â–ª of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenauÌ„t with you he sayeth not This is the bloude of the newe TestameÌ„t But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estimaâ—ion 〈◊〉 ours is beyng as they saye but â—are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y â— â—rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacrameÌ„t of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictuÌ„ panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude â–ª hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp theÌ„ that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coniâ—ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chauÌ„ge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quaÌ„uis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non soluÌ„ anima per spiritum sanctum in beatam uitam ascenderet ueruÌ„ etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought froÌ„ our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by taâ—ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued froÌ„ the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they coÌ„sidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome
beastlye lyuing adultery disobedience sacrilege and open conspiracye to the subuersion of them selfes of that state vnder whiche they lyue The scripture cryeth Nolite omni spiritui credere beleue not euery spirite but trye and proue the spirites yf they be of God or no for many false Prophetes are abroade in the world One waye to trye thē is to marke the ende of their conuersation ▪ and the example and fruyte of their liues as S. Paule sayeth Quorum exitum conuersationis intuentes eorum imitamini fidem folowe their fayth the ende of whose conuersation ye haue sene We haue seene what is the ende of this newe teachynge carnall and detestable liuyng conspiracye and treason The other fathers of whom we learned oure fayth were men whom the corrupt world was not worthy to haue these authors of this newe opinion were menne that were not worthy to haue and enioy the world of whome saynt Peter wryteth Magistri mendaces and so forth Lying maysters that bryng in sectes of perdicion and denye that Lord that bought thē as they do in this matter of the sacrament bringyng vpon them a spedy perdition and manye shal folowe theyr wayes through whome the way of truth shal be sclaundered and blasphemed and in couetousnes by feyned woordes they shal make marchaundise of you to whome iudgemēt ceasseth not and their destruction slepeth not We be also warned by S. Iohn of this matter sayinge he that remayneth and abydeth in the doctrine that the Apostles taught he hath the father and the sonne Yf anye come to you not bringing this doctrine do not receaue hym into your houses Here he dothe teache vs to auoyd them that professe any other doctrine then such as al faythfull men vniuersally thoroughout the worlde haue receaued and professe whych is not the doctrine that the Sacramentaries preache Finally consideryng the promisses of Christ to his church that he will be with them too the worldes end and that the holy ghost shall leade them into all truth then may we iustlye saye that yf this our fayth be an errour it hath preuayled vniuersallye not one hundreth yeare but two thre foure yea a thousand yeare more then that euen to the ascensiō of Christ as appeareth by the testimonies of all holye writers and then may we say Lord yf we be deceaued thou hast deceaued vs we haue beleued thy word we haue folowed the tradition of the vniuersal churche we haue obeyed the determinations teachynges of those bishops and pastors whome thou hast placed in the Churche to staye vs in vnitye of fayth that we be not caried away with euerye winde of false doctrine Therfore yf we be deceaued it commeth of thee O Lorde our error is inuincible But good people we are sure God deceaueth no man let vs al beware we do not deceaue our selfes as S. Iames sayeth Thus hauing spoken somthinge of y e scriptures as this short time wold permit there remayneth also the seconde thing whiche I sayde moued me to continue in this fayth whiche is the aucthorities of auncient fathers that haue flourished in the preachyng of Gods trueth in all ages with aucthorities I thinke verelye in no age haue bene so curiously sought so diligently found out so substantially wayed as in this our time And all this is because the oppugnation of the trueth in this matter hathe extend it selfe not only to the scriptures but also to the doctours and to euerye particle and title of the doctours whose writynges haue bene so scanned and tryed that yf any thyng could haue bene gathered and piked out of their bookes eyther by liberall writing before this misterye came in contention or by misconstructiō of their wordes or by deprauation of their meaning that could seme too make agaynst our faith herin it was not omitted of