Proclamer seem not with his skoff of somsaie to weaken or call into doubt the authoritie of the Masse of S. Basill and S. Chrysostom as I haue by authoritie proued the Masses of S. Peter S. Iames and other Apostles and also of S. Clement by good and sufficient authoritie so also shall I doo these two of S. Basill and S. Chrsyostom And here I wish the reader first to be aduertised that S. Basill and S. Chrysostom did not make the ordenaunce of the Masse as the first fownders of the ordeinance for that as ye haue heard was doen by the Apostles and vsed by S. Clement and so by liueall tradicion brought to the time of these two fathers But the Masse of the Apostles being verie long as the holie Father Proclus witnesseth and the deuocion of the people waxing short and colde these holie Bishoppes Basill and Chrysostom were compelled to bring yt into a shorter forme of praiers and ceremonies the substance
and other Disciples did in the Masse make oblacion and offre sacrifice as the Apostles did This man S. Clement I meen euen as S. Iames did immediatelie after the holie consecracion praied thus Memores igitur passionis eius mortis resurrectionis reditus in coelos futuri eius secundi aduentus in quo veniet iudicaturus viuos mortuos redditurusque cuique secundùm opera sua offerimus S. Clemens in Missa vt refert Methon ibi Regi Deo secundùm eius institutionem panem hunc hunc calicem gratias tibi per eum agentes quod nos dignatus fueris astare coram te tibi sacrificare Being therfor mindefull of his passion death resurrection ascension into heauen and of his second coming in the whiche he will iudge both quicke and dead and will geue to euerie one according to his workes We offre vnto the King and God according to his institucion this bread and this cuppe geuing thee thanks by him that thow hauest vouchsafe vs to stand before thee and to offre sacrifice to thee Thus S. Clement Let not the good Chrystian be dismaied nor the Sacramentarie triumphe S. Clement offred Chrysts bodie and blood in sacrifice that he saieth we offre this bread but let them both vnderstand that as our Sauiour Chryste in the vi of S. Iohn and S. Paule in the x of the first to the Corinth whiche ys allreadie declared and in the xi of the same whiche here shall be declared doo call the bodie of Chryste bread So doth S. Clement here For proofe wherof haue recourse to the praier of S. Clement in the last chapter before and see his faith what he beleued to be in the Sacrament wher ye shall finde him desiering that the holie Gost maie be sent who maie make the bread the bodie of Chryste and the wine the blood of Chryste Yf then the bread by the worke of the holie Gost be made the bodie of Chryst then ther ys no other bread there after consecracion to be offred in sacrifice but the bread of the bodie of Chryst and the cuppe of his blood Neither can the Sacramentarie with all his wresting malice vnderstand this of materiall bread For this that ys here offred ys offred according to the institucion of Chryste but as the Sacramentarie can not but confesse Chryste neuer instituted materiall bread to be offred in sacrisice Wherfor yt can not be vnderstanded of materiall bread Yt ys euident then that S. Clement offred Chrysts bodie and blood the verie true bread and true wine in sacrifice This being made plain we shall descende to S. Basill and see what he did whether he offred in his Masse or no. He as S. Clement immediately after S. Basill offred the like sacrifice to S. Ja. ād S Clem. the consecracion continued his holie taulke to God saing on this wise Memores ergo Domine nos salutarium eius passionum viuificae crucis triduanae sepulturae ex mortuis resurrectionis in caelum ascensionis in dextra tua Dei Patris sessionis gloriosae ac terribilis secundae eius praesentiae tua ex tuis tibi offerimus We also therfor o Lorde being mindfull of his holsom passions liuelie crosse three daies buriall his resurrection from the dead his ascension into hauen his sitting at thie right hand God and Father and of his gloriouse and terrible second presence we offre thine to thee oute of thine Thus he See ye not here as in S. Iames and S. Clement an oblacion of the bodie and bloode of Chryste whiche be thinges of God consecrated of his creaturs bread and wine and so offred vnto God Hitherto then ye see the holie Fathers to haue offred Chrystes bodie and blood and therfor in their woordes and writings not to haue abhorred the tearmes of offring or making oblacion and sacrifice as the newe brothers do But for farder proofe of the practise of the Sacrifice we will procede and see what Chrysostom did in his Masse For he