the bloude of Christ Euen to this I aunswere the The holy gooste shadoweth euen these workes aboue speache and vnderstandinge For the bread and wyne be chaunged for GOD knowynge mans infirmitie doth tourne awaye Transmutatio and not beare many thinges that be not commen in vse Therfore he doth by his acustomed coÌ„desceÌ„ding vse those thinges whiche be aboue nature Aquaeo unctio gratiae â—ritus seâ—ctis regeneratio by thinges accustomed to nature And as in baptisme because it is a custome to men to be wasshed and anoynted with oyle be ioyned to the oyle and water the grace of the holy goste and made it a lauer of regeneration after the same maner because it is the maner to men Fâ—cit â— neÌ„ corpi suum to eate bread and drink wine he ioyned to these same his godhead and made them his body and his bloud that be accustomed thinges and whiche are aboue nature That we maye be placed in those thinges that be aboue nature For the bodye after the trueth is coyioyned to the godheade that of the holy virgin is the bodye not that the bodye ye takinge came downe from heauen but that the breade and wyne is chaunged into the bodye and bloude of God And if thou doste require the maner how it is done Let it be ynowgh for the to hear that it is done by the holy goste Euen as of the holy virgin mother of God with hym selfe and in hym selfe the Lord susteyned fleshe and nothing else knowe we but that the worde is trew pytthy and allmighty But the maner is vnspeakeable and vnserchable nor it is not redy that to be tolde how naturally by eatinge of breade and wyne and water by drynkinge into the bloude of the eater and drinker shoulde be chaunged and made a nother body besydes that that it was of hym Euen so the breade of settinge forthe and wyne and water by inuocation and commynge of the holy gost supernaturally is chauÌ„ged into the bodye and bloude of Christ they be not two but one Therfore it is done to them that take it in faith worthely in remission of synnes and eternall lyfe and for the kepynge of the soule and the bodye But to them that in mysbeleue vnworthely do take they take it to ponyshment and payne Morcebristi Euen as Christes deathe to the beleuers is made lyfe and incorruptibilite into the fruction of eternall blessednes But to the infideles and murderars of Christ to torment an euerlastyng payne The breade and wyne is not a figure of the bodye and bloude of Christ God forbyd Non est fygura but it is the body of our Lorde deifyed The same Lorde saying this is my bodye not a figure of my bodye but my bodye and not a figure of my bloude but my bloude And therefore this be saide to the Iewes Excepte ye eate the flesh of the sonne of man and drinke his bloude ye shall not haue lyfe eternall My fleshe verely is meate and my bloude verely is drynke and afterwarde he saithe he that eateth me shall lyue for me Therfore with all fear pure conscience and vndoutynge fayth let vs come and let it allwaye be to vs as we beleue not doutyng and let vs worshyppe hym with all clennes of mynde and bodye Let vs come to hym with brynnynge desyre Manus in moduÌ„ crucis formaÌ„tes formyng our haÌ„des after the fashion of the crosse and let vs take the bodye of Christ crucified Melchisedech toke bread and wyne to Abraham commyng frome the killinge of straungers whiche was the preist of the highest God Figur christi Melchisedech That table prefigured this misticall table as that preist of Christ the true preist afore hym hath prefigured the figure and image Panis propitiationis Hostia in cruenta This breade did the shew breades figure this is a pure host bloudeles whiche frome the sonne rysynge to the sittinge whiche the Lorde speaketh by the prophet to be offered vnto hym That is the bodye and bloude of Christ for a stablishment of our soule and bodye vnconsumed vncorrupt Non in secessum iens not goynge frome the bodye as other meate God forbyd that but into your substaunce and conseruation Let vs with all vertu awayte that we take not parte in the participacion of heretikes nor geue Heretici obstinatiam fugiamus For do ye geue holy thinges to dogges that we be not made parteners of their error and euyll faith and condemnation For we be all one bodye bycause we participate of one breade They be called also exemplaries of thinges to come Not as not trwely beynge the bodye and bloude of Christ but by cause now by them we participate the diuinitie of Christ and then intellectually by onely vision Eusebius Emissenus Anno. ccxciiii In as moche as he was aboute to take awaye his assumptid bodye from their eyes and to brynge it in emonge the sterres It was necessary that in the day of his supper he shoulde coÌ„secrate to vs a sacrameÌ„t of his bodye bloude that he myght be contynually worshypped by mistery whithe was once offered for a pryce and that the daiely neuer ceassynge redemption whiche dyd ronne for the helth of all shoulde be a perpetuall oblation of redempcion And that that euerlastynge oblation myght lyue in memorye â–ª alwaye present in grace one true and perfight hooste to be estemyd in faith not in forme not to be iudged by exterior loue Wherfore the heauenly auctorite confyrmeth for my flesh is veray meate and my bloude is veray drynke Awaye therfore with all doute of infidelitie For he that is the auctor of the gyfte is also the wytnesse of the truthe For he conuerteth the visible creatures by his secrete power into the substaunce of his bodye bloude in his wordes saying thus Take ye eate ye this is my bodye the sanctifyenge repetyd Take drinke this is my bloud Therfore as at the appoyntemeÌ„t of our Lorde commauÌ„ding sodenly of nawght stode vp the highthes of heaueÌ„ the depenesse of the flouds the largenes of th earth So by lyke power in spirituall sacramentes where power coÌ„mauÌ„deth the effect seruith How greate howe muche honorable benefites doth the strength of the deuine blessinge worke How shuld it not be vnto you a newe thinge and impossible that earthly and mortall thinges maye be turned into the substaunce of Christ Aske thyne owne selfe whiche arte regenerate in Christ lately thou was a straunger from lyfe a straunger from mercy and from the way of helth Inwardelye thou beynge deade was outlawed sodenly beynge entered within the lawes of Christe and made newe throughe holsome misteries into the body of the churche Not by seing but by beleuing thou haste ouerpassed And of the sonne of perdition haste deserued by pryuy clemency to be made the elected sonne of God abydinge in a visible measure arte made greater than thy selfe