some but stoutly alledged amplified inforced and sette forth to the vtter most that their wyttes could conceaue whyche yf god hath not infatuat leauing them to speake so as neyther fayth nor reason could allowe lyke as they haue with theyr vanities seduced a great sorte the more pitye so they shoulde haue vndermined and subuerted the fayth of a great manye mo y t were doubting falling but not cleane ouetrhrowen thankes be to almightie god Of these aucthorities although with a litle study and lesse laboure I coulde at thys tyme alledge a great numbre yet consideryng the shortnes of the tyme whiche is almoste spent I shal be cōtent to picke out a fewe ▪ whych do not only declare the minde of the aucthor but also conteyne an argument to proue conuince y e truth of our fayth suche an argument as neyther figuratiue speache nor deprauation of the wordes or meaning can delude And first I shal begyn with the weakest that is with the suspicion of the gentyles Tertullian in his apologye teacheth how the gentiles didde accuse the Christen men for killyng of younge chyldren eatyng of theyr fleshe he sayeth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported accused as moste mischeuouse and wycked men for the sacrament of killinge of children eatyng theyr fleshe and drynkyng their bloude Eusebius also in his story of the churche wryteth of one Attalus a martyr who beynge roasted in an yron cradell wyth fyre put vnderneath when the sauour of hys burnte flesh came to the smellynge of the people that looked on he cryed wyth a loude voyce to the people Lo this is to eate men which you do whyche fault ye make inquisition of as secretly done of vs whych you cōmit openly in the midde daye By this accusation we may vnderstand that our Sacramentes and mysteries in the beginning of the church were kept very secrete bothe from the syghte and knowledge of the paganes that mocked and skorned them and also of those that were Catechumeni learners of our fayth and not yet baptized for manye greate causes whyche I shal not nede to rehearse nowe And yet for all the secrete kepyng of them being so manye Christen men women as there was they could not be kept so secret but that some ynkelynge of them came to y e eares of those that were infidels vnchristened insomuche that where as in dede and verye trueth by the rules of oure religion we dydde eate the fleshe of Iesus Christ our Lorde and drynke his bloude ministred vnto vs in the sacrament the gentiles as thei were curiouse to know new thynges so they came to knowledge of the rumoure of our doynges and eyther by the bewrayinge of some false brethrē or els by y e simplicitye of other that of zeale without knowledge wold haue conuerted the vnfaythfull too oure fayth heard secretlye that we Christen men in our misteries dyd eate mans fleshe drynke mans bloude whyche they for lacke of fayth and further instruction beganne to compasse in their wyttes howe it was possible so
Christ dydde eate his body drynke his bloude in the mysticall supper neyther figuratiuely as he did in the paschall lambe nor yet spirituallye as we do by fayth then it is certayn that he eate it only sacramentally whyche is not only in signe as the sacramentaryes expounde the worde but in truth vnder a sacramēt wherof the substaunce is the reall and natural bodye and bloude of Christ our lord After thys sorte wryteth Chrysostome of Dauid sayinge thus Non contigit Dauid gustare talem hostiam neque particeps fuerat sanguinis dominici sed legibus imperfectioribus educatus neque tale quicquam exigentibus tamen ad euangelicae philosophiae fastigium peruenit animi moderatione It neuer chaunced to Dauid to tast of suche a sacrifice nor he was not receauer and pertaker of our Lordes bloude but being broughte vp vnder lawes not so perfecte and requiringe no suche thyng yet by the moderation and tēperaunce of his owne mynde he came to the hyght of all euangelicall diuinitye Here is playne that Dauid didde neuer taste and receaue Christes bloude as we do in the gospell and yet Dauid did receaue Christes bloude figuratiuely being partaker of the sacrifices of the old law which were figures of christes bloud and also he dyd drynke of the same bloud spirituallye as we do whose fayth was as good or rather greater then ours Therefore there remayneth one other way that we drinke of it which was not graunted vnto him that is to say verely and really in the sacramēt To auoyde this place well they must haue moo solutions then they haue inuented yet for neyther figuratiuelye nor spirituallye will serue it were beste for them to yelde to the trueth and confesse that it is there really the very same substaunce of his bloude y t was shedde vpō the crosse thoughe not in that forme for the relief of our weake nature whyche els could not susteyne it And further then this S. Augustyne sayeth Si dixerimus Catechumeno credis in