OF THE SACRAMENT OF THE AVLTER .

LYke as the trade of marchaundies is profytable , and geyneth much , and the fleshely man is muche delyghted with sweete meates , and greatly desyreth them , and yet is there both in marchaundies danger of losse , and in delicate fare oftentimes griefes and deseases are to be feared , so is it lykewyse with thynges that apperteyneth vnto our sowles ( moste Chrystyan hearers ) those thynges that be moste holsome for oure sowles , chaunceth sometymes vnto the great damage and hurte thereof , as it is to be seene amongst all other thynges , in the moste blessed sacramente , wherein we eate the fleshe of our sauyoure Chryste , and drynke his blood , Iohan. 6. the profyte wherof , is to make Chryste abyde in vs , and vs to abyde in Chryste , the which howe profytable it is , all trewe Chrystian men do wel knowe , and yet faynt Paule sayth , 1. Cor. 11. that he which eateth vnworthely this heauenly breade , whiche is Chrystes fleshe , and drynketh vnworthely of the cuppe , wherein his moste blessed blood is conteyned , eatethe and drynketh his owne damnacion , bycause he pondereth not with hym selfe , that it is our Lordes body , whiche he doth there receaue . Wherefore good Chrystyan people , lyke as the marchaunt wolde gyue good eare to him that shuld tell hym howe he might sayle vpon the sea without danger , and the fleshely man wolde heare gladly , the physition tellynge hym howe he myght preserue his body frome deseases and syckenesse : So shulde we that be Chrysten men , moste desyre that knowledge in these blessed mysteries , Lu 12. Math. 6. whereby our sowles maye be kepte safe , from the daunger that saynt Paule sayth al them to be in that receaueth vnworthyly . For is not your soule better , then eyther your goodes , or your bodyes ? And shall ye not then be as desirous to kepe your soule safe , as eyther your bodyes or your goodes ? To you than that haue a special regard vnto your soules , I ( to whom the cure of your soules is committed ) must say , that two thynges are to be marked and consydered , yf ye wyll auoyde daunger in this matter being of so great weight . The redresse of the one apperteineth to you , and that is that ye come deuoutly and well prepared , for as it was not inough , Math. 22 for hym that came to the maryage without a conuenient and a comely garment , to sytte with the other , and to eate of the same that other dyd eate who were at the feaste , so it is no small daunger to you , to come to this feaste without your weddynge garmente , but what weddynge garmente trowe you that I do meane ? the same verely that god gaue vnto you at your baptisme , and was represented or sygnyfyed by your Crysome . And yf ye wyll knowe what that is , it was verely innocency , and purenes , for what other thynge doth your depynge or washynge in the water sygnyfye , but that God doth then presently purge and clense you from your sinnes . Therefore seinge that in celebracion of these mysteries , ye must appeare in our masters presence and syght , ye muste be sure that ye do come thyther in his lyuerye : And thus to prepare you is your duety . The other thynge that is necessary vnto the holsome receauynge of these mysteries , is a true fayth , Hebre , 11. without the which no man can please god , and ye know what daunger it is , for one with whom god is offended or angry , to apeere before hym , but to teache this faith vnto you , that belongeth vnto my charge . For vnto me it is sayd , Iohn . 21. Pasce oues meas , feede my shepe , the which thynge that I may the better do , three thynges are necessaryly to be consydred both of you & me , that is , first that ye wyll call vnto your remembraunce what maner of people you to whome I shall speake , ought to be , secondely , what the thinges be that we must intreate vppon , thyrdely , from whence , and from whom we must come by the knowledge of them . As concernynge the fyrst , it is not vnknowen vnto you , that Chrysten men are called and named to be faythful , which is as much as to saye , people that do beleue , in so muche that saynt Paule commaundynge Timothe to gyue good example of lyfe vnto all Chrysten men , 1. Tim. 4. sayth , F●sto forma fidelium . That is , be an example to the faythfull , wherby we be monyshed , that the chiefest thynge in a Chrysten man Que videntur tēporacia sunt que non videntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. whiche maketh hym to dyffer from all other men , is his fayth , but who is he amongst you , that knoweth not that fayth is onely concernynge those thynges that are not to be sene , and which we knowe only by the report of other ? In so much that saynt Gregory sayth , that fides non habet meritum , vbi humana ratio prebet experimentum , that is to say , fayth hath no merite , where mans reason giueth th experience . And who knoweth not that Abraham was commended of god , for nothynge so much as he was for his fayth . Gene. 14. Roma . 4. Gal. 3. Doth not the scrypture say , Credidit Abraham deo , et imputatum est ei ad iustitiam , that is , he beleued Godde , and it was counted to him for rightuousnes , but howe beleued he . Verely saynt Paule sayth , he dyd not consider his owne body , which was nowe more fytter for death , then to be get chyldren , he being an hundreth yeres of age , nor yet he dyd consyder the barren wombe of Sarai his wyfe , who was then foure score and ten yeres of age , he dyd not reason with God , howe he and his wyfe beynge in theyr youth , not able to beget chyldren , shulde nowe in theyr age , when naturall hope of chyldren was paste , haue chyldren , he dyd not ( I say ) reason with God of these matters , as our newe brethrene do , in the greate mysteries of our fayth . He harde God speke , and beleued , but these must haue hym say sensybly , to theyr reson , this is a fygure of my body , or els they can not vnderstande hym for theyr iustyfyinge fayth , or rather as it is to be called , damnable infidelitie , can not vnderstande that god is able to make his body to be really present in heauen , and heare to , bothe at one tyme . But vnto you good Chrysten people , that be the chyldren of Abraham , and do beleue . I trust that there is nothynge , wherein ye can so please god , as in beleuynge his omnipotency and truth . To you I saye that the chiefe cause whiche moued our sauioure to prayse the Centurion so muche as he dyd , Math. 8. was the Centurions faythe , for the Centurion thought that