any farther circumstaunce of wordes commende and leaue this small worke to the diligent reading and folowinge of all true Christen people And with moost harty prayer beseche almightye God longe yeares to prosper and continewe the prosperouse estate of youre hyghnesse to th ende that by youre good helpe and meanes the deuoute people of this youre realme maye receaue this whiche is Gods procedynges and your graces gentle embracinges to theyr continuall helth and comforte both of body and soule to the wyll of GOD thorowe Iesus Christ oure Lorde To whom with the father and the sonne and the holye goost be all laude honor and glory both in heauen and earth for euer and euer Amen ¶ Anacletus byshop and Martyr in his firste Epistle written to all congregations GOd sacrificers his diuine mynisters ought not in any wise to be troubled but to be mayntayned vpholden and supported of euery mā Goddes sacrificers trewly while they execute that office ought not alone to be withoute wytnes of trew and iust performance of their deutie But being occupyed in this holy action to haue assistens coadiutors and hearers To the intent they maye be proued and tryed to haue perfectly sacrificed for the auctorite of the deuyne lawes approueth this Deut. xii in these words Se thou offer not thy sacrifice to thy lorde god promyscually in euerye place but in that place whiche the Lorde hathe chosen A Byshoppe sacrynge at the aulter let hym haue witnesse with hym as I haue sayde before yea and more then any other preist For as he sitteth on the higher pynacle of honor so it is behouable at his mynistrynge that there be present greater nombre of recordes vpon more solempne dayes A Bishop shoulde haue seuen fyue or thre Deacons at the least whiche be called his eyes with subdeacons and other ministers who clothed in holy apparelmentes before and behynde with preistes on euerye syde dyrectly of the right agaynst the lefte Contrite in harte and humble in spryt Standing also with vpright faces to the heauenwardes shall kepe hym frome all violence and vylanye And be prest with consent and saruice to further the sacrifice The sacringe fynysshed let them all communicate whiche be entred within the bondes of the churche degrees For such was bothe the Apostells origynall ordinaunce as is the Churche custome And in his seconde Epystle of ordinacyon of Archebyshoppes The accusacion of byshoppes and prests agaynst the which matter you haue consulted with vs ought not to be effecteous but at their handes who be fytte good and vertuous men voyde frome affections crymes and suspicyons For the lord will not the holy handelers of hys bodye to be dyffamed of vnworthy persones nor he hath geuen leue to bakbyte any of them For he him selfe with his owne bodely handes whipped the vnpreistly preists out of the churche Saynte Clement martyr the thirde from Peter CLement byshoppe in his fyrst booke of reknowlegementes to Iames the Lordes brother bryngeth in S. Peter thus speakinge In conclusiō I warned them that before we went forwardes to preache among al people the trew knowlege of god the Father that they shoulde be reconcylyd frome synne to God receauinge his sonne For other wayes is ther none to saluacyon or of declaringe oure good estate but by the grace graunted and inspyred by the holy goste They dyd hast to be washed in the baptisme of the thre folde inuocation but they dyd take the body of our Lorde Iesus Christ who onely ought to be beleued enest the things he hath taught And in his second Epystle to Iames the Lordes brother entyteled de sacris uasis uestibus Byshop Clement to his derely beloued Iames Byshop of Ierusalem Forasmoche as we haue so receaued and be so taught by saynt Peter the Father of all Apostels who toke the keyes of heauen how we shoulde vse the sacraments and what we sholde iudge and defende of them which are executed in the holy places it is semyng that I instructe you of the ordre of the same The sacraments of the diuine secrets are commytted to thre degrees that is to saye a prest a deacon and a subdeacon who with feare and trymblyng of god ought to gather or kepe together the fragments of the Lordes bodye Least any corrupcion be founde or stycke in the place wher the hoosts ought to be kept leste when it is negligently layde vp the body of oure Lorde shoulde be moche indamaged For the cōmunion of the body of our Lorde Iesus Christ yf it be neglygently delte and the preast do not regarde the admonyshments of lower offycers let hym be stryken with some greuous sequestracion and humbled or ponyshed with a plage Certes let so greate and large sacrifice be offered in the alter in quantytie as be suffycient for the rated nombre of people yf there be any surpluse remayninge after the dystrybucyon let thē not be reserued vntyll the next mornyng But lowly and dreadefully let the clerkes receaue them And they which do consume the residue of the Lordes bodye being lefte in the place of reseruacion let them not by and by go to gether to assaye or fyl them selues with commō meates lest they entermyngle other victuall to the holy porcyon which ought fyrst by degestyon to be conuayde into the innermost and entier parts Therfore if they take repast of the Lordes bodye let the ministers which haue so done in the morowe earely fast vntyl the syxe houre And yf they haue eaten the Lordes porcyon at the thyrde or fourth houre let them abstayne frō meate tyll nyght thus by secrete sanctyfycation the euerlastynge sacramentes are to be kept And it to loweth for the busines of the Lord ought not to be slackly accomplysshed Agayne and agayne we demaunde and commaunde of the fragmentes remanents of the body of our Lord the Chalice ordeyned for the vessel of our Lordes bloud let it be warely and dilygētly prepared by the mynister lest it scars clene washed by the deacon maye turne hym to trespas in offeringe Thus with al honestye such thinges as we haue before spoken of must be fulfilled And in the thyrd Epistle to the same entent of the office of preistes and clerks Therfore it is behouable to vs here ronnnig the rayce of this shorte lyfe in this vayle of mysery to perceaue acknowlege and wholy to confyrme vs to the will of almighty God where we ought what place is appoynted for the celebraciō of his sacrifices For it is not lawfull to do masse or any sacrifyce in any place but in ordynary places commaunded and alowed by youre owne byshoppe And consecrated by the cheif ecclesiasticall power in our dyoces For otherwise these holy things or deuties be not to be admynistred in the holy scripture both the new tholde testamente instructynge vs. This assertyon the Apostles haue receaued and lerned of our Lorde And this haue they delyuered taught vs. And these thinges we teache I ioyne
as the breade made of grayne taken frome the grounde called by consecration is no more nowe commentable breade but the bodye and bloude of Christe stonding vpon .ii. thinges an earthly and an heauenlye euen so oure bodyes perceauing the sacrament be no more now corruptible hauīg hope of resurrection And ī his fyft boke agaynst heresyes By what meanes therfore both the myxed cup and the frute of breade perceaueth the worde of God is made the Eucharist of the body and bloude of Christ For God in that he is God hathe nether breth bones ne fleshe But speakynge as cōcernynge that disposition and proportion whiche is like vnto man whiche standeth compacte of flesh synowes and bones whiche is norished with the cuppe whiche is the bloode and is enoreasyd with the breade whiche is his body Tertulyane in his boke of resurrection of the flesh OVre fleshe eateth the bodye bloode of Christ that the soule also may be replenyshed and fully fed with God And in his boke of prayer he saith bread is the worde of the lyuinge God which came doune īto his fote stole of the earth from his throne of heauen Then his veraye bodye is demyd and thought to be in the similitude of breade Saynge This is my body Therfore we clamynge requirynge our dayelye bread do aske a perpetuite cōtynuaunce in Christ and an vnseperable vnite with his body Agaynst Marcyon he saith we do knowe receaue and beleue all the gospelles of Christ by the churche and not