Twoo notable sermons made the thirde and fyfte Fridayes in Lent last past, before the Quenes highnes, concernynge the reall presence of Christes body and bloude in the blessed Sacrament: & also the Masse, which is the sacrifice of the newe Testament. / By Thomas Watson, Doctor of Diuinitie..

Twoo notable Sermons , made the thirde and fyfte Fridayes in Lent last past , before the Quenes highnes , concernynge the reall presence of Christes body and bloude in the blessed Sacrament : & also the Masse , which is the sacrifice of the newe Testament . By Thomas Watson , Doctor of Diuinitie .

Roma. 12.

¶ Obsecro uos fratres per misericordiam Dei , ut exhibeatis corpora uestra hostiam uiuam , sanctam , Deo placentem . &c.

YF S. Paule writing to the Phylyppians the third chapiter was not asshamed too saye , Philip. 3 To write one thinge diuerse tymes to you , is not payne or slouthe to me , but profitable and necessarye for you , muche lesse oughte Ito be asshamed for that I propounde to you at thys tyme that lesson agayne , which before I haue twyce intreated , seinge I intende by Goddes grace to speake nothing , but that I haue learned , eyther of Saynt Paule him selfe , or of such I thinke was indued with the same spirite Saynt Paule was , & this I do not for lacke of good matter , but for lacke of better matter in my iudgement , and more necessary to be learned of vs all at this presente . For what is better worthier , and more neadefull to be taughte and learned of all sortes of men in these euil dayes , and corrupt time , then howe to offre vppe our selues to God a liuynge , holye , and pleasinge sacrifice , to ouercome and represse our naughtie wyl and affections , to mortifie our earthly membres and conuersation , and so to banish sinne , that it reygne not in oure mortall bodyes ? the largenes of whiche matter is so greate , and doth extende it selfe in so many partes , causes , and circumstancies , that althoughe the whole matter doth perteyne & hath respect to one ende : yet the intreating of it being long , must nedes be variouse , & for that reason can not be tediouse to him , that loueth to learne to liue well , and please almightye God .

The ende of this my matter is , to destroye the kyngedome of sinne , for which purpose Gods sonne was incarnate , to bring whiche thinge to passe in vs , was al the lyfe , the example , the passion , the resurrection of Christ , and al the doctrine & Sacramentes of Christ . Like as contrarye to erecte and establyshe thys kingdome of sinne , is all the trauayle and temptation of the deuill , nowe fawning like a serpent , transformyng hym selfe into an aungell of lyght , to intrappe & seduce the simple and vnware : now raging like a lion to ouerthrowe the feble and fearful , and not onlye is it his trauayle , but also it is the whole labour & practise of all his children by imitation , as Infideles , Iewes , heretikes , scismatikes , false brethren , counterseyte christians , both in liuinge and learnyng labouryng nyghte and daye with all witte and will to destroy the fayth of Christ , the Sacramentes of Christe the sacrifice of Christ , asmuch as in them lyeth ▪ whiche thre be speciall meanes to destroy the kingdome of sinne , which they with all their power set vp and maynteyne .

The practise of the deuil & his ministers in this poynt I haue partlye touched , and by Gods grace and youre patience shall nowe procede further . I haue opened the decaye of fayth , good workes , & penaunce , which be remedies agaynst sinne . One other remedye there is , that lyeth in much decaye , which wyll lye still , excepte good men ( accorcording to their bounden dueties ) put to their help 〈◊〉 ●andes . I meane the sacrifice of the churche , the sacrifice of the newe testament , the sacrifice of oure reconciliation in the body and bloude of our Lord Iesus Christ , which he hathe instituted in his laste supper , and so ( as Ireneus sayeth ) Noui testamenti nouam docuit oblationem , Ireneus lib. 4. ca. 35. quam Ecclesia ab Apostolis accipiens in uniuerso mundo offert Deo . Christe confessyng the cup to be his bloude , hath taught the new sacrifice of the newe testament , which sacrifice the church receauing of the Apostels , doeth offer to God throughoute the whole world .

There is nothing so auncient , so profitable , necessarye & so holsome , as this sacrifice is that hath bene of some men , & that of late , so assaulted , reuiled , reiected , blasphemed , oppressed , persecuted , and wyth suche reproche and indignation banyshed and exiled , without cause or any good ground why they shuld so haue done , but that they knewe synne shuld decay , yf that were vsed . And therefore intendynge to establyshe the kyngdome of synne laboured wyth all violence to subuerte thys enemye , and remedye agaynst synne ▪ whyche ( as Saynt Cypriane doth saye ) ad totius hominis uitam salutemque proficit , Cyprianus Ser ▪ de caen● Domi●● . simul medicamen tum & holocaustum ad sanandas infirmitates & purgandas iniquitates existens , whyche doth profyte to the lyfe & saluation of the whole man , beinge both a medicine to heale infirmities , and a sacrifice to purge iniquities .

Thys lytle tyme that I haue nowe , I intende ( God wyllynge ) to bestowe in thys matter to reduce into youre remembraunce the foundation and commoditye of thys sacrifice of the churche , and to repell suche boltes , as the folishnes of some , and the malice of other haue shotte agaynste it , that knowing the necessity and goodnes of it , we may folowe the counsell of Saynte Barnarde whych sayd : Bernard . hom. 3. super Mis●us est . Discamus eius humilitatem , imitemur mansuetudinem , amplectamu● dilectionem , communicemus passionibus , lauemur in sanguine eius : ipsum offeramus propitiationem pro peccatis nostris , quo niam ad hoc ipse natus & datus est nobis . Ipsum oculis patris , ipsum offeramus & suis , quia & pater proprio filio suo non pepercit , sed pro nobis tradidit illum &c. Let vs learne his humilitye , lette vs folowe his meakenes and gentlenes , let vs imbrace his loue , let vs communicate in hys passions by suffryng wyth hym , lette vs be washed in hys bloude , let vs offre hym the propitiation or a sacrifice propitiatory for our sinnes , for to this ende was he borne , and gyuen to vs : let vs offer him to hys fathers eyes : let vs offer hym to his owne eyes : for the father hathe not spared hys owne sonne , but hath gyuen him for vs , and so forth .

And also as the same Bernarde more playnly writeth in an other place , Bernar. Ser. 1. de Epiph. saying thus . Pauperes sumus , parum dare possumus , attamen reconciliari possumus pro paruo illo , si uolumus : totum quod dare possum ; miserum corpus istud est , illud si dedero , satis est : si quo minus , addo & corpus ipsius , nam illud de meo est , & meum est : paruulus enim natus est nobis , & filius datus est nobis . De te Domine suppleo , quod minus habeo in me . O dulcissima reconciliatio . We are poore , and litle can we gyue , yet for that litle we may be reconcyled to GOD , yf we wyl . Al that I am able to giue is this wretched body of mine yf I gyue that , it is sufficient , yf it be not , I adde also Christes body , for that is mine and of myne : for a litle one is borne to vs , and the sonne is gyuen vnto vs . O Lorde , that lacketh in me , I supplye of thee . O moost sweateste reconciliation .

See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together , that yf the oblation of our bodyes be imperfecte & suffise not , the oblation of christes body may fulfyll and supplye , that lacketh in vs ? And to what ende ? that we might be reconciled , that the body of synne myghte be destroyed , that it reygne not in oure bodyes .

¶ Here the Prayer was made .

NOw entryng to speake of the sacrifice of the churche , I pre suppose one thyng , whych is the foundation of the same , to be most certaynlye and constantly beloued of all vs , that be here present : which is , that in the most blessed Sacrament of the aultare is presente the true bodye and bloude of oure Sauiour Christe , the price of our redemption , not in figure only , but in trueth and verye dede , whiche the learned men call really and essentially , that is to saye , that thynge , that substaunce , that was vpon the crosse , is nowe verely presente in the blessed Sacrament , before we receaue it : the cause of whych real presence is the omnipotente power and wyll of God , assistyng the due administration of the Priest , the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses , though not by the iudgement of our senses , but onely by the iudgement of fayth , because it is gyuen not in the outwarde fourme of the selfe same bodye and bloude , as it was slayne & shedde vpon the crosse , but in the fourmes of our dayly and speciall nutrimentes of breade and wyne , and that for sondry weyghtye , and necessary causes foresene by our Sauioure Christ .

For ▪ seyng the substaunce of our sacrifice of the newe Testament , is the verye reall and naturall bodye of Christe , as may be proued by many auctorities . Saynte Cypriane sayeth : In sacrificio quòd Christus est , Cyprianus . lib. 2 epist. 3. non nisi Christus sequendus est . In that sacrifice that is Christ no manne is to be folowed but Christe . Here he sayeth , that Christ is that sacrifice that we offer to almyghtye God . Also Saynte Basyl wryteth in hys forme of Masse : Basilius in Missa . Tu es qui offers , & offerris , & qui suscipis , et impartis Christe Deus noster . O Christ our God , thou art he that both doest offer , & is offered , that bothe giuest the offeryng and receaueth .

Saynt Basyl by this meaneth , that the sacrifice , whyche the churche offered to GOD , is Christ hym selfe , who in that he is the heade of hys body the churche , is one offerer with the churche , and so is bothe offerer and offered , as Basyl sayeth .

Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius , Ambros. lib. 10. epi 85. and of the burying of them vnder the aultare , sayeth thus : Succedant uictimae triumphales in locum , ubi Christus hostia est , sed ille super altare qui pro omnibus passus est , ●sti sub altari , qui illius redempti sunt passione . Let these triumphynge sacrifices ( meanynge the bodyes of the martyrs ) go into that place where Christe is a sacrifice . But Christe is a sacrifyce aboue the aultare , who suffred for all men , these two vnder the aultare , that were redemed by his passion .

Of this place I note my purpose , whiche is , that the sacrifice of the Churche and newe Testament , is the verye reall bodye and bloude of our Sauiour Christ , which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes . Chrysost. ▪ hom. de laude dei Vereamini mensam quaue desuper uictima illa iacet Christus scilicet qui nostri causa occisus est . feare and reuerence that table , aboue that which lieth that sacrifice ( that is to saye Christ ) whyche for oure cause was slayne .

By which wordes Chrysostome declareth his faythe , that the sacrifice of the churche is Christ , and also that christ is not onely in heauen , as some men damnably beareth you in hand , but is placed lyinge aboue the table of the aultare as the substaunce of our sacrifice .

And in an other homely he writeth . Idem hom de Encenijs . Mensa mysterijs instructa est , et agnus dei pro te immolatur . The table is furnished with mysteries , and the lambe of god for the is offered : teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body & bloude of Christ ( that is to saye ) the lambe of god , which is also then offered for vs .

Saint Augustyne is full of such saynges : August . lib. 9. Confess . ca. 12. as writinge of his mothers deathe , howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule , which he expresseth by these wordes . Cum offerr●tur pro ea sacrificium praecij nostri . When the sacrifice of our pryce was offered for hyr .

I leaue out all the rest of the sentence contented to alledge onely this , that proueth the sacryfice , whiche is offered by the priest for the deade to be our pryce , which is and can be nothinge else , but the bodye & bloude of Christ , which he gaue vpon the crosse , as the pryce of our redemption .

But playnest of al he writeth in a booke intituled . Liber Sententiarum Prosperi . August . li. Senten . Prosp. which booke is alledged of Gratian in the decrees in these wordes . Hoc est quod dicimus , quòd modis omnibus approbare contendimus sacrificium Ecclesiae duobus confici , duobus constare , uisibili elementorum specie , & inuisibili Domini nostri Iesu Christi corpore & sanguine , & Sacramento , & re Sacramenti , id est , corpore Christi . This is that we saye , that we labour to proue by al meanes , that the sacrifice of the church is made and consisteth of two thinges , of the visible fourme of the elementes and of the invisible bodye & bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and the thinge or substaunce of the Sacrament , that is the bodye of Christ . These wordes nede no declaringe but poyntinge : and for that cause , why shoulde I tarye in this point any longer , seing that our bokes be full of suche like aucthorities ?

Therfore as I began seinge the substaunce of our Sacryfyce of the new Testament , is the very reall and naturall bodye of Christe , if this bodye be not present in the Sacrament , as the enemyes of Christes crosse & the destroyers of our faythe falsely pretend : then be we christen men lefte all together desolate without any sacrifyce priua●e vnto vs , for bothe the sacrifice of Christe vpon the crosse , and also the inwarde sacrifice of mans hearte be not priuate but common to vs & to all faythfull men from the beginning of the worlde to the last end .

And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe & deuotion , if we christen men now haue no sacrifice priuate vnto vs : then be we the moost miserable men that euer were , beinge without any kynde of religion . For take awaye our sacrifice , and take awaye our religion , as S. Cyprian confutinge the carnall thoughtes of the Capernaites , Cypria . Ser. de Caena . that thought they should haue eaten Christes fleshe eyther rosted or sodde , and so shoulde haue consumed it to nothinge : wryteth thus . Cum illius personae caro si in frusta partiretur non omni humano generi posset sufficere , qua semel consumpta uideretur religio interisse , cui ne quaquàm ulte rius uictima superesset . Seyng that yf the fleshe of hys person were dyuyded into peeces , it could not suffise al mankind to eate vpon , which fleshe after it were once cleane wasted ▪ & consumed , our religion might like wise seme to perishe and be destroyed , whych hadde no more any sacrifyce remaynynge .

Wherevpon I conclude , that yf we haue not Christes bodye and bloude presente in the Sacrament for our external sacrifice , wherby we may mitigate and please almighty God , and obteyne remission of synne & spirituall grace & gyftes : then shuld we be no better then the Turkes , seinge all nations from the begynnyng of the worlde , both gentils and Iewes , haue had one kynd of outwarde sacrifice , to declare and expresse their inward deuotion and religion , eyther to the true God of heauen , or to suche as they fantasied or feyned to be gods , sauyng onlye the Turkes , ( as Petrus Cluniacensis wryteth . Wherby it appeareth , that thys secte that denyeth and destroyeth the Masse , whyche is the sacrifyce of the Churche , is verelye the sect of Mahumette , preparing a waye for the Turke to ouerrunne all Christendome , as he hathe done a greate peece already .

For what could the Turke do more agaynst oure fayth , yf he dyd ouercome vs , besyde our thraldome and tyrannical oppression , but as these men do nowe to take awaye oure Sacramentes and sacrifice , and to leaue vs nothyng ▪ but the bare name of Christ , and yf there be anye good man , that hath true religion in his heart , to compel hym to kepe it within hym , that he shal not expresse it outward lye ? and in verye dede diuerse notable and godly wryters at thys daye , call thys heresye against the sacrifice of the church which Luther first began and most manteyned , by this name Secta Mahumetica . the secte of mahomet .

But for the auoydinge of these absurdities and for suche causes as I shal God willinge declare hereafter , I presuppose this foundation of christes bodye , to be really present in the blessed sacrament , to be stedfastly beleued of vs all , vpon the which I buylde al that remaineth now to be sayed .

Whych foundation , although it hathe bene vndermyned of many men and many wayes , & therefore requireth a full and perfecte treatise to be made of it alone : yet as I intende not to occupye al this time in that , so I may not well so sclenderlye leaue it , that hathe bene so muche and often assaulted , but shall declare the summe of that moueth me to continue styll in that trueth I was borne in , to kepe styll that fayth I was baptized in and putte on Christe , which fayth seyng it is vniuersal , yf I shuld leaue it , I shulde forsake Christ , and be an heretike , not folowyng that forme of doctrine I receaued of my fathers , and they of theyrs from the begynnyng , but choosinge my selfe a newe waye and new maysters that please me , being so condemned by mine owne conscience & iudgement , which is the very propertye and definition of an heretike .

There be thre thinges , that holde me●● this fayth : the manifest and playne scripture , the vniforme aucthorities of holy men , and the consent of the vniuersall churche . These thre be the argumentes , that a christen man maye sticke vnto , and neuer be deceaued , specially yf they be knytte and ioyned together , concerning one matter , but yf they be separate , then some of them be but weak staffes to leane vnto . As for example . The scripture without the consent of the churche is a weapon as mete for an heretike , as for a catholike , for Arius , Nestorius , & suche other heretikes did alledge the scripture for theyr opinions , as the catholikes did , but theyr alledgynge was but the abusyng of the letter , whiche is indifferent to good and euyll , & deprauyng of the true sense , which is only knowen by the tradition and consente of the catholike churche : so that the one withoute the other is not a direction , but a seduction to a symple man , because the verye scripture in dede , is not the bare letter , as it lieth to be taken of euery man , but the true sense , as it is delyuered by the vniuersal consente of Christes churche .

Lykewyse the wrytynges and sayinges of the fathers , yf they be but the mynde of one man wythout the consent of other , were he neuer so wel learned and vertuouse , otherwyse yet hys wrytynges I saye in that poynt be not a confirmation for an ignoraunte manne to holde him in the trueth , but a temptation to seduce hym , & pul hym from the trueth .

The consent of the churche is alwayes a sure staffe , the verye pyller of trueth , whether it be in thynges expressed in the letter of the scrypture , or in thinges delyuered vnto vs by tradition of the Apostles . He that holdeth him by this staffe ca● not fall in fayth , but stande in trueth .

Nowe concernynge thys matter of the present , I am able by Gods helpe to shewe all these thre thinges , ioyned and knitte together so , that we can not be deceaued in this poynt , except we wyll deceaue our selues as many wilfully do .

The scrypture by playne & manifest wordes , agaynste the whyche hell gates shall neuer preuayle , dothe testifye & confyrme our fayth in manye places , but specially in the wordes of our sauiour Christ hym selfe in hys laste supper , sayinge to hys Disciples : Mat. 26. Take , eate this is my bodye , whyche is gyuen for you . Thys is my bloude of the newe Testament , whyche is shedde for many and for you in remission of synnes : whyche most playne scriptures manye haue gone aboute to delude , & to reduce them to a base vnderstandynge by figuratiue speches , contendyng , these wordes , This is my bodye , This is my bloude to be spoken figuratiuelye , and not as the wordes purport : because other lyke sayinges in the scripture be taken figuratiuely , as these : I am the waye , I am the doore , The stone is Christ and suche other , wherein they haue declared their deuelyshe and detestable sophistrye too their owne damnation & the subuersion of a greate manye other .

They professe them selfes to be learned menne , but who hearde euer tell of anye suche kynd of learnyng , as to proue one singulare by an other , as yf one shuld reason thus : Thomas is an honest manne , ergo Iohn is an honeste man : The swan is white , ergo the crowe is whyte .

Which argumentes be like thys : I am the waye , is a figuratiue speache , ergo lykewise , Thys is my bodye , is a figuratiue speache . With such fond folyes and sophismes is the trueth assaulted agaynste all good learnyng , and the rules of all true reasonyng . GOD open theyr eyes to see , and folowe hys heauenly wisdome .

But yf we wyl consider the circunstancies of the texte , who was the speaker , for what intente , what tyme , and suche other : it shal playnlye appeare that the literall sense , as the woordes purporte , is the true sense , that the holy Ghost dyd principally intende . As for example . Fyrst it appeareth euidentlye , the speaker to be Iesus Christ oure Lorde , Gods sonne , equall and omnipotent God wyth the father , & that these hys wordes be not wordes of a bare narration & teachyng , but wordes whereby a sacrament is instituted . And for that reason we muste considre , that it is otherwise with Christ , then with vs , for in man the woorde is true , when the thyng is true , wherof it is spoken : In God the thing is true , when the woorde is spoken of the thing . Mans word declareth the thyng to be as it is before , Gods worde maketh the thyng to be , as it was not before .

In man the trueth of hys word dependeth of the trueth of the thyng . Contrarye in God the trueth of the thynge dependeth vpon the speaking of the woorde , as the Psalme sayeth : psal. 148. Ipse dixit & facta sunt He spake the word , & the thynges were made . And thys thynge the deuill knewe well ynough , being sure that yf Iesus were Christe and God , he could with his word both create newe thynges , and also chaunge the nature and substaunce of any thynge : & therfore sayd vnto him temptyng him , whether he was Gods sonne or no : Mat. 4. yf thou be Gods sonne , speake the woorde , that these stoones maye be made bread . Wherbi we may learne that although in mans speache it is not true to saye , these stones be breade : yet yf GOD should saye so , it shuld be true , the inferior nature of creatures gyuyng place to the omnipotent power of God the creator .

After which sort Ireneus reasoneth agaynste those heretikes , that denied Iesus Christ to be Gods sonne , vsyng that most constantly beleued truth of the sacrament , that we hold now grounded vpon Christes wordes , for an argumente to conuince Iesus the speaker to be Gods sonne . His woordes be these . Quomodo autem constabit eis , Ireneus lib. 4. ca. 34. eum panem in quo gratiae actae sunt corpus esse domini sui , & calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant ? Howe shall it be certayne vnto them , that that breade vpon whiche thankes are giuen ( that is to saye the Eucharistical bread ) is the body of theyr Lorde , and the cuppe of his bloude , yf they saye not that he is the sonne of hym that made the world ? as though he should reason thus : These wordes which Iesus spake of the blessed breade , sayinge : This is my body , This is the cuppe of my bloude , be eyther true or false . If the speaker of them be pure man and not god as they say , then can they not be true : for mans word chaungeth not the nature of thynges , as it is here . But yf the woordes be true , as they certeynlye beleue , then the speaker of them must nedes be gods sonne , of infinite power , able to make the thynges to be as he sayeth they be . And also in his . 57. Chapiter the fame . Ireneus li. 4. ca 57 4. booke , he maketh the lyke argumente in these woordes . Quomodò iuste Dominus si alte rius patris existit huius conditionis quae est secundum nos , accipiens panem suum corpus confitebatu● , & temperamentum calicis , sui sanguinem confirmauit ? If our Lord be a pure man , of that nature & condition , that we be of , the sonne of an other father then God : How dyd he iustly and truely taking bread into hys hande , confesse & saye it to be his body , and confirme that mixture of wyne and water , that was in the chalyce , to be his owne bloude ?

By these two places of Ireneus that liued within . 150. yeares of Christ , we are taught not to flye to oure figures of grammer to make these wordes of Christ true , which in dede we must nedes do , or else say they be false , yf Christe the speaker be but only man and not God : but we be taught by him to be leue them to be most true , and for that reason to beleue also , that Christe the speaker is Gods sonne , by whose almighty power the thynges be chaunged and made as he speaketh : so that we may iustly , after the minde of Ireneus & diuerse other olde auctours , whiche were longe to rehearse nowe , conceaue this opinion of these men , that say these wordes of christ can not be true , except they be vnderstanded by a figuratiue speache : that they eyther beleue not them selfes , that Christe is Gods sonne , or els gyue occasion to other , to reuiue that olde damnable heresye of Arius , that denyed Christes Godheade , th experience whereof we haue had of late dayes , of some that from Sacramentaries by necessary consequence of that heresye , became Arianes .

The seconde circumstance I spake o● , was ●o considre to what purpose & intent Christ spake these wordes , & I sayde they were woordes not of a bare narration teaching some doctrine , but the woordes of th institution of a Sacrament of the newe Testamente . And then it foloweth , that yf they be the forme of a Sacrament , as they be in dede : then muste they nedes be that instrument whereby Gods almightie power assistinge the dewe ministration of his priest , worketh that grace inwardly , that the wordes purport outwardlye . For so it is in al other Sacramentes . In Baptisme , these wordes , Ego baptizote , I baptise thee , and so forth , lyke as outwardly to the eares , of the hearer they signifie a washing so almightie God assisting the due pronouncing of them , dothe inwardlye worke the grace of washynge the soule of him , to whome the wordes be spoken yf there be no stoppe or impediment of his partye .

And likewise in penaunce as the woordes of the Prieste saying : Ego absoluo te ab omni bus peccatis tuis in nomine Patris , & filij , & spiritus sancti , I absolue thee from all thy sinnes in the name of the father , and the sonne , and the holye ghoste , do signifie forgiuenes , so God doth inwardly forgiue yf the partye be truelye penitent .

Likewise in mariage that knotte the man knitteth with the woman in takynge hir to his wife , & she him to hir husband , God also inwardly doth knitte the same , which manne can not lowse : and so forthe of al other Sacramentes .

Now to our purpose : The grace whyche is included in these wordes , This is my bodye , This is my bloude , is not only accidental grace as in the other , but the body of Christe to be our Sacrament , whiche is the substaunce of grace , the aucthor , fountayne , and well of al grace , as S. Bernarde sayth Dicitur Eucharistia per excellentiam . Bernard . Ser. de Caena . In hoc enim Sacramento non solum quaelibet gratia , sed ille à quo est omnis gratia sumitur . This Sacramente is called Eucharistia , for some excellencye aboue al other , for in this sacrament is receaued not only anye other grace , but he of whome procedeth al grace .

Then it foloweth , that whereas the grace of this sacramente , which the wordes purport to the outward eares of all men , is the essential grace of Christes bodye and bloude to be there presente , it foloweth , I saye that Christ by these wordes , as by a conuenient instrument , worketh inwardlye , in that he gaue to his disciples the reall presence of his owne body and bloud , Emesenus orat . de corpore & sanguine Christi as Eusebius Emesenus sayth : Fide aestimandi non specie , nec exterioris censenda est uisu , sed interioris hominis affectu . To be estemed by fayth , & not by the outwarde forme , and not to be iudged by the sight of the outward man , but by the affection of the inward man .

Thirdly we maye considre , that these wordes be the performance of a former promise , where Christe ( as it is wrytten in the .6 . Chapiter of S. Iohn ) promised to giue vs the same fleshe to eate , that he woulde giue to the deathe for the life of the worlde , sayinge : Panis quem ego dabo caro mea est , Iohn . 6. quam ego dabo pro mundi uita . The breade which I shal giue vnto you , is my fleshe , whiche I shal giue for the lyfe of the world .

Whiche promise we neuer reade , that Christ whiche is the verye trueth and can not lye , did euer at any time performe but in his last supper , when he gaue his bodye and bloude to his disciples : and to promise his fleshe , & to giue bare bread and not his fleshe , is no performyng , but a breakynge of hys promise , and a deludynge of them , to whome he made the promise : for as for the interpretation , whiche some menne make of Christes wordes , that he wyl gyue his fleshe to vs to be eaten spirituallye by sayth is but a vaine and feined glose for that text .

And although Christ do so gyue it to be eaten by faythe , yet we maye not exclude one trueth by an other trueth , as sophisters do . For Christ gaue his fleshe to vs to be eaten spirituallye by fayth , euer from the beginning of the world , & also at that presente , when he spake those wordes , so that it were a very vayne thyng for Christe to promise to gyue a thyng , which he euer before , & also at that present , and euer after continually doth giue .

But it was neuer so taken of any good auncient aucthor which al with one consent doo expounde this text of Saynt Iohn , of the giuing of his flesh in his laste supper vnder the forme of bread , and therefore Cirillus wryteth , Cirillus in Ioan. lib 4 cap. 14. that oure sauiour Christ dyd not expounde and make plaine the maner of the misterye , and the performaunce of this his promise , to them that asked the vnfaythful question . Howe , withoute fayth , but to his disciples that beleued him and asked no such question of hym , he declared the maner of it in his last supper .

Wherfore we may wel conclude vpon this circumstance , that Christes fleshe is verelye present in the Sacrament to be giuen vnto vs , because he promised before , that he wold giue vs the same fleshe for our foode , that he would gyue on the crosse for our redemption .

The tyme also is to be considered , that he spake these wordes the nyghte before he suffered death , at which tyme and the next daye after he ended and fulfilled all fygures saying on the crosse : Consummatum est . All figures & shadowes be ended and expired , whyche was no tyme , then to institute and beginne newe figures .