it was as possible for Chryste to heale his seruaunt , though he were absent , as it was for hym selfe in his absence , by commaundement of his seruauntes to haue thynges done as he wolde ? for the same cause dyd our sauioure prayse also the woman of Cananye , sayinge , woman thy fayth is great . Suche then be you and so do beleue , Math. 15. vnto whom nowe at this tyme I purpose by gods grace , to speke of a sacrament , otherwyse called in Greeke a mystery , and in Englyshe it may be named secrete or hydde priuitie of our faythe and religion . In the consideracion and vnderstanding of the whiche mysteryes , your mynde and knowledge must be remoued , and drawen away from the pryestes that ministreth ( for they be but as instrumentes , as for example , the axe is to the wryght , the pen is to the wryter , the knyfe is to hym that cutteth ) and they most be bent and stayed of Christ , who dyd fyrst ordeyne them , and that doth now vse the tounge , and other members of the priestes , to accomplyshe and worke the same . In so muche , that saynte Iohn speakynge of the true baptisme , sayth , Math. 3. that it is Chryst that baptyseth , and Chryst sayth hymselfe , that it is not the minister that speaketh , but the spryte of the Father , Sed spiritus patris qui loquitur . Luke . 12. that speaketh in hym . Also Chrysostome , and E●missen sayth , that it is not the visible prieste that worketh the consecration of the blessed Sacrament , but the inuisible prieste , whiche is our sauyour Chryst . But who seeth not then ( yf this be true , as it is moste true ) that not fayth , but infidelitie hathe caused our late preachers to haue asked the question , howe can the prieste make Chrystes body ? As though there were nothynge done in the administracion of the sacrament , but what that the prieste dothe . Doth not this question presuppose the prieste onely , to be not the instrument , but the workeman ? Doth not this question take that , that is gods worke from God , and gyue vnto man ? But ye shall vnderstande good people , that these be therfore called mysteries , bycause that in them one thynge doth outwardely appere to our senses , and an other is certeynely knowen to our beliefe and vnder standynge . Outwardely we se the prieste , outwardely we heare this sentence , Take , eate , this is my body , Augu. ad infantes . &c. pronounced by the priest , outwardely we se the formes of breade and wyne , and these are as perceptible and easy to be perceaued of the Turkes & other Infydels , as of vs Chrysten men , that is , they se and heare as much , and the very same , touchynge these outwarde thynges , that we do : But then is there the inuysible priest , who bad the visible priest do this , and that speaketh and worketh by him , as by his instrument , and the effecte and operacion of these wordes , take , eate , this is my body , which is to change those visible creatures into the substaunce ( as Emysen , Chrysostome , Chrisost. de p●●dicione I●de saynte Ambrose , and such lyke autours do wytnesse ) of Chrystes blessed body and blood , where is further to be consydred that the very naturall body and blood of our sauioure Iesu Chryst to be conteyned vnder , and signyfyed by those formes of bread and wyne . Chryste hym selfe is a moste true wytnesse , and beste to be beleued herein ; who also sayth , that it to be the same bodye that was broken for vs , and the same blood that was shedde for vs . And these thynges good people that is the inuisible speaker and worker , the effecte or workynge of these wordes , and the most precious body and blood of our sauiour Iesu Chryst , these thynges I say are the priuities & secretes the which are not to be sene of Infidels and Turkes , and yet beleued of Christen men and conceaued by fayth only : For who beinge an Infidell , wolde thynke that God were in his prieste , speakynge or saying to vs , take , & eate , this is my body ? Or who being voyde of fayth , wolde thinke that there were any thynge done , by the vertue of these wordes , take , eate , this is my body , more then is done by these : Chryst is the sonne of God , and such lyke , the which do not worke any thyng , that is , do not make Chryste to be the sonne of God , but teacheth that he is the sonne of god : Who I say beinge an infidell , wolde not thinke an operacion and effecte , to be of both these , that is , to teache , and not to worke any thynge ? And then bycause that it is moste certeyne , that breade is not his body , muste they say eyther that Chryst sayde not trewe , or els must they expounde it , to be a figure of his body . Thus I say , an Iufidell or a faythlesse man , can haue no other vnderstandynge of these wordes , which doth both worke and teache ( for that is the nature of the wordes that apperteyneth to a sacrament , to teache and worke bothe ) then he hath of other wordes , whose office is onely to teache . Nowe iudge you then , whether our newe gospellers , be men voyde of fayth or not . They say the same effect to be of these wordes , this is my body , and of these , I am a vyne so that as Chryst was not a vyne , but figured by the vine , so doth not these wordes this is my body , chaunge the substaunce of the breade and wyne , into Chrystes body and blood , but teachethe that they be fygures of his body and blood , the whiche thynge once graunted , se I pray you what foloweth , then muste ye confesse also that the lyke vnderstandynge , muste be of these wordes of baptisme , I baptize thee in the name of the father and of the sonne and of the holy ghoste and then it must folowe , that as these wordes do importe that to be Chrystes body , which is but the figure of his body , so doth the priest say in baptisme , that he baptiseth you , when in dede he geueth to you but the fygure of your baptisme , and so ye neyther eate Chrystes fleshe , nor yet be Chrystened in dede : Are not these cunninge workemen in diuinitie trowe ye , that sayth like as these wordes , I am the vine , are to be vnderstande , the vine is a fygure of me , so this is my body , must be expounded , this is a fygure of my body , and so must the priest say , I do not baptise the , but do gyue the a figure of the baptisme , and then seinge that al the scriptures that be contrary to reason , must be so expounded , to make them agree with reason , so must this sayinge of the Father , this is my welbeloued sonne , be vnderstande that this is a fygure of my sonne bycause it is ageynste reason , that a man shulde be gods sonne , and so wyl they make our sauiour Chryst not to be the sonne of god . Iudge you good people , whether this be a pretty diuinitie or not : Secondely yf ye wyll say that to be breade , which Chryst sayth to be his body , or that to be a figure of baptisme , which Chryst sayth to be baptisme it selfe . What haue ye I pray you to proue eyther that ye do eate it , or that ye be baptised , ye feyne a spirituall eatynge , where haue ye that in scrypture , and take the effecte of these wordes away but to let this . Thyrdely howe I pray you be the bread and wyne ( which do signifie in eating ) figures of Chrystes body and blood , if his body be not in deede eaten ? But as I sayde , an Infidell can not knowe , that as the holy ghost , was vnder the forme of a doue , so is heare the bodye of oursauioure vnder the forme of bread : An Infidell lokynge uppon the visible forme of breade , knoweth that there is a thyng to be eaten : but only a Chrystian man knoweth what it is that is eaten , for he is taught of Chryst that it is his blessed body . Thus I say , ought we that be beleuers , to consider and iudge them as mysteries of our fayth , and they be therfore mysteries , bycause one thynge doth appere in them outwardely , and they be inwardely another , as saynt Austyne wryteth to the infantes , that to the iudgement of theyr sences , there is breade and wyne , but to the knowledge of oure faythe , they be Chrystes most precious body and bloud . Nowe these hauynge as I say , two partes , the one knowen to our sences , the other to our faith , it is nowe then to be considered wherupon and by what grounde our fayth muste be stayed , and that all men knoweth to be Gods worde : for that saith our sauiour is so sewer , Math. 5. that thoughe heauen and earth passe away , yet shal that continue . Wyll ye se then what this worde sayth ? Gene. 3. Iohn . 6. The worde sayth , that Adam was poysoned with eatynge of an apple , and Chryste sayth , that his fleshe is so necessary a triakle to dryue out this poyson , that except we eate his fleshe , and drynke his blood , we shall not haue lyfe , the which thinge once graunted , what ayleth vs that we can not see to ley the playster to our sore ? That is lyke as bothe our bodyes and sowles were poysoned with the apple , so must both our bodyes and sowles be restored by Chrystes fleshe eaten of vs , and as not a figure of an apple , but a very apple was eaten , so not a figure of Chrystes body , but his very bodye is to be eaten , for to restore ageyne our nature . Moreouer Gods worde sayth , that as we haue the substaunce of our bodyes from Adam , so haue we our corruption and sinfulnesse with the same . And our seconde Adam sayth , that except we come into him , and be made one with hym by eatyng of his fleshe , 1. Cor. 15. Roma . 5. Iohn . 6. that we shall not escape death , for he that eateth his fleshe , and drynketh his blood , abydeth in Chryste , and hathe Chryste abydynge in hym , whereby we be taught that as we haue not in vs a fygure of Adam , but the very substaunce of Adam , and not his substaunce onely , but his substaunce and his sinne , so must we haue in vs like wyse , not the fygure , nor the ryghteousnes onely of Chrystes body , but his very and natural body in dede . Furthermore the Iewes had Manna , Exod. 16. Exod. 12. and theyr Pascall lambe , the whiche were figures of Chryste , of the whiche Manna dyd signifie Chrystes incarnacion , in that as Manna was created in the pure ayer , or as it is called in the scripture heauen , by Gods omnipotent power , and not by the order of nature , so was Chrystes body in the pure and heauenly wombe of the virgin , be yonde or aboue nature , created by the holy ghoste , and as Manna fell downe and laye vppon the grounde , so was his precious body slayne and layde in graue : & as Manna was gathered vp and eaten , so dyd it sygnyfie that the same body of our sauiour shulde also be eaten . The Pascall lambe also dyd signifie the humanitie of Chryste , that as the lambe was without spotte , so was Christ conceaued without sinne , and as the lambe was slayne , so was also Chryste , and as the same lambes fleshe was eaten , so dyd it signifie that Chrystes fleshe shulde be eaten : And thereupon sayth saynt . Bede and saint Ierome , In commen tarus super . Luke et super Math. that Christ went from the fygure , to the truth , when after the Pascall lambe beinge eaten , he consecrate this blessed sacrament . And se heare I pray you good people , howe that our newe professoures of our late spronge fayth , doth make by theyr doctrine , the scriptures to be false : for these figures that I haue resited , doth so well teache the eatynge of Chrystes fleshe , as eyther his incarnacion , or death , and therfore if the promesse that was made by the fygure , be performed in the two fyrst poyntes , not figuratyuely , but really , & doth so wel signifie the thyrde , that is the real eatyng of his fleshe , shal not then they be compelled eyther to say that the Iewes did not eate Manna , nor the Pascal lambe in dede , but figures of them , or els to say that the promises of Christes incarnacion & passion , were trewe & be performed , & that the thyrde , which is of his fleshe to be eaten , was eyther false , or that it is yet to be performed , but then ye wyll say , that we eate his fleshe spiritually , and dyd not they the same I praye you , when they eate Manna , and the fleshe of the Lambe ? And howe then is there any promyse made to them which is performed to vs , seinge we haue no more then they had ? ye do you marke and yf they make not vs to be in worse case then the Iewes were . For they had Manna , and a Lambe , and we haue common breade and wyne , the which who knoweth not to be much lesse worth , then were Manna and the Lambe : for as I sayde they dyd remember Chrystes death , and were parteners of the fruites ther of , for theyr tyme and portion , so well as we be . And thus do they make the newe testamente and the sacramentes therof , to be worse then the olde . It shall not be nedefull for me to resite vnto you the sayinges of our sauiour Chryste in al the foure Euangelystes , and in saynt Paule . For ye knowe in them all Chryste sayth , eyther that his fleshe is very meate , and therefore verely to be eaten , or els , take , eate , this is my body whiche is geuen for you : In no place nameth he it eyther to signifie or to be a figure of his body : ye do also beare in mynde , Exod. 24. that as Moyses toke the cup whrein the blood of sacryfyce was , and sayde that it was the blood of the Testament : Luke . 