otherwyse S. Cypryan martyr ccxlix Cypryan Martyr in the fyrste boke of his Epistelles in the seconde epistle NOw not onely to the weake or sycke but to the valyant peace is necessarye Not only to persones departyng but to the liuinge communion shoulde be minystred to the intent we maye not leaue thē naked and weaponles whome we exhort to battayle But that we maye defend them with the shelde of the bodye and bloude of Christ And whē the body bloud of Christ is ministred that it maye be a sauegarde to the receauers and that we Arme them with the armour of the Lordes health whō we wolde saue agaynst our gostely enemy For why should we teache or moue them to spende their bloud in confessinge Christes name yf in this chiuallry we deny them the bloude of Christe Or by what meanes do we make them fyt for the cup of martirdome if we do not admyt them fyrste to drynke of the chalice of the righteous cōmunicatynge of the Lorde in the churche De cena domini Our Lorde maketh euen cōtinually vntill this daye in the sacramēt this his moste trew holy body maketh it holy blesseth it and deuideth it to them which deuoutely receaueth it In the same THe breade which the Lorde gaue to his disciples chaūged not in forme but in nature and by the omnipotente power of the worde is made fleshe And as in the personne of Christ the manhod was sene and the Godhed hydde so in the visible sacramente the diuine nature inuisible infundeth hym selfe to the entent that aboute the sacrament shoulde be deuotion And in the same This common bread chaūged into fleshe and bloude procureth to bodyes lyfe and increase Idem The high prest bryngeth forth bread wyne this is saith he my body they eate and drynke of the same bread after a visible forme but afore these words that meat was common only it was profitable for the body to be norished gaue help of a corporall lyfe But from what tyme it was of the Lorde spoken this do in remembraunce of me it is fleshe bloud As often as with these wordes and this faithe it is done that supersubstancial bread and cup of benediction solemplye consecrate it doth profight to life and health of the hole Man Also being a medecyn brent offeringe to heale infirmyties and pourge iniquities That it was an other thinge that fyrst was sette forth consumed and an other that was geuen of the master and destributed whan the false mynde of Iudas touched the holy meate The holy sanctifyed breade enteryd into the cursed mouthe the murdering mynde not beynge able to susteyne the myght of so greate a sacrament was blowen away lyke chaffe frome the floure and ran hedlynge to perdition to desperation and to the rope The sacrament Christe sōtyme calleth it hys bodye sometyme his fleshe and bloud sometime bread Origen in his .v. Homilye Domine non sum dignus WHan ye receaue the holy meat and vncorrupted dishe thou dost vse the breade and the cup of lyfe thou eatest and drinkest the body and bloud of our Lorde ther the Lorde enterest into thy house Dist Viii The sacramēt the Lord dyd institute when after the figuratyue lambe he dyd reache his body to his disciples at supper When these wordes be spokē saith Origen This is my body and this is my bloud ther is a certayne conuersion made of breade and wyne into the substaunce of the bodye and bloude of Christ Therfore the Lord Iesus goynge to the inuisible thinges of his Fathers magestie the figuratyue paschall beinge scelebrate with the disciples wyllynge to commende vnto them a certayne memoryall vnder forme of breade and wyne he dyd so geue his bodye and bloude to them that he myght shew the sacramentes of the olde law amonge which the sacrifice of the paschal lambe was chefe to be ended in his death the sacraments of the new law to be institute in whiche the mistery of Eucharistia excelleth Chrisostem in his .lxxxiii. Homili Vpon Saynt Math. LEt vs beleue God in euery thinge and not saye agaynst hym Verba dei defraudari non pūt yea although the thing that he sayth doth appere an inconuenience both to our sences thought vnderstandinge and dothe also exceade our sences capacite and reasone Let vs I beseche you beleue his wordes in al thinges but chefly in the sacrament not onely vpō those thinges which lye before vs His wordes can no the deceaued our sences ma◠easely be deceiued but considerynge also his wordes For by his wordes we can not be deceaued His wordes can not be false oursences are most easy to be dyssayued Wherfore seyng Christe hathe sayde This is my bodye let vs nothinge doute therof but beleue and perceaue it with the eyes of our vnderstanding In his .iii. boke Dialogorum Cap. iiii Beholde the dignite of the preisthode whervpon we speake for it is done in earth but his office is cōtayned in heuenly busynesses For consequently neither man nor Angell Non homo non Angelus nec Archangelus hoc sacramentū instituit nor archangell nor vertu nor any other creature but the holy gost hath institute this office and yet remayning in fleshe hath geuen to peruse the minystery of angelles For the which thing the byshop must as he that were in heuen and wer mixed to the vertues do this thing so it is lightenyd with the brightnes of lyfe For when
to be farre away and calleth Angelles to vs And the Lorde of Angels for where they se the Lordes bloud deuils fly away and angelles come to this bloudeshed wassheth all the worlde More saynges of Chrisostom in his Homily .xxiiii. 1. Cor. x. The thinge that is in the chalice is that which ranne oute of Christes syde we are partakers of it Liber iiii cap. iii. de dignitate sacerdotali O Greate good will of God towardes vs O myracle he that syttethe vpon the right hande of his father in heauen aboue is contayned in mennes handes in the tyme of sacrifice Homili XVii Episcopi ad heb ix ca. There is one bodye of Christ dayly offered in sacrifice and one Christ in euerye place where the Sacrament is which is here in this place full and there in that place also full or hole Homil. ad Antiochenum populum Helias the Prophete ascending vp left his mantell vnto his disciples but the sonne of God ascendynge vp into heauen lefte vnto vs his owne fleshe As for Helyas leauinge his mantell vnto his disciple left it from him selfe but our sauioure Christ hath both left his fleshe with vs and also taken it with hym selfe in his Ascencion Homil xlv super Iohannem It is not man that maketh our Lordes bodye and bloude of those thinges set forth vpon the table to be consecrated but it is Christe that was crucified for vs The wordes are pronounced of the preist and these thynges breade and wyne are consecrated by Goddes power and grace for he sayde This is my body By these wordes the breade and wyne are consecrated If a man loke in howe muche he is bounde to flesh and bloud To. li 6 〈◊〉 alogoruâ— Cap. 5. to be able to be made nigh to the blessed simple nature then diligentlye should he vnderstand that it were mete to honor preists by the grace of the holy gost Sacerdotes honorandi for by them these misteries be fulfilled other no lesse then these beinge so greate either because of our helth or els because of dignitie For they the inhabit erth and be conuersauÌ„t in it hath deserued to dispence heuenly thinges Potestatem ligandi et soluendi dedit hâ—meÌ„nibus non Angelis nec archâ— angelis they haue receaued power whiche god nether gaue to Aungels nor Archaungels nor it was not sayde to theÌ„ what