It is likely or probable , that our Sauiour Christ then enteryng into his agony and beginnynge his passion , accustomynge commonlye before to teache his disciples in playne wordes , without parables or figuratiue speaches : woulde then so lightly behaue him self as to delude his choysen and intierlye beloued disciples , in callyng those thynges hys bodye , that is gyuen for them , & his bloude , that is shedde for them , whiche were neyther his bodye nor his bloude , but bare breade and wine ?

Or is there any religion in oure christen fayth in nycknanamyng thynges , or callynge them otherwyse , then they be ?

Yf any man thynke him self able to aunswere that , because Christ sayd he was a vyne , he was a doore , beynge neyther vyne nor doore : that man semeth to me not substantiallye to waye the woordes & speaches of scripture .

For lette him considre thoroughoute all the Scripture , wheresoeuer he shal find , that Christ spake any thing of him selfe by woordes of oure common speache ( for the godhead and the properties of the god heade be ineffable , and can not be expressed to our capacitye , but by woordes and names of worldly and naturall thinges here among vs . ) He shall alwayes fynd , that Christe was a better and more syngulare thyng then the worde dyd properlye signifye , that was attribute vnto him , and to make thys matter more playne by examples .

Where Christe sayde , I am the way , he meant not , that he was the waye , that leadeth to the city , or to some other place but that he was a more excellent waye : A waye that leadeth to the father , to heauen , to euerlastyng lyfe .

When he sayde , he was the doore , he meante not , Iohn . 10 that he was the doore of the shepefold here in earth , but a farre better doore , the doore of the churche , the spirituall shepefolde , by the which doore who soeuer entreth , shall be saued .

Also calling him selfe a vine he meant that he was the spirituall vyne , Iohn . 15 whereof all christen men be braunches , & better then suche a vine , as groweth in the fieldes .

And lykewyse by that he calleth himselfe the lighte , we vnderstande , that he was not the sensible light of this world but the heauenlye lyghte ▪ that neyther by course is chaunged , nor by shadowe is darkened .

So that it maye be obserued for a rule , when Christe dothe attribute the name of anye sensible creature to hym selfe , euer the vnderstandyng exceadeth and excelleth the word in dignitie .

And yf this be true in all kind of teaching and doctrine shall we now in the high misteries and sacramentes of God , come from the hall to the kitchin , from the better to the worst ? that where Christ sayeth , This is my body , we shall vnderstande , that it is breade a worse thinge , then his bodye , This is my bloude , that is to saye , wine a worse thing then his bloude ? These be fonde & false gloses , neyther true , nor likely , nor yet tolerable .

Wherefore leauynge oute a great many other circumstancies , that woulde serue verye well , to set forth the trueth of this doctrine , I shall conclude thus , seing S. Mathew sayth in playne termes , Mat. 26. it is my body , it is my bloude : Mar. 14. S. Mark sayth , it is my body : Luke . 22 S. Luke sayth , it is my body : S. Paul sayth , it is my body : 1. cor. 11 . S. Iohn sayeth , it is my fleshe , Iohn . 6. shall we nowe fyftene hundreth yeare after them , handle the matter so finelye , and waye the scripture so substantiallye , that we shall affirme the contradictorye to be the true sense , saying this is not my bodye , this is not my bloude , but a figure & a signe of my bodye & bloude ? These euident scriptures moue me to continue styll stedfast in that fayth I was borne in , & not to be moued wyth vayne wordes and reasons without probabilitye agaynste all rule and forme of true reasonyng .

Moreouer the nature of a sacrament dothe moue me very muche to beleue styll , as I do . For whereas euery sacrament of the newe Testament , is a visible forme of an inuisible grace , as S. Augustyne sayth it can not be a sacramente of the newe Testamente , excepte it haue a promise of some , suche grace to be gyuen to the worthye receauer , as is signifyed by the outwarde forme of the sacrament . As in baptisme the water , which is the outwarde forme , signifieth the grace of saluation and remission of synnes , whych grace is bothe gyuen to the worthy receauer , & is also promised in scripture to be giuen , Mar. 1● . by the mouth of christ saying : Qui crediderit & baptizatus fuerit , saluus erit : He that beleueth and is baptized , shal be saued .

Euen so the outwarde element of this sacrament , which is bread and wine , do●h signifye the grace of the vnitye of Christes misticall bodye , that lyke as one breade is made of manye graynes , one wyne is pressed out of many grapes : so one mysticall body of Christ is compact & vnited of the multitude of all Christen people , as S. Cypriane sayeth . Cyprian . li. 1. epi. 6

Nowe yf our sacrament be breade and wine , as they saye , then shal they find the promise of this grace , or of some other in the scriptures made to the receauer of breade and wine . And yf there be no promise in all the scriptures made to the receauing of bread and wine , then be they no sacramentes : But yf they wyll loke in the sixt chapiter of S. Iohn , they shal find thys grace of the mysticall vnitye promised , Iohn . 6 , not to the receauynge of breade and wine , but to the worthye receauyng of Christes body and bloude : where Christ sayeth , he that eateth my fleshe , and drynketh my bloude , he abydeth in me , and I in hym , and so is ioyned and incorporate into one mysticall bodye wyth him .

Oure sacramente therfore , that hath the promise annexed vnto it , is not breade & wyne , be they neuer so muche appoynted to signifye heauenly thynges ( as they saye ) but the very body and bloude of oure Lord Iesus Christ , the bread that came from heauen .

Luther and suche as be of hys sect , as take hys dreames for the ground of their fayth , were muche pressed with this argument deduced of the propertye of the sacramente , and sawe playnly , that it could not be a sacrament of the newe testament , except it had a promise annexed to the worthy vsyng of it . And yet for al that , he would not condescende to say as the Churche sayeth , that res Sacramenti : the thing of the sacrament signified , and not conteyned , whych is the vnitye of the mystical body , were that grace whych by Christ in S. Iohn was promised to the worthye receauer of it : but went and sought about for an other promise , and after much pooringe at laste he broughte forth a promyse ( as he thoughte ) mete and conueniente , which is the wordes of christ . Quod pro uobis tradetur . ● . cor. 11 , which shal be gyuen for you . And in this poynt he shewed , with what violence he handled other matters of our fayth , that in thys greate matter so muche ouershotte himselfe .

Fyrst wyth what face could he call , that a promise whyche hathe no apparaunce of anye promise , but that the wordes in Latyne be spoken in the future tense , whych in Greke be wrytten in the present tense , both in Saynt Paule , and in S. Luke : Quod pro uobis datur , whyche is gyuen for you . And yf they were spoken in the future tense , as they were not yet they be wordes not promising a thyng to be done , but declaryng what shal be done .

And further yf we shoulde graunt them to be wordes of a promise , yet they promyse not the grace of the sacrament , whyche is to be gyuen to the worthy receauer ▪ For the passion of Christe , or the giuinge of Christes body vpon the crosse , is not a grace giuen by the sacramente to the receauer , but it is that worke , that hath deserued grace to be gyuen by the sacrament , for al our sacramentes take their vertue of the passion of Christe , and do not promise the passion of Christe .

This may suffise for thys shorte time to shewe vnto you the folye of these men , that neyther wote nor care what they affyrme in these weyghty matters . I coulde saye more in it , but that I haue more necessary matter behynde to be sayd .

August . in Ioan. Tract . 4. In Psal. 138 S. Augustyne in diuerse places , & other auncient aucthors haue this doctrine in their bokes . E latere Christi fluxerunt duo Sacramenta : Two Sacramentes dyd yssue forth of christes syde , and in those places he teacheth vs by comparyng the creation of Eue , the wyfe of Adam the firste man , and of the churche the spouse of christe the second man . Lyke as god castyng Adam into a slepe , toke forth a bone oute of hys syde , and therof buylded and created hym a wyfe : euen so when Christ dyd slepe by death vpon the crosse , vpon water and bloude that came forth of hys side , when it was opened with a speare , God dyd forme and buylde the churche the spouse of Christ , in that by water we be regenerate , by bloude we be redemed and nourished .

Now concernyng our purpose , yf two sacramentes came oute of Christes syde , we are sure there came out no wyne , excepte ye wyll saye the wyne of the true vyne , whych christ shall neuer drynke wyth vs any more , but after anewe sort in the glory and kyngdome of hys father . Therfore it muste nedes be , that our sacrament is Christes bloude and not wyne .

Besyde these circumstancies and argumentes deduced vpon the scrypture , there be also other of no lesse strength then these , able to confirme any true Christen man in the fayth of the reall presence of Christes body and bloude in the blessed sacrament .

And these be the effectes of the sacrament expressed in the scripture , whych be so great , so gloriouse , so excellent and heauenly , that it were great blasphemy to ascribe the same to breade and wyne , whyche be only the workes and effectes of almighty GOD , and of suche creatures only , as gods sonne hath taken and vnited to him selfe in vnitie of person whych be the body and bloude of our Sauiour Christ .

The fyrst effect is , that our Sacrament is the confirmation of the newe Testament , as S. Mathewe and S. Mark also do wryte : Mat. 26. Mar. 14. Hic est sanguis meus noui Testamenti , Thys is my bloude of the newe Testament , that is to saye : which confirmeth the newe Testament , as all holye wryters do expounde . Like as the bloude of calues did confirme the old Testament , as the booke of Exodus doth declare : so the bloude of Christ our prieste , Exo. 24. & sacrifice doth confirme the new Testament , which Testament because it is eternall and shall neuer haue ende , is confirmed by the eternall bloude of the lambe of God , that euer is receaued and neuer consumed , and not by anye corruptible bloude , or any other creature ▪ of lesse value and efficacie .

In the olde lawe , and also in S. Paule it is sayd . Exo. 24. Heb. 9. Hic est sanguis Testamenti , quod uobis cum pepigit Deus , This is the bloude of the Testament , that god hath couenaunt with you : he sayeth not , This is the bloude of the newe Testament . But yf these woordes ( Thys is my bloude of the newe Testament ) the Euangelist had meant , that it had bene the figure of the bloude of the new Testament , what had he sayd more then Moyses sayde before : for the bloude of calues & gotes was the figure of thys bloude of Christe . And then were the Iewes and the olde lawe of more dignity , then we Christen men of the new law , because beside we both 〈◊〉 but vnder figures ( as these men saye ) yet their figure was of more estima●ion , 〈◊〉 ours is , beyng ( as they saye ) but ●are breade and wyne : wherefore seyng these wordes of Christ . ( this is my bloude ) be y ● ●rme of our Sacrament , the effect wherof is the confirmation of the newe Testament , it foloweth wel , that the cause muste be of lyke or more dignity , & so by no meanes can be the material creature of wine , but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ .

An other effect of this Sacrament is taughte vs in S. Luke , Luke . 24 the .24 . chapiter of his Gospell , where oure sauioure Christe sate downe with his two Disciples that wente to Emaus , and takynge breade , blessed it , and brake it , & gaue it to them , and then their eyes were opened , and they knewe him .

S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread , August . de consensu Euangelistarum . lib. 3. ca. 25. which is the sacrament of the aultare , & sayth : the effect of it is to open oure eyes , that we may know god .

And Theophilactus vpon thys place of saynt Luke wryteth thys . Theophilact . in Lucam . ca. 24. Insinuatur et aliud quiddam , nempe quòd oculi eorum qui benedictum panem assumunt , aperiuntur , ut agnoscant illum , magnam enim & indicibilem uim habet caro Domini . By thys scripture an other thing is giuen vs to vnderstande , that the eyes of them whyche receaue thys blessed bread , be opened , that thei might know hym : for the fleshe of our Lord hath a great & vnspeakeable vertue .

Here we may perceaue both by the scripture , and also by the holy Doctours and Fathers , that the effect of this Sacrament is the openynge of oure eyes to knowe God , and that the cause of that is the fleshe of Christ , whych is our sacrament , and in no wyse can be eyther breade or wyne .

An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe , to haue lyfe eternall dwellynge in vs .

Thys effect is declared in the syxt of S. Iohn : He that eateth me , Iohn . 6 , shall lyue for me , he that eateth my fleshe and drinketh my bloude ▪ hath euerlastyng lyfe , and I shall rayse hym vp in the last daye .

Upon thys place Cirillus sayth : Ego enin dixit , Cirillus libr. 4. cap. 15. id est corpus meum quod comedetur resuscitabo eum : ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo . Christ saith I ( that is to saye ) my bodye whych shal be eaten , shal rayse hym vp , I that am made man by my fleshe shall rayse vp them that eate it in the last daye .

And in hys . 10. booke he sayeth more playnly : Cyrillus in Ioan. lib. 10 ▪ ca. 13. Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem & uitam traduci , nisi naturalis uitae corpus ei coni●ngeretur . Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life , except the body of natural lyfe be ioyned to it .

By these aucthorities we learne , that the effect of Christes body in the sacrament , is the raysyng vp of our bodyes to eternall lyfe . And also we learne , that the eatyng of christes body is not only spiritually by fayth ( as the sacramentaries saye ) but also corporally by the seruice of our bodyes , when Christes body in the sacrament is eaten and receaued of our bodyes , as our spirituall foode : and because it is of infinite power , it is not conuerted into the substaunce of our flesh , as other corruptible meates be , but it doth chaunge & conuert our fleshe into hys propertye , makyng it of mortall and deade , immortall and lyuely .

As the same Cyrillus writeth in his .4 . booke : Cirillus libr. 4. cap. 14. Recordare quamuis naturaliter aqua frigidior sit , aduentu tamen ignis frigiditatis suae oblita aestuat : Hoc sanè modo etiam nos , quamuis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati , ad proprietatem illius ad uitam reformamur . Oportuit enim certe , ut non solum anima per spiritum sanctum in beatam uitam ascenderet . uerum etiam ut rude atque terrestre hoc corpus cognato sibi gustu , tactu & cibo ad immortalitatem reduceretur . The Englysh is thys . Remembre how water although it be colde by nature , yet by reason of fyre put to it , it forgetteth the colde , & waxeth hoate : euen so do we , although we be corruptible by reason of the nature of oure fleshe , yet by participation of ( Christes fleshe whych is ) life , we are brought from our weakenes , and refourmed to his proprietye , that is to saye , to lyfe for it is necessary that not only our soule should ascende to an happy ( and spirituall ) lyfe , by receauyng the holy ghoste , but also that this rude & earthly body should be reduced to immortalitie by ta●ynge , touching , and corporall meat like to it selfe .

This place is verye playne declarynge vnto vs , that lyke as our soules are reuiued from the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme : euen so our bodyes beyng corruptible by nature , and dead by reason of the general sentence of death , are restored agayne to lyfe eternal and celestial , by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare .

And in hys eleuenth boke he sayth , Cyrillus lib. 11. ca. 27. that it is not possible for the corruptible nature of man to ascende to immortalitye : excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe .

Here perchaunce some men wyl stumble , consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe , whych we knowe neuer receaued Christes flesh in the sacrament .

But their dout in this poynt may soone be resolued , yf they considre that scripture and the olde fathers , speake after the ordinary workyng of GOD , making no preiudice to the absolute power of God , who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same . As for example . Wythout Baptysme in water and the holy ghost , no man can entre into the kingedome of heauen , as S. Ihon writeth . Iohn . ● . Yet we reade , that the the●e on the ryght hand of Christe was saued and neuer baptyzed , and many conuerted sodenly to our fayth were made martyrs before they coulde come to baptisme in water .

And saynt Ambrose thynketh V●lentinian the Emperoure to be saued , whych dyed in his iourneye before saynt Ambrose which he sent for , could come vnto hym .

And therfore though baptisme be necessary , and the ordinary doore to saluation , yet the propre grace of baptisme is sometimes gyuen by Gods extraordinarye and absolute power to suche , as wythoute contempt of the sacrament by theyr wyll and earneste desire receaue the sacrament of baptisme , though not in dede : euen so they that be baptized , and haue an earnest desyre and longyng to receaue Christes body and bloude in the sacrament and by some violence or impediment are letted to receaue it in dede : or suche children as by baptisme haue fayth infused into theyr heartes , and are preuented by death before they can proue and trye them selfes , ● . cor. 11. whych probation saynt Paule semeth too require before the receypte o● Christes body hauyng no contempt nor refusal of the same , but departe in the fayth of christ : These I say receaue the grace of the sacrament , whych is the immortality of theyr bodyes and lyfe eternall by Gods extraordinary workyng , wythout the receypte of the sacramente in dede . By this litle ye may perceaue , what maye be further sayd to thys obiection , yf the tyme and my principal matter wold suffre me .

Thys effect is commonlye taught of many auncient aucthors with one consent . For Ignatius one of the oldest calleth this sacrament medicamentum immortalitatis , Ignatius ad Ephesos . antidotum non moriendi , a medicine of immortalitye , a preseruatiue agaynst death .

And the great general counsel at Nice , Concilium Nicenum de Eucharistia . wryteth that they beleued these sacramentes of the body and bloude of Christ to be Symbola resurrectionis nostrae , the pledges or causes of our resurrection .

And Athanasius who was one of the chiefe men in that counsell , Athanasius de peccato in spiritum sanctum . calleth it Conseruatorium ad immortalitatem uitae aeternae A conserue or a thing that preserueth our bodyes to the immortalitie of eternall lyfe .

Ireneus that was a great deale older writyng agaynst the heretikes , Ireneus lib. 4. ca. 34. that denyed the resurrection of the fleshe , proueth it and confuteth them by the effect of this sacrament sayinge thus : Quomodò dicunt carnem in corruptionem deuenire , quae à corpore & sanguine Domini alitur ? By what reason do thei saye , that our flesh goeth wholy to corruption , seyng that it is nouryshed wyth the bodye and bloude of our Lord ? and in hys fyfte booke he sayeth : Quomodò carnem negant capacem esse donationis Dei , Ireneus lib. 5. quae est uita aeterna , quae sanguine & corpore Christi nutritur ? Howe do they denye our fleshe to be able to receaue the gyft of god which is eternal lyfe , whych is nouryshed wyth the body and bloude of Christ ?

The greateste argumente that Ireneus could bring to proue the resurrection of our flesh to lyfe eternall , was to alledge the cause of that resurrection , whych was the nouryshynge of our fleshe wyth the lyue●ye fleshe of Christ in the sacrament not to this temperal lyfe as other earthly meates do , but to eternal lyfe , as onely Christes flesh doth , and this cause was beleued and confessed of al men at that tyme , both catholykes & heretikes . Insomuche that these heretikes of oure tyme , that denye this cause , that is to saye , Christes fleshe to be really gyuen in the sacrament , & eaten of our flesh , do giue occasion , yea I am affrayed do gyue more then occasion for vs to thynke of them , that they denye also the resurrection of our fleshe , whych is the propre effect of it , although as yet they dare not impudentlye burste out wyth it in playne wordes , though they expresse the same euidently to all mens eyes in their carnall & beastly lyues .

To proue this effect further I could bring in many mo aucthorities , Hilariu● de trinit. lib. 8. as the saying of Hilalarius . Haec uero uitae nostrae causa est , quòd in nobis carnalibus manentem per carnem Christum habemus Thys is the very cause of our life , that we haue Christ by his fleshe dwellynge in oure fleshe .

But I wyl not in so playne a matter , through my curiosity seme to mistrust the credite of you , that be faythfull men . Therfore to conclude , knowing the greatnes and th excellencye of thys effecte , shall we ascribe it to so basse creatures as be bread & wyne , whiche be not able to worke suche an effect ? God forbidde .

The principal effect of all is to make vs one bodye wyth Christ , whyche is declared in saynt Paule , in these wordes : Panis quem frangimus , 1. cor. 10 , nonne communicatio corporis Christi est ? The breade whyche we breake , is it not the communion of Christes body ( that is to say ) doth it not ioyne & knitte vs in the vnitye of one body of Christ ?

Upon the whyche place of saynt Paule Chrysostome noteth , Chrysost. in Paul . 1. Cor. 10 that he sayd not ( it is the participation ) but it is the communion of one bodye . Declarynge therby the higheste and greatest coniunction that can be , sauyng the vnitye of person : for the breade whych we breake , that is to saye , the natural body of Christe vnder the forme of breade , whyche we breake and diuide amonges vs , not takyng euerye man a sondrye part , but euerye man takynge the whole and the same : And as Cyrill sayth , Cyrillus libr 12. ca , 32. Gods sonne going into euery man , as it were by diuision of hym selfe , yet remayneth whole wythout any diuision in euery manne : thys breade ( I saye ) is the communion of Christes body , that is to saye , maketh vs that be diuerse in our owne substaunce to be all one misticall bodye in Christ , indued all wyth one holye spirite , wherby the influence of Christes grace , that is oure head , is deriued and deduced vnto vs , that be membres of his body , fleshe of his fleshe , & bones of his bones .

Thus doeth Chrysostome expounde the wordes of S. Paul . Chrysost. in Paul . 1. Cor. 10 Quid enim appello ( inquit ) communicationem ? idem ipsum corpus sumus : quidnam est panis ? corpus Christi : quid autem fiunt , qui accipiunt corpus Christi ? non multa sed unum corpus . What meaneth S. Paule , when he sayeth ( the communion ) he meaneth that we be all one bodye : What meaneth he by thys word ( bread ) the body of christ What are they made , that receaue the body of Christ ? they are made not manye bodyes , but one bodye . And therefore S. Paul sayeth by & by after , unus panis unum corpus multi sumus , omnes enim de uno pane participamus . We that be many , are made one bread one bodye , forbecause all we do receaue and eate of one bread .

Here he telleth playne , why we that be manye in numbre , are all made one breade , one misticall body , because ( sayeth he ) all we eate of one breade , whych is one naturall bodye . And this worde ( breade ) here must nedes be taken for Christes naturall body , and not for materiall bread ( as the heretikes saye ) for it can not be conceaued , neyther by reason , nor by fayth , howe that al we christen folkes that liue nowe , and haue liued since Christes time , and shall lyue tyll domesdaye , can eate all of one & the same breade , and eate also at sondry times al of the same one bread beyng one bread in numbre , & not one bread in kind ( as some would make cauillation ) seing we be not fedde cum generibus & speciebus , wyth kyndes of breade ( as the Logityanes say ) but with singulare bread : except we vnderstand by this one breade the breade of lyfe , that came from heauen , the breade of Christes natural body in the sacrament , whych he promised to giue vnto vs all , wherof ( as S. Cypriane sayeth , Cyprian . de caena Domin● . Aequa omnibus portio datur , in teger erogatur , distributus non dimembratur , incorporatur non iniu●iatur , and so forth ▪ wherof equal portion is giuen to al , this deliuered whole , and beyng distributed , is not dismembred , and being incorporate in to vs , is not iniuryed , and beyng receaued , is not included , and dwellyng with those that be weake , is not made weake .

And the reason why all we shuld be made one bodye , that receaue one body , is declared in Cyrill , the Latine is long ▪ Cyrillus de Trini . lib. 1. but the Englyshe is this : We men beyng all diuerse in our owne propre substaunce , accordynge to the which one man is Peter , an other is Thomas , an other Mathewe : yet are we al made one body in Christ , because we be fedde with one fleshe , & are sealed in vnitye with one holy spirite : and because Christes body is not able to be diuided , therfore beyng of infinite power , and receaued of al our diuerse bodyes , maketh all vs one body wyth hym selfe .

Whych vnitye of bodye S. Chrysostome expressth by a similitude of dough and leuine , that we are made one bodye , Chrysost in Matt. 〈◊〉 . 83 as mele of many granes and water , when it is knedde , are made one doughe or leuyne : his wordes be these . Veniat tibi in mentem , quo sis honore honoratus , qua mensa fruaris : ea namque re nos alimur , quam angeli uidentes tremunt , nec absque pauore propter fulgorem , qui in de resilit aspicere possunt , et nos in unam cum illo massam reducimur ▪ Christi corpus unum & caro una . &c. Remembre with what honour thou art honoured , of what table thou eatest : for we are fedde with that thing , at whych the aungels lokyng vpon , do tremble and quake , & without great feare be not able to behold it for the brightnes , that cometh from it , and we are brought into one heape of leuine with him , beyng one body of Christ and one fleshe , for by this mistery he ioyneth hymselfe to all the faythfull & those children , whome he hath brought forth , he doth not committe them to be nourished of an other , but he him selfe most diligently and louingly doeth fede them with him selfe .

Let my maysters of the new learninge tell me , howe that these woordes canne be anye wayes applyed and verifyed of breade and wyne wyth all theyr figuratiue speaches and hyperbolyes .

Thys coniunction also of vs wyth CHRIST , Cyrill expresseth by a similitude of two waxes melted and mengled together . Cyrillus lib. 10. ca 17. & lib. 4. ca. 17. Quemadmodum si quis igne liquefactam ceram aliae cerae similiter liquefactae ita miscuerit , ut unum quid ex utrisque factum uideatur : sic communicatione corporis & sanguinis Christi ipse in nobis est , & nos in ipso &c. Lyke as yf a man mingle one waxe , melted wyth an other waxe melted , so that one whole thynge of them both be sene to be made : euen so by the communion & receauynge of Christes bodye and bloude , he is in vs and we in hym , for otherwyse the corruptible nature of our bodies could not be brought to incorruption , except the body of naturall lyfe were ioyned to it .

Hilarius also the greate learned and godly byshop sayeth : per communionem sancti corporis , Hilarius in psa . 6● in communionem deinceps sancti corporis collocamur . By the communion of hys holy body , we are afterward placed and brought into the communion of his holy body ,

In such a playne matter as this is , what nede I to heape places one aboue another , all the fathers be ful of it . Wherfore seing the effect of this sacrament is to be made one misticall body wyth Christ , fleshe of his fleshe , and boones of hys boones , Ephes. 5. Cyrillus libr 10. ca , 13. Hilarius de Trini . lib. 8 as saynt Paule sayth : whych vnion ( as Cyrill sayeth ) is not onlye by will , affection , fayth , and charitie , but also carnall & natural ( as Hilarye sayth ) by Christes fleshe mingled with our fleshe by the way of meat : I canne not see , but that it is greate wickednes and playne blasphemy to ascribe thys gloriouse effecte to the nedye elementes of this worlde , as to bread and wyne , but onlye to the body and bloude of our sauiour Christe , as to the onlye substaunce of the blessed sacrament of the aultare .

Beside these effectes gathered out of the new Testament , there be also other mentioned in the Psalmes . Whereof one is , that this sacrament is an armoure and defence agaynste the temptations of our ghostlye enemye the deuyll , as it is written in the .22 . Psalme . Parasti in conspectu meo mensam aduersus eos qui tribulant me . Psal ▪ 22. Thou haste prepared in my syght a table agaynst them that trouble me .

Chrysost In Psal. 22. By this table ( sayeth Chrysostome vpon this place ) is vnderstanded that thyng that is consecrated vpon the aultare of our Lorde : Euthymi in Psa. 22 & Euthymius a greke author sayeth so also : Per hanc mensam intelligit altaris mensam , in qua coena mystica illa iacet : by this table he vnderstandeth the table of the aultare , vpon whych lyeth the misticall supper of Christ , whych doeth arme and defende vs agaynst the deuyll , which some times craftly layeth in wayte for vs , sometimes fyersly and cruelly assaulteth vs , that be fedde at Christes table .

S. Cypriane teacheth vs the same lesson , saying : Quos excitamus & exhortamur ad praelium non inermes & nudos relinquamus , Cyprianus . lib. ● epist. ● . sed protection● sanguinis & corporis Christi muniamus : Those persons whome we prouoke & exhort to fyght agaynst theyr enemies ( be it eyther the deuils our ghostly enemies , or the deuyls limmes the persecutours of Christes Churche ) let vs not leaue them naked and vnarmed , but lette vs harnesse and defende them wyth the protection of Christes body and bloude .