keping the order before mencioned immediatelie vpon the consecracion addeth this praier Memores igitur salutaris huius mandati omnium eorum quae pro nobis facta sunt crucis sepulchri Chrysostome offred sacrifice in Masse resurrectionis ad caelos ascensionis sessionis ad dextram secundi gloriosi rursus aduentus tua ex tuis tibi offerimus Remembring therfor this holie commaundement and all those thinges that haue ben doen for vs as the crosse buriall resurrection ascension into heauen sitting at the right hand the seconde and gloriouse coming again we offre thine vnto thee of thine owne Thus ther. Yt can not be that they that so iustlie agree in woordes and sentēce shoulde varie and dysagree in sence and vnderstanding Wherfor Chrysostom as the other did did in his Masse offre sacrisice I labour not here to seke the deapt of this matter for that I haue done allreadie in diuerse places of this worke but I cheiflie seke by the woordes of these Fathers to declare that all S. Ambrose and the church that he liued in offred sacrifice in the Masse they did offre sacrifice What they offred and to what effect yt ys and shal be declared and as yt maie for this place suffice by S. Ambrose yt shall be made euident what he and the auncient Church in his time did offre Wherby also we shall be assured what the former Fathers did offre this being certen that holie Ambrose did nothing contrarie to the holie faith of the primitiue Church Thus he reporteth of the practise of the auncient Church of his time and before Sacerdos dicit Ergo memores gloriosissimae eius passionis ab inferis resurrectionis in coelum ascensionis offerimus tibi hanc immaculatam hostiam rationabilem hostiam incruentam hostiam hunc panem sanctum calicem vitae aeternae Being therfor mindful of thie most gloriouse passion and resurrection frō death ād ascension into heauen we offre vnto thee this vndefiled sacrifice reasonable sacrifice vnbloodie sacrifice this holie bread and cuppe of life euerlasting Note here what maner of sacrifice was offred in the Masse Doo ye not here see by the testimonie of S. Ambrose that the preist did offre sacrifice in the remēbrance of Chrysts passion resurrection and ascension But note and marke well what maner of sacrifice An immaculate or vn defiled sacrifice a pure sacrifice What sacrifice ys yt that man can offre to God that he maie boldlie so tearm and call No pure man dare so farre presume of his owne doings of offrings to God This pure and vndefiled sacrifice then can be none other but that pure and innocent lambe of God that purifieth and clenseth vs by taking awaie the sinnes of the worlde euen Iesus 1. Joan. 1. Ibid. 6. Chryste his verie bodie and blood Which maner of vnderstanding the later woordes of this offring sentence doeth also enforce vs to take determining
by my woordes onelie but by good substanciall matter iudge these maliciouse false imaginacions to be his inuēted toies void of all learning and rrueth and aswell impugning and skorning the phrase of holie scripture and auncient fathers as of the catholique Church in these daies vnderstand that the scriptures haue this maner of speache that an Angell doth carie oure praiers into the seight of God For the Angell Raphaël saied vnto the holie father Tobias Quandò orabas cum lachrimis sepiliebas mortuos c. ego obtuli orationem tuam Domino when thowe didest praie with tears and didest burie the dead c. I did offre or present thy praier to God Nowe will the Proclamer here skoff at the saing of the Angell Raphaël and Tob. 12. aske in his histrionicall maner whether he caried Tobies praiers in a cart or a whelebarow or will he aske him whether God could not knowe the praiers of Tobie except he had brought them vppe into his seight Soche fond friuolouse questions might he aswell here moue against the saing of the Angell in the holie scripture as he doth against the same maner of speache in the Canon of the Masse S. Ambrose praied in this poinct as the Churche doth nowe S. Ambrose as before ys seen declareth that he and the Churche wher in he liued vsed the like maner of speache in their praier within the Canon of the Masse saing thus We desire and prate thee that thow wilt receaue this sacrifice into thie high aultar by the hands of thie holie Angells Nowe did S. Ambrose and the Churche that he liued in desire by this maner of praier as the skoffing Proclamer fableth that their sacrifice whiche was he bodie of Chryste might be caried a waie into heauen by Angells Was S. Ambrose of so small learning and knowledge or of so litle witte and vnderstanding as to iudge or think that Naie the lacke of learning knowledg