things soeuer ye bind on earth they shal be houÌ„de also in heuen and what thinges so euer ye loose they shal be loosed The prynces of the world hath also a certayn power of byndinge but which is only laufull in bodyes Que sacer dotes aguÌ„t in terris Christus confirmat in celis but this boÌ„de which is commyt to preistes it goyth to the soule passeth to heuen That those thinges that preistes do beneth God dothe also confirme in heauen and corroborateth the sentence for it is no other thinge to be called but woodnes to contempne that misterye Sine sacramento Eucharistie nulla salus nec promissa red duntur with oute which neither is helthe geueÌ„ vs nor those good things that be promysed shoulde be geuen for none shal be able to go into the kingdome of heauen but those that be borne agayne of water and of the spirite And he that eateth not the fleshe of oure LORDE and drynketh not his bloude shall not haue lyfe euerlastynge which be made with no other handes then with the holy handes of the prest Solue sacerdos coÌ„secrat nor can haue the rewarde of promyses nor escape the fyer of hell but by the office of these things These be they that bring vs forth in a spirituall generation and execute them by the generation of baptim by them we be clothed with Christ and by them we be ioyned to the sonne of God by them we be also made members of that blessed head ¶ Saynt Ambrose was within .cclxxx. after Christ in his .iiii. boke of sacramentes the .xiiii. cap. WHo is the author of the sacramentes but our Lorde Iesus these sacrameÌ„tes came froÌ„ heauen for all counsell is frome heauen but verely greate Godly is the myracle that God rayned from heauen to the people Angelles foode Exod. 16. And the people labored not and yet did eate Thou perauenture sayest my bread is had coÌ„meÌ„ly in vse but this bread is bread before the sacramentall wordes but after consecration hathe approched of bread is made the flesh of Christ Let vs therfore fortefye and approue this how it which is breade can be the body of Christ by consecration Of what wordes than and of whose sayinges consisteth the consecration euen of our Lord Iesu for by al other thinges which are spoken prayse is offered to God and prayer supplication is made for the people for the kynge for other thinges But whaÌ„ it is come to passe that the sacrameÌ„t worthy to be honoured must be coÌ„secrated now the preist vseth not his owne worde but the wordes of Christe Therfore the worde of Christ doth make or consecrate this sacrameÌ„t Whiche word of Christ it truly by the whiche al thinges are made The Lorde commaunded and heauen was made The Lord commauÌ„ded and the earth was made The lord commaunded the seas was made The Lord coÌ„maunded euery creature was begotten borne Seest thou than how mighty in working the word of God is therfore if so great power strength vertu be in the word of our lorde Iesu the thinges whiche were not began to be howe muche more is it able to worke that the things were might be chaunged into another thing heaueÌ„ was not the sea was not Psa 14 â–ª the earthe was not But here the prophet Dauid speaking of god he spake the word the thinges were made he commaunded and the thinges was created Than let me answer it was not the body of christ before the consecration but after the consecration I say vnto the that now it is the body of Christe He spake the word and it was done he commaunded and it was created Thou thy selfe was but thou was an olde creature After that thou was dedicated to God baptisyd thou began to be a new creature Wylt thou knowe how new a creature thou arte Euery man saith Saynt Paule is by Christ anew creature here therfore 2. Cor. 5. lo the worde of Christe hathe bene wonte to chaunge euery creature and chaungeth whan it will the customes and ordinauÌ„ces of nature Thou requirest how Harken And fyrst of all let vs take example of Christes generation The custome is that man can not be generate but of man and woman and wedlocke company but bycause it was our Lordes pleasure who choose this Sacrament Christ was borne of the holy ghost and of a vyrgyn that is to saye the mediatoure of God and men Christe Iesus verye man Than thou seest that against the custome and order of nature a man was borne of a
Of the excellencie gretnes of this Sacrament se what he saith As ofte as ye shall do this so ofte shal ye make a remembrance of me vntil I come Therfore we hauing in mind his most glorious passion resurrection from hel his ascentioÌ„ to heaueÌ„ we do offer vnto this spotles sacrifice reasonable host bloudlesse offering this holy bread and Cuppe of lyfe euerlastyng We bothe aske and pray the that thou woldest take this oblation into thy high alter by the handes of thy holy Angelles as thou haste vouchesafe to receaue the rewardes of thy Iust seruante Abell and the sacrifice of our patriarke Abraham and that which the high preist Melchisedech hathe offered vnto the. Therfore how oft soeuer thou dost receaue what saith the Apostel to ye. Howe ofte so euer we do take we do show the Lordes death If we showe deathe we showe remission of synnes Remission of synnes howe ofter so euer bloude is shed it is shed in remission of synnes I muste alwaye take it that my synnes maye be remytted I that alwaye do synne muste alwaye haue a medison De Sacramentis li. 6. Cap. 1 For as our Lorde Iesu Christ is the true sonne of God not as men by grace but as a sonne of the substaunce of his father So is it the veray fleshe as he sayde and the veray bloude whiche we drinke But perauenture ye may saye how veray fleshe I that se the similitude se not the truthe of the bloude Fyrst I tolde you of the worde of Christ which worketh that it is able to chaunge and conuert kyndes of nature institute Farthermore whan his disciples dyd not take the worde of Christ but hearinge that he wolde gyue them his fleshe to eate and his bloude to drynke they went backe yet Peter onely sayde thou hast the wordes of lyfe and shal I go from the Therfore least that mo shoulde saye so as ther were a certayne fear of bloud but that the grace of the redemer might abyde styll therfore in a similitude thou takest the sacrameÌ„t but yet thou gettest the grace and vertue of the true nature In his firste prayer at masse I O Lorde remeÌ„bringe thy passion do come vnto thyne alter all though I be a synner that I may offer to the that sacrifice which thou dydest ordayne and commaunde to be offered for our saluation in remembraunce of the. Aduersus uigilantium I reproue all opinions agaynste the churche openly condempne theÌ„ Amb. de fide ab Garcianum Away with Argumentes where fayth is sought Thomas had a greate cause to maruel when he saw Christes body brought into the house with oute hurte through the gates closed whiche coulde not be passed through with mennes bodyes Saynt Ambrose in his boke De spiritu sancto lib iii. Cap. xii It is therfore no meane question and therfore we should the more diligently consyder what is the fotestole For we reade in a nother place heauen is my throne and the earthe the fotestole of my fete But yet the earth is not to be worshipped of vs because it is a creatur of God And yet let vs se though lest the Prophete name the earth to be worshypped which our Lord Iesus toke in the takinge of fleshe So theÌ„ by the fotestole let the earth be vnderstand then by the earth the flesh of Christ which we