And a lytle after he sayth : Cùm ad hoc fiat Eucharistia , ut possit accipientibus esse tutela , quos tutos esse contra aduersarium uolumus , munimento dominicae saturitatis armemus . Seyng thys Sacramente is ordeyned for this purpose , that it shuld be a defence to the receyuers , let vs arme them with the shielde and harnesse of our lordes meat , whome we wold shuld be saffe agaynst their aduersary .

Thys is that foode , that maketh a man mete , and prepareth him too martirdome . This bloude of Christ is dronken dayly of vs , Cyprianus . lib. 4 epist. 6 Cryprian libro . 2. epist. 3 , that we mighte in hys quarell shedde oure bloude agayne : and as he writeth in an other place : howe can we shedde oure bloude for Christe , that be ashamed to drynke Christes bloude ?

Chrysost in 10 an . hom. 45 Thys bloude beyng receaued of vs ( as Chrysostome sayeth ) driueth the deuyls away , Chrysost. ad Neophitos . and doth allure the aungels & the Lord of aungels vnto vs : for after the meat of our Lord receaued , he forsaketh vs , and flieth awaye swifter , then anye winde , and dare not approche neare , because all entraunce for hys temptations is shutte vppe . As S. Ambrose wryteth . Cùm hospitium tuum aduersarius uiderit occupatum coelestis fulgore praesentiae , Ambrose in Psalm. 118. Ser. 8 intelligens locum tentamentis suis interclusum esse per Christum , fugiet acrecedet . &c. When thy aduersary shall see thy house and lodgyng ( of body and soule ) occupyed wyth the bryghtnesse of Christes heauenlye presence perceauyng euery place to be shutte vp from hys temptations : he wylll flye and runne awaye

Wherfore as Gregorye Nazianzene wryteth : Nazian. in Iulianum orat , 2. Mensa haec praeparatur contra tribulantes me , qua omnem passionum rebellionem sedo . Thys table is prapared of God agaynst them that vexe and trouble me , by the whych I quenche and pacifye all rebellion of my naughtye affections .

And ( as Cyrill sayeth ) Non mortem solum , Cirillus libr. 4. cap. 17. sed etiam morbos omnes depellit , sed at saeuientem membrorum legem , pietatem corroborat , perturbationes animi extinguit , nec in quibus sumus peccatis considerat , aegrotos curat , collisos redintegrat , abomni nos casu erigit . It dryueth away not only death , but also al sycknes , it stylleth and pacifyeth the ragynge lawe of oure membres , it strengthneth deuotion , it quencheth the frowarde affections of the mind , and those small synnes we be in , it regardeth not , it healeth the sycke , it restoreth the brussed , and from al fallynge it lyfteth vs vp .

O what wonderfull effectes be these , which by this blessed Sacrament be wroughte in the worthy receauer , agaynst the deuyll and his temptations , agaynst the fleshe and hir illusions agaynst the viciouse affections of oure corrupte mynde ? What conscience had these men , our late teachers & pastors , destroyers of Christes flocke , to robbe vs of thys treasure , whych is the cause of so great benefytes , and in the place of that , to plante amonges vs a bare ceremonye of breade and wyne to put vs in remembraunce of Christe in heauen ( as they sayd ) whyche neyther by their own nature , nor yet by anye institution eyther of God or man , be able to bryng to passe in vs these effectes I haue spoken of ? What meante they that toke awaye this armoure of Christes flesh and bloude from vs , but to leaue vs naked and vnarmed agaynste the deuyll , that he shuld preuayle agaynste vs in all temptations , and that the kingdome of synne shulde be erected , and the kyngdome of grace destroyed ? & to teache that this blessed Sacrament is nothynge els , but breade and wine , what is it els but to take away thys armoure and harnesse of Christes fleshe and bloude from vs : For bread be it neuer so muche appoynted to signifie thinges absente , is not able to defende vs from the deuyll . Well : one other effecte I shal note vnto you , & make an ende of that matter .

Thys effect is wrytten in the nexte verse of the same Psalme . psal. 22. Et calix tuus inebrians quàm praeclarus est : & thy chalice or cuppe that maketh vs dronke , how goodly and excellent is it ? There be two cuppes , one worldly of wyne , the other heauenlye of Christes bloude : both make men dronken , but after diuerse sortes , the one is sometimes the instrument of sinne , the other at all tymes the instrumente of grace , forasmuche as perteyneth to his owne nature .

Of thys wryteth Saynte Cyprian . Sed quia ebrietas dominici calicis & sanguinis non est talis , Cyprian libro . 2. epist. 3 . qualis est ebrietas uini secularis , cùm diceret spiritus sanctus in Psalmo . Calix tuus inebrians , addidit perquàm optimus : quòd scilicet calix dominicus sic bibentes inebriat , ut sobrios faciat , ut mentes ad spiritalem sapientiam redigat , ut à sopore isto seculari , ad intellectum Dei unus quisque resipiscat . But because the dronkenes of our lordes cuppe and bloude is not suche , as is the dronkenes of worldlye wine : when the holy ghoste in the Psalme sayd . Thy cuppe that maketh men dronke , ( he added ) is very godly and excellent , because the cuppe of our Lord doth so make the drinkers dronke , that it maketh them sobre , that it bryngeth their mindes to spirituall wisedome , that euerye man may bring him selfe from thys drowsines of the worlde to the vnderstandyng & knowledge of God .

To this intent saynt Ambrose wryteth in diuerse places , Ambrose in Psal , 1. as vpon the firste Psalme . At uerò Dominus Iesus aquam de petra effudit , & omnes biberunt , and so forth , The place is long & for auoydinge of tediousnes I shall faythfullye rehearse it in Englyshe . But oure Lorde Iesus brought water oute of the stone , and all dranke of it . They that dranke in figure , were satiate , they that dronke in trueth , were made dronke : the dronkennes is good , whiche bringeth in mirth and no confusion , that dronkennesse is good , that stayeth in sobrenes the motions of the mind .

And he speaketh more play ner in these wordes . Ambrose in psa . 118 Ser. 15. Eate the meate of the Apostles preaching before , that thou mayste afterward come to the meate of Christ , to the meate of oure Lordes body , to the deynties of the sacrament , to that cuppe wherwithall the affection of the faythfull is made dronke , that it mighte conceaue gladnes for remission of synne , and putte awaye the thoughtes of this world , the feare of death , and all troublesome carefulnes : for by this dronkennes the body doth not stumble and fal but riseth ( to grace and glory ) the soule is not confounded , but is consecrate and made holye .

These scriptures and these effectes broughte oute of the scriptures , and confirmed by many manifest aucthorities of the holye fathers doo proue euidently to any man that hath but common witte , and anye sparkle of grace , and is not forsaken of almighty god , that the substaunce of this sacramente is neyther breade nor wyne , but only the body and bloude of our Lord Iesus Christ , vnited to gods sonne in vnitye of person , whiche is a sufficiente cause , able to worke in the worthy receauer these heauenlye and gloriouse effectes , whych I haue spoken of already .

Wherby appeareth , what moueth me to continue styll in that fayth , whych is so expresly taughte in holye scripture : whiche scripture also draweth and pulleth me from the contrary false opinion .

In diuerse places it moueth me and all christen men to beware & take hede of false prophetes ▪ Mat. 7. that come in the apparel of shepe , but within they be rauenouse wolfes : that in their mouthes haue the word of god , the trueth , the gospell , and suche gaye woordes , but the pitte and effect of their teaching is olde rotten heresyes , confuted and condemned of al Christendome before , and not Gods word , the name wherof they abuse to the mayntenaunce of all vice , errour , beastlye lyuing , adultery , disobedience , sacrilege , and open conspiracye , to the subuersion of them selfes , & of that state vnder whiche they lyue .

The scripture cryeth , 1. Io. 4 . Nolite omni spiritui credere , beleue not euery spirite , but trye and proue the spirites , yf they be of God or no , for many false Prophetes are abroade in the world . One waye to trye them , is to marke the ende of their conuersation ▪ and the example and fruyte of their liues , as S. Paule sayeth : Heb. 13. Quorum exitum conuersationis intuentes , eorum imitamini fidem : folowe their fayth , the ende of whose conuersation ye haue sene .

We haue seene , what is the ende of this newe teachynge , carnall and detestable liuyng , conspiracye and treason .

The other fathers of whom we learned oure fayth , were men whom the corrupt world was not worthy to haue : these authors of this newe opinion were menne that were not worthy to haue and enioy the world : of whome saynt Peter wryteth , Magistri mendaces , 2. Pe. 2. and so forth . Lying maysters that bryng in sectes of perdicion , and denye that Lord that bought them ( as they do in this matter of the sacrament ) bringyng vpon them a spedy perdition : and manye shal folowe theyr wayes , through whome the way of truth shal be sclaundered and blasphemed , and in couetousnes by feyned woordes they shal make marchaundise of you , to whome iudgement ceasseth not , and their destruction slepeth not .

We be also warned by S. Iohn of this matter , ● . Io , 1 sayinge : he that remayneth and abydeth in the doctrine ( that the Apostles taught ) he hath the father and the sonne . Yf anye come to you not bringing this doctrine , do not receaue hym into your houses .

Here he dothe teache vs to auoyd them , that professe any other doctrine then such , as al faythfull men vniuersally thoroughout the worlde haue receaued and professe , whych is not the doctrine , that the Sacramentaries preache .

Finally consideryng the promisses of Christ to his church , that he will be with them too the worldes end , Mat. 28. and that the holy ghost shall leade them into all truth , Iohn . 16 then may we iustlye saye , that yf this our fayth be an errour , it hath preuayled vniuersallye not one hundreth yeare , but two , thre , foure , yea a thousand yeare , & more then that , euen to the ascension of Christ , as appeareth by the testimonies of all holye writers , and then may we say Lord yf we be deceaued , thou hast deceaued vs , we haue beleued thy word , we haue folowed the tradition of the vniuersal churche , we haue obeyed the determinations & teachynges of those bishops and pastors , whome thou hast placed in the Churche to staye vs in vnitye of fayth , that we be not caried away with euerye winde of false doctrine . Therfore yf we be deceaued it commeth of thee O Lorde , our error is inuincible .

But good people , we are sure , God deceaueth no man , let vs al beware we do not deceaue our selfes , as S. Iames sayeth .

Thus hauing spoken somthinge of the scriptures , as this short time wold permit , there remayneth also the seconde thing , whiche I sayde moued me to continue in this fayth , whiche is the aucthorities of auncient fathers , that haue flourished in the preachyng of Gods trueth in all ages with aucthorities . I thinke verelye in no age haue bene so curiously sought , so diligently found out , & so substantially wayed , as in this our time .

And all this is , because the oppugnation of the trueth in this matter , hathe extend it selfe not only to the scriptures but also to the doctours and to euerye particle and title of the doctours , whose writynges haue bene so scanned and tryed , that yf any thyng could haue bene gathered and piked out of their bookes , eyther by liberall writing before this misterye came in contention , or by misconstruction of their wordes , or by deprauation of their meaning , that could seme too make agaynst our faith herin , it was not omitted of some , but stoutly alledged , amplified , inforced , and sette forth to the vtter most that their wyttes could conceaue , whyche yf god hath not infatuat , leauing them to speake so , as neyther fayth nor reason could allowe : lyke as they haue with theyr vanities seduced a great sorte the more pitye , so they shoulde haue vndermined and subuerted the fayth of a great manye mo , that were doubting & falling , but not cleane ouetrhrowen , thankes be to almightie god .

Of these aucthorities , although with a litle study and lesse laboure , I coulde at thys tyme alledge a great numbre : yet consideryng the shortnes of the tyme , whiche is almoste spent , I shal be content to picke out a fewe ▪ whych do not only declare the minde of the aucthor , but also conteyne an argument to proue & conuince the truth of our fayth , & suche an argument , as neyther figuratiue speache nor deprauation of the wordes or meaning can delude . And first I shal begyn with the weakest , that is with the suspicion of the gentyles . Tertullian in his apologye teacheth , Tertul. apo. ca. 7. how the gentiles didde accuse the Christen men for killyng of younge chyldren , & eatyng of theyr fleshe , he sayeth thus : Dicimur sceleratissimi de Sacramento infanticidij & pabulo inde . We are reported & accused as moste mischeuouse and wycked men , for the sacrament of killinge of children , & eatyng theyr fleshe , and drynkyng their bloude .

Eusebius also in his story of the churche , wryteth of one Attalus a martyr , Historia ecclesiast lib. 5. ca 3 who beynge roasted in an yron cradell wyth fyre put vnderneath , when the sauour of hys burnte flesh came to the smellynge of the people that looked on : he cryed wyth a loude voyce to the people . Lo , this is to eate men which you do , whyche fault ye make inquisition of , as secretly done of vs , whych you commit openly in the midde daye .

By this accusation we may vnderstand , that our Sacramentes and mysteries in the beginning of the church were kept very secrete , bothe from the syghte and knowledge of the paganes that mocked and skorned them , and also of those that were Catechumeni , learners of our fayth and not yet baptized , for manye greate causes whyche I shal not nede to rehearse nowe . And yet for all the secrete kepyng of them , being so manye Christen men & women as there was , they could not be kept so secret , but that some ynkelynge of them came to the eares of those that were infidels & vnchristened , insomuche that where as in dede and verye trueth by the rules of oure religion , we dydde eate the fleshe of Iesus Christ our Lorde , and drynke his bloude ministred vnto vs in the sacrament , the gentiles as thei were curiouse to know new thynges , so they came to knowledge of the rumoure of our doynges , and eyther by the bewrayinge of some false brethren , or els by the simplicitye of other , that of zeale without knowledge wold haue conuerted the vnfaythfull too oure fayth , heard secretlye , that we Christen men in our misteries dyd eate mans fleshe & drynke mans bloude , whyche they for lacke of fayth , and further instruction beganne to compasse in their wyttes , howe it was possible so to do , and therefore some of them blynded by their owne foolyshe suspicion conceaued and publyshed amonges other , as it was most likely vnto them , that we in oure secrete misteries did kil yonge chyldren , eatyng their fleshe , and drynkyng their bloude , & therevpon accused certayn before the magistrates of thys haynouse crime , whiche they coulde neuer trye oute to be true , as they dyd accuse .

But for oure purpose it appeareth plainly , that we wold neuer haue kept our mysteries so secrete , yf they had bene but ceremonies of eatynge of bread & wine , nor they would neuer haue accused vs of such beastly and vnnatural crimes beyng men of such reason , learnynge , and equitie , as they were , yf there hadde not bene some trueth in theyr accusation , whyche in dede was true for the substaunce of that they alledged , but not for the maner of the thinge : for it was & is true , that we in oure mysteries eate fleshe & drynk bloud , but yet we do not kyl and murdre younge children , and eate theyr fleshe and drynke theyr bloude . And therfore I alledge the sayinges of Tertullian and Eusebius , the whych is also in Origen the .6 . booke contra Celsum , to declare the accusation of the gentiles agaynste vs , concernyng the eatyng of fleshe , and drynkynge of bloud , whyche could neuer haue commed into theyr heades so too haue done , yf there had not bene a trueth in that matter , whych they by theyr reason could neuer see otherwise , then they alledged , which we by our fayth do playnly see and know as it was ordeyned by Christ oure Lorde . And for that cause Tertulliane dyd cast in a vayn word , sayinge : that we were accused of the sacrament of kyllyng of children , whych word ( Sacramente ) standeth there for no purpose , but to declare vnto vs , that this their accusation dyd rise for lacke of the true & precyse knowledge of our Sacrament , whyche is true , concerning the eatyng of fleshe & drynkynge of bloude , but not true concernyng the kyllynge and murderyng of chyldren .

And yet afterward our mysteries as they came in more knowledge amonges the gentiles , so they came into more contempt : for when the multitude of Christen men were so increased , that they cared not who did looke vpon them in the time of theyr mysteries , beinge out of feare of any externall violence and persecution : then the gentyles seyng them knocke , and knele , & make adoration to the Sacramentes , not knowyng them to be anye thinge els , but as their eyes , senses , and reason dyd iudge , that is to saye , breade & wine , as oure Sacramentaries do nowe , beynge blynded nowe with heresye , as they before were with infidelitye : then I saye , they sayde , that we dyd not worshyppe and adore one God , as we pretended , but many gods , as they were accustomed : for they sayde ( as saynte Augustyne wryteth ) that we dyd worshippe Ceres and Bacchus , August . con. faust lib. 20. cap. 13. the goddes of corne and wyne , takyng our Sacramentes to be nothyng els , but bare bread & wine , as the Sacramentaries do and not to be Christe oure Lord & God , his flesh and his bloude , as al true faythful men do , whyche appeareth by the adoration of them : the whych adoration we learne , that it was done to the Sacramentes from the begynnynge , as is proued by the testimonies of our enemies the gentiles , as S. A●gustyne reporteth : And also by their adoration we learne , that the thynges whyeh they dyd adore , were not simple creatures , but Christes body and his bloude , vnited to the seconde person in Trinitie .

S. Basyll beyng asked , wyth what feare , persuasion , fayth , Basilius in reg . in terro 172 and affection we shuld come & communicate the bodye and bloude of Christ , aunswereth thus : Concernyng the feare , we haue the saying of the Apostel , He that eateth and drynketh vnworthelye , eateth and drynketh his iudgemente and damnation .

What fayth we shuld haue , the wordes of oure Lorde do teache , who sayd : This is my bo●y , whych is gyuen for you , do this in my remembraunce . And Hesichius sayeth likewyse : Sermo qui prolatus est in dominicum mysterium , Hesichius lib. 6. ca , 22. ipse liberat nos ab ignorantia , The wordes of Christ , whych were spoken vpon oure Lordes mysterye , they deliuer vs from ignoraunce , that is to say , they teache vs , what fayth , what estimation we shuld haue of them . Nowe excepte they be taken as they sound to euery man , although he be vnlearned and not instructed in oure fayth before , thei could not teache vs , what fayth we shoulde haue , concernynge the Sacramentes , and therfore in that they be wordes , whervpon we must learne our fayth , whyche deliue● vs from ignoraunce , what the thinges be , that be deliuered , for that cause they must be taken , as they sounde , that is to say , that the sacramentes deliuered be the very body & bloude of Christ , that gaue them .

Chrysostome sayth : Quod sacerdos de manu sua dat , Chrysost. hom. 17. in Matth non solum sanctificatum est , sed etiam sanctificatio est . That thyng that the priest doth gyue out of his hand , is not only a thyng sanctified , but it is sanctification it selfe .

Therfore our Sacrament must not only be an holy thing as they sayd , holy breade , and holy wyne : but it muste be the substaunce of holines , making all other thynges holy .

And here I thinke it worthy to be noted , and to be opened somwhat vnto you , wyth what sophistrye and vnlearned folye they deluded the sanctification and consecration of this Sacrament . Children at the vniuersitie can tell , that it is a deceytfull waye of reasoning , by a generall description to exclude and dryue awaye a speciall and singulare definition , as they dyd in this case . For they sayd , that the consecration of the sacrament was no more , but an appoyntynge of bread & wine to an holy vse , which vse they sayd was to signifye vnto vs Christes body that is in heauen : and therefore some sayd , that the bread was consecrate , when the paryshe clerke did bring it to the churche , and set it vpon the table , and these were no small men , but our greatest bishops , God forgiue it them : other sayd it was not consecrate , tyl the wordes of Christ were spoken , but yet they noted , that the Priest should not looke at the breade in the tyme of the pronouncyng , for this ende be lyke , that they shuld not be deceaued , and that God shoulde worke no more , then it pleased than , that their doctrine might some waye be true .

And therefore they sayde , euery man and woman might consecrate & speake the woordes as wel as a priest : but thei neuer redde what Arnobius sayeth : Arnobius in Psalm. 139. Quid tam magnificum quam Sacramenta diuina conficere ? et quid tam perniciosum , quam si ea is conficiat , qui nullum sacerdotij gradum accepit ? what is so excellent , then to consecrate the sacramentes of God ? and what is so pernicio use , then yf he do consecrate , that hath receaued no ordre and degree of priesthode ? And as they erred in the time and person , so they erred in the nature of the consecration , making thys of the same sort that al other consecrations be , receauynge the general description , and denyinge the degrees and specialties of sanctification , whyche be many : for some thinges be holy , not for any holines that is in them , but for that they be brought to the churche , and dedicate to some holy vse , as is the temple of God , the vestures about the aultare , and other thinges vsed in Gods seruice , whyche thynges too steale and conuey is sacrilege : and amonges those thynges there be degrees of holynes , August . de peccat merit . & remiss lib 2. ca. 26. as saynt Augustyne sayeth : Quod accipiunt Catechumeni , quamuis non sit corpus Christi , sanctum est tamen , & sanctius quàm cibi quibus alimur . Holye breade whyche those that be learners receaue , although it be not the body of Christe , yet it is holy , and more holye then the meate , with which we are fedde dayly , which also is sanctified by the word & prayer .

There is also holines a qualitie , a vertue , and gift of God , makynge him in whome it is , acceptable in the sight of god . The soule of man is likewyse sanctified and holye , because it is that substaunce and subiect wherin holines consisteth and dwelleth , beyng a vessell created to gods ymage , and prepared to receaue gods gift of sanctification and holines .

And the bodye of a godlye man is also sanctified and holy , because it is the membre of Christ , the temple of the holye ghost , and the house and tabernacle of the soule , replenyshed with gods grace and sanctification , and for this reason we haue in reuerence and estimation the reliques and bodyes of holy martyrs and confessors , whyche beynge members of Christ , were also pleasinge sacrifices to almightie god , eyther for austeritie of lyfe , or for sufferynge of vndeserued deathe , for the fayth or in the quarell of Iesus Christe oure Lord .

The sacramentes of Gods churche be iustly called holye , because they be the instrumentes , wherby God doth worke holines in the soule of manne , and be as causes of the same by Christes owne ordinaunce and institution . But aboue all other this Sacrament of the aultare is holy , beyng as Chrysostome sayde , not only a thyng sanctified , but the very sanctification it selfe : for in that it is the body of Christ by consecration , wherevnto is annexed the godheade by vnitie of person , it must nedes be holines it self not in qualitie , but in substance seing whatsoeuer thinge is in God , is also God , who for hys simplicitie receaueth no qualitye into him selfe , but is the author and principal cause of all good qualities and graces giuen to manne . Wherfore thys place of Chrysostome , that calleth it sanctification it selfe ▪ can not be auoyded by no figuratyue speaches , nor suche lyke cauillations .

The same Chrysostome in hys epystle to Innocentius Bysshoppe of Rome wryteth of the maner of the persecution in hys time , Chrysost. epist ad Innocentium . not vnlyke to thys of ours . Nam & sanctuarium ingressi sunt milites , quorum aliquos scimus nullis initiatos mysterijs , & uiderunt omnia quae intus erant : quin & sanctissimus Christi sa●guis ( sicut in tali tumultu contingit ) in praedictorum militum uestes eflusus est , The souldiers came violentlye into the holye place , of whome we knowe that some were not baptized , and there they sawe all thynges that were within , and the most holy bloude of Christ ( as chauncheth often in suche a tumult ) was shedde vpon the garmentes of those souldiers .

Here I marke that he sayth not the figure or signe of christes bloude , but the most holy bloude , an other inferiour creature can not be moste holye . Also I marke that thys most holye bloude was reserued there in the holye temple , and was not onlye in heauen to be receaued by fayth of the faythful , but also was in the temple and violently handeled of the vnfaythfull , beinge there contemned , abused , and spilt vpon their garmentes . Doeth not this barbaricall violence , and externall situation of the most holy bloude of Christ , proue a reall presence of the same in the Sacrament ?

Gregorye Nazianzene speaketh after the like maner , Nazianze . orat . ad Arianos ▪ howe that the Arianes would not suffre the Catholikes to praye in theyr temples , but troubled them , and killed them , and mingled Christes mystical bloude , wyth the bloude of the catholike priestes , whych they slew , and so forth : whereby we vnderstande a reall presence of Christes bloude by that violence , that was shewed vnto it of the heretikes part , though Christe were there after that sort , that he could suffre no violence of his part .

We reade in saynte Hyerome and in diuerse other : Hieronimus ad hedibiam . Ipse conuiua & conuiuium , comedens et qui comeditur : that Christe is both the eater of the feast , and the feast it selfe , both the eater and the meate that is eaten . Wherby we vnderstand , that Christ gyuyng hys bodye and hys bloude to hys discyples , dyd receaue the same him selfe before .

And as Chrysostome wryteth , that lest hys disciples shoulde haue bene troubled and offended , Chrysost. in Matth hom. 83. hearyng hym saye , This is my bloude , Euthymius in Mat cap. 64. dryncke ye all of thys , as the Caparnaites were before ▪ and so shuld abhorre to haue droncke of the same . Christ dyd fyrst drynke of the same cuppe before them , that he myght by hys example induce hys disciples to drynke lykewyse .

And Hesichius sayeth : Hesichius in Leuit. lib. 2 ca. 8 Ipse dominus primus in coena mystica intelligibilem accepit sanguinem , atque deinde calicem Apostolis dedit : Our Lorde hym selfe in the mistical supper , first drank hys owne bloude , that was not sene , but vnderstanded , & then gaue the cuppe to hys Apostels .

By thys facte of Christ we maye learne , that in the cuppe was verely and reallye Christes owne bloude : for yf christ did eate hys body , & drank his bloude but in figure , then he dyd eate and drynke it before after that maner in the typical and legall supper , & then how can thys mysticall supper be the trueth , and the other the fygure , yf thys be but a figure likewise ? And then why shuld the Apostle be affrayed to do that nowe , they were wont to do alwayes before . It was no newe thing , worthy the newe Testamente , to eate & drynke Christe in a fygure : and therfore it is certayne , that Christ in hys mysticall supper dydde not eate and drynke his body and bloude onlye fyguratiuely . And yf ye wyll saye , that he eate it and dranke it spiritually onlye , then ye must say , that Chryst dyd eate it by fayth , for spirituall eatyng is beleuyng . And yf ye saye , Christ dyd beleue , then it foloweth that Christ was not God . Who hath perfyte knowledge of all thinges by syghte , and not vnperfecte knowledge by fayth , as we haue , seing as through a glasse in a darke rydle . And surelye they harpe muche vpon thys string : for this heresy agaynst the presence of Christ in the sacrament , is an hygh way , leadyng to the other heresy , that Christ is not God , as is proued by diuerse wayes and argumentes , into which pitte diuerse be fallyng by thys meanes , yf God do not put vnder hys hande to staye them betimes : for yf they continue long in this , they wyll fall into the other , no remedye , whereof we haue already seene experience .

Then yf Christ dydde eate his body , & drynke his bloude in the mysticall supper , neyther figuratiuely , as he did in the paschall lambe nor yet spirituallye as we do by fayth : then it is certayn , that he eate it only sacramentally , whyche is not only in signe ( as the sacramentaryes expounde the worde ) but in truth vnder a sacrament , wherof the substaunce is the reall and natural bodye and bloude of Christ our lord .

After thys sorte wryteth Chrysostome of Dauid , sayinge thus : Non contigit Dauid gustare talem hostiam , neque particeps fuerat sanguinis dominici , sed legibus imperfectioribus educatus , neque tale quicquam exigentibus : tamen ad euangelicae philosophiae fastigium peruenit animi moderatione . It neuer chaunced to Dauid to tast of suche a sacrifice , nor he was not receauer and pertaker of our Lordes bloude , but being broughte vp vnder lawes not so perfecte , and requiringe no suche thyng , yet by the moderation and temperaunce of his owne mynde he came to the hyght of all euangelicall diuinitye .