Christo respondit credo et signat se cruce Christi portat in fronte non erubescit de cruce domini sui ecce credit in nomine eius Interrogemus eum manducas carnem filij hominis bibis sanguinem filij hominis nescit quid dicimus quia lesus non se credidit ei Yf we shall saye to one y e learneth professeth our fayth being yet not baptized doeste thou beleue in Christe he aunswereth I beleue and he dothe signe him selfe with the crosse of Christ he beareth it in his forheade and is not ashamed of the crosse of hys Lord Loo be beleueth in hys name But lette vs aske hym doeste thou eate the fleshe of the sonne of man and drinke the bloud of the sonne of man he can not tell what we saye for Iesus hathe not beleued committed him selfe to hym Besyde other thynges that may be fruytfully gathered of thys place for oure erudition I note but this one that a mā beleuyng in Christ professing the fayth of Christe wyth hys word and worke and for that cause eateth Christes fleshe drinketh his bloude spirituallye yet he wote not what the eatyng of Christes fleshe meaneth whereof Christ spake in the .6 of saynt Iohn But we that be baptized are admitted to oure Lordes table we know by our experiēce what it is to eate Christes flesh and to drinke his bloude for to vs Christ doth truste gyue him selfe to the other that beleue as wel as we he doth not committe him selfe Wherby I conclude beside the spirituall eating of Christ by faith there is also a real eating of him in y e sacrament by the seruyce of oure bodies to the confirmation in grace and sanctification both of oure bodies and soules And concernyng the drinkyng of Christes bloude reallye ▪ S. Cyprian writeth an other argument whyche I thynke can not be auoyded by anye figuratiue speaches he sayeth thus Noua est huius Sacramenti doctrina scholae euangelicae hoc primum magisterium protulerunt doctore christo primum haec mundo innotuit disciplina ut biberent sanguinem Christiani cuius esum legis antiquae authoritas districtissimè interdicit Lex quippe esum sanguinis prohibet Euangelium praecipit ut bibatur c. Origen also wryteth thys same thyng very playnly vpō Numeri hom 16. The Englyshe is this of Cyprian The doctrine of this Sacramente is newe and the euangelicall schoole taught this lessō first of all this discipline was neuer knowē to the worlde before oure mayster Christ who was the firste teacher of it that Christen menne shuld drynke bloude the eating of which bloude the aucthority of the olde lawe dothe mooste strayghtly forbidde for the law forbiddeth the eating of bloud the gospell cōmaundeth bloude to be dronken c. Now this is most certeyne that the lawe dyd neuer forbyd the drinking of Christes bloud figuratiuely but dyd cōmaund drinke offeringes whych were figures of this bloude and the Iewes drank of the water that came forth of the stone whyche was a figure of the bloude that came foorthe of Christes syde which bloud as Chrysostome sayth is in our chalyce Id est in calice quod fluxit è latere illius no◠sumus participes y e same thinge is in the chalyce that slowed oute of Christes syde and we are partakers of the same Nor the law dyd neuer forbyd the drynking of christes bloude spyrytuallye by fayth but sette forth the fayth of Christ beyng a scholemayster to Christ poyntynge to hym in whome they shoulde beleue and receaue all grace But to make short the lawe forbadde the externall and real drynkyng of bloude whych the gospell commaundeth sayinge excepte ye eate the fleshe of the sonne of man and drynke hys bloude ye shall not haue lyfe in you and drynke ye all of thys Thys is my bloude of the new Testament Therfore it foloweth necessarelye that the drynkyng of thys bloude is not figuratiuely nor yet only spirituallye but reallye by the seruyce of our bodyes ▪ as Chrysostome sayeth Si uiderit inimicus non postibus impositum sanguinem typi sed fidelium ore lucentem sanguinem ueritatis Christi templi postibus dedicatum multo magis se subtra hit Yf oure enemye the deuyll shall see not the bloude of the figuratiue lambe sprynkled vpon the postes but the bloude of Christe the trueth shynynge in the mouth of the faythful much more he wyll runne away There is a place of the prouerbes whych as diuerse authors do expounde maketh much for the real presence of Christes bodye and bloude in the Sacrament the place is this after the greke whych these authors folowed Cùm sederis ad mensam potentis sapienter intellige quae apponuntur mitte manum tuam sciens quia talia te oportet praeparare When thou sytteste at the table of a great man vnderstand wysely what thinges are set before thee and