do now worship also in the misteries and which the Apostelles as we haue before sayd worshiped in our lord Iesu for christ is not deuided but one S. Augustyne Fo. xxxviii Here begynneth the sayinge of Saynt Augustyne priore contione Psal 33. Cum fugerit Dauid Saul persecutorem iniquiens ait Christ was borne in his own haÌ„des CHrist was borne in his owne handes Howe can that be in man Who can vnderstand for who is borne in his owne handes A man may be borne in other mens handes no manne is borne in his owne handes Howe it may be vnderstande in Dauid after the letter I fynde not in Chryste we fynde Christ truely was borne in his owne handes when he geuing his bodye sayth This is my body That body verely was borne in his owne handes Contra literas Petiliani Lib. ii It is another passeouer that the Iewes do celebrate with a shepe an other that we celebrate in the bodye and bloude of our Lorde Christe in Sacramentes fewe in nombre moost excellent in signification hath bounde together a felowshyppe of newe people As baptysme is consecrate in the name of the Trinitie Ad Ianuarium Epi. 118. and the communicatynge of the bodye and bloude of hym And if anye other thynge be commended therin Scriptures canonicall it doth playnely appeare what tyme the Apostels toke fyrst the bodye and bloude of oure lorde that they dyd not take it fastynge is it therfore to accuse maliciously the vniuersall churche that it is alway receaued of the fastynge For that cause it pleased the holye gost that in the honour of so great a sacrament that the bodye of our Lorde shoulde firste enter into the Christian mouth before other meates Therfore thoroughout all the worlde this maner is obserued Let vs heare oure Lorde not speaking of the sacrament of baptysme De peccatorum merites et remissionem but of the sacrament of his holy table Except ye eate my fleshe drynke my bloude ye shall not haue lyfe in you What do we seke more What can they aunswer to this excepte with stubbornes they do bend their brawling synowes contrary to the cleare trueth Was not the Lorde ones offered in hym selfe and yet in the Sacrament not onely by al the solempnities of Easter but euery daye to the people is offered Nor he doth not lye Omni die populus immolatur which beynge demaunded dyd aunswer him to be offered For if the Sacrament had not a certaine similitude of those thynges whereof they be Sacramentes they shulde not be Sacramentes at all Therfore they be called sacramentes because one thing is seene in them another thinge vnderstanded That which is sene hath a bodelye forme Epistola ad bonifacium that whiche is vnderstande hath a spirituall frute He that taketh the mysterye of an vnitie and kepeth not the bonde of peace he taketh not the bonde of mistery for hym selfe but a wytnesse agaynst hym self I remember my sayinge when I dydde treat of Sacramentes I told you that after the words of Christ that whiche is offered is called breade but when the wordes of Christe is spoken then it is not called bread Ante consecrationeÌ„ pa. drÌ„ post consecrationem corpus appellatur but it is called the bodye Therefore in the Lordes prayer we pray Oure breade but as it is sayde in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstancial not that whiche goeth into the bodye but that of eternall lyfe which vpholdeth the substaunce of our soule Quâ—tidie Take dailye that maye dailye profite the. So lyue that
if one dyed for all that they euen whiche lyue nowe lyue not to them selues but to hym that dyed for them and rose agayne Souche affecte and faith therfore shoulde he prepare in his mynde whiche dothe participate of the breade and cup. If there be greate threatenynges put for them in the olde lawe that rashely go to those holy thinges whiche be of men sanctifyed What is to be sayde on hym whiche vnto souche so greate a misterye that is to saye of the body bloude of our Lorde is folyshly rashe For the greater that any thinge is then they in the temple after the Lordes voyce so moche the more greuouse and terrible it is to hym that is constitute in the vnclennes of the soule rashely to touch the body of Christ the Apostle sayinge he that eateth and drinketh vnwoorthely shal be gyltye of the body bloude of our Lorde yea a more vehement and more terrible iudgement expressynge by repeticion Let man proue hym selfe If a man onely beinge constitute in vnclennes haue so terrible iudgement how moche more he whiche when he is in synne presumeth to attayne to our Lordes bodye dothe get to hym selfe iudgement Therfore let vs make cleane our selues frome all filthynes and so let vs come to the holy thinges that we escape the iudgemente of them that put our Lord to death Gycrilius super Ioh. lib. iiii cap. xiii WHen the Capharnytes whiche perceaued the power of godly vertues of our Sauiour by miracle of tokens shoulde gladely receaue his sermon and yf any thinge semyd harde they humblye shoulde haue desyered the solucion of them To ask this questioÌ„ how is a Iues word but they allway do contrary sayinge how can he geue vs his fleshe they cryed together of God with greate wyckednesse nor it came to their myndes that nothinge is impossible with God For when they were carnall as Paule saithe they coulde not vnderstaÌ„d spirituall thinges But let vs I beseche you take a ensample at the synnes of others and puttinge sure faith to mysteryes euer in so high thinges this worde how Let vs eyther thinke or pronounce for this is a Iewes worde and the cause of extreme torment Therfore Nicodemus when he sayde how can this thinge be done he harde worthely Arte thou a master in Israel and knowest not these thinges Therfore we being taught by the faute of other when God worketh let vs not aske how But let vs graunte to hym onely the waye of knoweleage of his owne worke For as thoughe none knew what god is after nature yet by faith he iustified when he beleueth hym to geue rewardes to them that seke hym So though he knew not the maner of his workes when yet by fayth he doubteth not hym to be able to do all thinges he getteth rewardes of this goodnes not to be contempned For our Lorde by Esaye represseth vs sayinge My counsayles be not as yours nor my wayes as yours As the heauens be exalted from the earth so be my wayes exalted from youre wayes and my thoughtes from your thoughtes Be not they worthy greate tormentes which do so contempne God the maker of all thinges that they dare in his workes saye howe whom Scripture hath taught that he is able to do all thinges O thou Iewe howe cryest thou also now this is folishnesse I also gladly folowyng wyll aske the how dyddest thou go out of Egypt How was Moses rodde turned into a serpent How dydde waters goo into the nature of bloude Howe dyd oure fathers escape through the myddes of the seas as by dry lande Howe dydde welles of water fly out of a stone Howe stode Iordane How by onely crye dyd stronge Hierico fall There be innumerable thinges Quomodo euertiâ— totam dei scripturaÌ„ eius opera deâ— struit in the whiche yf they aske howe thou must nedes turne all scripture wherfore it dyd rather behoue you to beleue Christ and yf any harde thinge be sene vnto you to aske of hym mekely then lyke dronkards to crye out how can he geue vs his fleshe In the same boke Cap. xiiii It behoueth fyrst to stablysh the rootes of fayth in thy mynde and then to enquire these thinges that be for