22. so dyd Chryste take the Challes wherein was the blessed blood , being the blood of our sacryfyce , & sayd that it was the cuppe of the newe testament , that is lyke as we be certeyne there to be the blood of hym that dyed for the performaunce of the newe testamente , so myght we be suer , that all that was sayde , or spoken vpon in the testament , shulde be performed . Colde this be done thinke you , so conueniently with a cuppe of wine ? But nowe to here what the holy fathers haue beleued in this matter , I pray you marke . De cena . Saynt Ciprian the glorious martyr , and an aunciente father beinge nere thyrtene hundreth yeres agone , doth not he say that the breade which Chryst gaue to his disciples kept styll the same shape that it had , and yet by the omnipotencye of Gods worde , it was chaunged in nature & was made Chrystes fleshe . Eusebits Emisen an auncient father almost twelue hundreth yeres old , sayth , that the inuisible prieste turneth the visible creatures into the substaunce of Chrystes body and blood . Saynt Ambrose more then .xi. hundreth yere olde , sayth , that before the wordes of consecration the Chalesse is ful of wyne and of water , but after the wordes , there is the blood that redemed the people . Saynt Augustine beinge of the same tyme sayth , that in his tyme they did not iudge the same of the thynges in the sacramente before the consecration and after , for before they dyd acknowledge them to be breade and wyne , the which nature had made , but after they professed them to be the body and blood of oure sauiour , which grace had consecrated , & the same saynt Austen doth also say , that as the person of our sauyour dyd stande of his visible manhod , and his inuisible godhed , so sayth he doth the sacrafyce of the Churche stand pon the visible formes of breade and wyne , and of the inuisible fleshe of our sauiour Iesu Chryste . To these myght be added Chrysostome , saynt Ierome , Damasene , Theophilacte & many other , ye al Chrystendome do wytnesse the same : wherefore you beinge faythfull men and women , that do in these mysteries of our beliefe remoue your vnderstandynge frome the thynges that ye perceaue by your sences , as frome the prieste or the sounde of the wordes , the visible formes of breade and wyne , vnto God the autour of them , the workyng of the holy ghost by the wordes , and the body and blood of our sauiour : Graffe these thynges deepely in your hart , and practyse them in your iyuynge , adherynge to the fayth and religion of his catholyke Churche , surely and stedfastely beleuyng , that vnder these formes of of breade & wine here in the sacrament of the aulter there are conteyned really the blessed body and blood of oure sauyour Chryst . And yf ye thus do , ye shal please and serue God , profyte your selfe and your neyghbour , with the hole congregacion , and lyuynge well accordynge to Chrystes commaundementes , shall haue for your rewarde the blisful kyngedome of heauen : which graunt vnto you the father , the sonne , and the holy ghost , three persons and one God , to whom be all honoure , prayse , and glory , for euer and euer . Amen .

¶ Of the Sacryfice of the Masse .

THere be three thinges ( good people ) wherwithal men be moued to seke lernyng and knowledge , that is the truth which is naturally desyred of all men , the profyte that men get by knowledge , and the pryce or goodnesse of the thynge that we desyre to knowe , by the which causes , as men be moued to desyre knowledge , so are these causes no where more forceable and weightely to be considered then they be in the sacryfyce of the masse , the which is dayly vsed in the Church . For fyrst it is not vnknowen to you , what stryfe there hath byn about it , and howe that lerned men of both partes haue spent theyr lyues in the controuersy therof . Secondely ye se that bycause it is proued or improued by the name of a sacryfyce , it must nedes be a thynge that apperteyneth so to vs all that it deuydeth one parte of suche as stryue about it vtterly from God . For yf the masse be a sacryfyce to god in deede , then it maketh those that be meinteyners & the vsers of it to be better beloued with god then other . For a sacryfyce is as much to say , as an holy worke , and therfore seing that god loueth the workers of holy thynges , so must he loue them that serueth hym at or by the sacryfyce , & then also are such as striue ageynst it , the most enemies that god hath . For they labour to kepe that worke vndone wherein he is beste pleased . And yf contrarywyse it be no sacryfyce , then be they wronge worshyppers of god that vse the sacryfice , which is as much to saye , as that they be supersticious Idolaters . And for the excellency of the thynge , what I pray you can be compared in excellency with this sacryfyce ? which is as much to say as the moste sacred or holy worke that can be . For in offeringe of the sacryfice we be most heuenly or lyke vnto the blessed company of heauen , whiche are continually occupyed in worshyppynge and honorynge of God . These causes most dere brethrene and systren hath caused me that hath the cure vpon your soules ( seinge ye be by reason of these diuersities of doctrine brought into suche daunger ) to teache you what is ment dy this worde sacryfyce , and that ye may knowe the better how we do differ from the Iewes to speke of the diuersitie of the sacryfyces , and to speake also howe the masse is in dede a sacryfyce . And verely ( good people ) the same causes that moueth me to teach you , ought to moue you to lerne , for ye may of this that I haue sayde se what danger ye be in , yf ye be ignorant in this so great a matter . The which thinge that ye may the better vnderstande , I fyrst note vnto you that there be , and alwayes haue byn three principall partes of religion ioyned together , and one folowynge vpon another . That is the testamentes or couenantes that God maketh with man , the priesthod or office of such as god hath made mynisters of his testamentes , and the sacryfyce or worke wherin the people do recognyse and most faythfully acknowledge the same couenauntes accordynge whereunto sayth saynt Paule that Omnis pontifex ex hominibus assumptus , pro hominibus constituitur in iis quae sunt ad deum vt offer at dona et sacrificia pro peccatis . That is , euery byshop taken forth from amongste men , is appoynted for men to be occupyed in those thynges that do apperteine vnto god , that he may offer gyftes and sacryfyces for sinne . In which wordes are to be sene the three thynges that I spake of before , that is , fyrst the testament by the which the byshop must be chosen ( for no man sayth saynt Paule may vsurpe honour to hymselfe ) seconde the byshop whom saint Paule sayth to be a minister of those thynges that be betwixte man & god , and the thyrde is the sacryfice , which also he so nameth . Thus ( good people ) was there a testament or a couenaunt made betwyxte God and the people of Israell and Aron , as ye knowe was chosen to be a mynister of the same testament , and as ye knowe his mynystery was also in offerynge of sacryfyce . Chryst also was a minister of the newe testament , and dyd also offer sacryfyce as ye knowe , Hebre. 