putte to thy hand knowynge that thou must prepare such lyke thinges agayne S. Augustyne vpon saynt Iohn and Chrysostome vpon the Psalme and Hesichius and other moo whose wordes it were to longe to reherse in Latyne do expounde this place of the prouerbes thus Who is this great man but Iesus Christ our lord gods sonne and what is the table of this great maÌ„ but where is receaued his bodye and his bloude that hath giuen hys life for vs And what is to sytte at that table but to come to it humbly and deuoutly what is to considre and vnderstande wisely what thinges be sette before thee but to discerne the body bloude of Christe to be set there verelye in trueth and to knowe the grace vertue and dignitie of theÌ„ and the daunger for the misusyng of them and what is to put to thy hande knowynge that thou muste prepare suche like agayne but to eate of them knowynge that christen men in the cause of Christ and defence of the trueth are bounden to shedde theyr bloude and spend their lyues for their brethren as christ hath done the same for vs before that lyke as we haue receaued at Christes table hys bodye and his bloude so oughte we to giue for our brethren our bodyes and bloude Thys comparyson of taking giuing the like agayne auoydeth all the triflynge cauillations of these figuratiue speaches that the simple peoples heades be combred wythal Here is no place for eatyng only by fayth for the martyrs dyd not only beleue in Christe but also in very dede gaue theyr bodyes and shedde their bloude really for Christ. I nede not stande longer in so playne a matter although I could alledge muche more oute of al the auncient fathers yea more playner then these I haue touched yf any can be playner If I did but tel the bare names of the Sacrament whyche the authors gyue it I shuld proue manifestlye that it were the very body and bloude of Christ not breade and wyne Ignatius calleth it Medicamentum immortacitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynste deathe Dionisius Ariopagita S. Paules scholer calleth it hostia salutaris the sacrifice of our saluation Iustinus martyr sayeth it is caro sanguis incarnati Iesu the fleshe bloud of Iesus incarnate whyche names be gyuen to it of the scripture and all other wryters Origen calleth it Panis uitae dapes saluatoris epulum incorruptum Dominus the breade of lyfe the deynties of oure sauioure the meate that is neuer corrupted yea our Lorde hym selfe Cyprian calleth it SanctuÌ„ domini the holy one of God gratia salutaris the sauyng grace Cibus inconsumptibilis the meate that can neuer be coÌ„sumed Alimonia immortalitatis the foode of immortalitye Portio uitae aeternae the portion of eternal lyfe Sacrificium perpes holocaustum permanens a coÌ„tinual sacrifice an offerynge alwayes remaynynge Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit â—eccatum mundi the lambe of God that taketh awaye the synnes of the world Optatus an olde author gyueth it diuerse names as in this sentence Quid tam sacrileguÌ„ quà m altaria Dei frangere radere remouere in quibus uota populi membra Christi portata sunt unde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultares of God as the Donatiâ—tes dyd or to scrape them or to remoue them vpon the whych aultares the vowes of the people y t is to saye the members of Christ are borne from whych aultares also the pledge of eternall saluation the defence and buckeler of fayth and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meate uerbum caro the worde made fleshe S. Basyll in hys Masse calleth them sancta diuina impolluta immortalia supercelestia uiuifica sacramenta Holy Sacramentes godly pure vndefyled immortall heauenly and gyuyng lyfe What wyttelesse and vngodlye man woulde gyue these names to breade and wyne S. Ambrose calleth it gratia dei the grace of God not an accidental grace receaued of God into mans soule but the very reall Sacrament he calleth the grace of God the whych hys brother Satyrus being vpon the sea and hys shippe broken sekyng for none other ayde but onelye the remedy of fayth and the defence of that Sacrament toke thys grace of God of the priestes and caused it to be bounde in a stole whych he tied about his necke and so trusting in that committed hym selfe to the waters by vertue whereof he escaped drownyng and afterward of a catholike Bysshop he receaued that same grace of God wyth hys mouth Chrysostome O wyth what eloquence doth he vtter thys matter heare but thys one place Ipsa namque mensa animae nostrae uis est nerui mentis fiduciae uinculum fundamentum spes salus lux uita nostra The very table sayeth he meanynge the meate of the table is the strengthe of our soule the synewes of oure mynde the knotte of our trust the foundation oure hope oure health oure lyght and our life What names what effectes be these and in an other Homelye he calleth it Rex coeli Deus Christus The kyng of heauen God hym selfe Christ which he sayth goeth into vs by these gates dores of our mouthes Cyrillus calleth it sanctificatio uiuifica The very sanctification that gyueth lyfe And S. Augustyne calleth it Praetium nostrum The pryce of our redemption whych Iudas receaued What shuld I