man to be enquired for to teacheth Esayas Except ye beleue ye shall not vnderstand But they afore they dyd beleue dyd importunately aske and for that cause our Lorde howe it myghte be done dyd not disclose But vnto his disciples beleuinge he gaue the fragmentes of breade sayinge Take and eate this is my bodye and of the cuppe Drinke ye of this all this is the cup of my bloude Thou doest perceaue that vnto them enquyringe withoute fayth he dyd not shewe the maner of the mistery Christus misterium exposuâ—t credentibus non infidelibus But to them that beleued and not askinge howe he dydde expounde Lette them here this whiche wyll not yet by reason of pryde receaue Christes fayth Excepte ye eate the flesh of the sonne of man and drinke his bloude ye shall not haue lyfe in you For thei cannot with sanctifienge of a blessed lyfe be parteners of fayth whiche by mysticall blessynge hathe not receaued Iesu Christe For he is lyfe after nature whiche is gotten afore of maÌ„ But no lesse doth his bodye quicken For it is ioyned vnspeakeably to the sonne of GOD of whome all thinges be quickened Therefore it is called his bodye and is one with him For after the incarnation it is one and abydeth one without deuision at all But onelye that the worde of the father The word of the father and the teÌ„ple taken of the virgin be not in natur one thiÌ„g and the temple taken of the vyrgin be not in nature one thynge For man taken is not of the same substaunce with the worde of GOD yet one with it in a communication ineffable Howe than the flesshe of oure Sauioure to the worde of God whiche is naturallye lyfe beinge ioyned is made lyuely when we eate it then haue we lyfe Not onely to the worde alway but also touchinge often tymes Our Lord Iesus dyd rayse deade men as we reade Luke .vii. that he myghte shewe his bodye also to be able to geue lyfe that if by his onely touchinge corrupt thinges were made hoole agayne how shal not we liue whiche both taste and eate that fleshe for he wyll alwaye reforme to his immortalitie the parteners of hym Desyre not thou Iewe to ask how Nor desyre not thou Iew to aske howe but remember though water be naturally colde yet by the comminge to of fyre forgettynge his coldenes it doth scalde This same way also we thoughe our nature be corruptible yet by partakinge of lyfe beinge called from our wyckednes to the proper tye of it we be fashyoned agayne to lyfe He that eateth Christes fleshe hath lyfe euerlastynge For the fleshe hath the worde of God that is lyfe eternall naturallye Therefore he sayth I wyll rayse hym
that were deade But forsomuche as he sawe that they whiche dye in the fauour and beleife in God are in good rest and ioye he thought it to be good and honorable for a reconsilynge to do the same for these that were slayne that the offence mighte be forgeuen .ii. Machab. xii Viset the sicke bury the deade and diligentlye do their exequis and diriges and praye and also geue almose for them Saynt Clement in his compendiolo We do scelebrate the daye of the departinge for those that seme to dye do not dye Therfore we remēber the sainctes our parents oure frendes And we make a solempne memorye for them that dye in the faithe And we reioyse as well at their relefe as also they desyeringe our Godly consummation and ende in the faithe And so we do not after that sorte celebrate the daye of the natiuitie for they that dye in the Lorde shall lyue allwayes Origen in Iob. And whan thou haste asked before God for whose sprit thou makest mention of for whom thou geuest yearely oblations c. Tertulian de exortacione castitatis pagi ccccc lxxxi Geue rest O Lorde to thy wel-beloued seruaunt Theodosius euen that same rest that thou hast prepared for thy saynctes that his soule turne thither from whense it descendyd Ambrosius super obitu Thedosii imperatoris Some vse to obserue the daye of the buryall some the thyrde daye some the .vii. day some the .xxx. day and some the mon the daye and euery obseruinge hath auctorite by the whiche obseruinge the necessarye offyce of godlynes is fulfilled Amb. in oratione super obitu Theodosii imperatoris I commende vnto the O Lorde God allmighty the innocent soule of my brother now deade And I offer vnto the my Sacrifice take mercifully and gladely the present or gyfte of a brother the sacrifice of a preist Amb. in oratione de obitu fratris sui satiri It is not to be denyed that sowles of men departed are releued through the godlynes of their frendes alyue when the sacrifyce of our mediator Christ is offered for them or else almose be geuen for them in the Churche Aug. in his enchiridion ca. ex ad dulcimum When the people shall stande holding vp their handes with the preist and the dreadfull sacrifice is set forth shal we not optayne goddes fauour praying for the deade Aug. vpon the first chapter vnto the Hebrues We muste trauell as muche as maye be that the deade may be holpen not with wepinge but with prayer supplications almose and sacrifice Aug. in his .xli. Homilie i. Cor. xv I Augustyne beseche the O Lord for the sinnes of my mother Here me by the medisine of oure woundes which hange on the crosse and sitting on thy right hand and prayeth for vs c. August lib. confess ix cap. xiii Thorough the prayers verely of holy churche and thoroughe the holsome sacrifice and almes which is geuen for the spirites of them it is not to be douted the deade to be holpen that it may with them be done more mercifull of the Lorde then their trespasses deserued This geuen of the fathers the vniuersall churche obserueth that they that dye in the communion of the body and bloude of Christe when they be remembred to that sacrament it is prayed for them that is offered for them Aug. sermo xxxii oratio sacrificium altaris eleemosina prosint defunctis The soules of good men departed are not seperated from the churche or else a remembraunce of them shoulde not be made at gods Alter in the communion of Christes Alter for them Aug. de ciuitate dei lib. xx cap. ix I did not wepe in those prayers whiche we made to the O Lorde when the sacrifice of oure price or redemption was offered for my mother Monica Aug. lib. ix confessionu cap. xii My mother Monica commaunded vs not to do these thinges for her but onely she desired a remembraunce of her to be made at thy aulter O Lorde whiche she hadde dayly serued from whiche aulter she knew that the holy goost or sacrifice to be distributed by whiche the writing of our own hand sinne that was cōtrary vnto vs is done away by whiche hooste or sacrifice thy enemy the deuill is vainquisshed or ouercome Aug. in Lib. ix confessionum Cap. xiii When sacrifice either of the aulter or els of any manner of almose are offered for the dead which were baptised They ar thankesgeuing for them that be very good people and for them whiche are not verye badde they are propiciations for purchasinges of the mercy and fauour of God Eyther they do profit vnto this thinge that it maye be full remission or else at the least that the payne be made more tollerable Aug. in his prima precatione ad missa O holy father receaue thou this offeringe for thy seruaunt whiche Moyses receaued when he dyd se in sprite Receaue the gifte for thy seruaunt that he feruentlye desired that gifte and offering whiche the holy man the stronge man and the lustye man doth requyre Receaue the oblation of thy grace for thy seruaunt