witte and grace also ys raither in the Proclamer who of so learned and holie a man and of the wholl Churche withall so rashlie and wickedlie iudgeth S. Ambrose so praieng foloweth the maner of speache vsed in the scripturs and the Churche nowe vsing the same phrase foloweth both the scripturs and S. Amhrose and the auncient Churche wherfor in the vsing of soche phrase ther ys no soche fable entended as the Proclamer maliciouslie pretendeth and feigneth But that the right sense of this phrase maie be here more fullie declared Of the ministerie of Angells vnderstād that as S. Paule saieth the Angells of God are all ministring spirittes sent to helpe thē that shal atteing the inheritance of saluacion In the old law they did to Abraham to Isaac to Iacob to the parents of Sampson and to diuerse other innumerable ministeries To holie Tobie the Angel Raphael was the minister to conduct his sonne to Raguel in Rages and ther to him he was Gen. 22. ibid. 28. Judic 13 Tob. 3. 4. 5 the counsailour not onelie to take Sara to wieff but also by chaistvsage of her and by other means to restreign and debarre the wicked assaulting and molesting spirit that infested that house To the same father Tobie the Angell so ministred that his seight was restored His praiers also and other good Ibid. 10. 11. 12. dedes he did present in the seight of God In the newe testament the Angell Gabriell was the messenger of the ioifull conception of the Sauiour of the world An Angell was the Messenger to Luc. 1. ibid Ma. 2. Act. 5. 8. Zacharias to tell him before of the birth of his sonne Iohn the Baptist An Angell was messenger to the poore sheperds to geue them to vnderstand that they had a Sauiour born An Angell attended vpon Peter and opened the doores of the prison guided him oute and dimissed him in safetie What shall I stand to enombre the nōbre of the places of scripture to this matter Euerie mā hath a propre Angell apperteining whiche be allmost immunerable This ys certen that both men and children haue their Angells to kepe them helpe them and to offre vppe their praiers to God for them Angelis suis mandauit de te c. He hath Psal 90 Math. 18. commaunded his Angells saieth the Psalmist to attende thee that they maie kepe thee in all thie waies they shall carie thee in their hands that thowe hurt not thy foote with a stone And for children Chryste gaue monicion Bern. ser 7 in Cant. saing Nolite scandalizare vnum ex his pusills Do not offend one of these litle ones I saie vnto yowe that their Angells do allwaies see the face of my Father Angells offre vppe our praiers to God which ys in heauen Diuerse of these scripturs are treacted of by S. Bernard and expownded to the same sense that I haue alleaged them for Of the place of Tobie thus he saieth Credimus Angelos sanctos astare orantibus offerre Deo preces vota hominum vbi tamen sine ira disceptatione leuari puras manus perspexerint Probat hoc angelus ita loqueus ad Tobiam Quando orabas cum lachrimis c. We beleue that the holie Angells be present with them that do praie to offre to God the praiers and Idem ser 12 in psal 90. desires of men wher they see clean hands to be lifted vppe withoute wrath and disceptaciō This doth the Angell prooue thus speaking to Tobie when thowe didest praie with tears and didest burie the dead c. I did offre thie praier before God And vpō the saing of the Psalmist he saieth thus Quantā tibi ibidem debet hoc verbum inferre reuerentiam adferre deuotionem conferre fiduciam Reuerentiā pro praesentia deuotionem pro beneuolentia siduciam pro custodia Cautè ambula vt videlicet cui adsunt Angeli c. Howe moche reuerence howe moche deuocion howe moche trust aught this woorde to bring to vs Reuerence for the presence deuocion for beneuolence trust for their custodie walke wiselie forafmoche as Angells be present Adsunt adsunt tibi non modò tecum sed etiam prote Adsunt vt protegāt adsunt vt prosint They are present and vnto thee they are present not onelie with thee but also for thee They are present to defend they are present to profitt thee and to doo thee good That the saing of Chryste teacheth that Angells attend young children S. Bernad doth also wittnesse thus Parum est quod facis Angelos tuos spiritus facis Angelos paruulorum Denique Angeli eorum semper vident faciem Patris Yt ys but a small matter to thee o God that thowe makest thie Angells spirits thowe makest thē also the Angells of litle children To conclude with S. Bernarde speaking of the ministerie of Angells aboute vs in the seruice of God thus he saieth Attendite principes vestros cùm statis Jdem ser 7. in Cant. ad orandum vel psallendum state