trouble you any longer in so playn a matter Why shoulde these holye fathers deceaue vs by callinge this Sacramente w t so gloriouse and highe names yf they meante not so but that it was but breade and wyne they lacked no grace that had so muche grace as to shedde their bloud for christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus dyd they wiâ—h one consent after one maner alwayes speake and wryte by whose playne preachynge and wrytinge the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres If they haue seduced vs meaning otherwise then they wrote then may we iustly say that they were not martirs confessors in dede but very deuyls errynge them selues and bringynge other also in erroure But good people the truth is they erred not but taught vs as they beleued the very truthe confirmyng and testifyinge that faythe whyche their bloud y t they had taught with their mouthe And yf there be anye errour it is in vs that for the vnlearned talkinge and wytlesse sophistical reasonyng of a fewe men will headlinges destroye our soules forsaking not coÌ„tinuing in that faythe whyche was taught by the mouth of christ â–ª sealed with his
the fleshe of an holy man ioyned to the word of God by vnitye of dignitye nor as the fleshe of hym in whome God dwelleth but as the flesh only propre to gods sonne verely giuing life to the receauer By this determination of this general couÌ„cel we learne that in the mysticall benediction by whyche word is meant thys blessed Sacramente we receaue Christes owne propre fleshe and of it we receaue sanctification and lyfe before the receypt whereof we celebrate the vnbloudye sacrifice of the same in our churches declaring our Lordes death resurrection and ascension and by this place we plainly perceaue that the doinges and wordes whych be vsed daylye in oure Masse were also vsed in the time of this councel muche aboue a thousand yeares agoo This doctrine also was determined in the general councell holden at Constantinople in the time of Iustyniane y e Emperoure the yeare of our Lorde 552. where be wrytten these wordes Omni sensibili creaturae supereminet is qui salutari passione coelestem nactus digni tatem edens bibens ChristuÌ„ ad uitam aeternam perpetuo coÌ„iungitur anima corpore diuinae participatione gratiae saÌ„ctificatur and so forth He farre excelleth euerye sensible creature that by the passion of our sauioure obteynyng heauenlye dignitie eatyng and drynkyng Christ is continually ioyned to eternal lyfe and is sanctified bothe in soule and body by participation of the heauenly grace Thys place is notable declarynge the dignitie of hym that eateth Christ and the effecte of that eatynge to be euerlastynge lyfe and sanctification bothe of bodye and soule Likewyse the general couÌ„cell called Lateranense holden at Rome the yeare of our Lorde 1215. determyned thys matter in the same termes that we expresse it nowe Vna est fidelium uniuersalis Ecclesia extra quam nullus omnino saluatur in qua idem ipse sacerdos sacrificium Iesus Christus cuius corpus sanguis in Sacramento altaris sub speciebus panis uini ueraciter continentur tran substantiatis pane in corpus uino in sanguinem potestate diuina There is one vniuersall churche of all faythfull people wythoute the whych no man is saued at anye tyme in the which Iesus Christ hym selfe is both the priest and the sacrifice whose bodye and bloude be truely conteyned in the sacrament of the aultare vnder the forme of breade and wine the breade beyng transubstantiate into hys body the wine into hys bloude by the power of God This forme of doctrine after this sort in these termes hath bene taught professed beleued throughoute y e whole catholike Churche euer sence that tyme howsoeuer some he retikes forsaking their fayth procedynge from Gods omnipotent word and the vnitye of hys churche and leanynge to their sensualitye and blind reason agaynst fayth haue repyned and barked agaynste the same But I put no doubtes but by Gods grace yf the time wolde suffer me â–ª to make thys matter oâ— transubstantiation as playne as the other of the reall presence The generall councell also of Constance holden of latter dayes the yeare of our Lord 1415. doth agree and testifye the same in that they condemned Iohn Wyclefe the heretike all his errours agaynst this blessed Sacrament Thus haue I shewed you the consente of the churche by the determinations of the generall councels It shal not be nedeful to rehearse any particular and prouincial councels which al in this doctrine agre with the other generall Furthermore the consente of the churche appeareth by y e condemnation of the heretykes of al ages whych hold any false opinion in anye poynte agaynst the veritye and the institution of Christ concerning this blessed Sacrament The first heretike that euer we reade of in this matter father to all the Sacramentaries that lyue nowe was one in