Valyntinian nowe departed the whiche grace he dyd neuer refuse Amb. in oratio funcb super obitu Valent. Imperat. And thou shalte performe vnto me the mercy of the Lorde not only while I lyue but euen when I am deade and plucke not thy mercy a waye from my howse for euer i. Reg. i. xx.c ¶ Of penaunce confession and satisfaction YF it chaunce at any tyme that any mans hart enuye infidelitie or any euell of these whiche we haue spoken of before hathe preuilye crepte in Let hym not be ashamed to confesse these thinges to hym whiche ruleth and taketh care and charge of the soule of man that of hym and by the worde of our Lorde and the holsome councell maye be comforte whereby he maye auoyde with safe faithe and good workes the paynes of eternall fyer and come to the rewarde of euerlastynge lyfe D. Petrus in Epistola Clementis ad Iacobum fratrem domini We comynge by and by vnto Christ are commaunded of Saynte Clement to cast all our euill thoughtes out of oure hartes and to open them and shew them to the preistes of our Lorde Ad Clementem in compendiolo suo If we reuele open and shew forth our synnes not onely before God but also before them whiche can heale or cure oure woundes and synnes thē our synnes shal be cleane blotted oute of hym with faith Beholde I will put a waye your synnes and iniquites euen as the cloudes whiche vanyshe and go theyr wayes Origen in Luke .ii. the .viii. Homil. Ther be some whiche do saye it is sufficient for them to their helth and saluatiō if they confesse their fawtes onelye to GOD to whome nothinge is hyd who knoweth the conscience of menne But they wyll not or else they be ashamed or els disdayne to shewe them selues to the preiste whome oure Lorde hath ordayned the geuer of the law
to discerne betwene leprye and leprye But I woulde not thee to be disceaued in that opinion Forasmuche that thou art ashamed to be confessed before our Lordes vicare consumed through shame or styffenecked through disdayne For euen so his iudgement oughte to be obayde whome the Lorde hath not disdayned to set to be his deputie Therefore thou shalte desyre the preiste to come to the and make hym onelye partener of thy conscience Vide august De. uisitac infirmorum Liber ii Cap. iiii Lib. i. cap. ii The remission and forgeuenesse of synnes by penaunce is an harde and a difficulte waye when the synner doth washe his couche in teares For teares are vnto hym breade bothe daye and nyght And when he is not ashamed to shew his synnes to the preist of the Lorde Origen in leuiticum homilium ii A certayne kynde of heretikes called nouatians when they denyed the preistes had power to bynde and loose synnes they sayde they deferred reuerence and honor therof vnto the Lorde to whome alone is reserued power or auctorite of remittynge synnes yea thei coulde do no greater Iniury to any man then they whiche would breake the commaundement of hym and to restrayne the auctoritie geuen and graunted Ambros de penitentia lib. i. cap. ii ¶ Of prayinge to saynctes ALl the saynctes that depart out of this life hauinge yet charitie and loue towardes them that are in this worlde it shall not be conueniente if they be sayde to take or execute diligent of or aboute their helpe and to ayd them with their prayers and intercession before God For it is written in the bookes of the Machabees on this wyse Here is Hieremye the prophet of God which prayeth alwayes for the people Origen in his .iii. Homilye O blessed Iob alwayes liuinge with God and a continuall conquerer and veynequissher before oure Lord the kynge praye for vs miserable synners Origen in his ii boke I wyll beginne to fall vpon my knees and desier all the saynctes to helpe me that dare not my selfe desire God for the excesse of my sinne O holy sainctes I earnestly pray you with teares and weping full of sorowe that ye fall downe prostrate for me miserable synner before the mercy of God Origen in lamento statim abinijtio Alas that euer I was borne father Abraham intreate thou for me that I be not put awaye from thy costes whiche I haue greatlye desired not worthelye surelye because of my greate synne Origen ibidem sublamenti finem The innocent children slayne of Herode haue the cheifest rowme amonge the sainctes and be familiare neighbours beynge preuye of the deuyne secrettes do entreate Gods clemencye for our trauelles c. And so they from the cradelles transelate into heauen are made councellours and Iudges of the supernall palace optayninge pardon for synne not deseruyd c. Cypri Ser. de stella et Magi. Let vs remember one a nother that are of one harte and of one mynde Let vs allwaye praye on bothe partes for our selues and cease with mutuall loue the prolixte anguyshe and troble of hart and if any of vs depart fyrst from hence with hast as it shall please God let our loue contynew allway with God let not prayer cease before the mercy of God the father for your brethern and systers alyue Saynt Cypriane i. lib. i. Epistle I wolde be now in those places where these bōdes of Paule other are sayde to be wolde worshippe worthely those men whiche were of souche desyer toward christ I wolde desyer to se those chaynes whiche truely the deuylles do feare tremble at but the Angelles do honor or worshippe there Ioan. chrisost homilium .viii. in ca. iiii Ephe. O Michaell the prince of the heauenly warre we vnworthy desyre the now that thou wilt helpe vs with thy prayers defendynge vs vnder the shadow of thy wynges of thy nature that is vncorporate We fall doune prostrate and withoute intermyssion we call vnto the delyuer vs from all perilles and daungers as the prynce of heauenly power c. D. Ioan Chriso Ex missa O mother of God all thinges are gloriouse in the sealed with a secret chastytie and kept in virginitie thou arte knowne a mother withoute any dyssayte whiche truely brought forthe our Lorde we beseche the to praye humbly vnto hym that he wolde saue our soules Chriso in eadem missa O mother of God for as moche as thou excellest all thinges that were made we that are not able worthely to prayse the we beseche the frely to haue mercy vpon vs vndeserued Chriso in eadem missa O father Nicholas be thou imbassadoure before oure Lorde Christ that we maye optayne saluacion for our soules Chriso in eadem missa The bodyes of saintes and the Relyckes of the blessed martyrs as the mēbers of Christ are to be honored moste purely and we beleue the churches dedicate to their names ought to be gone vnto with moste Godly affertion and faithfull deuocion as holy placys estemyd to Godly honor if any man shall chaunce to be agaynst this opinion is not thought a Christen man but to be one of the Eunominians and Vigilantians Aug. ex ecclesiasticorn̄ dogmatu ca. lxxiii If we will come to the company of martyrs or preistes let vs thinke vpon the folowynge of the martyrs for they ought to knowe some thinge in vs of their vertues that they maye vochsaue to praye to our Lorde for vs. Aug. De martiribus Sermo ii et iii Honor with sobriete the byrth of sainctes that we maye folowe them whiche wente before vs and that they maye reioyse of vs whiche praye for vs that the blessynge of our Lorde maye alwayes contynew So be it and God graūt it so to be D Aug. in psal lxxxiiiii We pray not for martyrs but they praye for vs. D. Aug. in euang tracta lxxxiiii When our soules desyeryth any thinge according to goddes will and that to be geuen of God by the saintes whether they require it with the harte tongue or voyce the soules of saintes whiche is all one for them to heare and to se and contrary wise to see or to heare beholdynge not the voyces but the wordes they optayned of God for them those thinges that they desyered it for S. Austen of knowleage of true lyfe the .xxxix. where he toucheth how the soules of sayntes are vnderstanded to here the prayers of the liuing to help thē Thexamples of iust mē therfore ar set forth not that we shulde be iustified of thē but that we folowynge them shoulde be made righteouse also of their iustifier D. aug de catechisandus rudi ca. 7 you therefore whiche haue deserued to be made pertakers of the heauenly cytye and to take the commoditie of the renoune of the euerlastynge glory pray for me to our Lorde that he maye leade me out of this prison in the whiche I am holden captyue and bounde August de spiritu et Anima cap. lix O all ye multitude of