Here is playne , that Dauid didde neuer taste and receaue Christes bloude , Chrysost. hom. de Dauid 〈◊〉 Saul . as we do in the gospell , and yet Dauid did receaue Christes bloude figuratiuely , being partaker of the sacrifices of the old law , which were figures of christes bloud and also he dyd drynke of the same bloud spirituallye as we do , whose fayth was as good or rather greater then ours . Therefore there remayneth one other way that we drinke of it , which was not graunted vnto him , that is to say , verely and really in the sacrament .

To auoyde this place well , they must haue moo solutions then they haue inuented yet , for neyther figuratiuelye nor spirituallye will serue , it were beste for them to yelde to the trueth , and confesse that it is there really , the very same substaunce of his bloude , that was shedde vpon the crosse , thoughe not in that forme , for the relief of our weake nature , whyche els could not susteyne it .

And further then this S. Augustyne sayeth : Si dixerimus Catechumeno , credis in Christo ? August , in Ioann● tract . 11 respondit , credo , et signat se cruce Christi , portat in fronte , & non erubescit de cruce domini sui : ecce credit in nomine eius . Interrogemus eum , manducas carnem filij hominis , & bibis sanguinem filij hominis ? nescit quid dicimus , quia lesus non se credidit ei . Yf we shall saye to one the learneth & professeth our fayth , being yet not baptized : doeste thou beleue in Christe ? he aunswereth , I beleue , and he dothe signe him selfe with the crosse of Christ , he beareth it in his forheade , and is not ashamed of the crosse of hys Lord : Loo be beleueth in hys name . But lette vs aske hym , doeste thou eate the fleshe of the sonne of man , and drinke the bloud of the sonne of man ? he can not tell what we saye , for Iesus hathe not beleued & committed him selfe to hym . Besyde other thynges that may be fruytfully gathered of thys place for oure erudition , I note but this one , that a man beleuyng in Christ , professing the fayth of Christe wyth hys word and worke , and for that cause eateth Christes fleshe & drinketh his bloude spirituallye , yet he wote not what the eatyng of Christes fleshe meaneth , whereof Christ spake in the .6 . of saynt Iohn . But we that be baptized , & are admitted to oure Lordes table : we know by our experience , what it is to eate Christes flesh and to drinke his bloude , for to vs Christ doth truste & gyue him selfe , to the other that beleue as wel as we , he doth not committe him selfe .

Wherby I conclude beside the spirituall eating of Christ by faith , there is also a real eating of him in the sacrament , by the seruyce of oure bodies , to the confirmation in grace , and sanctification both of oure bodies and soules .

And concernyng the drinkyng of Christes bloude reallye ▪ S. Cyprian writeth an other argument , Cyprian . Ser. de coena . whyche I thynke can not be auoyded by anye figuratiue speaches , he sayeth thus : Noua est huius Sacramenti doctrina , & scholae euangelicae hoc primum magisterium protulerunt , & doctore christo primum haec mundo innotuit disciplina , ut biberent sanguinem Christiani , cuius esum legis antiquae authoritas districtissimè interdicit . Lex quippe esum sanguinis prohibet , Euangelium praecipit ut bibatur . &c. Origen also wryteth thys same thyng very playnly vpon Numeri . Origen in Numeros hom. 16 hom. 16. The Englyshe is this of Cyprian . The doctrine of this Sacramente is newe , and the euangelicall schoole , taught this lesson first of all , this discipline was neuer knowen to the worlde before oure mayster Christ , who was the firste teacher of it , that Christen menne shuld drynke bloude , the eating of which bloude the aucthority of the olde lawe dothe mooste strayghtly forbidde : for the law forbiddeth the eating of bloud , the gospell commaundeth bloude to be dronken . &c.

Now this is most certeyne , that the lawe dyd neuer forbyd the drinking of Christes bloud figuratiuely , but dyd commaund drinke offeringes , whych were figures of this bloude , and the Iewes drank of the water that came forth of the stone , whyche was a figure of the bloude that came foorthe of Christes syde , which bloud as Chrysostome sayth , is in our chalyce : Chrysost , ●n . 1. Cor. hom. 24. Id est in calice quod fluxit è latere , & illius no● sumus participes : the same thinge is in the chalyce , that slowed oute of Christes syde , and we are partakers of the same . Nor the law dyd neuer forbyd the drynking of christes bloude spyrytuallye by fayth , but sette forth the fayth of Christ , beyng a scholemayster , to Christ poyntynge , to hym , in whome they shoulde beleue and receaue all grace .

But to make short , the lawe forbadde the externall and real drynkyng of bloude , whych the gospell commaundeth sayinge : excepte ye eate the fleshe of the sonne of man , Iohn . 6. and drynke hys bloude , ye shall not haue lyfe in you , and drynke ye all of thys , Thys is my bloude of the new Testament . Therfore it foloweth necessarelye , that the drynkyng of thys bloude is not figuratiuely , nor yet only spirituallye , but reallye by the seruyce of our bodyes ▪ as Chrysostome sayeth Si uiderit inimicus non postibus impositum sanguinem typi , Chrysost. ad Neophitos . sed fidelium ore lucentem sanguinem ueritatis Christi templi postibus dedicatum , multo magis se subtrahit . Yf oure enemye the deuyll shall see not the bloude of the figuratiue lambe sprynkled vpon the postes , but the bloude of Christe , the trueth shynynge in the mouth of the faythful , much more he wyll runne away . There is a place of the prouerbes , Prouerb . ●3 . whych as diuerse authors do expounde , maketh much for the real presence of Christes bodye and bloude in the Sacrament : the place is this after the greke , whych these authors folowed . Cùm sederis ad mensam potentis , sapienter intellige quae apponuntur , & mitte manum tuam , sciens quia talia te oportet praeparare When thou sytteste at the table of a great man , vnderstand wysely what thinges are set before thee , and putte to thy hand , knowynge that thou must prepare such lyke thinges agayne . August . in ●oan . tract . 47 48. Chrysost , in Psalm ▪ 23. S. Augustyne vpon saynt Iohn , and Chrysostome vpon the Psalme , and Hesichius , and other moo , whose wordes it were to longe to reherse in Latyne : Hesichius lib. 6. ca , 22. do expounde this place of the prouerbes thus . Who is this great man but Iesus Christ our lord gods sonne ? and what is the table of this great man , but where is receaued his bodye and his bloude that hath giuen hys life for vs ? And what is to sytte at that table , but to come to it humbly and deuoutly ? & what is to considre and vnderstande wisely , what thinges be sette before thee , but to discerne the body & bloude of Christe to be set there verelye in trueth , and to knowe the grace , vertue , and dignitie of them , and the daunger for the misusyng of them ? and what is to put to thy hande , knowynge that thou muste prepare suche like agayne , but to eate of them , knowynge that christen men in the cause of Christ , and defence of the trueth are bounden to shedde theyr bloude , and spend their lyues for their brethren , as christ hath done the same for vs before , that lyke as we haue receaued at Christes table hys bodye and his bloude , so oughte we to giue for our brethren our bodyes and bloude .

Thys comparyson of taking & giuing the like agayne , auoydeth all the triflynge cauillations of these figuratiue speaches , that the simple peoples heades be combred wythal . Here is no place for eatyng only by fayth , for the martyrs dyd not only beleue in Christe , but also in very dede gaue theyr bodyes and shedde their bloude really for Christ .

I nede not stande longer in so playne a matter , although I could alledge muche more oute of al the auncient fathers , yea & more playner then these I haue touched , yf any can be playner . If I did but tel the bare names of the Sacrament , whyche the authors gyue it : I shuld proue manifestlye , that it were the very body and bloude of Christ , & not breade and wyne . Ignatius calleth it Medicamentum immortacitatis , antidotum non moriendi , Ignatius ad Ephe●sios . a medicine of immortalitye , a preseruatiue agaynste deathe . Dionisius Ariopagita S. Paules scholer calleth it hostia salutaris , Dionisiu● Hier. eccle. cap. ● the sacrifice of our saluation . Iustinus martyr sayeth , Iustinus Apolo . it is caro & sanguis incarnati Iesu , the fleshe & bloud of Iesus incarnate , whyche names be gyuen to it of the scripture and all other wryters . Origen calleth it Panis uitae , dapes saluatoris , Origen in Luc. hom 38. in Mat hom. 5. epulum incorruptum . Dominus , the breade of lyfe , the deynties of oure sauioure , the meate that is neuer corrupted , yea our Lorde hym selfe . Cyprian calleth it Sanctum domini , Cyprianus de lapsis de coena . the holy one of God , gratia salutaris , the sauyng grace , Cibus inconsumptibilis , the meate that can neuer be consumed , Alimonia immortalitatis , the foode of immortalitye , Portio uitae aeternae , the portion of eternal lyfe , Sacrificium perpes , holocaustum permanens , a continual sacrifice , an offerynge alwayes remaynynge , Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit ●eccatum mundi , Concilium Nicenum the lambe of God , that taketh awaye the synnes of the world .

Optatus an olde author gyueth it diuerse names , Optatus lib , 6. as in this sentence . Quid tam sacrilegum quàm altaria Dei frangere , radere , remouere , in quibus uota populi & membra Christi portata sunt , unde à multis pignus salutis aeternae tutela fidei , & spes resurrectionis accepta est ? What is more sacrilege , then to breake the aultares of God ( as the Donati●tes dyd ) or to scrape them , or to remoue them , vpon the whych aultares the vowes of the people , that is to saye , the members of Christ are borne , from whych aultares also the pledge of eternall saluation , the defence and buckeler of fayth , and the hope of resurrection be receaued .

Hilarius calleth it cibus dominicus , our Lordes meate , uerbum caro , Hilarius . lib. 8. the worde made fleshe . S. Basyll in hys Masse calleth them sancta , Basilius in Missa , diuina , impolluta , immortalia , supercelestia , & uiuifica sacramenta . Holy Sacramentes , godly , pure , vndefyled , immortall , heauenly , and gyuyng lyfe . What wyttelesse and vngodlye man woulde gyue these names to breade and wyne ? S. Ambrose calleth it gratia dei , Ambrosius de obitu fratris the grace of God , not an accidental grace receaued of God into mans soule , but the very reall Sacrament he calleth the grace of God , the whych hys brother Satyrus being vpon the sea , and hys shippe broken , sekyng for none other ayde but onelye the remedy of fayth , and the defence of that Sacrament , toke thys grace of God of the priestes , and caused it to be bounde in a stole , whych he tied about his necke , and so trusting in that , committed hym selfe to the waters , by vertue whereof he escaped drownyng , and afterward of a catholike Bysshop he receaued that same grace of God wyth hys mouth .

Chrysostome O wyth what eloquence doth he vtter thys matter : heare but thys one place . Chrysost. 1 , Cor. 10. Ipsa namque mensa animae nostrae uis est , nerui mentis , fiduciae uinculum , fundamentum , spes , salus , lux , uita nostra . The very table sayeth he ( meanynge the meate of the table ) is the strengthe of our soule , the synewes of oure mynde , the knotte of our trust , the foundation , oure hope , oure health , oure lyght , and our life . What names , what effectes be these ? and in an other Homelye he calleth it Rex coeli , Ad Ephe. Ser. 3. Deus , Christus , The kyng of heauen , God hym selfe , Christ , which he sayth goeth into vs , by these gates & dores of our mouthes . Cyrillus calleth it sanctificatio uiuifica , Cirillus libr. 4. cap. 17. The very sanctification that gyueth lyfe . And S. Augustyne calleth it Praetium nostrum , August . epist. 163 The pryce of our redemption , whych Iudas receaued . What shuld I trouble you any longer in so playn a matter ? Why shoulde these holye fathers deceaue vs by callinge this Sacramente with so gloriouse and highe names , yf they meante not so , but that it was but breade and wyne ? they lacked no grace that had so muche grace as to shedde their bloud for christes fayth , they lacked no wytte nor eloquence to expresse what they meant . Thus dyd they wi●h one consent , after one maner alwayes speake and wryte , by whose playne preachynge and wrytinge , the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres .

If they haue seduced vs meaning otherwise then they wrote , then may we iustly say , that they were not martirs & confessors in dede , but very deuyls , errynge them selues , and bringynge other also in erroure .

But good people the truth is , they erred not , but taught vs as they beleued the very truthe , confirmyng and testifyinge that faythe whyche their bloud that they had taught with their mouthe . And yf there be anye errour , it is in vs , that for the vnlearned talkinge , and wytlesse sophistical reasonyng of a fewe men , will headlinges destroye our soules : forsaking & not continuing in that faythe , whyche was taught by the mouth of christ ▪ sealed with his bloud , testified by the bloude of martyrs , and hathe preuayled from the begynnyng , agaynst the whych hell gates can not preuayle . Nowe there remayneth some thyng to be sayd , concernyng the thirde parte whyche is the consent of the catholyke church in this poynte : but I am sory , the tyme is so past , that I can not nowe say any thinge of it , in my nexte day god willinge I shal touche it , & also procede in the matter of the sacrifice , whych I hope to god to make so playne , that it shall appeare to them that will see & be not blinded forsaken of god , to be a thinge most euident most profitable to be vsed & frequented in christes churche , and that such sclaunders and blasphemies as be shotte agaynst it , shal rebound ( I hope ) vpon their onwe heades , that shotte them to the glorye of almightye GOD , who by hys heauenlye prouidence can so dyspose the malice of a fewe , that it turne to the staye and commoditye of the whole , that the electe by suche conflictes maye be awaked from their slepe , maye be more confirmed in all trueth , and may be more vigilant and ware in learnynge and obseruynge the lawe of God , to whome be all glory and prayse world without ende .

Amen .

¶ The seconde Sermon . Roma . 12.

¶ Obsecro uos fratres per misericordiam Dei , ut exhibeatis corpora uestra hostiam sanctam , &c.

AMonges other thynges the laste time I was admitted to speake in this place I brought forthe this sentence of S. Bernarde wrytten in a sermon de Epiphania , Bernar. Ser. 1. de Epiph. Pauperes sumus , parum dare possumus . &c. The Englyshe is thys . We be poore , lytle maye we gyue , yet for that lytle we maye be reconciled yf we wyll . Al that euer I am able to giue is this wretched body of mine , yf I gyue that , it is sufficient : yf not then I adde his bodye , for that is myne and of myne owne : for a lytle one is borne vnto vs ▪ and the sonne is giuen to vs . O Lord that lacketh in me , I supplye in thee , O moste swetest reconciliation .

Here I noted a great benefite of the oblation of Christes body , to consiste in supplyinge that lacketh in the oblation of our bodyes : that whereas we be exhorted of saynt Paule to offre vp our bodyes a sacrifice to almightye God , and also do vnderstand by other scriptures , that it is our dueties so to do : whych maye be done three wayes : By voluntarye sufferynge the deathe for Christes fayth , yf case so require , by paynefull and penall workes , as by abstinence and other corporall exercises , for the castigation and mortifyinge of the outward manne , or else by the seruice of righteousnes , in that we vse the membres & partes of our bodye , as instrumentes of all vertue and godlinesse , considerynge agayne howe there is great imperfection in al our workes , and that the beste of vs all cometh shorte of that marke , whych is prefixed of God to serue hym wyth al our heart , wyth all our strength , & that eyther in the worke it self or in th intente , or in the cause or tyme , or in some other degree & circumstaunce : for thys cause and consideration saynte Bernarde doth hym selfe and moueth vs to ioyne the oblation of Christes bodye wyth ours , wherewithal we are sure god is well pleased , sayinge : This is my sonne , Mat. 17. in whome I am wel pleased , by whose merites our oblation and other workes do please God , and not otherwyse .

And therfore I purposed to make one sermon of the sacrifice of Christ , not of the which he hym selfe made vpon the crosse for our redemption , but of that which the churche hys spouse maketh vpon the aultare , whych purpose beinge also before promised remayneth now to be fulfylled .

And entering the last time to speake of it , I ●ayde thys foundation , that is to saye , the veritye of the blessed Sacrament , the body & bloude of our sauiour Christ to be verelye & really present in it by the omnipotent power of almightye God , and the operation of his holy spirite assistynge the due administration of the priest , & so to be there not only as oure meate , whych God giueth vnto vs to nouryshe vs in spiritual lyfe , but also as oure sacrifice , whych we gyue and offre vnto God to please hym , and purge vs from suche thinges , as maye destroye or hynder that spirituall lyfe , seyng that Christe hym selfe is the substaunce of the sacrifice of the newe Testamente , as I haue partly shewed before , and besyde hym we haue none , that is only propre to vs Christen men .

This foundation of the reall presence I presupposed to haue bene beleued of vs all , & yet I dyd not so rawlye leaue it , but declared vnto you suche reasons , as moued me to continue styll in that fayth I was borne in , whych were the euident and playne scriptures of God , opened wyth the circumstaunces of the places in suche wyse , as the vayne cauillations of the Sacramentaries can not delude them , and also the effectes of this Sacrament , whych be so greate and so wonderful , that they can be asscribed to no other cause , but only to almightie God , and to suche creatures , as gods sonne hath ioyned vnto hym in vnitie of person , as be the body & bloude of our sauioure Christ .

I alledged also the sayinges of the holy fathers , not in such numbre as I wold haue done , but choosed out a fewe , whych not only declared the authors fayth , but conteyned a necessary argument to proue our conmon fayth in this matter . Concernynge the third poynt , whych is the consent of the catholike church , neyther the tyme then suffered to speake as behoued , nor yet suffereth nowe , yf I shuld performe my promise , as I intende GOD wylling . And for that cause I shall but moue you to consydre certeyne thinges , wherby the consent may appeare .

Fyrst the possession of the churche in this doctrine so many yeares in suche quietnesse wythoute contradiction , that no reason , nor yet iniunction , nor no newe deuice that the deuyll or hys dearlynges can inuent to the contrary , eyther can or oughte to remoue vs oute of possession , excepte we wyll wylfullye loose oure owne ryght and clayme , seing that we that lyue nowe vniuersally throughout all Christendome haue receaued thys fayth of our fathers , and they of theirs , and so forthe euen to the Apostels and oure sauiour Christe hym selfe , by whose mouthe thys doctryne ( as S. Cyprian sayeth ) was first taught to the worlde , Cyprian . Ser. de coena . that Christen men in the newe law be commaunded to dryncke bloude , whych the Iewes in the olde lawe were forbidde to do .

And so from hym and hys Apostels it hathe bene by succession deduced and broughte throughout all ages , euen to this our tyme , and beleued as Gods worde , whyche can not be chaunged , & not as mans worde , subiecte to alteration , as probabilitye can persuade .

Secondlye thys consente in thys matter maye aypeare by that the holye fathers and pastors of Christes Churche haue wrytten of it , whome God hath placed and planted in his church for the buylding and vpholdyng of it in truth , that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men , to the destruction of their soules . Of thys I haue spoken somethyng alreadye .

Thirdly we may know the consent of the churche by the determination of the general councels , where the presidentes of Gods churches , & the rulers and learned priestes of christendome , assembled in the name of our lord Iesus christ , representyng the holy church of God militaunt , being ledde not with priuate affection , but by Gods holye spirite to hys glorye , instant in prayer , feruent in deuotion , purely , diligently , and freely haue intreated & determined those thynges , that perteyne to the fayth of Christ , and the purgyng of hys churche , to whose determination as to Goddes ordinaunces we are bounde to obeye . Wherein appeareth manifestlye the consente of the churche .

The fyrst general councell both for the callyng , and also for the cause , was holden at Nice in Bithinia , by .318 . bisshops in the tyme of Constantinus Magnus , twelue hundreth and thirtye yeares agoo , Concilium Nicenum where it was determined and publyshed to the worlde in these wordes . Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi , qui à sacerdotibus sacrificatur sine cruoris effusione , et nos uerè preciosum illius corpus & sanguinem sumentes credere haec esse resurrectionis nostrae symbola . &c ▪ Let vs lyfte vp our myndes , vnderstandynge and considering by fayth , that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table , whych is offered of the priestes wythoute the sheddyng of bloude , & that we receauynge verelye hys preciouse bodye & bloude , do beleue them to be the pledges or causes of our resurrection .

Thys aucthoritye serueth me very wel to declare the consent of the churche both in the matter of the reall presence , & also of the sacrifice , whych we haue in hande . For the wordes be couched meruelouslye , euery one seruyng to expresse the trueth , and to auoyde all doubtes .

For fyrst he byddeth vs , lift vp our myndes , and considre by faythe , wyllynge vs not to stycke only to our senses , thinkyng nothyng els to be there , but that we see outwardlye , teachynge vs that the iudgemente of thys matter perteyneth not to oure senses , but to our fayth only , & as Eusebius Emesenus sayeth , Emesenus orat . de corpore Christi Verè unica & perfecta hostia fide aestimanda non specie nec exterioris censenda est uisu hominis , sed interioris affectu . Thys hoste and sacrifice is verely one and perfect , to be estemed by fayth , and not by forme and apperaunce , to be iudged not by the syghte of the outward man , but wyth the affection and persuasion of the inward man : for to fayth only and not to senses perteyneth the knowledge and iudgement of Gods mysteries and sacramentes .

Then the councell declareth what fayth teacheth , that is to saye , that the lambe of GOD , not materiall breade & wyne , nor the figure of the lambe , but the lambe that taketh awaye the synne of the worlde , is placed lying vpon the holye table of the aulter , whych externall situation proueth a reall presence of Christe to be there before we receaue it , and not a phantasticall or an intellectual receauyng of Christe by fayth in the tyme of the receauinge only , as these men contende .

Further it teacheth , that this lambe of God is offered to almightye God by the priestes , whiche is a distincte offeryng from that Christe made vpon the crosse , for there he offered hym selfe by sheddyng hys bloude , whiche he did but ones , and neuer shall do it agayne any more .

Here is he offered of the priestes , not by sheddynge of bloude , but as the councell sayeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not after a bloudy maner , whych is not a new kyllynge of Christe , but a solempne representation of hys deathe , as hym selfe hathe ordeyned .

After this it declareth the receauing of it saying , that we verelye receaue his preciouse body and bloude , which word ( verelye ) is as muche as that we call ( reallye ) and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth , as Christe commaunded sayinge : Take , eate , whyche is a corporall eatinge , Mat. 19. not a spirituall beleuyng .

And last of al it sheweth the effect of the sacrament , whych is the resurrection of oure bodyes to eternal life , for because Christes body being the body of very life , is ioyned to our bodies as our foode : it bryngeth oure bodies that be deade by sentence of deathe to hys propertye which is life , wherof in my laste sermon I spake more at large .

O Lord what hard hartes haue these men to doubte them selfes , or to denye , or to bryng in question that manifest open trueth in so highe and necessarye a matter , whiche in moost playne woordes hathe bene taught of our sauiour Christe , his Apostels and euangelistes , & declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers , whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius , that troubled the worlde then , and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente , whyche then was wythout al contention , beleued of all Christen men , onlye to preuente these heretikes the aryse and sprynge vp nowe in these latter dayes , that the worlde maye see , howe they stryue agaynste the knowen trueth , their owne conscience , and the determination of the whole churche , being enemies of God , breakyng hys peace , & diuiding them selfes from the churche , whose ende is eternal confusion .

Lykewise the next general councell holden at Ephesus , in the tyme of Theodosius the Emperor , eleuen hundreth and twentye yeares agoo , dothe determine this trueth lykewyse in these wordes . Concil Ephesi . epi ad Nestorium Necessario igitur & hoc adijcimus . Annunciantes enim sicut secundum carnem mortem unigeniti filij Dei , id est , Iesu Christi & resurrrectionem cius , & in coelis ascensionem pariter confitentes , incruentum celebramus in Ecclesijs sacrificij cultum , sic etiam ad mysticas benedictiones accedimus , & sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti , non ut communem carnem percipientes ( quod absit ) , nec ut uiri sanctificati & uerbo coniuncti secundum dignitatis unitatem , aut sicut diuinam possidentis habitationem , sed uerè uiuificatricem & ipsius uerbi propriam factam . We adde this also necessarely : We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ , and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblation and sacrifice in our churches , for so we come to the mysticall benedictions , & are sanctified being made partakers of the holy body and preciouse bloude of Christ , all our redemer not receauyng it as common fleshe ( God forbidde ) nor as the fleshe of an holy man , & ioyned to the word of God by vnitye of dignitye , nor as the fleshe of hym in whome God dwelleth , but as the flesh only propre to gods sonne & verely giuing life to the receauer .

By this determination of this general councel we learne , that in the mysticall benediction ( by whyche word is meant thys blessed Sacramente ) we receaue Christes owne propre fleshe , and of it we receaue sanctification and lyfe , before the receypt whereof we celebrate the vnbloudye sacrifice of the same in our churches , declaring our Lordes death , resurrection , and ascension , and by this place we plainly perceaue that the doinges and wordes whych be vsed daylye in oure Masse , were also vsed in the time of this councel muche aboue a thousand yeares agoo .

This doctrine also was determined in the general councell holden at Constantinople in the time of Iustyniane the Emperoure , Concilium constanti . in trullo cap. 102 . the yeare of our Lorde 552. where be wrytten these wordes . Omni sensibili creaturae supereminet is qui salutari passione , coelestem nactus digni tatem , edens & bibens Christum , ad uitam aeternam perpetuo coniungitur , & anima & corpore diuinae participatione gratiae sanctificatur . and so forth .

He farre excelleth euerye sensible creature , that by the passion of our sauioure obteynyng heauenlye dignitie , eatyng and drynkyng Christ , is continually ioyned to eternal lyfe , and is sanctified bothe in soule and body by participation of the heauenly grace .

Thys place is notable , declarynge the dignitie of hym that eateth Christ , and the effecte of that eatynge to be euerlastynge lyfe and sanctification , bothe of bodye and soule .

Likewyse the general councell called Lateranense , Concilium Lateranense holden at Rome the yeare of our Lorde 1215. determyned thys matter in the same termes , that we expresse it nowe . Vna est fidelium uniuersalis Ecclesia , extra quam nullus omnino saluatur , in qua idem ipse sacerdos & sacrificium Iesus Christus , cuius corpus & sanguis in Sacramento altaris sub speciebus panis & uini ueraciter continentur , tran substantiatis pane in corpus , & uino in sanguinem potestate diuina . There is one vniuersall churche of all faythfull people , wythoute the whych no man is saued at anye tyme , in the which Iesus Christ hym selfe is both the priest and the sacrifice , whose bodye and bloude be truely conteyned in the sacrament of the aultare vnder the forme of breade and wine , the breade beyng transubstantiate into hys body , & the wine into hys bloude by the power of God .

This forme of doctrine after this sort , & in these termes hath bene taught , professed , & beleued throughoute the whole catholike Churche euer sence that tyme , howsoeuer some he retikes forsaking their fayth , procedynge from Gods omnipotent word and the vnitye of hys churche , and leanynge to their sensualitye and blind reason agaynst fayth haue repyned and barked agaynste the same . But I put no doubtes but by Gods grace , yf the time wolde suffer me ▪ to make thys matter o● transubstantiation as playne as the other of the reall presence .

The generall councell also of Constance , Concilium constantiense . holden of latter dayes , the yeare of our Lord , 1415. doth agree and testifye the same , in that they condemned Iohn Wyclefe the heretike & all his errours agaynst this blessed Sacrament .

Thus haue I shewed you the consente of the churche by the determinations of the generall councels . It shal not be nedeful to rehearse any particular and prouincial councels , which al in this doctrine agre with the other generall .

Furthermore the consente of the churche appeareth by the condemnation of the heretykes of al ages , whych hold any false opinion in anye poynte agaynst the veritye and the institution of Christ , concerning this blessed Sacrament .