the time of Ignatius by and by after y e Apostels whose name we know not but what he and his sect that folowed him did Theodoretus in his thyrd dialoge maketh mention sayinge that Ignatius who lyued within one hundreth yeare of Christ writeth in an epistle ad Smyrnenses in these wordes Eucharistias oblationes non admittunt eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi quae pro pecâ—atis nostris passa est quam pater sua benignitate suscitauit They do not allowe and admitte our Sacrament offerynges because they do not confesse the Sacrament called Eucharistia to be the fleshe of oure sauioure Iesus Christe whych fleshe suffered for oure synnes and which the fathers goodnes dyd rayse froÌ„ deathe agayne By this we learne what was the fayth in the primitiue churche both that the Sacramente was the verye fleshe of Christ whych suffered for vs also that it was offered for vs by the priestes which thinges those heretykes denyed then as their scholers nowe springing vp vpon their ashes denye nowe that they were condemned as heretykes by the primitiue churche then as these most worthely be condeÌ„ned by the catholike Churche nowe And where as the due matter wherein this blessed Sacrament is coÌ„secrated oughte to be vnleauened breade of wheate and wine myxed with water accordyng to the scriptures the example of christ there were one sort of heretykes called Artotoritae of whome speaketh Epiphanius contra Quintillianos whych were so called for y â— they vsed not in their sacrifyces the necessary and due matter but in their mysteries dyd coÌ„secrate and offer bread and cheese An other sort of heretikes were called Fermentarij because they did consecrate in leuened breade as our men of late dyd commaunde to be done â–ª who were condemned by the generall councell at Basyll Other were called Aquarij or Hydroparastae for that they preteÌ„dyng sobrietye did consecrate in water only wythout wine agaynst whome wrytte saynt Cypriane Chrysostome other who also were coÌ„demned by the generall councell of Constantinople in trullo cap. 32. Other were called Armenij who in their sacrifices consecrated and offered wyne onelye wythoute water agaynst whome wryteth Theophilactus All these helde false opinion agaynste the necessary and due matter of the Sacramente There were other heretykes that denyed the effecte of the Sacrament as Messaliani who as it is wrytten by Theodoretus sayd that the heauenly foode whereof our lorde spake he that eateh my fleshe drynketh my bloude shal lyue euer more dyd neyther profite nor hurte any man Nestorius also the pernicious herytyke and Archebyshoppe of Constantinople destroyed the vertue of the sacramente as Theophilactus writeth for y t he graunting christes very fleshe to be really and truely present in the Sacramente denyed that fleshe beynge receyued in to our bodyes to be the propre fleshe of gods sonne and therfore to haue no vertue to giue life to our mortal bodies this heresy was condemned by the generalcouncel holden at Ephesus And where as thys sacrament can not
taketh not away originall synne not because it can not but because God hath so ordeyned For as it is sayd in the olde Testament whose fleshe is not circumcised hys soule shal be putte away from the people so it is sayde in the newe Testamente excepte a manne be borne agayne of the water and the holye Ghoste he can not see the kyngedome of God and excepte ye eate the fleshe of the sonne of man and drynke his bloude ye shal not haue lyfe in you and except ye do penaunce ye shall all lykewyse peryshe And so muste we thynke of all other Sacramentes of both the testamentes that they be meanes ordeyned of God to atteyne y t grace they signifye whych grace is fully purchased and deserued by the passion of Christ whereof onelye they take their effect for the olde sacramentes haue their vertue and strength ex opere operando as the schole menne saye y t is to saye of the worke that is to be wroughte vpon the crosse by Christ in whome onely they beleued the newe Sacramentes haue their vertue ex opere operato of the worke of Christ that is already wrought vpon the crosse not of anye worthynes of the priest the minister by the merite of whych worke vpon the crosse they haue vertue and efficacye appropryed vnto thē to gyue that grace they signifye to suche as worthelye receaue them or at leaste y t haue no impedimente nor putte no stoppe but that the grace may be receaued Besyde the Sacramentes there be sacrifices instituted of GOD as meanes wherby the passion of Christe the true sacrifice is signified represented applyed as the paschall lambe the continuall sacrifice for synne a sacrifice for giuing thankes for the synnes of the priest and of the people for infirmitie omission for peace for anye benefite to be atteyned for chastitye and suche other whych had strength not by their owne nature but by the vertue of