10. and nowe good people if the same testament that was begon by Chryst doth styl continue , and shall vnto the worldes ende , than lyke as Arons sacryfyce , testamente , and priestehod begonne together and continued together vnto Chrystes commynge , and were all abrogated together at one tyme by Chryste . Euen so moste deare brethren , yf we wyll that Chrystes testament shall continue amongst vs , so must we also haue his priesthod and sacryfyce . Heare then may we se the malious wickednes of the deuyll , in all our miserable heretickes that denye both the priestehod and the sacryfyce of the newe testament the which thynge yf he or they colde brynge to passe , then myght we say that there is no testament neyther . For it was neuer sene nor harde before , that euer there was a testament without these . Secondely it is contrary to the order of the scripture , the which as ye se ioyneth the testament , the priesthod , & the sacryfyce together . Thyrdely it is contrary to saynt Paule , who sayth that the testament was to be chaunged , and not to be taken away by Chryste , but what other is it to chaunge it , but to put a better in the stede thereof ? Hedre . 7. Wherefore as the olde testament was by Chryst chaunged into a better , so must it folowe that he dyd not take away the priesthod and sacrifice , but chaunged them into a better and a more perfecte priesthod and sacryfyce . And what priesthod from ye and sacryfyce dyd he chaunge them into ? Verely into the priesthod and sacryfyce foreshewed longe before by the priesthod and sacryfyce of Melchisedech accordynge Bene. 14 Hebre. 7. as the prophet Dauyd had spoken of Chryst before , sayinge , Psal. 109. Tu es sacerdos in eternum secundum ordinem Melchisedech . Thou art a prieste for euer accordynge vnto the order of Melchisedech But what was the order of Melchisedech ? Certeynely saythe saynte Paule he was a fygure of Chryste , what I praye you was his sacryfyce ? Verely sayth the scrypture breade and wine , the which were likewise figures of Christes blessed body & blood , that is nowe dayly offered vnder the formes of breade and wyne , in the tyme of this testamente , for as Melchisedechs priestehod was a fygure of Chrystes , so was his sacryfyce a figure of Chrystes sacryfyce . Witnesses haue I for me in this matter saint Augustine in dyuers places , and namely in his booke intyteled De Ciuitate dei , August . de Ciuitate dei . lib. 16 Capi. 22. there he saythe that when Melchisedeth dyd blesse Abram then dyd fyrste apeare the sacryfyce the which Chrysten men do offer through the whole worlde , and the thynge is nowe fulfylled that was spoken vpon Chryste so longe before . Marke ye good people howe he speketh , he sayth , not that it then was , but that it dyd then apeare . Ye knowe that there is a great diuersitie betwyxt the beinge of a thyng , and the appearynge of it , for the thynge may appeare by his fygure , as by the materiall breade that Melchisedech dyd offer appeared the heauenly breade , that is Chrystes owne blessed body , whiche he dyd in dede offer at hys supper , and is dayly offered in the Church , as saint Augustin before resited , doth moste playnely testyfye . The same figure of Melchisedech and his sacryfyce is thus applyed by saynt Ierome , saynt Bede , and other dyuers holy fathers , whose doctrine ( most dere frendes ) it shal be muche more sure and holsome to folowe then the doctrine of our maried priestes , Ieron . ad marcel Ambro li. 5 de sacra . ci who maketh al this businesse ageynst the blessed sacrament & sacryfyce , bycause that these being made nothyng worth , they might without reprofe lyue fleshely . But to returne ageyne vnto our purpose : The thynges beinge as I haue told you , and it so playnely taught to vs by the scryptures it is to wyt that these three , the testament , the priesthod , and the sacryfyce be alway so ioyntly together , that the one of them is neuer founde without the other , that is , neyther the testament without the priesthod and the sacryfyce , nor they without the testament . It requyreth in order that we do say briefely what these be , and howe they do agree together . And concernyng the fyrst , that is the testamente , ye shall vnderstande ( good people ) though we call the bookes wherein the lawe of God is conteyned the testamentes , yet in dede they be but as it were tables or scrolles wherein the explication or the playne declaration of the testamentes be conteyned , for what man is so fonde that thynketh the olde testamente to haue begon at Moyses , who was in dede but the writer of the olde testament ? Or is there any so ignorante of our religion that thynketh the newe testamente to haue begonne at the Euangelistes , and not at Chryste , whome we do well knowe to haue made perfecte his testament or euer any of the Euangelistes dyd wryte . Mary ye shall vnderstande that the same that we call the testamente , Ge. 9.17 . Ieremi . 