thou maiste dailye deserue to take it Dailye holy Iob dyd offer for his children sacrifice lest any thinge either in heart or worde they shold offend Therfore thou hearest that as often soeuer the sacrifyce is offered the death of the lorde the resurrection of the lord the ascention of the lord is signified remission of sinnes and the daily bread of euerlasting lyfe thou doest not take He that hathe a wounde desireth a medison it is a wounde that we be vnder synne The heauenly honorable sacrament is a medison The fyrst sacramentes which were obserued by the law Contra Faustū lib 19. ca 13 were for messyngers of Christe to come whiche when Christe dyd fullfill with his commynge were taken awaye And therefore were they taken awaye because they were fulfilled For Christ came not to breake the law but to fulfill it And there be other institucions greater in vertu better in profyte easyar to be done fewer in nombre as by the Iustice of God shewed into the libertie to them that be called the childern of God If in the olde tyme righteouse men for this foreshowinge sacramentes figures of thinges not yet fulfilled Dani 13 2 Mac 7 were redy to suffer harde horrible thinges as of the thre children whiche in Danyell is manifest and of the Machabes how moche the more now for the baptysme of Christ for the bodye or Eucharist of Christ euery Christian ought to be more redy to suffer all maner of thinges We worshyppe the fote stole of his fete for it is holy What is the fotestole of his fete The earth is the fotestole of his fete Here I am in a doubte I am afrayde to worshippe the earth lest he should condempne me that made heauen and earth Agayne I am afrayde not to worshippe the stoole of my LORDES feete because the Psalme nynetye and eyghte sayinge vnto me Thou shalte worshippe the stole of his fete I aske what is the stole of his fete Beynge thus tossed to and fro I turne me to Christ for hym I seke here and fynde how that without violence of Goddes honor the earth maye be worshypped and so withoute violation of GODDES honoure the stole of his fete may be worshypped For christ toke of the earthe earthe for the fleshe is of the earthe and he toke flesh of the flesh of Mary and because in that fleshe he walked here We eate the same flesh that was borne of the vyrgin Mary and gaue the same fleshe to be eaten of vs for our saluation no man eateth that fleshe except he fyrst haue worshipped it It is so founde oute how souche a fotestole of the Lorde maye be worshipped And not onely that we synne not in worshippinge of it but that we synne in not worshippynge of it And though it be necessary that it be visible celebrate I wolde not that ye toke my wordes so grossely as they which beleuinge me to cutte forth certayne peces of my body and to geue them in meate But I haue commended vnto you a certayne sacrament vnder these wordes my fleshe shal be geuē you vnder sacramentes that it may be eaten not accordinge to this grosnes that ye se but spiritually it must be vnderstande and spiritually vnderstanded it wyll geue life vnto you for visibly must this Sacrament be celebrate but my fleshe shal be vnder the same inuisible and inuisible there beynge present it must be vnderstand Visibiliter celebretur sed inuisibiliter intelligitur And though it be necessary it to be celebrate visible it must nedes be vnderstande inuisible Conciōe .ii. Psal 33 DAuid fled to Achimalech and before him he chaunged his countenaunce Fugit Dauid ad Achimelech eoram to mutauit multū suū 1 reg 21 and lefte hym and went his wayes for there was a sacrifice after the order of Aaron afterwarde he of his body bloud institute a Sacrifice after the order of Melchisedech He chaunged his countenaunce in the preisthod he lefte the people of the Iewes and came to the Gentyles He was borne in his owne handes when he gaue his bodye and his bloude He toke into his own handes that the faithfull knoweth and he dyd beare hym selfe after a manner when he sayde This is my body Eodē psal contione primo The Sacrifice of Aaron is take away and the Sacrifice is begonne after the order of Melchisedech Therfore hathe he chaunged his countenaunce I can not tell how ▪ who is this I can not tell who I knowe who for our Lorde Iesus Christe is knowen in bodye and bloude He woulde be oure health wherfore he hath geuē vs his body bloude of his owne humilite for except he had ben meke he wolde neither haue ben eaten nor drōken Sermo 4. Our daily bread whether we aske exhibition necessarye to the bodye of the father signifienge in bread what soeuer is necessarye to vs or we do vnderstande that daiely bread which we are wōt to receaue of the alter We aske wel that he may geue it vs. For what is that we aske or praye for but that we commyt none euell wherby we be seperate from souche breade and the worde of God that is daiely preached is breade for because that it is breade of the soule For when this lyfe shall passe away Sacramen altaris we do not seke for that breade whiche honger seketh for nor we ought not to take the sacramēt of the alter that we shal be ther with Christe whose bodye we take nor the wordes ought not to be sayde to vs whiche we say vnto you nor the boke is not to be redde that we shal se hym which is Gods worde Serm. 46 by whiche all thinges be made The Lorde Iesus hathe exhorted by promyse of eternal lyfe to eate his fleshe and drinke his bloude as it is manifest in the gospell in these wordes He that eateth my flesh drinketh my bloud Therfore they that now do eat and drink let them think what they eat what they drinke least as the Apostle saith they eate and drinke their owne iudgemente not iudginge the Lordes body They that eat not and drinke not let them make haste to suche dayntyes beinge hidden Christ doth daiely feed his table is that whiche is set in the myddes What cause is it Christus quotidis pascit Oh herears that ye see the table and cōmeth not to the daynties perauenture ye thinke Fideles norunt quo modo caro manducatur Infideles nesciunt how is the Lordes fleshe eaten and his bloude dronken with infideles it is not knowen but the faithful know Come to the profession and thou hast assoyled the question Let the faithefull lyue well that they eate not into iudgement and drinke Thinkinge vpon your degrees and kepinge your profession come to the fleshe of our Lorde vntill the worlde be ended Oure Lorde is aboue but yet for all that the truthe of the