The first heretike that euer we reade of in this matter , & father to all the Sacramentaries that lyue nowe , was one in the time of Ignatius by and by after the Apostels , whose name we know not , but what he and his sect that folowed him did Theodoretus in his thyrd dialoge maketh mention , Theodoretus . dialogo . 3 Ignatius ad Smyrnenses . sayinge that Ignatius ( who lyued within one hundreth yeare of Christ ( writeth in an epistle ad Smyrnenses in these wordes . Eucharistias & oblationes non admittunt , eoque non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi , quae pro pec●atis nostris passa est , & quam pater sua benignitate suscitauit .

They do not allowe and admitte our Sacrament & offerynges , because they do not confesse the Sacrament ( called Eucharistia ) to be the fleshe of oure sauioure Iesus Christe , whych fleshe suffered for oure synnes , and which the fathers goodnes dyd rayse from deathe agayne .

By this we learne , what was the fayth in the primitiue churche , both that the Sacramente was the verye fleshe of Christ , whych suffered for vs , & also that it was offered for vs by the priestes , which thinges those heretykes denyed then , as their scholers nowe springing vp vpon their ashes denye nowe , & that they were condemned as heretykes by the primitiue churche then , as these most worthely be condemned by the catholike Churche nowe .

And where as the due matter , wherein this blessed Sacrament is consecrated , oughte to be vnleauened breade , of wheate and wine myxed with water , accordyng to the scriptures & the example of christ : there were one sort of heretykes called Artotoritae , ( of whome speaketh Epiphanius contra Quintillianos ) whych were so called for that they vsed not in their sacrifyces the necessary and due matter , Epiphanius contra Quintillianos . but in their mysteries dyd consecrate , and offer bread and cheese .

An other sort of heretikes were called Fermentarij , because they did consecrate in leuened breade , as our men of late dyd commaunde to be done ▪ who were condemned by the generall councell at Basyll . Concilium Basiliense

Other were called Aquarij or Hydroparastae , for that they pretendyng sobrietye did consecrate in water only wythout wine , agaynst whome wrytte saynt Cypriane , Cyprian libro . 2. epist. 3. Chrysost. in Matth hom. 83. Chrysostome , & other , who also were condemned by the generall councell of Constantinople in trullo . cap. 32.

Other were called Armenij who in their sacrifices consecrated and offered wyne onelye wythoute water , agaynst whome wryteth Theophilactus . All these helde false opinion agaynste the necessary and due matter of the Sacramente . Theophilactus in Ioan . ca. 19 There were other heretykes , that denyed the effecte of the Sacrament , as Messaliani , who ( as it is wrytten by Theodoretus ) sayd that the heauenly foode whereof our lorde spake , Historia triparti● lib. 7. cap 11. he that eateh my fleshe & drynketh my bloude , shal lyue euer more , dyd neyther profite nor hurte any man .

Nestorius also the pernicious herytyke and Archebyshoppe of Constantinople destroyed the vertue of the sacramente , ( as Theophilactus writeth ) for that he graunting christes very fleshe to be really and truely present in the Sacramente , Theophilactus . ca. 10. ad Hebreos . denyed that fleshe beynge receyued in to our bodyes , to be the propre fleshe of gods sonne , and therfore to haue no vertue to giue life to our mortal bodies : & this heresy was condemned by the generalcouncel , holden at Ephesus .

And where as thys sacrament can not be consecrate but by a priest , there was an heretike called Zacheus , condemned , ( as Epiphanius wryteth ) because he would praye with no man , Epiphanius anacephaleosi . but alone , and therefore without reuerence and authoritye did handle the holy mysteries and beyng a laye man , did impudently ordre and vse them .

Also certeyne heretikes called Anthropomorphitae denyed the reseruation of the sacramente saying that Christes body remayned there no longer then it was in receauyng , of whom Cyrillus writeth thus .

Dicunt mysticam benedictionem si ex e a remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse : Cyrillus ad Calosyrium . sed in saniunt haec dicentes , non enim mutatur Christus , neque sanctum eius corpus discedit , sed benedictionis uirtus , et uiuifica gratia continuo manet in illis .

They saye that the mysticall benediction ( whyche is the sacrament ) is not profitable to the sanctification of the receauer , yf there remayne anye thyng of the sacrament to the next daye . But they be starke madde that saye so , for Christ is not chaunged , nor yet his holy body doth not departe away , but the vertue of the benediction , and the grace of giuyng life , do continually abide and remayne in that that leaueth .

Thys heresy is newe reuiued agayne by Martyn Luther and his sect , but it can not stande , beynge condemned of olde time , and now also by the catholike churche .

Many moo heresies there be condemned , concernyng the sacrament , besyde the heresye of Berengarius that twyse dyd recant it in two prouincial councels , and at hys death tooke great penaunce for his damnable opinion as the stories tell : and also besyde the condemnation of Iohn Wycleffe in the general councel at Constance , but I wyll not hyndre my purpose wyth a longe rehersall of them .

These be sufficient to shew the consente of the churche by the condemnation of heretykes , he that wold know mo argumentes to proue the consent in thys or any other matter , let hym reade a booke called Vincentius Lirinensis contra prophanas haeresum nouitates , he may bye it for lesse then syxe pence , & find there a great treasure of good learnyng . Now to oure purpose of the sacrifice .

¶ Here thye prayer was made .

AGaynste the blessed Masse which is the sacrifice of the church many wordes of manye men haue bene sayde , but sufficient reprofe of it hath not yet bene hearde .

Scripture neuer one was yet alledged against it , sauing one out of the epistle to the Hebrewes , where S. Paule writeth , Heb. 9. that Christ entered into heauen by hys owne bloude ones , and afterward he sayth : Christe was ones offered vp to take away the sinnes of many : and al the argumente consisteth in this woorde ( ones ) , whych I shall ( God willinge ) discusse hereafter .

But in very dede that same scripture that they brynge agaynste the Masse to no purpose , is the verye foundation of the Masse , wherevpon the Masse is buylded & establyshed , after what sort I shal declare as time will serue .

Lyke as there is one God the father , Ephe. 4. one Christ our redemer , one body and churche whych is redemed : so there is but one only sacrifice , Heb. 7.9.10 . wherby we be redemed , whyche was ones & neuer but ones made vpon the aultare of the crosse for the sinnes of all men .

Thys sacrifice is propitiatorye , and a sufficient pryce , & raunsome of the whole world , as S. Iohn . sayeth , he is the propitiation for our synnes , & not for our synnes onelye , 1. Io. 2 but for the synnes of the whole worlde , and in his Gospell he wryteth , Iohn . 1. Behold the lambe of God that taketh away the sinnes of the world .

The vertue of this sacrifice beganne , when God promised that the seede of Adam shuld brusse and breake the serpents heade , Gen. 3. without the merite of thys sacrifice there is no saluation , 2. cor. 5. for God was in Christ reconcilyng the worlde to hym selfe .

Thys sacrifice is common to both the testamentes , wher of both take their effect , whose vertue is extended from the begynnynge of the worlde to the laste ende , for the lambe was slayne from the begynnyng of the world , Apo. 13. as S. Iohn sayth .

It is also a bloudy and passible sacrifice , extendinge to the death of him that offered him selfe , & it was promised to the fathers , Galat. 3. and performed in the fulnesse of tyme , Galat. 4. the merites wherof receaueth no augmentation , because it is perfect , nor yet diminution , because it is eternal . And although this sacrifice be sufficiente to saue all men , yet it is not effectuall to the saluation of al men : it is able to saue al , but yet all be not saued : for what doth it profite the Turkes , Saracenes , vnfaythfull gentiles , & counterfeyte Christians ? The faulte is no● in god , beinge mercifull to al his workes , who created vs without vs : but the faulte is in our selfes .

Therfore that this sacrifice of Christe , as it is sufficiente for all , so it maye be effectuall and profitable for all .

God hath ordeyned certeyne meanes , whereby we maye be made able to receaue the merite of it ▪ and wherby the vertue of it is brought and applied vnto vs in the newe Testamente , after his passion , as it was to the fathers in the olde testament before his passion .

Of these meanes some be inward , some be outward : the inwarde be common to both the testamentes , of which the first & principall is fayth , for withoute fayth it is not possible to please God , Heb. 11 and as S. Iohn sayeth , Iohn . 3 he that beleueth not , is now already iudged : to hym therefore that is an infidell , Christ hath dyed in vayne .

Charity also is a meane , for he that loueth not , 1. Io. 3. remayneth in death , 1. Io. 2 , he that hateth hys brother , is in darkenes , & walketh in darkenes , and can not tell whether he goeth : and yf I haue all fayth , 1. cor. 13 . and haue no charitye , I am nothyng .

He is not therfore partaker of Christes merites in the remission of synne , that lacketh charitye . And so may we saye of hope , wythout the whyche no man receaueth mercye at Christes hande .

Amonges the inward meanes there be other spirituall sacrifices , as the sacrifice of a contrite heart , Psal , 50. whych GOD doth muche regard , the sacrifice of oure lyppes , Osee. 14 whyche is prayer & prayse of God , wherby we atteyne remission of sinne hauyng a playne promise , Luke . 11 that whatsoeuer we aske of god in the name of Christ , we shal obteyne it . Mat. 7. And the sacrifices of almose & beneuolence , whiche Saynt Paule wold not haue vs to forgette ▪ Heb. 13 because God is gotten and wonne by such sacrifices .

All these and other suche like do not fully deserue grace and remission of synne , but be meanes , that the vertue and merite of christes passion may be deriued and applyed vnto vs , as he hath ordeyned .

There be also other outwarde meanes ▪ as sacramentes and sacrifices . Of Sacramentes some be propre to the olde Testament , some propre to the newe , without the whiche ordinarely there is no remission of synne , nor collation of grace .

As circumcision was to the fathers , so baptisme is to vs , without the whych this bloudye sacrifyce taketh not away originall synne , not because it can not , but because God hath so ordeyned . For as it is sayd in the olde Testament , Gen. 17. whose fleshe is not circumcised , hys soule shal be putte away from the people : so it is sayde in the newe Testamente , excepte a manne be borne agayne of the water and the holye Ghoste , he can not see the kyngedome of God : Iohn . 3 Iohn . 6. and excepte ye eate the fleshe of the sonne of man , and drynke his bloude , ye shal not haue lyfe in you : and except ye do penaunce , ye shall all lykewyse peryshe . Luke . 13

And so muste we thynke of all other Sacramentes of both the testamentes , that they be meanes ordeyned of God to atteyne that grace they signifye , whych grace is fully purchased and deserued by the passion of Christ , whereof onelye they take their effect : for the olde sacramentes haue their vertue and strength ex opere operando ( as the schole menne saye ) that is to saye , of the worke that is to be wroughte vpon the crosse by Christ , in whome onely they beleued : the newe Sacramentes haue their vertue ex opere operato , of the worke of Christ , that is already wrought vpon the crosse , & not of anye worthynes of the priest the minister , by the merite of whych worke vpon the crosse , they haue vertue and efficacye appropryed vnto them to gyue that grace they signifye to suche as worthelye receaue them , or at leaste that haue no impedimente , nor putte no stoppe , but that the grace may be receaued .

Besyde the Sacramentes there be sacrifices instituted of GOD , as meanes wherby the passion of Christe , the true sacrifice is signified , represented & applyed , Exo. 12.19 . Leui. 1.4 5.7 . Leuit. 3. as the paschall lambe , the continuall sacrifice for synne , a sacrifice for giuing thankes , for the synnes of the priest , and of the people , for infirmitie & omission , for peace , for anye benefite to be atteyned , for chastitye , and suche other whych had strength not by their owne nature , but by the vertue of Christes passion whych they signified .

And as these were sacrifices propre to the olde Testament , so Christ hath instituted a newe externall sacrifice propre to the newe Testamente , by hys passion abrogating the other whych were shadowes signifyinge , and stablyshynge thys whych is the trueth representyng , for thys intente , that the vertue and sufficiencye of hys bloudy and sauyng sacrifice may be wythout iteration of it selfe continually transferred vnto vs . For seynge there is but one God , author of both the Testamentes , one body , one fayth of Christ to vs both , thoughe they beleued in Christ to come , we in Christ al ready commed : it foloweth consequently , that we of the new Testament may not lacke this meane of sacrifice so necessary and expediente for vs : for so shoulde we ( as I haue partlye touched in my laste sermon ) be wythout all kinde of religion , hauynge nowe no sacrifice remaynynge propre vnto oure selfes .

Lyke as to the vnperfyte lawe there succeded a perfyte lawe , and to the figuratiue sacramentes there succeded perfyte and effectuall workynge sacramentes : euen so to the figuratiue and typicall sacrifices , there succedeth one true and perfyte sacrifice of Christ , one in substaunce , but diuerse in maner .

Law , sacrifice , priesthoode , and aultare be ( as the Logitians saye ) relatiua , that is to saye , one hangyng and dependyng vpon an other , as saynt Paule sayeth . Translato facer dotio necesse est , Heb. 7 ut legis translatio fiat . Yf the priesthoode be translate , then the lawe muste nedes be translate lykewyse .

And then lyke as yf there be a father , there is a sonne , yf there be a mayster , there is a seruaunt : so yf there be a new lawe of the newe Testament , there is also a priesthoode , a sacrifice , and an aultare properlye belongyng to the new Testament .

A perfyte and continuall lawe requireth a perfyte sacrifyce of lyke continuaunce : the newe lawe of it should lacke a priesthoode and sacrifice priuate to it selfe , it shulde eyther be imperfite , or els vtterly destroyed .

For thys cause our sauiour Christ in hys laste supper , dyd institute the sacrament of his body and bloude commendinge vnto vs two seuerall vses of it , the one that it should be receaued of vs , as our heauenly foode to nourishe vs in spirituall lyfe tyll we come to be perfite men in Christ , saying : take eate this is my body . 1. cor. 11

The other vse , that it shuld be offered in the remembraunce of his passion , the ministration of whych offeryng he hath committed to his Apostels , as to priestes of the newe lawe , sayinge , do thys in my remembraunce , for the whych function they and their successors be specially priestes .

Thys is the doctrine of christes catholike churche which I haue as yet but simplye declared , not euidentlye proued , which is sufficient to persuade an obedient catholike man that foloweth the churche , but not sufficient to conuince an obstinate heretike , that denieth the Churche , impugnyng the doctrine and determination of the Churche .

But to oure purpose ▪ that the oblation of Christes body and bloude in the Masse is the sacrifice of the Churche , and propre to the new Testament I shall proue it you by the best argumentes that we haue in our schoole of diuinitie , that is to saye , first by the institution of our Sauiour Christe , then by the prophecye of Malachie the Prophete , thirdlye by the figure of Melchisedech in the olde lawe , and thys shal I doo not expoundyng the scriptures after myne owne heade , but as they haue bene taken from the beginning of the moste auncient & Catholike fathers in all ages .

This sacrifice was instituted by the commaundemente of CHRIST saying to hys Apostles , 1. cor. 11 do this in my remembraunce .

Our new men laughe at vs where we saye , that this commaundement of Christe doth proue the oblation of the Sacrament . But we pitye them , that sette so lyghte by that they are bounden to beleue , & can not disproue , semyng euidentlye not to regard & waye the facte of Christe , and their obedience to his commaundement .

When Christe sayde , Do this : by thys word ( this ) must nedes be vnderstande all that he did , concerning the institution of this Sacrament . Let vs nowe see what Christ did .

First he did consecrate hys preciouse body and bloude by blessing the bread , saying , this is my body , this is my bloude , for yf this consecration be not comprehended vnder this word ( Hoc , this ) then haue we no commaundemente nor authoritye to consecrate this sacrament , and so shoulde we be vsurpers to do that thynge we haue no warraunt to shew for vs in holye scripture . But wythoute doubte , this is so playne , that we nede saye no more of it , except we shoulde vtterly denye this sacrament , and the whole ministration of it , whiche ( I thinke ) no man doth .

Secondarely Christe dyd offre ▪ that he did consecrate , whych appeareth by these his woordes : This is my bodye , whyche is giuen for you . And although this oblation maye be proued sufficientlye otherwise , yet to my simple iudgement there semeth to be no litle argument in this worde ( datur is giuen ) : for seinge the scripture sayeth , it is gyuen for vs , and not to vs , as Zwinglius and our great Archebisshoppe his disciple wold haue it , we must nedes vnderstande by ( gyuen for vs ) offered for vs , so that in this place and many other , to giue , is to offre .

And althoughe it be true , that Christ was giuen & offered for vs to the father vpon the crosse the next day folowinge , yet because the worde ( datur ) is in greke in al the Euangelistes , where it is expressed in the present tense , and also euerye sentence is true for the time it is pronounced : therfore me thinke I may certenly conclude , because Christe sayeth , datur pro uobis , is giuen for you , that euen then in the supper tyme he offered hys bodye for vs to his father .

Thirdly Christ did deliuer to hys disciples to be eaten & dronken , that he hadde before consecrated and offered , and thys appeareth by hys wordes , Take , eate , Mat. 26. and drynke ye all of this . The fyrst and third whyche be the consecration & receauyng , be out of all controuersy confessed of al men .

The seconde whiche is the oblation , is of late broughte in question , which I haue partly proued by the playne wordes of scripture , as it semeth to me , so that I may well reason thus : Christes action is oure instruction ( I except his wonderful workes and miracles ) specially when his commaundement is ioyned vnto it . But Christe in hys supper offered hym selfe verely and really vnder the formes of breade and wine after an impassible maner , and commaunded vs to do the same , tyll hys seconde commynge : me thynke therfore , that in the Masse we do and ought to do sacrifice , and offre Christe vnto his father , whyche oblation is the external sacrifice of the Churche , & propre to the newe Testament .

And for further proue that Christ offered hym selfe in his last supper , I shall alledge vnto you the aucthoritie of the Churche , and the consente of the fathers in this poynt , which ought to suffise any Christen man .

Ireneus writeth in hys fourth booke , Ireneus lib. 4 . that Christ takyng the creature of breade and giuing thankes sayd , This is my body , and lykewyse confessynge the cuppe to be of hys bloude . Noui testamenti nouam docuit oblationem , quam Ecclesia ab Apostolis accipiens in uniuerso mundo offert Deo , de quo in duodecim Prophetis Malachias sic praesignificauit , Non est mihi uoluntas in uobis . &c.

He taught the newe oblation of the newe testament , which oblation the Churche receauyng of the Apostels , doth offre to GOD throughout the whole worlde , whereof Malachye one of the twelue Prophetes did prophecye . I haue no wyll & pleasure in you . &c.

What can be more playne , then that Christ in his last supper in the ministration of the blessed sacrament dyd teache hys Apostles the newe oblation of the newe Testament , and hys Apostles taught the Churche the same that they receaued , and the Churche doth continuallye vse to offre the same to GOD in euerye place ?

Thys aucthority the wordes beyng so manifest , and the author so aunciente and substantiall , can not be auoyded wyth all their cauillations .

S. Cyprian also the blessed Martyr wryteth thus . Cyprian . li. 2. epi. 3 Si Christus summus sacerdos sacrificium Deo patri ipse primus obtulit , & hoc fieri in sui commemorationem praecepit , utique ille sacerdos uice Christi uerè fungitur , qui id quod Christus fecit imitatur Yf Christ the hyghe priest did fyrst hym selfe offre a sacrifice to God hys father , and commaunded the same to be done in his remembraunce , verelye that priest doth truly occupye the office of Christe , that by imitation doth the same thing that Christ dyd .

Thys holy martyr teacheth vs , that Christ dyd fyrst offre hym selfe to his father in hys supper , and also commaunded vs to do the same . Why shuld anye man doubte of that , that in the beginnyng of the churche the holye martirs dydde , and taught wythout al doubte .

Hesichius also that flouryshed in the tyme of Gratiane the Emperoure wryteth thus . Hesichius lib. 2. ca , 8. Prius figuratam ouem coenans cum Apostolis , postea suum obtulit sacrificium , & deinde sicut ouem semetipsum occidit . Christe in hys supper dyd fyrste eate the figuratyue lambe wyth hys Apostels , then he offered hys owne sacrifice , and after that he kylled hym selfe lyke a lambe .

By thys saying that christ kylled hym selfe , is ment , that christe voluntarely dyd offer hym selfe to the death , suffring the Iewes to kyl hym whom he might haue withstanded : but to our purpose . It is playne , that besyde the bloudye oblation vpon the crosse , and also beside the figuratiue oblation of hym selfe in the pascal lambe , he also did offre him selfe mistically in the celebration of the sacramente , whyche is the verye poynte that we go aboute to proue , & is manifestlye proued by thys auncient author .

Damascen sayeth : In nocte in qua seipsum obtulit , Damasco nus , lib. 4 ▪ cap. 14. testamentum nouum disposuit . In that nyght when he offered hym selfe , he dyd ordeyne and institute the new testament . Marke that he saith , he offred him selfe in the night : the oblation vpon the crosse was in the mydde day , whych is a distincte offerynge from that in the night . And Theophilactus sayth : Theophilactus in Math. ca. 28. Tunc immolauit seipsum ex quo tradidit discipulis corpus suum . It is manifeste that then he offered hym selfe , when he delyuered too hys disciples his bodye : teachinge vs , that christe in hys misticall supper offered hym selfe too hys father . To this Saynte Augustyne beareth witnesse , wrytinge thus . August , de baptismo . li. 3 ▪ ca 19. Vnde ipse dominus etiam quos mundauit a lepra , ad eadem sacramenta misit , ut offerrent pro se Sacrificium Sacerdotibus , quia nondum eis successerat sacrificium quod ipse post in Ecclesia uoluit celebrari pro omnibus illis ▪ For whyche cause our lorde him selfe sent them whome he had made cleane from their lepre to the same sacraments ( of the olde Testamente ) that they shoulde offre to the priestes a sacrifice for them selfes , because as yet that sacrifyce dyd not succede to them , whyche Christ woulde haue celebrate in his church in stede of al them ▪ Waye these wordes wel , & ye shall perceaue , that they can not be vnderstand of the sacrifyce of christe vpon the crosse , whych was but ones offered , and can not be continual celebrate and vsed of the churche , nor yet of the sacrifice of thankesgiuing , whyche succedeth not the other , but was before and with the other : and therfore they proue playnly , that this one sacrifice of the newe testament that succedeth the multitude of the olde sacrifices , is onelye the sacrifice of Christes bodye and bloud in the blessed Masse whyche he hath ordeyned to be daylye frequented in his churche to the worldes ende .

What shuld I alledge moo authors ? Wyll ye yet heare one of the eldest , I meane Dionisius Areopagita S. Paules scholer , and Bisshoppe of Athens , he wryteth thus : Dionisius Areop . Specul . cap. 3 Quocirca reuerenter simul & ex pontificali officio post sacras diuinorum operum laudes , quod hostiam salutarem ( quae supra ipsum est ) litet , se excusat , ad ipsum primo decenter exclamans , tu dixisti , hoc facite in meam commemorationem . Wherfore the bishoppe reuerently and accordyng to hys pastoral office , after the prayse and commendation of Gods workes and benefytes , he dothe excuse hym selfe , that he dothe take vpon hym to offre that sacrifice of our sauiour , whych is farre aboue his degree and dignitie , crying fyrst vnto hym decentlye .

Lorde thou dyddeste commaunde , sayinge : Do thys in my remembraunce . If there were no more but thys one aucthoritye , it were sufficient to proue , that the priest dothe offre the body of Christ , which is the sacrifyce of oure Sauiour in the Masse , and that he offereth it by the expresse commaundement of Christ , saying Do thys in my remembraunce , & that he offereth that thing , whyche is farre exceadynge hys degree , whych can be nothynge elles but the bodye of Christ .

Therfore leauyng for shortnes of tyme all other aucthorities , whyche wyth lytle laboure I coulde brynge in for thys purpose , me thynke I maye well conclude , that the oblation of Christes bodye & bloude in the Masse is the verye sacrifice of the Churche , both by the institution of Christ , declared by hys expresse commaundement , whyche we are all bounden to obeye , and also by hys owne example in offerynge hym selfe vndre the formes of bread and wine , which we priestes are bounden to folowe , as the scrypture whych I haue alledged , doth euidently proue ▪ the true sense wherof is as is recyted not pryuate , proceadynge from mine owne brayne , but catholyke , confirmed by the consent of the churche able to reproue and conuince anye one manne , that hath nothyng to saye to the contrary , but hys bare naye .

Besyde the institution which were sufficient for thys matter , seynge in the doctrine of fayth , the profe dependeth vpon the weyght of one place , & not vpon the numbre of many : yet I shall alledge vnto you the prophecye of Malachy , where it is prophecyed before , that God would refuse and reiecte the sacrifices of the Iewes , & that he woulde call vnto hys grace and mercy the gentiles in whose Churche there shuld be one pure and cleane sacrifice , succedyng al the other , & offered in euery place , whych canne be none other but thys one pure sacrifice of Christes body in the Masse . The place is thys . Malachi as .1 . Non est mihi uoluntas in uobis , & munus non suscipiam de manu uestra : ab ortuenim solis usque ad occasum magnum ▪ est nomen meum in gentibus , & in omni loco sacrificabitur & offeretur nomini meo oblatio munda . I haue no will and pleasure in you , and I wyll receaue no offerynge or rewarde of your hand . For from the risinge of the sunne to the settynge , my name is great amonges the gentyles , and in euery place there shal be sacrifice done , and a pure and cle●●● oblation shall be offered to my name .

Thys place is very playne for the detestynge of the Iewes ▪ the reiectinge of their sacrifices , for the vocation of the gentyles ▪ and for the pure and one singulare sacryfyce , that amonges them shall be offered to almightye God in euerye place in stede of the other . This must nedes be the sacrifice of the Masse , or elles let them that saye naye , shewe of what other the place is ment . And in verye dede some haue bestowed all their witte and learnynge , wrytynge and rackynge thys place to make it serue to some other sacrifyce besyde the Masse , but it wyl not be , the truth hath euer preuayled . Some haue drawen it to the spiritual inward sacrifices of good mens hartes : but in the vnderstandinge they be ouerthrowen , for the place speaketh precisely of one sacrifice , & the ot●er spirituall sacrifices be many , & so manye as there be heartes of good men to offer them . And it speaketh also of one pure and cleane sacrifice ▪ but all the rightwesnes of man is vnperfyte , vnpure , vnclean and compared to a fylthy cloth of a sycke woman , and it speaketh of suche one pure sacrifice as shall succede and followe in the place of the other sacryfices of the Iewes , which god reiecteth and abrogateth . But the inward spirituall sacrifices of good men haue ben offered & vsed before the lawe , in the law , & after the law , from the time of Adam til the worldes ende . Wherefore it is not possible , that this place shulde be directly & only vnderstanded of the spiritual sacrifices .

There be other also that wrast it , & wold haue it meane only of the bloudy sacrifice of christ vpon the crosse . But that can not be , the wordes be so playn to the contrary . For although that be one and pure sacrifice , yet it was not offered in euery place , as Malachie sayeth , it shall , and also it was offered only among the Iewes vpon the mount of Caluary , where the Prophete sayeth , thys sacrifice he speaketh of , shall be offered in euery place amonge the gentyles .

Therfore to conclude , thys is a playne prophecye , declarynge the wyl of God to haue all the sacrifices of the Iewes to cease , and in the churche of hys newe people the gentiles , to haue thys one pure sacrifice of Christes bodye and bloude in the Masse to be frequented in euerye place , wherewith he is wel pleased and contented .

And in thys sense Irenaeus taketh it , Irenaeus lib. 4. ca ▪ 32. whose wordes in Latyn I alledged a lytle before that Christ confessyng the cup to be of hys bloude , did teache the newe oblation of the newe testament , whych the churche receauing of the Apostles , offereth to God throughoute the worlde , of the whyche Malachye one of the twelue Prophetes dydde speake before , I haue no wyll nor pleasure in you , and so forth . As I haue recyted before , manifestly declarynge that the olde people shoulde cease to offre to God , and that the newe people shall offre vnto hym one pure sacryfice in euery place .