31 doth God almyghty call Pactum , that is his couenauntes or agrementes with vs , and oures with hym . The couenauntes & ye lyste to knowe when they were made , and with what wordes they were vttered , ye shall vnderstande that the fyrst and elder testament was made betwyxt God almyghty & Adam our fyrst father in paradyce , Gene. 3. which was that Adam beinge a man nowe cast forth of Gods fauour , and by his deseruynge moste iustly adiudged vnto death , shulde be reconcyled to gods fauour and restored to lyfe ageyne by the appoynted sede of the woman which was our sauyour Iesu Chryst , by whom the serpentes heade ( by which is vnderstande the power & ryght that the fiende had ouer man ) shulde be broken , so that Adam & those that shulde come of Adam , wolde faythfully wayte for the commynge of our sauiour , and in the meane season labour to do god seruice , so nere as mans frayltie wold suffer them . Nowe wot ye well good people , that this agrement was very pleasaunt and ioyful vnto Adam , and all those that were faythfull were very gladde that they shulde be restored ageine vnto theyr fyrst dignitie , the which they had lost by disobedience . And herein as it were to beate wytnesse betwyxt god and man of this agrement , there were chosen priestes , the which at the beginninge whyles the lawe of nature did raigne were chosen of the chiefest and heades of the people , and so was Noe for his houshold , and Abraham for his housholde , and Melchisedeth kynge of Salym a priest for his whole kyngedome . Gene. 8. Gene. 12. Gene. 14. Gene. 22. Iob. 1. Afterwardes when the people began to forget gods couenantes , and the chiefe of the people began to mynde the worde more then god , then God caused Moyses to publyshe his testamente in wrytynge , and dyd then chose out the stocke of Leuy to be his priestes vntyll that testament that was made to Adam in Paradyce shulde be chaunged . Marke . 2. Mark . 17 And to the intent that they shulde the better mynde God , and set the lesse by the worlde , he appoynted them to lyue by the sacryfyces whiche were offered vnto hym . Ibi. 18. These then ( that is ) bothe the priestes that were vnder the lawe of nature , and vnder the lawe of Moyses , dyd offer the sacryfice of the people vnto god , that is , they in theyr offyce doynge , were wytnesses betwyxt god and the people , that he was the god that had made the promesse , & that these were the people that dyd faythfully trust and loke for the same to be performed . Leuiti. 9. The whiche that it myght be the better perceaued and more faythfully borne in theyr remembrance , Leui. 19. he toke some lyuely thing and slewe it in theyr syght , that they seinge the thynge that had not deserued so to be ordered , to be burnte and consumed in theyr syght , might the better consider how they them selues had deserued thus to be ordered , that is , to be burned , slayne & consumed , but yet that almighty god had translated the death from them , and layde it vpon our sauyour Chryst , who hauynge no cause of death in hym selfe , no more then the innocente lambes had , Esei . 53. yet shulde be slayne for them . Nowe se I pray you and if they had not the most innocent death of our sauiour , euen as it were expressed and set before theyr eyes , when they dyd thus presently beholde the slaughter of those beastes . Do not you thynke the syght and beholdynge of those sacryfices though they were but figures dyd better cause them to remember Chrystes deathe , then yf they shuld haue hard of it in the wordes or teachynge of priestes ? Nowe then ye se what the testament , the priesthod , and the sacryfyce be , it is also nowe necessary that ye knowe howe many testamentes there be , and howe they do dyffer . Fyrst for the nomber of them , ye knowe that they be two , the one made of God vnto man in Paradyce , Gene. 3. Math. 3. the other made of god vnto man at the baptysynge of our sauyour Chryst . In the one , god promysed that the sede of the woman shulde breake the serpentes heade : In the other he sayde , this is my well beloued sonne in whom I am well pleased , heare hym , the which is as much as yf he had sayde , this is the sede that breaketh the serpentes heade , I that was angrye with you before , am nowe fully reconsyled vnto you , nowe I requyre no more of you , but that ye wyll become his diligent and saythfull scholers . These twoo testamentes as ye se do dyffer in these poyntes : Fyrst , that the fyrst dyd teache a promesse , this teacheth a performaunce . The fyrst had his perferte ende at Christes death and passion , the seconde had his absolute and perfecte beginnynge at the same , and therefore calleth the scrypture out sauyour Chryst the corner stone , as one shulde say a stone in whom the two walles , that is the two testamentes were cowpled together . Psal. 117 Math. 21. Eph. 2. For Chryste in his death , was bothe a prieste accordynge to the order of Aron bicause he was offered with bloodsheding whiche was the maner of sacryfysynge in the order or priestehod of Aron , August . deciuitat● . liber . 20. La. 20. and he was also in the same passion a priest of the newe testament , in so much as that he dyd offer hym selfe , for that by the doctrine of saynt Augustine is proper to the sacryfyce of the Churche . For Chryst sayth , that beinge bothe the prieste that offered , and the sacryfyce that was offered , taught his Churche both to offer and to be offered at once , his wordes be these . Per hoc et sacerdos est ipse , offerens ipse , et oblatio cuius rei sacramentum quotidianum voluit esse ecclesiae sacrificium quae cum ipsius capitis corpus sit seipsam per ipsum discit offerre . That is : In suche sorte was Chryst a priest , that he both offered the sacryfyce , and was the sacryfyce , of the which his doynge , he wylleth the sacryfyce that is dayly vsed in the Churche , to be a Sacrament , the which Churche beinge his body , and he the heade of the Church , the Church hath nowe learned to offer her selfe by hym , by the whiche he meaneth , that as Chryst in his passion dyd both offer , and was offered , so doth the deuoute people at the masse in a certeyne respecte both offer the body of Chryste vnto God , and when they offer it , they do offer vp them selues . For lyke as the headde and the bodye maketh but one thynge , so the body of our sauyour Chryste , wherewith the Church is dayly fedde , being heade of the Church , and the Churche that eateth the same bodye beinge so made one with Chryst , that it is his body , so whan the Church doth offer his body in the sacrament , the Church doth offer her selfe , for she offereth her heade . For ( most Chrystian hearers ) ye shall vnderstande that as the thynge that is eaten , Cirill . super Iohannes . ca. 17 libro . 