Christes passion whych they signified And as these were sacrifices propre to the olde Testament so Christ hath instituted a newe externall sacrifice propre to the newe Testamente by hys passion abrogating the other whych were shadowes signifyinge and stablyshynge thys whych is the trueth representyng for thys intente that the vertue and sufficiencye of hys bloudy and sauyng sacrifice may be wythout iteration of it selfe cōtinually transferred vnto vs. For seynge there is but one God author of both the Testamentes one body one fayth of Christ to vs both thoughe they beleued in Christ to come we in Christ al ready commed it foloweth cōsequently that we of the new Testament may not lacke this meane of sacrifice so necessary and expediente for vs for so shoulde we as I haue partlye touched in my laste sermon be wythout all kinde of religion hauynge nowe no sacrifice remaynynge propre vnto oure selfes Lyke as to the vnperfyte lawe there succeded a perfyte lawe and to the figuratiue sacramentes there succeded perfyte and effectuall workynge sacramentes euen so to the figuratiue and typicall sacrifices there succedeth one true and perfyte sacrifice of Christ one in substaunce but diuerse in maner Law sacrifice priesthoode and aultare be as the Logitians saye relatiua that is to saye one hangyng and dependyng vpon an other as saynt Paule sayeth Translato facer dotio necesse est ut legis translatio fiat Yf the priesthoode be translate then the lawe muste nedes be translate lykewyse And then lyke as yf there be a father there is a sonne yf there be a mayster there is a seruaunt so yf there be a new lawe of the newe Testament there is also a priesthoode a sacrifice and an aultare properlye belongyng to the new Testament A perfyte and continuall lawe requireth a perfyte sacrifyce of lyke continuaunce the newe lawe of it should lacke a priesthoode and sacrifice priuate to it selfe it shulde eyther be imperfite or els vtterly destroyed For thys cause our sauiour Christ in hys laste supper dyd institute the sacrament of his body and bloude cōmendinge vnto vs two seuerall vses of it the one that it should be receaued of vs as our heauenly foode to nourishe vs in spirituall lyfe tyll we come to be perfite men in Christ saying take eate this is my body The other vse that it shuld be offered in the remēbraunce of his passion the ministratiō of whych offeryng he hath cōmitted to his Apostels as to priestes of the newe lawe sayinge do thys in my remembraunce for the whych function they and their successors be specially priestes Thys is the doctrine of christes catholike churche which I haue as yet but simplye declared not euidentlye proued which is sufficiēt to persuade an obediēt catholike man that foloweth the churche but not sufficient to conuince an obstinate heretike that denieth the Churche impugnyng the doctrine and determination of y e Churche But to oure purpose ▪ that the oblation of Christes body and bloude in the Masse is the sacrifice of the Churche and propre to the new Testament I shall proue it you by the best argumentes that we haue in our schoole of diuinitie that is to saye first by the institution of our Sauiour Christe then by the prophecye of Malachie the Prophete thirdlye by the figure of Melchisedech in the olde lawe and thys shal I doo not expoundyng the scriptures after myne owne heade but as they haue bene taken frō the beginning of the moste auncient Catholike fathers in all ages This sacrifice was instituted by the commaundemente of CHRIST saying to hys Apostles do this in my remēbraunce Our new men laughe at vs where we saye that this commaundement of Christe doth proue the oblation of the Sacrament But we pitye them that sette so lyghte by that they are bounden to beleue can not disproue semyng euidentlye not to regard waye the facte of Christe and their obedience to his commaundement When Christe sayde Do this by thys word this must nedes be vnderstande all that he did concerning the institution of this Sacrament Let vs nowe see what Christ did First he did consecrate hys preciouse body and bloude by blessing the bread saying this is my body this is my bloude for yf this consecration be not cōprehended vnder this word Hoc this then haue we no cōmaundemente nor authoritye to consecrate this sacrament and so shoulde we be vsurpers to do that thynge we haue no warraunt to shew for vs in holye scripture But wythoute doubte this is so playne that we nede saye no more of it except we shoulde vtterly denye this sacrament and the whole ministration of it whiche I thinke no man doth Secondarely Christe dyd offre ▪ that he did consecrate whych appeareth by these his woordes This is my bodye whyche is giuen for you And although this oblation maye be proued sufficientlye otherwise yet to my simple iudgemēt there semeth to be no litle argument in this worde datur is giuen for seinge the scripture