Chrysost. in Psal. 95 Chrysostome also sayeth , Et in omni loco sacrificium offeretur nomini meo , et sacrifium purum ▪ Vide quàm lucul●̄ter quamque dilucidè mysticam interpretatus est mensam , quae est incruenta hostla . And in euery place a sacrifice shall be offered to my name , & that a pure sacrifice . See howe euidently & howe plainly he doth interprete the mysticall table , whyche is the vnbloudy sacrifice . I nede not to open this place anye more , beinge so playne as it is .

Saynte Augustyne wrytyng agaynste the Iewes sayeth thus . August . contra Iudaeosca . 9 Aperite oculos tandem aliquando , & uidete ab oriente sole usque ad occidentem non in uno loco ut uobis fuit constitutum , sed in omni loco offerri sacrificium Christianorum , non cuilibet Deo , sed ei qui ista prae dixit Deo Israel . Open youre eyes at last you Iewes , & see from the rising of the sunne to the setting , not in one place as it was ordeyned amonges you , but in euerye place to be offered the sacrifice of Christen men , not to euery God , but to him that prophecied these before the GOD of Israell .

The lyke sayinges he hath wrytynge vpon the .106 . Psalme , and in hys booke contra aduersarium legis . lib. 1. ca. 20. which I omit , lest I shuld be tedious to you , and to curiouse in so playne a matter .

Ye haue heard the thynge proued by the Gospell , by the Prophet , now heare the profe of the figure taken oute of the lawe . The Psalme sayeth . Tu es sacerdos in aeternum , psal , 109. secundum ordinem Melchisedech . Thou art ( meanyng Christ ) a prieste after the ordre of Melchisedech .

Melchisedech was a priest of the moste hygheste God , as appeareth bothe by hys wordes and factes , in that he blessed Abraham , and also receaued tythes of hym , whose oblation was breade and wyne , whych he offered to God , meeting with Abraham comming from the spoyle of the kinges . Gen. 14.

As for suche fonde cauillations , as some make for that the booke sayeth , non obtulit ●ed protulit , I let passe , as thinges nothyng furthering their purpose , nor yet hynderynge ours .

Thys is playne by Saynt Paule , Heb. ● that euery Bysshoppe and priest is ordeyned to offre sacrifice . If Christe our sauioure be a priest , and that after the ordre of Melchisedech , as the Psalme , and S. Paule do witnes , psal. 109 then it must nedes folowe , that Christ hadde some thynge to offre , whyche is nothynge but hym selfe , and to no creature but to god , whith he was hym selfe , seynge euerye sacrifice is that honoure that is due only to God . And that he offered him selfe after the ordre of Melchisedech whych must be vndre the formes of breade and wyne . For that was the ordre and maner of Melchisedech . Whyche kynde of offerynge he neuer made , excepte it were in his last supper , and for that cause and reason we may conclude , that Christ in hys supper dyd offre hym selfe to hys father for vs , not by sheddyng of hys bloude by death , whyche was the ordre & maner of Aarons offerynge , but wythout sheddyng of hys bloude vndre the fourmes of breade and wyne , whyche was the ordre of Melchisedech .

And that thys is not my priuate collection , but the mind of all the aunciente fathers , I shall wyth youre patience recite their sentences .

Saynte Cyprian sayeth , Cyprian libro . 2. epist. 3 , Qui magis Sacerdos Dei summi , quam Dominus noster Iesus Christus qui sacrificium Deo patri obtulit , & obtulit hoc idem quod Melchisedech , id est , panem & uinum , suum scilicet corpus & sanguinem . Who is more the Prieste of the hyghest GOD then our Lord Iesus Christ who offered a Sacryfyce to GOD the father , and offered the same that Melchisedech dyd , that is to saye , bread and wyne , that is to saye , his body and bloude .

And a ly●le after he sayeth : qui est plenitudo ueritatem prae figuratae imaginis adimpleuit . Christ whych is the fulnes fulfilled the truth of thys ymage that was figurate before .

By these places of Cyprian we learne ▪ that Melchisedech & hys offeryng were figures of Christ , and hys offering in his supper , and lyke as Melchisedech offered bread and wine , so Christ being the truth offered hys bodye and bloude vnder the formes of breade and wyne , And lest any man shuld be offended wyth that Cyprian sayeth , hoc idem quod Melchisedech , the same that Melchisedech . Heare what S. Hierome sayeth more playnly . Hieron in psal. 109. Quomodo Melchisedech obtulit panem & uinum , sic & tu offeres corpus tuum & sanguinem , uerum panem & uerum uinum

Lyke as Melchisedech offered breade and wyne : so thou shalt offre thy body & bloude , the true bread & the true wine .

The other was the figuratiue breade and wyne , thys is the true breade and wyne , the trueth of that figure , not the same in substaunce , but the same in mysterye .

The same S. Hierome among hys epistles hathe an epistle of the godly matrone Paula ad Marcellam , wherin be these wordes . Recurre ad Genesim & Melchisedech regem Salem . Paula ep● ad Marcellam . Huius principem inuenies ciuitatis , qui iam tunc in typo Christi panem & uinum obtulit , et mysterium Christianum in saluatoris sanguine & corpore dedicauit . Returne ( sayeth Paula ) to the booke of Genesis & to Melchisedech the kynge of Salem , & thou shalte finde the prince of that citie , whych euen then in the figure of Christe offered bread and wine , and did dedicate the mistery or sacrament of the Christians in the bloud and body of our sauiour .

Marke in thys most manifest place the oblation of the figure ▪ whyche is breade and wyne , and the oblation of the trueth , whyche is the mystery of vs Christen men , the bodye and bloude of oure Sauioure Christ .

And it is to be noted , what is meant by this word ( ordre ) whych S. Hierome expoundeth thus .

Mysterium nostrum in uerbo ordinis significauit , Hieron ▪ quest in Genesim nequaquam per Aaron irrationabilibus uictimis immolandis , sed oblato pane & uino .i. corpore et sanguine Domini Iesu .

By thys worde ( ordre ) he did signifye and expresse oure mysterye , not by offerynge of vnreasonable and brute beastes as Aaron did , but by the oblation of breade and wyne , that is to saye , the body and bloud of our Lord Iesus .

After this fathers mynde order is taken for the maner of offeryng , not by sheddynge of bloude , but vnbloudelye , as we offre Christes bodye and bloude in oure misterye . For Christes offering , concerning the substaunce of it was but one , but concernyng the ordre and maner , it was diuerse , vpon the crosse after the ordre Aaron , in the supper after the ordre of Melchisedech . For so S. Augustyne sayeth : August . in psal. 33 Coram regno patris sui , id est , Iudaeorum mutauit uultum suum , quia erat ibi sacrificium secundum ordinem Aaron , & postea ipse de corpore & sanguine suo institu it sacrificium secundum ordinem Melchisedech ▪ Before the kingdome of hys father , that is to saye the Iewes , he chaunged hys countenaunce , for there he was a sacrifice after the ordre of Aaron , and afterwarde he dyd institute a sacrifice of hys bodye and bloude , after the ordre of Melchisedech .

Marke the diuersitye and distinction of these two offerynges of Christe , not in substaunce but in ordre , that is to saye , the maner , and that christ dyd institute the sacryfyce of hys bodye and bloude to be offered of vs after the ordre of Melchisedech , whych thynge he expresseth more playnly in an other booke , expoundynge a place of Ecclesiastes .

Non est bonum homini nisi quod manducabit & bibet , August . de ciuit . dei . li. 17. cap. 20. sayinge thus . Quid credibilius dicere intelligitur , quàm quodad parti cipationem mensae huius pertinet , quam & sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchisedech de corpore & sanguine suo ? Id enim sacrificium successit omni bus illis sacrificijs ueteris testamenti , quae immolabantur in umbra futuri . What is more credible we shuld thinke he ment by those woordes , then that perteyneth to the participation of this table , whych Christ him selfe a prieste and mediatour of the newe Testamente dothe exhibite after the ordre of Melchisedech of his body & bloude ? For that sacryfyce did succede all the other sacrifices of the olde Testament , whiche were offered in the shadowe of thys to come .

What can be playner then this , to shew the figure of our mysterye to be abrogated , and the trueth whyche is oure sacrifyce in the bodye and bloud of Christe in forme of breade and wyne to succede ?

But to ende thys matter , heare one place playnest of al , whyche O●cumenius hathe vpon thys place of Saynte Paule . Tues sacerdos inaeternum . &c. O●cumenius in ca. ad Hebraeos . in these wordes . Significat ser mo , quod non solum Christus obtulit incruentam hostiam ( siquidem suum ipsius corpus obtulit ) uerum etiam qui ab ipso fungentur sacerdotio , quorum Deus pontifex esse diguntus est sine sanguinis effusione offerent . Nam hoc significat ( inaeternum ) . Neque enim de ea quae semel à deo facta est oblatio , & hostia dixisset inaeternum , sed respiciens ad praesentes sacrificos , per quos medios Christus sacrificat & sacrificatur , qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij . The word meaneth , that not only Christ offered an vnbloudy sacrifice , for he offered hys owne body , but also that they whyche vnder hym vse the function of a priest ( whose Bishop he doth vouchesafe to be ) shall offre wythout sheddinge of bloude . For that signifyeth the word ( euermore ) . For concernyng that oblation and sacrifice , whych was ones made of God , he woulde neuer saye ( euermore ) . But hauynge an eye to those priestes , that be nowe , by whose mediation Christ doth sacrifice and is sacrificed , who also in hys mysticall supper dyd by tradition teache them the maner of such a sacrifice .

This authoritie yf it were any thinge doubtful , I woulde stande in it to open such poyntes , as were conteined therin , but beinge so manifeste as it is , it neadeth nomore , but to desier the hearer or reader to weye it , & he shal see this matter we goo aboute to proue , fully resolued , bothe by the institution of christe in his laste supper , and also by the figure of Melchisedech in the olde lawe . This aucthorities althoughe there be many moo , yet I thinke them sufficiente , and I thinke therby the matter sufficiently proued . Other Scriptures there be thoughe not so plaine , yet they conteyn an argument to proue the same as this of Saynt Paule . Non potestis participes esse mensae do mini et mensae daemoniorum . 1. cor. 10. ye can not be partakers of our lordes table and the table of diuels . The word ( table ) here is taken for the meate of the table . For men be not partakers of the material borde , but of the meate that is ministred vpon the bord . Nowe the table of deuyls is taken for that meat that is offered to Idols in whyche dyuels dyd reigne , and therfore that meate was called in greke Idolothyton . meate offered to Idols . Nowe this is certeyn by al good learning that in euery comparison there muste neades be a proportion & similitude , wherin the thinges compared muste agree ▪ then wheras these two tables be compared in offeringe and eatinge , it must nedes folowe , that yf the table of dyuels be a very sacrifice made to diuels in dede , the table of our lorde likewise muste be a sacrifice , offered to our lorde in dede . And yf our lordes table be a very sacryfyce made to hym by vs , then haue we oure purpose proued and confessed .

The lyke argumente maye be made of the word ( aultare ) in S. Paule . Habemus altare de quo edere non habent potesta tem , Heb. 13 qui tabernaculo deseruiunt . We haue an aultare , of whych they may not eate , that serue the tabernacle .

If aultare and sacrifice be ●o annexed together , that the one can not be without the other , then when saynte Paule sayeth , we haue an aultare , speakynge also of the eatynge of that aultare , he must nedes meane the sacrifice made vpon the aultare : so that oure Sacramente before we eate it , is also a sacrifice .

For so dothe Theophilactus take this place . Theophilactus . ca ▪ 13. ad Hebreos . Et nos inquit obseruationem habemus , haud tamen in esculentis hisce , fed in ara siue in hostia illa incruenta et cor pori uitam elargiente . And we also haue an obseruation , yet not in these common meates , but in our aultare or vnbloudye sacrifice , whyche gyueth lyfe to our bodyes .

Here we maye see , that he meaneth by the aultare the vnbloudy sacrifice of Christes body , whych beinge eaten of vs corporally in the Sacrament gyueth lyfe to our bodies .

Moreouer yf tyme would serue me , I could make an argument of Daniels Prophecye of the comminge of Antechrist ▪ Dan , 12 . because he sayth , that in that tyme the continual sacrifyce shall be by Antechriste taken awaye , per tempus , tempora , & dimidium temporis , by the space of three yeares and an halfe as many take it .

Whether thys shal be done al Christendome ouer at one time , or in euerye particulare region at diuerse times ▪ it is not certeynlye knowen to vs , and therefore I wyll not certeynly determine it . But this is certeyne , that Antechriste can not take awaye the sacrifice of Christe vpon the crosse ▪ whych was but ones made , & shall neuer be iterate nor frustrate . Nor he can not take awaye the inward spiritual sacrifice of mans heart , whyche then shal flourishe most of al i● the elect . For why shulde they then flye to the mountaynes ▪ ( as the booke sayeth ) but that for the vehemencye of the persecution , they might more feruently do spiritual sacrifice to almightie God .

Therfore it foloweth , that the sacrifice of Christen men is suche an one , as maye be taken away by Antechrist , whiche in my iudgement canne be nothynge els , but the sacrifice of the Masse , or elles let them tell , what other sacrifice it is besyde the Masse .

Ye see now , what Scriptures I haue broughte to proue the oblation of Christes body in the Masse to be the sacrifice of the Churche and newe Testament , whych hath bene assaulted many wayes of many men . But to the oppugnation of it they neuer yet to this houre alledged anye one direct scripture nor doctor , nor good reason . They haue gone aboute it , and by tyrannye in some places they haue preuayled for a time , but alwayes trueth the doughter of tyme hath ouercomed .

Some scriptures they abuse , what thei be , ye shal heare , They alledge saynt Paule to the Hebrewes . He. 9.10 Semel oblatus est ad multorum exhaurienda peccata . Christ was ones offered to take away the sinnes of manye . Vnica oblatione consūmauit inaeternum sanctificatos . Wyth one oblation he hathe perfited for euermore all that be sanctified . These be the Scriptures they alledge agaynst the Masse , & they saye , Christes oblation is perfyte , no man can offre Christe but him selfe , whych he dydde but ones , and neuer but ones , as thoughe we shoulde saye , that Christ was crucified twyse or often times .

To this obiection of theirs we aunswere , that Christ was neuer offered to the death for our redemption but ones , and yet otherwise was he offered many times , both of him selfe and of his creatures .

We reade in the Prophete Daniel , Dan. 7. that Aungels offered him in the syght of hys father . And also that the blessed virgine his mother offered him at hir purification , Luc. 3. of whych offeryng S. Bernard saith , Ista oblatio fratres satis delicata uidetur , Bernard . Ser. 3. de purificatione . ubi tantum sistitur domino , redimitur auibus & ilico reportatur . Thys oblation brethren is very delicate , where he is onely presented to our Lorde , redemed with birdes , and by and by brought home agayne .

And therfore we aunswere them , that their argumente is of no strength , to confute one truth by an other , when bothe may be true , as to reason , christ was but ones offered vpon the crosse , ergo he was not offered in the sacrament . And we tell them , that they do not considre , howe Christe is offered three wayes of hym selfe , and also three wayes of man .

First he offered him selfe vpon the crosse really and corporallye , as Isaias sayeth , Isai. ●● . oblatus est quia uoluit . Thys is manifest ynoughe . And here their exclamacions of ones ones hath very good place .

Secondly he offered hym selfe figuratyuelye in the paschall lambe . For the scripture saythe , the lambe was slayne from the begynninge of the worlde , Apo. 1● . and the fathers in the olde lawe in all their sacrifices dyd offre Christe not in substaunce , but in figure , and so Christe offeryng the paschall lambe at hys supper , offered him selfe in figure .

Thirdly Christ offereth him selfe in heauen reallye and so continually , as the same chapiter which they bryng agaynst the Masse doth testifye , Non in manufacta sancta Iesus intro iuit , Heb. 9 exemplaria uerorum , sed in ipsum coelum ut appareat nunc uultui Dei pro nobis . Iesus entered not into a temple made wyth mans hande a figure of the trueth , but into heauen , that he myghte appeare now to the countenaunce of God for vs .

What is this appearyng in the syght of GOD for vs , but an offerynge of hym selfe for vs to pacifye the angre of god with vs , to represente hys woundes and all that he suffered for vs , that we mighte be reconciled to God by hym ?

Thys is the true and perpetuall oblation of Christ in comparison of thys in heauen , the bloudye oblation vpon the crosse is but an ymage , as S. Ambrose sayeth : Hic umbra , Ambros. offi. lib. 1. ca. 48 . hic imago , illic ueritas , umbra in lege : imago in Euangelio , ueritas in coelestibus : antè agnus offerebatur , uitulus , nunc Christus of fertur : sed offertur quasi homo , quasi recipiens passionem , & offert se ipse quasi Sacerdos ut peccata nostra dimittat , hic in imagine , ibi in ueritate , ubi apud patrem pro nobis quasi aduocatus interuenit .

Here ( in thys worlde ) there is a shadowe , here there is an ymage , there ( in heauen ) is trueth , the shadowe in the law the ymage in the gospell , the trueth in heauen . Before a lambe and calfe were offered , nowe Christ is offered , but he is offered as manne , and receauynge passion , and he offereth hym selfe as being a priest to take our synnes away , here in ymage , there in truethe , where wyth the father as an aduocate he maketh intercession for vs ,

The same thynge he wryteth also vpon the .38 . Psalme So that it is verye playne wythout all controuersy , that Christe dothe offre hym selfe nowe moste perfectly in heauen for vs , beynge our aduocate to the father face to face , and as S. Iohn sayeth . 1. Io. 2. Ipse est propitiatio pro peccatis nostris , He is a sacrifice propitiatorye for our synnes , he sayth not he was , but is , and after the most perfytest maner that can be , in respecte whereof the verye true and reall oblation for oure redemption vpon the crosse , is an ymage .

So that by thys we see by the playne Scrypture , that Christe offered hym selfe thre wayes , besyde the oblation of hym selfe in hys supper , which is the poynte we be aboute to declare .

And euen so is he offered of manne three wayes lykewyse . Fyrste fyguratiuelye , in the oblation of the olde Testament .

When Abraham beynge aboute to offre hys owne deare sonne , and by GODS prouision offered in hys stede a ramme , and when Melchisedech offered breade and wine , and the Iewes the Paschall lambe and their burnte offerynges : what dyd they offre but Christe in fygure , whose passion those offerynges dyd sygnifye ? Whyche offerynges dydde of them selfe worke nothynge inwardlye , and therfore were called Iustitia carnis the ryghtewesnes of the flesh ▪ but by them they dydde proteste their synne , and declared their fayth , of whome they looked to haue remission .

Secondly we offre Christe mysticallye in oure daylye sacrifice of the Masse , where Christe is by hys omnipotent power presented to vs in the Sacramente , and of vs agayne represented to his and our father , and his passion renewed , not by sufferynge of death agayne , but after an vnbloudye maner , not for thys ende , that we shoulde thereby deserue remission of oure synnes , but that by our fayth , deuotion , and thys representation of hys passion we moste humblye praye almyghtye GOD to applye vnto vs by Christe that remission , whych was purchased and deserued by his passion before .

The hoste of these two sacrifices vpon the crosse and vpon the aultare , is all one in substaunce , but the maner is diuers , and the ende is diuerse , that by this meanes ( as christe him selfe hathe instituted ) we myght celebrate and make commemoration of his passion . This is onely the sacrifice of the prieste by publycke ministracion , but verely and in affection it is the sacrifice of the whole churche , whiche euery membre of the Churche dothe vse and frequente , and no man dothe impugne it , but he that professeth open warre agaynste the churche .

Thirdely christe is offered by man spiritually onely by the meditation of our mynde , when we thynke and remembre his passion , and in our deuoute prayer beseche god to showe vs mercy for it .

Thus euerye Christen manne and womanne , in all places and tymes vpon the aultare of hys owne hearte oughte to offre Christe too the father , after whiche sorte of spirituall oblation we be all both menne and women , Priestes and kinges , beinge as Saynte Peter sayeth , 1. Pet. ● Sacerdotium sanctum , offerentes spirituales hostias acceptabiles Deo per Iesum Christum . An holye Priesthoode offerynge spirituall Sacryfices , acceptable to God by Iesus Christ .

Nowe considerynge these thre wayes , shal it be a good argument , to inculcate one waye , and to reiecte the rest ? To alledge one membre of a diuision , to the reiection of the other ? This is the peculiar maner of the heritikes the enemies of Christ , as thei dyd in the matter of the Sacrament , by the spiritual eatynge of Christ , to confute & reiect the reall and corporall eatynge of christes bodye in the Sacrament .

Suche shiftes and fonde argumentes they haue to seduce the vnlearned wythall , whiche when they be espied and detected they appeare as they be deuyllishe and perniciouse sophistrie .

Furthermore yf any man as yet doeth stande in doubt whether men lawfully offer Christ to the father or no : let hym call to remembraunce what I haue sayd before out of Dionisius Areopagita , where the byshoppe ( as he saieth ) doeth excuse hym selfe that he offereth the hoste of our saluacion , Dionisius Areopa . Speculat . ca. 3 alledgyng that Christ dyd so commaunde to be done , sayinge doe this in my remembraunce .

Let hym also remember the sayinge of the counsell at Nice . Concilium Nicen●● ▪ That the lambe of god that taketh away the synnes of the world , is offered of the priestes not after a bloudye maner .

Saynct Augustine saieth : Per hoc sacrificium ( in forma serui ) et sacerilos est , August . de ciuit . libro . 10. cap. 20. ipse offerens , ipse et oblatio , cuius rei sacramentum quotidianum esse uoluit ecclesiae sacrificium , cum ipsius coporis ipse sit caput , et ipsius capitis ipsa sit corpus , tam ipsa per ipsum quam ipse per ipsam suetus offerri . By thys sacrifice ( in the forme of a seruaunt ) Christ is a priest , beinge hym selfe bothe the offerer and the oblation , of whiche oblation he woulde the dayly sacrifice of the churche shoulde be a sacrament , and seynge he is the head of that body , and the churche is the bodye of that head , aswel the churche by Christ , as Christ by the churche is accustomed to be offered .

A notable place resoluyng diners doubtes , declarynge that the dayly sacrifice of the churche whiche is the masse , is a sacrament of Christes passion representing the same , and further that Christ offerynge hym selfe vppon the crosse dyd also in him selfe offer hys misticall bodye the churche , and thirdelye that the churche Christes bodye not onely once or twise , but is accustomed to offer Christ her head to god in her dayly sacrifice .

Heare yet a place of S. Augustine as playne as this . August . contra . Faustum lib. 20. Capi. 18. Hebr●i in uictimis pecorum prophetiam celebrabant futurae uictimae quam Christus obtuli● unde iam Christiani peracti eiusdem sacrificij , memoriam celebrant , sacro sancta oblatione & perticipatione corporis & sanguinis Christi . The Iewes in their sacrifices of beastes , did celebrate the prophecye of the sacrifice to come whiche Christ offered . The christen men nowe doe celebrate the memorie of the same sacrifice of Christ that is past , by the moste holye oblation and perticipation of Christes bodye and bloude .

Marke how that he sayeth christen men celebrate the memorye of Christes passion , wherwithal ? euen by the offeryng of the same body that suffered passion . I nede saye no more for this poynte , that men do and dyd vse from the beninninge , to offer Christe to the father .

They saye the sacrifice of the masse diminisheth and taketh awaye the glorye of Christ , they saye so , but proue it not .

But in very dede , nothyng doth more set furth the glory of Christ , & his true honour : the honour of god is considered two wayes , inwardlye by fayth , outwardly by external adoration ▪ Latria whiche in English signifieth the honor that is due onely to God , and to no creature , is the worke of faith , and sacrifice is a kind ( Latriae ) of godlye honoure as Sainct Augustine sayeth : Ad hunc cultum latriae pertinet oblatio sacrificij . August . contra . Faustum . libro . 20. Capi● . 21. &c. To this godlye honoure called Latria , the oblation of sacrifice doeth pertayne , and for that cause it is called Idolatrye if any sacrifice be done to Idoles , & therfore we do sacrifice neither to martir nor yet to an angel , but onelye to god .

Fayth ought to be vnfayned and lyuely and then it is true honour . For he that erreth in fayth , or fayneth to haue fayth , doeth not exhibit honour and reuerence due to God .

Agayne he that hath true fayth , but yet dead for lacke of charitie , he geueth reuerence to god , but not perfite , and therfore not pleasaunte to god , because he honoureth god with his vnderstandyng but not with hys affection .

He that hath true and liuely fayth , honoureth & worshyppeth god in spirite and trueth .

The external and outward honour procedeth from the inwarde honour , and is the protestation practise and vse of it , the worke of fayth outwardly declared , And wheras sacrifice is the speciall and chiefest adoration that canne be , therefore this sacrifice of Christes owne body & bloud in the masse beynge institute of Christ by his own expresse commaundement ( as I haue shewed alreadye ) doeth not only not diminishe the glory of God , but is the very highest honour of God that manne canne geue .

They saye it is a derogation to the passion of Christe , but it is not so good people , for the sacrifice of the masse ▪ doeth ascribe altogether to Christ , for it is the passion of Christ .

Understande well what I say & iudge not tyll ye heare what I meane .

Saynct Cypriane sayeth : Passio domini sacrificium est quod offerimus . Cyprian . lib. 2. Epist. 3. That sacrifice which we offer is the passion of Christ . A straunge saying , but yet S. Augustine declareth more playnelye what is ment by it , in these wordes . Vocatur ipsa immolatio carnis quae sacerdotis manibus fit , August . libro sententiarum prosperi . Christi passio mors crucifixio , nōrei ueritate , sed significante mysterio . The oblation of Christes flesh which is made in the handes of the priest , is called Christes passion , death and crucifienge , not by the trueth of the thynge , but by the misterye signifiynge . As though he shoulde saye , it is called Christes passion , not for that Christ in verye dede suffereth passion agayne , but for that in misterye , it renueth representeth , and signifieth his passion agayne .

For while that we haue no worthye thynge of oure selues nor in our selues to render to god for all hys benefites , & as the Psalme sayeth : Quid retribuam domino pro omnibus quae retribuit mihi . Ps. 115. What shall I geue to God agayne , for al that he haue geuen to me ? we maid o euen as the psalm doth answere . Calicem salutaris accipiam & nomen domini inuocabo . I shall take the cuppe of our sauiour and call vpon the name of our Lord . I shal take his passion representing to God the father the worke of our redemption , that we therby beyng partakers of his bloudy sacrifice ones made vpon the crosse , & now by thys our commemoration renued again may be replenished with the fruite of hys passion & death .

For S. Augustine sayeth : Ex ipsis reliquijs cogitationis , August . in . psal. 75. id est , ex ipsa memoria quotidie sic nobis immolatur , quasi quotidie nos mouet , qui prima sua gratia nos innouauit . Of the leauynges of our cogitation , that is to saye , of this verye memorie and commemoration , Christ is so dayly offered of vs , as he doeth make vs newe menne daily , which by his first grace ( in baptisme ) dyd ones make vs newe .

See how we offer Christ daily in commemoration and what benefite of innouation we receyue therby .

Chrisostome also sayeth : Non aquam de hoc nobis fonte largitur , Chrisost. in Mat. Hom. 7. sed sanguinum uiuum qui quamque ad mortis dominicae testimonium sumitur nobis tamen causa fit uitae . Christ out of this fountayne ( of the chalyce ) geueth vnto vs not water , but lyuelye bloude , which although it be receyued for the testimonye of Christes death , yet to vs it is made a cause of lyfe .