11. C. 26. and the thynge that eateth , are by eatynge made one , so by eatynge Chrystes blessed body we be made ( as sayth Ciryll ) really and corporally one with him , not that we disgest him , but that he disgesteth vs , and thereupon are we called members of Chryste , Locus inspectione dignissimus . and he in dede is our heade , & by the same reason , when we offer̄ vp hym , we offer our selues , this thynge good Chrystian people is harde to be vnderstanded , and specially where fayth wanteth , and the vertue of the blessed sacrament is vnknowen . But to returne vnto our purpose , this may be added to the diuersities of the sacryfyces of the olde and newe testament , that the olde were ordeyned by men that were mynysters , this by Chryste , eyther in hym selfe , or in his members to be done . Furthermore concernynge the newe testament , ye knowe it to be the agrement made betwyxt Godde and vs , Ecce annuncio vobis gaudium magnum . &c Luke . 2. and therefore is the doctrine therof called Euan gelium , as one shulde say good tydynges . For it was a ioyfull thynge to heare that man is reconcyled to Gods fauour ageyne . Also concernynge the ministers of this testament , there is no dout but that the Apostles , the Disciples , and such as be chosen in the Church for that purpose , be ministers of this testamente . Mary nowe all the controuersie that is amongst vs at this present , is whether they be to be called priestes or not , and that is also for bycause that certeyne euyll disposed persons , sayth that we haue no sacryfice : Howe be it , as I said these go so together , priestood , sacryfyce , and testament , that yf ye take away the sacryfyce , ye muste also denye the priesthod , and so consequently the testamente also . Wherefore to teache that there is a priesthod , we muste fyrst proue that we haue a sacryfyce , the whiche is easy to be done yf ye wyll but call vnto your remembraunce that the sacryfyce is nothynge els but a dede or a worke which expresseth the couenaunt that god hath made vnto man , and that we that be the doers eyther in acte or in consent , be such as acknowledgeth the testament or couenaunt to be made vnto vs . Nowe then marke I pray you but what the couenant of god is to vs , wherin it is accomplyshed and fulfylled , and what deede or worke doth most perfectly represente or shewe it to the congregation of the faythfull . For the testament , was it not that we shulde heare Chryste his sonne , and that then he wolde be pleased and at one ageyne with vs ? For the tyme when this agremente was fully accomplyshed and made , who doubteth but that it was then , when our sauyour suffered his most bytter passion for vs vpon the crosse ? Collo. 1. For as saynt Paule sayth , the blood of Chrystes crosse made a generall peace betwyxt God and al his creatures that be eyther in heuen or in earth . Also for to represent this agrement , both howe it was made , and when it was made , what I praye you can better represent or shewe it , then the consecration of the blessed sacrament in the remembraunce of his most precious death and passyon ? When the priest appoynted to consecrate those blessed mysteries , callynge vnto hym the assystaunce of the holy ghoste ( as saynte Denyce sayth ) and resytynge the same wordes that Chryst our sauyour spake and wylled to be continually spoken in the celebration of these moste blessed mysteries . Dionisius cherarchia ecclesiastica . And when by the vertue of the same wordes , and the holy ghoste workynge by theym , the breade is turned into Chrystes most sacred body , and the wine into his most precious blood , is not then the couenaunte of God , the death of Christ , & the maner of his death expressed vnto you ? when by your resortinge to heare masse ye cause the priest to consecrets this blessed sacrament , and he accordynge to his office , fyrst consecrateth the host , and after sheweth you the body & blood of our sauyoure couered with the formes of breade & wyne , ( bycause these misteries ought not to be sene but of you that be faithful ) when I saye you do nowe as it were with your eyes se hym there , of whom it was saide , here him & I am pleased , Eum vides cum tanges Chrisostom ad po . ho. 60. and when ye se the same body that was slayne , couered there vnder the fourme of breade , & the blood that was shed to be there vnder the fourme of wyne , do not you then protest that ye be the people to whom these couenauntes were made , & that Christ dyed for your redemption , and that his death was not by hanging , drownyng , or strangelyng , where the blood is conteyued within the body beinge deade , but that his death was by sheedynge , or deuydynge of his blessed fleshe and blood in sunder ? Thus haue ye by the celebration of this blessed sacrament these thre thynges euen as it were set before your eyes to be considered , fyrst that Chryst dyed for you , the cause why he dyed for you , and the maner howe he dyed for you , & thinke you not this worke then ( good people ) to be most worthy to be called a sacrifice that expresseth so playnely to vs these necessary poyntes of our saluation ? Or do ye thinke that any worke of man may be compared with this , not onely for that it was institute & ordeyned of god , but for that god who made the testament , & we to whom the testament is made , do here at the celebracion of these blessed misteries mete together , he to performe and make good his promesse , and we to aske the benefite of the same , the blessed body of our sauitour beinge as it were a pledge or toke ▪ betwyxte God and vs , that is , that he made the promesse , and that we do nowe ryghtfully craue it . Chrisost. de euche to . 3. homile ad monitoria Accordynge whereunto saith Chrysostome , good Lorde the table is prepared with the mysteries , and the lambe of God is offered for the , and the prieste prayethe for thee , and the spirituall blood is there flowynge vpon the holy table , and the Seraphins stande rounde about shadowynge his face with theyr wynges , and al the incorporal powers prayeth then with the prist for thee , and as foloweth a lyttle after , art not thou then sayth he ashamed ? art thou not afrayde ? yea art not thou vtterly confounded , August . de tempore ho. 251. that hauynge this opportunitie wylt not labour to gette Gods mercy and fauour ? Also in lyke maner doth saynt Augustine charge his dioceners with commynge to seruyce , and especially vpon the sondayes vnto masse , and there he sayth , that men ought of dutye to come vnto the Church vpon the sondayes and other holy dayes to all the seruyce , and yf any man be letted by necessarye businesse , that he can not come to the Churche , yet he ought to pray at home , but he sayth that without any excuse he ought vpon the holy day deuoutly to here masse , and blameth certeyne very sharpely that