Is not this to haue fruite of Christes passion applied vnto vs , when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death ▪

S. Gregorye sayeth , Quoties ei hostiam suae passìonis offerimus , Grego . Hom. 37 toties nobis ad absolutionem nostram passionem illius reparamus . As often as we offer to hym the hoste or sacrifice of his passion , so often we renewe and repayre his passion to vs for our absolution and perfection . And in another place he sayeth . Haec uictima singulariter ab aeterno interitu animam saluat , Grego . dialogo . lib. 4. capi . 58. quae illam nobis mortem unigeniti per mysterium reparat . Thys sacrifice doeth singularelye saue the soule from eternall destruction , which by mysterye renueth to vs the death of gods only begotten sonne . By these authorities ye see , that the sacrifice of the masse doeth nothyng derogate from the passion of Christ , but most of all doeth exalte it , repayrynge and renewynge it for vs in the syght of the father , that we therby maye be renewed in grace , and receyue life , perfection , and saluation .

Furthermore thei say we make our owne workes ( meanynge the masse ) a sauioure besyde Christe , whiche is nothyng so , but by this sacrifice of the masse , we declare , that we beleue there is no sauiour but onely Christ ,

For what doe we in the masse ? We confesse our synnes our vnworthynesse , our vnkindnes , our manifold transgressions of hys eternal law , we graunt that we be not able to satisfie for the least offence we haue done , therfore we runne to his passion , whiche ( after this sort as he hath ordayned ) we renew and represent . We beseche our most mercifull father , to loke vpon Christes merites , and to pardone our offences , to loke vp on Christes passion , and to releue our affliction .

We knowledge that what so euer we haue done is vnparsite and vnpure , and as it is our worke , doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus , in whome we knowe 〈◊〉 is well pleased , most hum●●ye prayinge hym to accept him , for vs in whom only we truste ▪ accomptynge hym all our righteousnes , by whome onely we conceyue hope of saluation . And therfore in the ende of the canon of the masse we saye thus .

Non aestimator meriti sed ueniae quaesumus largitor admitte , per Christum dominum nostrum . O Lorde we beseche thee to admitte vs into the company of thy saynctes not wayinge oure merites but grauntynge vs pardon by Christ our Lorde .

Also whatsoeuer thynge we lacke ▪ all plagues all misfortunes , all aduersitie bothe ghostly and temporal , we require to be released of them not through our worthynes ▪ but for the merites of Christes passion .

Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no ? We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice , then at anye other tyme . For so sayeth S. Cypriane . In huius corporis presentia non superuacue mendicant lachrimae ueniam , Cyprian . de cena . nec unquam patitur contriti cordis holocaustum repulsam ▪ In the presence of this body , the teares of a manne doeth not begge forgeuenesse in vayne , nor the sacrifice of a contrite hearte doeth neuer suffer repulse . And as Chrisostome sayeth , Chrisost. in act. hom. 3. In illa horadum mors illa perficitur , et horrendum sacrificium , quasi sedente rege , quaecumque uolueris perficies . In that houre whiles that Christes death is celebrate and hys fearfull sacrifice , euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe . Stante siquidem uniurso populo , manus in celum extendente , caetu item sacerdotali , Chrisost. ad philip Hom. 3. uerendoque posito sacrificio , quomodo deum non placaremus pro istis orantes ? For when al the people standeth holdyng vp their handes to heauen , and the companye of the priestes like wise , and the fearfull and honorable sacrifice is vpon the aulter , howe shall not we mitigate god praying for them ? And therfore speciallye then in the masse tyme , we praye for the whole churche , for all prynces and highe powers , for al byshoppes and pastors , for our selues , our frendes , and all that be present , for peace , for plentye , for all that we haue nede vpon , as Chrisostome wryteth : In manibus est hostia , adsunt angeli , Chrisost. in acta , Hom. 21 , adsunt archangeli , adest filius dei , cum tanto horrore astent omnes , astent illi clamantes omnibus silentibus , putas temere hec fieri ? ergo et alia temere & quae pro ecclesia pro sacerdotibus offeruntur , & quae pro plenitu dine acubertate absit . The host of our sacrifice is in the priestes handes , the angels be present , the archangels be present , the sonne of God is present . When all men stande with such tremblynge , when the angels stand criyng the other holding their peace , dost thou thynke these thynges are done in vayne ? Then the other also be done in vayne bothe that be offered for the churche , for the priestes , and also for plentye and abundaunce : god forbydde .

One notable place of Chrisostome I thinke yet expedient to rehearse vnto you concernynge thys matter . Vt homines ramos olearum ge rentes mouere reges consueue runt , Chrisost. de incom . deinatu . eoque arboris genere miseri cordiam commemorant & humanitatem : sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes , rogant pro genere humano , quasi dicant , pro his domine rogamus quos tu adeo dilexisti , ut pro eorum salute mortem obires , animam cruce efflares , pro his supplicamus pro quibus ipse tuum largitus es sanguinem , pro his oramus pro quibus corpus hoc immolasti . Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion , and with that kynd oftre do put them in remembraunce of mercye and pitie : euen so the angels then ( in the sacrifice tyme ) in steade of Oliue braunches , holdynge forth the bodye of Christ pray for mankinde , as saying thus : Lorde we pray for them whom thou hast so loued , that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for them for whome thou haste geuen thy bloud , for them we pray , for whome thou hast offered thys same very body .

Now considerynge thys felowshyppe with angelles , this humilitie of man , this pacifiynge of God , this efficacie of praier for the sacrifice sake , this knowledgynge of oure vnworthynes , this our only trust in the passion of Christ : can any manne iustly burden vs that we make our workes a new sauiour beside Christ ?

Furthermore , beside prayinge for those thynges we lacke , we also by this sacrifice geue thankes for our redemption , for the hope of our health and saluation , & for all godes giftes , not onely in our wordes , but also in deade ? the verye oblation it selfe is a reall geuynge of thankes to god , as Chrisostome sayeth . Quod erat apud eum omnibus preciosius , Chrisost. in Mat. HoM , 26 unigenitum pro nobis filium dedit , & cum essemus inimici , nec dedit solum , sed et nostram mensam fecit illum , omnia faciens ipse pro nobis , & donando uidelicet & gratiarum actores ipsa donorum suorum ubertate faciendo . &c. That thing that was with him most preciouse of all , hys onelye sonne he hathe geuen for vs , euen when we were his enemies , and not onelye hathe geuen hym for vs , but also hathe made hym our table , doynge hym selfe al thinges for vs , bothe rewarding vs , and also with the plentye of his giftes makynge vs geuers of thankes , and because man in many thinges is vnthankefull to God , he in all thynges taketh vppon hym our person , & supplieth that we ought to do , and euen by the very nature of the sacrifice whiche is his bodye , styrreth vs to continuall geuing of thankes for all his benefites , so that our sacrifice , being Christes bodie is both a singular gift of God , and also is a real geuinge of thankes for all his other giftes .

By this it euidently appeareth that nothing doth more exercise our faith in the knowledge of our selfes & god , nothinge doeth more encrease our charitie & hope in the mercie of God , then the masse . Where ( as Iob was wont to do for his children ) the churche of god our mother , being careful for al her children lest any of them by negligence , infirmitie or wylfulnes , haue offended , daily prayeth and maketh sacrifice for them , & by that moste acceptable sacrifice of her husbandes bodie & bloude doeth mitigate almightie god , doth multiplie & distributeth vnite

Nothing more setteth forth the benefite of Christ , because in this sacrifice of the masse , we protest to haue al thinges by Christ , redemption , remission , sanctification and saluation , and doe aske and begge of God al goodnes by Christ , knowledginge that we haue nothynge to set agaynst the wrathe of God but the passion of Christ , which after this maner , by this solemne representation as Christ hath instituted , we daylye renewe , that it might be continually celebrate by mistery that ones was offered for our ransome , that because the effecte of mans redemption ceaseth not , but is to euery one in his time applied by continuall succession , so also that the sacrifice of this redemption should neuer cease , but be alwayes to all men present in grace , and alwayes lyue in perpetuall memorye .

The other obiections I wil but shortly touche , for thei be of no strength nor authoritie , one is this . Ther is no mention nor no one worde of any oblation in the supper , ergo Christ made no oblation there , a goodly reason , So there is no mention made neyther of Christes owne mouth nor of any the euangelistes concerning the oblacion of the paschal lambe , yet we know most certenlye by the olde testament that the paschall lambe was neuer eaten but it was offered before , which we are sure Christ did obserue literallye , tyll the trueth of that figure were established . And also what is more sure then that Christ offered him selfe vpon the crosse , and yet neyther Christes owne wordes , nor any of the foure euangelistes writyng the story of the passion , make anye mention in playne and expresse termes of oblation or offerynge . Though we know it by other scripture sufficientlye . But their collection is al false , they shuld haue concluded thus , ergo if ther any oblation , it is reall & not vocalle , & so it is in dede , & therfore Christ saied : Hoc facite . doe this , L●c. 22. as ye see me doe . But in the forme of oure masse , there be expresse wordes of offering , for the rude & ignoraunt , & for the euidence of the trueth . Vnde & memores nos domine &c. wherfore we thy seruauntes & people beynge mindfull of thy sonne Christe our lord , of his blessed passion resurrection & glorious ascention , do offer to thy most excellent maiestie of thy rewardes & giftes , this pure sacrifice , this holy & vndefiled sacrifice , the holy bread of euerlastynge life , & the cup of perpetual saluation .

There be also other wordes of oblation folowing these wordes S. Basyll hath them , Chrisostome , S. Ambrose , the generall counsell holden at Ephesus , the latest of these was . M.CCC . yeares ago , that it might appeare that it is not newlye brought in , as they wold sclaunder it , but the most auncient thing in all the masse . Thei reason also thus . It is a commemoration , ergo no sacrifice , as who saye the paschaliābe being the figure of this , was not bothe a commemoration & a sacrifice , for the lambe was instituted to be offered for a memorie of the delyueraunce of the Iewes from the swearde of the angel that smote the first be gotten of the Egiptians , & therfore the Iewes kept this word of offering the lambe , for a statute for them & their children for euermore . Euen so thys lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of oure deliueraunce from the deuyl by the death of Christe . In the olde testament the first lambe offered before ther deliuerie , and the lambe whiche was offered euery yeare after in memorye of the same delyuerye , were verye reall lambes in dede of one nature and condicion : euen so the lambe of god beinge Christ , whiche Christ him self offered in his supper , there institutinge before his death , what we shuld continually do after his death , and the lambe of God , which we offer nowe in memorie of oure deliueraunce , be very real lambes of god in dede , & yet not diuers in numbre as the other wer , but al one in numbre , nature , condicion and dignitie .

As Chrisostome saieth : we offer daily in commemoration of his death , Chrisost , hom. 17. ●d Hebre. & the sacrifice is one , not many . Nor we do not offer one lambe now , to morow another , but alwayes the very same , or els because it is offered in many places , is there many Christes ? No forsoth , but one Christ euery where . here ful Christ , and there full Christ , one body . And so forth

The lyke argument they make agaynst the real presence It is a sygne , ergo not the thynge whereof it is a sygne . The folyshnes of thys reason eueri baker can tel , who setteth one loofe vpon hys stall to sygnifye there is breade to sell wythin hys house . Whyche lofe is both a signe of bread to be sold , and also is very bread to be solde it selfe of the same bakyng the other is . Euen so the body of Christ in the Sacrament is Christes very body in dede , and also a signe of the same bodye , as Saynte Augustyne sayeth . Carne & sanguine utroque inuisibili , August . lib. Sent , Prosperi . spiritu ali , intelligibili , signatur uisibile Domini nostri Iesu Christi corpus & palpabile , plenum gratia omnium uirtutum & diuina maiestate . By the fleshe and bloude of oure Lorde Iesus Christ , both beynge ( in the sacrament ) inuisible , spirituall , & intelligible , is signified the visible body of Christ , and palpable , full of the grace of all vertues , and of the godlye maiestye . And euen so likewise very Christ is offered in the mysterye in signe and commemoration of him selfe offered vpon the crosse , as S. Augustyne sayth Christiani iam peracti sacrificij memoriam celebrant sacrosancta oblatione & perticipatione corporis & sanguinis Christi . Augusty . contra Faustum . li. 20. cap , 18. Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude . The lyke saying hath S. Gregorye & diuerse aucthors whyche I omitte to rehearse , Gregorius hom. 22 . because the tyme is paste .

They say , that neyther the Apostles nor none in theyr tyme dyd offre Christes body in sacrifice . And yet I haue shewed you before , that Dionisius Areopagita S. Paules disciple ( of whome mention is made in the .17 . chapiter of the Actes of the Apostles ) dyd offre the sacrifice of Christes bodye alledgyng Christes commaundement for his warraunt .

Ireneus that lyued wythin fiftye yeare of saynte Iohn the Euangelist , and Polycarpus scholer doth make mention of this offerynge sayinge . Ecclesiae oblatio quam Dominus docuit offerri in uniuerso mundo , Ireneus li. 4. cap. 34. purum sacrifi●ium reputatum est apud Deum , & acceptum est e● . The oblation of the Churche whych our Lord taught to be offered in the whole world , is reputed of God a pure sacrifice and acceptable to hym .

And in the same chapiter confutynge them that denied the immortalitye of the fleshe , by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe , concludeth thus , Aut sententiam mutent , aut abstine ant offerendo quae praedicta sunt , Eyther let them chaunge their opinion , or elles absteyn from offering the same bodye and bloude of Christ we spake of .

Also the generall councell of Constantinople sayth , Concilium Constantinopolitanum in trul lo. ca. 32. that saynt Iames dydde write the forme of a Masse . I omytte the Latyne , the woordes in Englyshe be thus faythfullye translate . Saynt Iames brother to Christ our God accordynge to the fleshe , to whome the churche of Hierusalem was first committed , & Basilius which was Bysshop of Caesarea , whose fame is knowen throughoute the worlde ▪ whiche deliuered in wrytynge the mysticall celebration of the sacrifices , haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled .

And the holye fathers that were assembled at Carthage , haue thus lefte in wrytynge , that in the sacrifices nothinge els be offered , but the bodye & bloude of oure Lorde , as oure Lord him selfe hath ordeyned & so forthe . I neuer redde S. Iames his booke my self , nor I thinke , it be not nowe to be had , but I tel you so much , as I knowe , that S. Iames dyd write the forme of a Masse , as S. Basill did ( which we haue in greke now ) . If this greate and learned generall councell doth truelye reporte , as I beleue doth . Let no man therefore beleue them that saye , the Apostles did not sacrifice them selues , nor none in their time , except they can proue the negatiue , which they shall neuer do .

There be other some , that wyll graunte the sacrifice , but denye that it is propitiatorye for the synnes of the quycke and the deade . And therefore they disalowe the last sentence of the Masse . Where the priest sayeth , graunt good lord , that this sacrifice whyche I haue offered to thy diuine maiestie , be propitiable or a meane to obteyne mercye , to me , & to al , for whome I haue offered it . And surely these be most foolishe of al , for yf it be a sacrifice , it must nedes be a propitiatory sacrifice taking ( propitiatory ) as it ought to be taken , not confoundyng the meanynge of it by sophistrye , but vnderstanding the diuerse acception of the word : but these men dally , & seduce the people with amphibologies and doubtful sayinges . Distinctions they admit none nor can not abyde to haue the matter opened , and wyth a confuse general saying sclaunder the churche .

Thys is their priuate sophistrye , and yet they call other men sophisters , that detecte & open their collusions , that diuyde the sentence , that men might see , howe it is true , and howe it is false . For example . They crye out of this , that we saye , the Masse is a sacrifyce propitiatorye . By the worde ( Masse ) maye be vnderstanded two thynges , the thynge it selfe that is offered , and the acte of the priest in offeryng of it . If ye take it for the thynge offered , whych is the bodye of Christ , who can iustly denye , but that the body of Christe is a sacrifice propitiatory , seyng saynt Iohn sayeth , he is the propitiation for our synnes , euer was and euer shall be , and neuer cease so to be , tyll oure synnes be ended , and deathe the last enemye be ouercomed in vs hys mysticall body ? and as Oecumenius sayeth : Caro Christi est propitiatorium nostrar●̄ iniquitatum . Oecume●nius in cap. 3. ad Romanos The flesh of christ is the propitiation for our iniquities .

But yf by the word ( Masse ) be vnderstanded the acte of the priest , and the vse of the sacrament ( as they would haue it ) then it is not propitiatorye in that degree of propitiation , as Christes body is , but after an other sorte . And therefore I must diuide the word ( propitiatory ) whyche is taken two wayes also . First for that that worthely deserueth mercy at Gods hand , and so the acte of the prieste in offerynge , is not propitiatorye , of it selfe deseruyng mercy , as Christe doth .

Nexte for that prouoketh God to gyue mercye and remission , alreadye deserued by Christ . And so the oblation of the priest is propitiatory , mouyng and prouokinge God to applye hys mercye vnto vs . So Prayer is a sacryfyce for synnes , as Saynte Iames sayeth , Oratio fidei saluabit infirmum , Iac. 5. & fi in peccatis sit , remittentur ei . The Prayer of fayth shall saue the sycke , and yf he be in synne , they shal be remitted vnto him . And christ taught vs to praye thus , forgyue vs oure trespases , as we forgyue them that trepase agaynste vs . Mat. 6.7 And also promised to gyue vs , that we aske in CHRISTES name ,

Then ye see , that prayer beynge a sacrifyce , is a prouocation of GOD , and a meane to atteyne remyssion of oure synnes , and therefore maye be well called propitiatorye .

So is a contryte hearte a Sacryfyce propitiatorye and almose , Psal , 50 , as appeared by the story of the Niniuites & of Daniell . For all good workes that we do , both fastynge , prayer , almose , forgyuyng of my neyg●bour● is done for thys ende , to mitigate Gods angre agaynst our synnes . and to prouoke hym to haue mercye of vs for christes merites .

Euen so the Mosse ( taking it for the acte of the , priest ) is a sacrifice propitiatori for sinne . Whych I shal proue vnto you by the holy fathers . Origen writeth thus . Origen . in Leuit. 〈◊〉 . 13. Si referantur haec ad mysterij magnitudinem , inueni es commemorationem istam habere ingentem repropitiationis effectum . Si redeas ad illum panem propitiationis , quem propo suit Deus propitiationem per fi dem in sanguine eius : & si respi c●as ad illam commemorationem de qua dicit Dominus hoc facit● in meam commemorationem , inuenies quod ista est commemoratio sola quae propitium faci at Deum . If these be referred to the greatnes of our mysterye , thou shalt fynde that thys commemoration hath a greate effect of propitiation . If ye returne to that breade of propitiation , whych God hath sette for a propitiation by faythe in hys bloude : and yf ye looke to that commemoration , of whych our Lorde sayd , Doo thys in commemoration of me : thou shalte fynde , that this is the only commemoration that maketh God mercifull .

Doth not saynte Cyprian cal the sacramente holocaustum Cyprian ▪ Ser de coena . ad purgandas iniquitates , A sacrifice to purge iniquitie ? in what respect is it called so , but for that it is offered , to that ende ? And so is it called a medicine to heale infirmities , for thys respecte that it is receaued to thys ende .

Saynt Augustyne sayeth lykewyse . Augusty . Ser. 11. de sanctis . Nemo melius praeter martyres meruit ibi requiescere , ubi & hostia Christus est & sacerdos scilicet , ut propitiationem de oblatioue hostiae consequantur . No manne hath deserued better then the martyrs too rest ( & be buried ) there where Christe is bothe the hoste and the prieste , ( that is to saye vnder the aultare ) , for this ende that they myght atteyne propitiation by the oblation of the hoste . Marke the purpose I bringe in this for , which is to atteine propitiation by the oblation of the sacrifice : and as he sayth in an other booke . August . Manuale . cap. 11 Sacrificium illud mirabile & coeleste quod tu instituisti & offerri praecepistiin commemorationem tuae charitatis mortis scilicet & passionis , pro salute nostra , pro quotidiana fragilitatis nostrae reparatione . That meruelouse and heauenly sacrifice , whyche thou haste instituted and commaunded to be offered in remembraunce of thy charitye , that is to saye of thy deathe and passion , for oure healthe and saluation , for the daylye reparation of our frayle weakenes . Dothe he not here shewe the ende of the oblation , to saue vs , and to repayre our frayltye . Saynt Hierome wryteth Si laicis imperatur , ut propter orationem abstineant ab uxori bus , Hieron . in cap ▪ ● . ad ▪ Titum quid de Episcopo sentiendum est , qui quotidie pro suis populique peccatis illibatas deo oblaturus est uictimas . If it be commaunded to the laye menne , that for prayers cause they shuld absteyne from their wiues , what shuld we thynke of a Bysshoppe that muste offre daylye pure sacrifices for hys owne synnes ▪ & the peoples .

Of thys place thoughe I myght proue you the chast life of a Bysshoppe : yet I bringe it in nowe only to show , that the office of a Bisshoppe is to offre daylye pure sacrifices for hys owne synnes and the peoples synnes , as saynt Basyll sayth in the booke of hys Masse . Da Domine ut pro nostris peccatis & populi ignorantijs acceptum sit sacrificium nostrum . Basilius in Miss● ▪ Graunt o Lord that for oure synne , and the ignoraunce of the people oure sacrifice maye be accepted of thee .

Thus ye perceaue , that I haue shewed you , and proued that the oblation of the priest in the Masse is a sacrifice propitiatory for the synnes of them that be alyue , that is to saye , mouyng and prouokyng god to pardonne the synnes of the prieste and of the people . A lytle is to be sayde , concernynge them that be departed and then an ende of that matter .

Tertullian sayeth , Oblationes pro defunctis pro natalitijs annua die facimus ▪ Tertull. coron. mi lit . We make euerye yeare oblations for the deade , and for the birth dayes of martirs , which be the dayes they suffered their martyrdome .

Athanasius sayeth . Intelligimus animas peccatorum participare aliqua beneficentia ab exangui immolatione . Athanasius ad Antiochum . quest. 34. We vnderstande , that the soules of synners , doo receaue some benefyte of the vnbloudye oblation , and of almose , done for them , as he onelye hathe ordeyned and commaunded , that hathe power bothe of quycke and deade . Our god .

And Saynt Ambrose exhorteth the people to praye for the soule of Ualentiniane the emperour , Ambros. de obitis Valenti . for whome he dyd offre the sacrifice of christes body . Chrisostom saith ▪

Non frustra sancitum est ab apostolis , Chrysost. hom. 3. ad Philip penses . ut in celebratione uenerandorum mysteriorum memoria fiat eorum , qui hinc discesseruut : nouerunt illis multum hinc emolumen ti fieri . &c.

It was not in vayne ordeyned of the Apostles , that in the celebration of the honorable misteries , there shuld memorye be made of them that were departed hence . For they knewe much profite , muche commoditie to come to them therby .

And in an other homely he sayeth in this maner in Englishe . Chrysost. hom. 41. in . 1. cor. 15. A sinner is departed : surely it becometh vs , to be glad that hys synnes be stopped & not increased , and to laboure as muche as we can to release hym not wyth wepynge , In Act. hom , 21. but with prayer , supplications , almose and sacrifices . For that was not ordeyned in vayne , nor we doo not in vayne in oure holye misteries celebrate the memory of the deade , and make intercession for them to the lambe that lyeth there , which taketh away the sinnes of the world , but that some comfort may therby come to them . Is not this very playne ? and that it is not a thyng newe inuented , but a doctrine taught and vsed in the churche euer sence Christ , and ordeyned so to be done by the Apostles them selfes .

S. Augustyne sayth in his booke of confessions , Augusty . confess . libro . 4. cap. 11. that the sacrifice of oure pryce , whyche is Christes owne naturall bodye was offered for his mothers soule after she was dead

And he sayeth also . De curae pro mortuis . ca. 1. In Machabeorum libris legimus oblatum pro mortuis sacrificium . Sed & si nunquam in scripturis ueteribus omnino legeretur , non parua hac consuetudine claret authoritas ubi in praecibus Sacerdotis , quae Domino Deo a● eius altare funduntur , locum su um habet etiam commendatio mortuorum , In the bookes of the Machabees we read , that there was sacrifi●e offered for the deade . But althoughe in the old scriptures there were no such thing redde , yet there appeareth no small authoritie in this custome , that amonges the prayers of the priest , whiche are made to oure Lorde God at hys aultare , the commendation & prayer for the deade hath also hys place .

Marke well that he sayth , it was an olde custome in the Churche for Priestes in their Masse to praye for the deade , in hys tyme whyche is aboue eleuen hundreth and thyrtye yeare agoo . And that the custome of the Churche in thys poynte is of sufficiente aucthorytye too proue thys matter , thoughe there were no scripture for it at all , and yet he him selfe alledgeth the boke of machabees for it , the place is knowen well ynough .

He teachethe vs the same thynge wrytinge vpon saynte Iohn . Augusty . in Ioan. tract , 84 Ideo ad ipsam mensam non sic eos commemoramus quemadmodum alios qui in pace requiescunt ut etiam pro eis oremus , sed magis ut orent ipsi pro nobis , ut eorum uestigijs inhaereamus . &c. talia enim suis fratribus exhibuerunt , qualia de Domini mensa acceperunt .

Therfore at the verye table ( of the aultare ) we do not so remembre ( the martyrs ) as we do other , other that reste in peace that we praye for them . But rather that they shoulde praye for vs , that we myghte folowe their fotesteppes . For they haue gyuen suche thinges for their brethren , as they haue receaued from our Lordes table . Here is bothe prayer to sayntes , and for the dead in the Masse .

Thus ye see , howe Christes bodye is offered for the deade , after what maner it auayleth them .

Saynt Augustyne also teacheth , sayinge thus . Augusty . Enchirid. cap , 110. When the sacrifices eyther of the aultare , or of anye almose be offered for the deade that were baptyzed , for the verye good men , they be gyuynge of thankes , for not very euyll men , they be propitiations , for verye euyll menne , although they be no reliefe of the deade , yet they be certeyne comfortes of them that be alyue . And to them they profyte , they profite to this ende , eyther that they should haue full remission , or at leaste that they shoulde haue more tolerable damnation .

In thys authoritie is expressed the playne word of propitiatorye , howe that the sacrifice of the aultare is a propitiation for suche soules , as be not verye euyll or very good toward th atteynynge of full remission , or of more tolerable damnation ▪ If I should recyte as muche as I could bryng in for this poynt at large : it is not one or two houres that wold suffyse to the rehearsall of the places .

By thys lytle I haue sayde , ye may perceaue . after what sorte it is true , that the Masse is a sacrifice propitiatorye for synne , both for the quicke & for the deade .

Some thynke it a great blasphemye , that we shuld saye , the prieste applyeth the effecte of Christes passion , to whome he lysteth , or for whome he maketh hys oblation . Good people beleue them not , they sclaunder vs in thys , for we saye not so , nor do not applye the merytes and effecte of Christes passion , to whome we lyste ▪ we doo but applye our prayer and oure intente of oblation , besechynge almyghtye GOD to applye the effecte of hys sonnes passion , whych is hys grace and remission of synne to them , for whome we praye . Onelye God applyeth to vs remission of sinne , we but praye for it , and by the commemoration of hys sonnes passion prouoke hym to applye , so that all that we do , is but by petition and intercession , not by authoritye as God doth .

They saye , we make oblation for messeled swyne , for sycke horses , for murren of cattell , and thus wyth these vyle and odiouse woordes they go about to brynge the Masse in hatred wyth the symple people , that canne not tell nor iudge , what it is , sayinge we haue certeyne peculiar Masses for all those thynges in our Masse booke .