do not so . For he sayth . Adhuc quod detestabilius est , quidam ad eccle siam venientes , non intrant , non intendunt precibus , non expectant cum silencio sanctarum missarum celebrationem . That is , yea this is much more detestable , certeyne when they come vnto the Church , eyther they wyll not go in , or they wyll not gyue them selues vnto prayer , or they wyll not with scylence abyde vntyll the masses be celebrated and ended . Thus may ye se good people , what these holye fathers dyd iudge vppon the masse , the which our newe brethrene hath taught you to reuyle and dispyse . But then ye wyll aske me what scriptures teacheth the masse to be a sacryfyce . And verely amongst many more then the tyme wyll suffer me to resyte , these do teache it . Fyrst the sacryfyce of the Pascal lambe the which our sauyour did change at his supper , and placed in stede thereof this sacryfyce of his blessed body and blood , and that the Pascall lambe was a sacrifice the scripture is playne For say the not the scrypture playnely , that all the Israelites shulde offer vp the Pascall lambe at the euen tyde ? and saythe not saynte Paule that Chryst was offered vp a passouer . Exod. 11. 1. Cor. 5. The which wordes declareth that the Pascall lambe was a sacryfyce . Wherfore as the newe testament commynge in place of the olde , is by right called a testament , so this commynge in stede of the sacryfyce , is iustly named a sacryfyce . For as theyr passouer put them in remembraunce howe they were deliuered forth of Egypte , so doth this put vs to remember our delyueraunce out of hell : wherefore it is most playnely to be sene , that this is the sacryfyce of the Churche . For this is a good reason that it shulde be a sacryfyce , bycause it commeth in place of a sacryfyce . Gene. 14. Psal. 109. Hebre. 7. Secondely the scripture that saith Melchisedech to haue byn a fygure in his priestehod , of our sauyour Chrystes priesthod , teacheth this to be a sacryfyce . For onely in the institucion of these blessed mysteries dyd Chryst fulfyll the thynge that was figured by Melchisedech , that is , as Melchisedech offered vp materiall breade , so dyd Chryst offer this heauenly breade that is his owne blessed body vnder the fourme of breade . Thyrdely the prophesy of Malachy teacheth it , Malla . 1. where he sayth that the gentyles shall offer vnto god a newe and a most cleane sacryfyce . But why shulde not this be called a sacryfyce beinge the sacryfyce of the newe testament , and what thynge in cleanenesse can be compared with the precious body and blood of our sauyour Chryst ? Fourthly the wordes of our sauyours Chryst , sayinge do this in my remembraunce , teacheth that it is a sacryfyce , Luke . 22. 1. Cor. 11. for as those workes and thynges were called sacryfyces , that dyd sygnyfye his deathe to come , so by the same reason shulde this be a sacryfyce , that declareth it to be past . 1. Cor. 10. Fyftly saynte Paule when he to dryue away Chrysten men frome the sacryfyces done vnto the Idols , nameth the cup of our lord , what other dothe he , but saye that this is the sacryfyce that Christen men onely haue ? And so comparynge our sacryfyce and theyrs together , sayth , that they coulde not drynke of the cuppe of our Lorde , and of the cuppe of deuyls . But then ye wyll say , howe can this be a sacryfyce , seinge that it is commonly called a sacrramente . Verely ( good people ) it is called a sacrament or a priuitie , for that it appeare the to the Infydels to be one thynge , and is knowen of vs to be another as to them it apereth to be nothyng but breade , but we knowe that it is Chrystes body in the fourme of breade , and of this secrete or pryuie beinge heare , it is called a sacrament . It is also called a sacryfyce for that the prieste doth consecrate them to represente the deathe and passyon of our sauyour Chryste , so that there be two vses ( good people ) of these mysteryes , the one to be eaten , wherof Chryst speaketh sayinge . Take , eate , this is my body , the other is to put vs in mynde of his death , wherof he sayth , do this in remembraunce of me . In the fyrste vse it is a sacramente , in the seconde a sacryfyce . But then ye wyll saye ageyne that the celebracion of these mysteries commonly called the sacrynge , is but one parte of the masse , truth it is , that the sacryfyce whiche Chryste lefte to be offered in his Church , is in dede but that part whiche we commonly call the sacrynge , and as for the other partes , they be eyther prayers or ceremonies wherwith the sacryfyce is bewtyfyed and commended , euen as a mans body is bewtyfied with comely apparell . But yet as the clothes be one , that maketh the body comely , & the bodye that is made comely with them , is another , and the bodye is better then the apparell , so be the cerimonies and the sacryfyce dyuers in the masse , thoughe we call them bothe by one name . And as the kynges person is but one , whether he be in his dublet and hose , or in his cote , or in his gowne , or in his robes , so is the celebracyon of these blessed mesteryes the offerynge of a sacryfyce , with what kynde of ceremonyes so euer they be mynystred , so that there be nothynge lefte out that Chryste dyd ordeyne . Platiu● de viris ponti . And thus do we rede that saynte Peter sayde masse at Antyoche , and vsed no mo cerymonyes nor prayers at his masse , but the Pater noster . Mary no man may chaunge or leaue forthe the ceremonyes , bycause that obedyence is to be shewed , and an vnyformytie is to be obserued , and slaunder is to be auoyded . Thus then haue I shewed you what a sacryfyce is , Hie criam diuersitas misatū videlicet chri . Basil et ceterorum non in sacrificio sed sacrificii cerimoniis . and howe it is always ioyned with the testamente , and priesthod , what dyuersities there be of testaments , and sacryfyces , and howe the masse is a sacryfyce representynge the death of our sauyour , and the body and blood of our sauyour beinge presented vnto God by vs , is called an oblacyon , bycause the prieste whom we cause there to consecrate or say masse , setteth them as pledges betwyxte God and vs , to wytnesse that he by theym is made oure God , and we by them are made his people , the whiche sacryfyce yf we do faythfully beleue and duely mynyster , shall euermore preserue , contynue , and increase the loue and amytie that is made by Chryst our sauyour , betwixt almyghty God and vs , to whom be honoure and prayse , nowe and euer . Amen .