The matter of thys accusation is true , but not the maner . For there be not in oure bookes peculiare Masses for these thynges , but in certeyne Masses there be some peculiar prayers for these and such lyke thinges , and that by good reason .

For in the presence of Christes bodye , when oure prayers be mooste effectuall , then we praye for the atteynynge of all goodnesse of soule and bodye , and the outwarde felycytye of this worlde is as expedient for vs , accordynge to the wyll of GOD , and also we praye for the tournynge awaye of all euylles of bodye and soule , and wordlye goodes , alwayes referrynge our selfes to hys wyl , as he our father thinketh mete for vs .

Chrysostome telleth , howe the prieste in hys Masse prayeth for the whole worlde , Chrysost. de sacerdotio . li. 6 for the whole citye , for the synnes of all menne bothe quycke and deade , for the ceassing of warre , for the pacifyinge of sedition , for peace , and the prosperouse estate of thynges , for the auoydynge ofall euylles that hange ouer vs . For the frutes of the earth and of the sea , and suche other .

Saynte Augustyne in hys booke De ciuitate Dei telleth a storye of a gentlemanne called Hesperius , Augusty . ciuitat . li. 22. cap. ● who hauynge an house and groundes aboute it in the countreye , where hys seruauntes and beastes were muche vexed wyth euyll spyrytes , for remedye thereof came to saynt Augustynes house , and he beynge absente , desyred hys priestes , that one of them woulde go to the place , and praye , that thys calamitye myghte cease . One of them wente , and offered there the sacrifyce of Christes bodye , praynge as muche as he coulde , that the vexation by the euyll spyrytes myghte cease , and by and by throughe the mercye of GOD it ceassed .

Is not thys as muche , yea and more too , then we doo nowe ? Lette not vs therefore feare their vyle and sclaunderouse woordes , nor lette not vs cease to do wel , because they speake euyll . We maye not cease to do as the holye Sayntes haue doone , because the membres of the deuyll rayle agaynste vs , as thoughe we dyd nought .

Nowe a lytle of pryuate Masse , and then make an ende . Manye there be , that can well awaye with the Masse , but not wyth priuate Masses .

These menne be deceaued in their owne ymagination : for there is no Masse pryuate , but euery Masse is publyke . It is called in Greke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a publike ministerye .

Saynte Thomas calleth it sometymes a pryuate Masse , but not in that respecte ▪ as it is contrarye to publike , but as it is contrarye too solempne .

Euery Masse is publike , concernynge the matter and ministerye , but not solempne concernyng the place and other rytes and circumstancies .

Therefore these men speake agaynste that they knowe not what . They haue a new vnderstandynge of priuate .

They call it a priuate Masse , when the prieste receaueth the Sacramente alone . And thys they saye is agaynste the institution of Christ .

They saye so sine fine , and neuer make an ende , but they neuer proue it .

I shall shew you that it is not agaynste the institution of Christe .

The institution of Christ concernynge this sacrament contayneth three thynges whiche he hym selfe did , & by hys commaundement gaue authoritie to the churche to do the same . The consecration , the oblation , and the participation ,

To the due consecration foure thynges be required ▪ the matter , forme , minister & intent .

The necessarye matter is breade of wheate , whiche is due as it ought to be , yf it be pure , swete and vnleuened . But our new maysters that crye oute so faste of Christes institution , dyd ordayne it shuld not be ministred in vnleuened bread , but in common bread , and the worse the better with them , some sayde horsbread was to good . Wel , there was more vilanye shewed herein , than I wyll expresse at this tyme .

And for the other kind , wheras the due matter is wyne mixed with water , they notwithstandyng the institution and example of our sauioure Christ , commaunded no water to be put in , raysynge vp agayne the pernicious rotten and extincted heresies which Fermentarii and Armeni● dyd mayntayne . The forme of the sacrament is the wordes of oure sauiour Christ , saying . Thys is my bodye . Thys is my bloud , duelye & perfectly pronunced vpon the bread , & wine .

Our newe maysters that styl crye vpon the institution of Christe , some sayde it was a sacrament or euer the wordes were spoken assoone as it was brought to the churche for the vse of the communion , some woulde haue the wordes sayde , but as one shoulde reade a Lesson or tell a tale , not directed to the breade and wyne , but that the Minister shoulde looke awaye frome the breade and wyne in the tyme of the pronuncynge . Fearynge belyke the wordes shoulde haue moore strengthe than they woulde they shoulde haue .

And thus howsoeuer nowe they pretend a zeale to maintayne the institution of Christ , then they vtterly destroyed the institution of Christ eyther deniyng or defraudinge the necessary consecration of the sacrament .

The minister ought only to be a priest duelye consecrated and ordereed after the rite of the Catholike church , whose ministration god only doeth assiste . These men dyd not only maintayne that it was lawfull , but also did appoynte and permitte mere laye men to minister , yea and laye women somtymes , as some said , without anye lawfull vocation or orderynge at al , not regarding what Arnobius writeth Quid tam magnificum quàm sacramenta dei conficere ? Arnobius in ps. 139. et quid tam perniciosum , quàm si is ea conficiat qu● nulum sacerdotij gradum accipit . What is so excellent than to consecrate the sacramentes of god ? & what is so perniciouse , than yf he consecrate them , that hath receyued no degre of priesthode ? The intent also to doe that the churche doeth withoute mockynge dissimulation or contrary purpose is required . For although the priest in the consecration may haue hys thoughtes distracte to some other thynge , & so lacke attention , whiche is a greate negligence in the worke of God , & deadly synne to the minister : yet yf he lacke intention not intendyng to doe that God commaundeth and the churche doeth : there is no consecration nor no sacrament at all . And for this point what intention shall we thinke these men had of late that vtterlye dinied to consecrate or receiue Christes bodie and bloud vnder the formes of breade and wyne , but onelye to receyue the creatures of bread and wyne , & therby to be pertakers of Christes body and bloude ? For in the boke of their laste communion , these were the wordes of the inuocation . Good lord graunt vs that we receyuing these thy creatures of bread and wine , according to thy sonnes institution , maye be partakers of hys bodye and bloude ▪

Was there euer hearde of anye suche institution ? Loke throughout all the scripture and shewe me where euer Christe did institute , that by eatinge of bread & wine , men shoulde be partakers of hys body and bloud . And if it can not be shewed , as I am sure it can not : than it was a playne forged lye bearing men in hand that Christ instituted that he neuer thought , whereby appeareth that thei had not this intention which is required to the due consecration : & also that they in wordes pretendinge to haue a zeale to maintain Christes institution , in their dedes shewed themselfes enemies & aduersaries to the same ▪ And as thei vsed themselues in consecration : so they dyd in the oblation , whiche they dyd not corrupt as the other , but vtterly toke awaye , deniynge anye suche thynge to be , as I haue proued it is , in so muche that in all their newe communion , they could not scarcely abide the name or worde of oblation , but pulled it oute of the boke , so muche dyd they fauour the instituton of Christ whiche they nowe pretende .

Now when they haue taken awaye the due matter , as swete vnleuened bread , the meixture of the chalice , & peruerted the forme by leauyng oute the principall verbe ( est ) in the wordes of Christ , as it was in the last boke in the firste pryntyng , howe it came in agayne I can not tell , and neglected the due orderynge of the minister , sufferyng them to vsurpe the office of a priest that neuer receyued that authoritie , neyther of God nor man , & in that they dyd ( whiche was verye bad ) neuer intended to doe as the churche doeth , and whollye dyd abrogate as muche as laied in them the oblation of Christes bodye in remembraunce of hys passion , and at lengthe would haue nothynge to remayne , but a bare communion , what face haue they to crye vpon Christes institution , institution , whiche they haue in so many pointes broken and violated as I haue shewed ? and yet that they wold haue is no part of Christes institu●ion .

For the vse of the sacrament is that it should be receyued and eaten , & therefore in diuerse counsels it was decreed that whoso euer tooke the sacrament at the priestes hand & dyd not eate it , Concilium toletanum prim . ca. 14. Co●ci ▪ cesar . aug. Capi. 3. for the which ende Christe dyd ordayne it , was holden accursed and excommunicate . Thus farre extendeth the institution of Christ concernynge thys poynt , because he sayde Accipite , manducate et bibite . Take , eate , drynke , and also that all shoulde eate , and drynke of it , that coulde proue themselues ( after S. Paules admonition ) .

But suche thynges as pertayne to the Ceremonye of the eatynge , as , howe manye in one place together , what tyme , place , maner , order and suche lyke , be thynges pertaynynge to the ordinaunce and direction of the churche , and not to the institution of Christe , as necessarye vpon payne of damnation to be obserued of euery christen man .

For els yf al the rytes that Christe vsed at hys supper were of necessitie and pertaynyng to hys institution : then there muste nedes be thyrtene together at the communion and neyther moo nor fewer .

And it must be celebrate after supper , and in the night , after the washynge of the fete , and in a parler or chamber , and al that receyue must be priestes and no women . For all these thynges were obserued of Christ & hys apostles at hys last supper .

But for our instruction to declare that they be not fixed by the institution of Christe , but left to the disposition of the church , the churche hath taken an other order in these thinges , wyllynge that all shall communicate that be worthy and disposed . So that the numbre whether ther be manye or fewe , or but one in one place that receyue , maketh not the ministration of the prieste for that thynge vnlawefull .

And it hath ordered that it shal be celebrate in the mornynge , & receyued fasting before all other meates , & in the church , except necessite other wise require . And therefore S. Augustine taught Ianuarius . after thys sorte . Augusti epist. 118 Ideo saluator non praecepit , quo deinceps ordine sumeretur , ut apostolis per quos dispositurus erat ecclesiam seruaret hunc locum . Therefore our Saluiour dyd not commaunde by what order it shuld be receyued after hym , but reserued that matter to the apostles by whome he woulde order and dispose his church ▪

By this we may conceyue that the receyuynge of the sacrament is Christes institution , but the maner , numbre and other rites of the receyuynge be not determined by Christes institution , but ordered at the Churches disposition .

Yet saye they , Christ dyd not receaue it alone , but dyd communicate with hys twelue apostles , whose example we ought to folowe . To this I saye ▪ that we be not bounden to folowe thys example for the numbre , but for the substaunce . That it should be receyued of vs , is Christes example necessary , but of howe manye , of twelue only , of mo , of fewer , or of one , is not by Christes example fixed and determined .

Christ ministryng the misticall supper of necessitie , and that neuer but ones , for thys ende , by his dede to institute the thinge , and to teache his disciples what they shoulde doe continuallye afterwarde in commemoration of hys death , must nedes haue ministred it to mo then hym selfe , because in that doing he gaue theym authoritie to doe the same , and so made them priestes . But we ministrynge it not for that intente to institute the Sacrament , and to make Priestes , but to receyue the spirtuall fruite that commeth to vs thereby , are not bounden to obserue that numbre , but shal ●doe well yf we receyue it eyther wyth other or alone .

We reade euen from the begynnynge of the churche , that lay men and women did receyue it alone , and is there any religion that a laye man maye doe it , but not a priest ? Turtuliane declareth the difficultie for a christen wyfe to obserue her religion withoute offence that hathe an infidele to her husbande , amonge other thynges sayeth thus . Non sciet maritus quid secreto ante omnem cibum gustes ? Tertualianus ad uxorem . et si sciuerit , panem , non illum credit esse qui dicitur .

Wyll not thy husband know , what thou doest eate secretlye before all other meates ? And yf he doe knowe , he beleueth it is bread and not him whome it is called . Of thys place we gather the maner of the churche in that time , shortly after Christ , that the people receauing the Sacrament at the priestes hande in the Churche , did carye it home with them , & kept it secretlye and deuoutlye at home with them selfes , and euery mornyng as their deuotion serued them , did receaue a parte of it by them selfes , & that secretly , lest the infideles amonges whome they dwelt should gette knowledge of our mysteries . And thus of this place of Tertulliane , lyke as we maye learne , that the Sacrament is not breade , as the infideles beleue , yf they chaunce to se it : but Christ as it is called , as the faythfull onelye knowe , to be so : so we learne also , that men & women were wont to receaue it alone without any other companye assembled with than , which is sufficient for oure purpose at thys tyme . Saynt Cypriane telleth of a womanne in these wordes . Cyprian . de lapsis . Cum quaedam arcam suam in qua domini sanctum fuit manibus indignus tentasset a●erire , igne inde surgente deterrita est , ne auderet attingere , When a certeyne woman wente aboute to open hyr cheste , wherein was the holye one of GOD with vnworthye handes , she was affrayd for the fyre that rose from thence , that she durst not touche it . By this place appeareth the lyke maner of keping it at home to receaue it alone at their pleasure . And Eusebius in his storye telleth , that the maner was to send the sacrament to Bisshops straungers , Eusebius histor. eccles. lib. ● cap. 22. that chaunced to come thyther for this ende , to know whether they were Catholike & of their fayth or no , whiche they knewe , if they wold receaue the sacrament which they had consecrate . And also he telleth of one that laye in extreame perill of death , Lib. 6 , ca 34 , who had committed ydolatry before , & sent to the priest for the sacrament , wherby he might be reconciled to the church , before he died , the priest was also sicke & coulde not come , but sent it by the sycke mans seruaunt , and so forthe . Here it is playne , that laye menne receaued it alone withoute the prieste . And what greate religion is there nowe newe founde out , that the priest may not lykewyse receaue it alone , yf the people be not worthy nor disposed at al times to communicate with him .

I leaue out a great numbre of places that make for the reseruation of the Sacramente , which al make for this purpose , yf I woulde spende anye tyme herein to declare it . Well , some wyll saye , here be doctors vpon doctors , sentencies of aucthors ynoughe . But what scrypture haue you , that the prieste did or maye take it alone ? shewe me that , and then wyll I yelde vnto you .

I shal be content to alledge scripture , as it semeth to me , let euery man weye it as he thynketh good , to me it is playne ynoughe for this purpose , and althoughe there were no scrypture , yet in thys matter whiche is but a ceremony , concernyng the numbre of the receauers , the custome and vse of Christes churche , is a sufficient rule for a Christen man to staye him selfe by .

The scripture is wrytten in the .27 . chapiter of the Actes of the Apostles , Act. 27 , where S. Paule comfortynge all the companye , that were with him in the shippe , who then were in extreme daunger of drownynge , promisynge them all their lifes , and exhortynge them to take meate , that had fasted fourtenne dayes before receaued the sacrament before them all alone , as I take it . The wordes be these . Et cùm haec dixisset , sumens panem gratias egit deo in conspectu omnium , et cùm fregisset , coepit manducare . Animaequiores autem facti omnes , & ipsi sumpserunt cibum And when he hadde sayde this , taking bread , he gaue thankes to God in the sight of them all , and when he had broken it , he beganne to eate , and they al beinge muche comforted , tooke meate also . Chrysostome expoundeth this place of the Sacramente , Chrysost. in Matth hom. 17. where he hathe thys sayinge , that it is not only a thing sanctified , but sanctification it selfe . Here is no mention that he gaue it to any other , and yf it had bene a thinge necessarye of the institution of Christe , belike he wold haue expressed it . Well thoughe it be not expressed in wordes ( saye they ) yet it is not a necessarye argumente to conclude , that no manne receaued it with hym . I graunt it is not a good argumente , but yet this is the commen maner of their reasonynge , it is not expressed in scripture , ergo it is not to be beleued . But I can saye more for thys place , for the scripture calleth , that saynte Paule eate , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which is a worde , wherby the Sacrament is commonly expressed , and that all the other dyd eate ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whyche signifieth commen meates , & the scripture sayeth ( omnes ) al the other toke their meat , amonges whom there were many infideles , & it sayth afterward , satiati cibo , that they were satiate & full with meate . But the blessed Sacramente non est cibus satietatis , sed sancti moniae ( as Concilium Nicenum ) sayeth ▪ Concilium Nicenum is not meat of satiety , but of sanctimony . Therfore where it sayth that saynt Paule dyd eate the breade , which is the sacrament , and that all the other dyd fyll than wyth their commen meate . I maye conclude , that saynte Paule dyd receaue alone , wherby is proued our purpose of the priuate Masse , as they terme it . O Lord howe woulde they haue gloried , yf they had suche alyke place agaynst vs ▪

Some brynge in a place of Chrysostome , Chrysost. hom. 61. ad popul . Antioche num .. where he sayeth , frustra sacrificium quotidianum , frustra stamus ad altare , nullus qui communicet , Our daylye sacrifice is in vayne , we stande at the aultare in vayne no manne cometh to communicate .

O Lorde howe they abuse this place of Chrysostome , that he sayeth to rebuke the negligence of the people that cometh not , they alledge it to find fault at the diligence of the priest that cometh . It is reason , that the priest whose lyfe is wholy dedicate to the seruice of God , and to praye for the people , shoulde synne deadly , yf he dydde ioyne him selfe more & more to Christ by receauyng daylye the spiritual foode of hys body & bloud , because the people that commonlye occupye their lyfe in the affayres of the worlde be not worthy , or not disposed dayly to receaue with the priest ▪

The verye place it selfe of Chrysostome telleth , that the priestes dyd celebrate the sacrifice daylye , whether the people came or no , which they wold neuer haue done , yf it hadde bene deadly sinne so to do . Therfore it is playne , that they did sacrifice , they did stand at the aultare , & cried , but al in vayn , Sancta sanctis Holye thinges to holye men , Cum timore & charitate d●i accedite . Come vp to receaue with the feare of God and charitye , and yet no man came . Therfore all this his homelye was too reproue the slackenes of the people , that deceaued the expectation of the priest .

I putte the case ( as I haue sene it chaunce ) that when the priest had consecrate , and one or two were commed vp to the aultare , & kneled downe to communicate with the priest after the priest had receaued , they both departed & went away , not receauing either of contempt , or for that some sodeyne disease or passion came vpon them that they could not receaue : is God so vnmercifull as to condemne the priest for the casualty of an other man whyche lyeth not in his power to auoyd ? Our saluation were a verye tykle thyng , yf one man should committe deadly synne agaynste his wyll intendinge to serue God , & so be condempned for the chaunce of an other man which he could not stoppe or amend , & was no cause of it . Yea but ( say thei ) Chrisostom sayth . Non es hostia dignus nec communione , igitur nec oratione .

If a man make hys excuse , that he is not worthye the sacrifice , nor to communicate , then is he not worthy to be present there at the prayer . He sayeth so in dede . But what is thys , to that the priest should not receaue alone ? nothyng at all . And yet it serueth vs to declare , that Chrysostome intended nothing elles , but to reproue the negligence of them , that stode in the place of the worthy receauers , and wold not come to receaue .

We must considre in the greke churche , howe there was certeyne degrees of the placyng of the people , the prieste stode at the aultare ▪ the clerkes wythin the chauncell , the worthye receauers , in a distincte place besyde the priestes , the penitentes in a lower place , the Catechumeni whyche were menne , learnynge our fayth , and not yet Christened sate loweste of all , but they were putte out of the Churche , when the sermon and teaching was done , and were not suffered to be present at the misteries . Nowe the lacke that menne do not vnderstande the distinction of these seuerall places , maketh them too take Chrysostome wronge ▪ For in dede he that is in the hygher place of the communicantes , and beynge there thynketh hym selfe for hys vncleane lyfe not worthye to communicate , and so deceaueth the expectation of the prieste that prepareth for hym : is lykewyse not worthy to communicate in only prayer , as being in that place , & yet hath most nede of al to communicate in prayer , because prayer is an humilitie of the mind and a cause & degree to make a man worthy to communicate in the sacrament . And therfore by Chrysostome he is not forbid to communicate in prayer , but not in that place , but lower amonge the penitentes . For so Chrysostome sayth by & by after . Quot quot estis in poenitentia , omnes orate . All you that be penitentes , occupye youre selfes in prayer . And it was a decree of the whole catholike church , that certeyn men which were not suffered to communicate in the sacrament , shuld during their penaunce communicate only in prayer . These be the wordes of the generall councell at Nice in Englyshe . Concilium Nicenun● cap. 12. Concerninge them that had committed ydolatrye & were in penaunce not yet reconciled , and nowe be departinge out of their bodies , let the olde canon be obserued , that he that is departing , be not defrauded of the necessarye vitayle of lyfe , but yf anye suche after he haue receaued the communion , do recouer and amende , let them remayne amonge them that communicate only in prayer . We may see by this , that the meaninge of Chrysostome is , as I haue declared . Other make an argument of the worde Communio that the sacramente is called a communion , because manye receaued it . But thys argumente is vnlearned , proceadyng of ignorance . For it is so called , not for that many communicate together in one place , but for the effect of the sacrament , because it maketh many diuerse men one mistical body of Christ .

So dothe Chrysostome expounde it , wrytynge vpon the 10. chapiter to the Corinthians And also Dionisius Areopagita sayth , Vnde merito sacerdotalis sacrosancta prudentia ex rerum effectu proprium illi uerumque ( communicationis ) cognomen inuenit . Dionisius Areop . eccles. hierar . cap. 3 Therfore the holye wisdome of the priestes hath worthelye inuented to this sacrament a propre & true name of communion , for the effect of it , because it gathereth our lifes that be diuided a sunder manye wayes , into that one state , wherby we are ioyned to god & among our selues in one body , and so forth .

And in very dede we do not communicate alone . For considering gods churche is but one house , as Cypriane saith , Vna est domus ecclesiae , in qua agnus editur . Cyprian . de cena . There is one house of the churche , wherin the lambe is eaten : whosoeuer doeth eate this lambe worthelye , doeth communicate with al christen men in euery place & countre that be in this house & do the like .

If the pryest receyue one parte of the sacrament in the church , & afterward cary the rest two or thre miles to a sick man , doth he not communicate with another ? and yet that other is not together with hym in one place , standyng at hys elbow . Euen so the priest that sayeth masse alone , doeth communicate with al them that celebrate in other churches , or in other realmes . This argument of Communion was neuer ●eard of in the worlde before Martyne Luther , who was the first father of it , and the first man that euer wrote agaynst priuate masses as he calleth them ▪

And wher learned Luther that lesson ? euen of the deuyl not because al euyl commeth by the suggestion of the deuyll , but I meane that Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng , of whom he learned al that he hath pestilently spoken agaynst the holy masse . And lest men should say I lied vpon Luther , here is his owne boke , Ex orete iudico , serue nequam . We maye Iudge hym by his owne mouth and his owne hand writynge . The title of his boke is of priuate masse . I shal read you a peice of it that the trueth of my sayinge maye appeare . These be hys very wordes .

I shall make confession before all you reuende and holy fathers , geue me I pray you a good absolution . It chaunced me once about midnight sodenly to awake , than the deuyl Sathan began with me this disputation . Heare ( sayd he ) doctour Luther , very wel learned , thou knowest thou hast said priuate masses xv . yeres almost daily . What if such priuate masses be horrible ydolatry ? what if there wer not present the bodye and bloud of Christ , but thou haddest honored onely bread and wine , & haddest caused other to honor it ? to whom I answered , I am an anoynted priest , & haue receyued vnction & consecration of a bishoppe , & haue done al these thinges by commaundement & obedience of mine elders ▪ Why shuld not I consecrate , when I haue pronunced the wordes of Christ & haue said masse in earnest ? this thou knowest . All this sayde he is true , but the turkes & gentiles do likewise al things in their temples of obedience & in earnest

The priestes of Hieroboam dyd all they dyd of a certayne zeale & intent againste the true priestes in Hierusalem ▪

What yf they orderynge and consecratynge wer false , as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked ? First ( sayd he ) thou knowest thou haddest than no knowledge of Christ , nor true fayth , and for faythe thou waste no better than a Turke .

For the Turke and all the deuyls also beleue the storye of Christ , that he was borne crucified , and dead ▪ &c. But the Turke and we dampned sprites doe not truste to hys mercy , nor haue not hym for a mediatour and sauiour , but feare hym as a cruell iudge .

Such a fayth and no other haddest thou , when thou receyuest vnction of the byshoppe and al other both they that dyd annoynct , and were annoyncted , thought so and no other wise of Christe ▪ Therefore ye fled from Christe as a cruell iudge to blessed Mary and the sainctes , they wer mediators betwene you & Christ . Thus was Christ robbed of his glory ▪ This neyther thou nor no other papist can deny . I wold reade more of this boke but for troubling you . He that ly●t to knowe what maye be sayd against priuate masse , let hym learne here of the deuil ynough

For here is al that hath yet bene sayde of any other , and more to . The deuyls derlinges wer ashamed to say halfe so much as their father Sathan , lest they shulde be called blasphemous lyers as he is .

But by this boke , Luthers owne confession set forthe in prynt by him selfe to the world , ye maye knowe that the deuyll was the first that euer barked agaynste the sacrifice of the churche , whiche is the masse , knowing that his kyngdome of sinne and iniquitie coulde not stand , if this sacrifice most aduersarie to it , were not defaced and destroyed .

But what colour had Luther to publishe this , shall we thynke he was so madde as to father that vpon the deuyll , that he woulde haue persauded for trueth to the worlde ? I shall tell you shortlye hys fonde deuyse in thys poynte , as it foloweth fyue or sixe leaues here after .

He sayeth he knoweth the deuyl is a lyer , but ( he saieth ) hys lyes be craftye , he vseth to alledge a trueth whyche can not be denied , and wyth that to colour hys lye which he persaudeth .

And therefore ( sayeth he ) the deuyll lyeth not when he accuseth , as that I had committed horrible Idolatry in sayinge priuate masses : but the lye is when he dyd afterwarde tempt him to dispayre of gods mercy . But saith Luther I wyll not dispayre as Iudas dyd , but amende that I haue done amysse & neuer saye priuate masse agayne .

O what a cloke of mischiefe is this , & al grounded of lyes and falshode , He sayth the deuyll lyeth not when he accuseth . If that be true , then he sayd true when he saide that Luther being a preacher manye yeares , neuer had true fayth in Christ tyl he fel from the masse , nor neuer trusted in Christes mercy , nor neuer toke hym for a sauiour but a cruell iudge , Of this the deuyll dyd accuse him , whether he was a lyer herein or no iudge you .

Also in hys accusation he sayde the body and bloude of Christ wer not present in the sacrament , when suche annoyncted priestes dyd consecrate , and that they honored onely bread & wine , with many other damnable lyes and heresyes , whiche whoso shall read the boke , maye fynde in great plentie , and yet by Luthers principle , the deuyl neuer lyeth when he accuseth . Now because the tyme is farre past , shortly to conclud , I shal most humblye beseche you to consider and regarde the saluation of your soules , for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned withoute knowledge & confession of gods truth reueled to his holy church , & by her to euery membre of her , & childe of god , whose sentence and determination is sure & certen , as procedinge from the pyller of trueth & the spirite of god , by whom we be taught and assured in goddes owne word , that in the blessed sacrament of the aulter ▪ by the power of the holy gost working with gods word , is verely & really present the bodye and bloud of our sauiour Christe , vnder the formes of bread & wyne , whiche is by Christes owne commaundement & example offered to almightye god in sacrifice , in commemoration of Christes passion and death , wherby the membres of the churche in whose fayth it is offered , bothe they that be alyue , and departed , perceyue plentuouse and abundaunt grace and mercye , and in al their necessities and calamities releife and succur ▪

Our moste merciful father graunt vs to persist stedfast & constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice , and with pure deuotion as he hathe ordayned to vse & frequent this holye misterye of vnitie & reconsiliation , that we maye therby remayne in him and he in vs for euermore . To whome be all glorye and prayse wyth out ende .

AMEN .

¶ Imprinted at London in Paules churche yarde , at the sygne of the holye Ghost , by Iohn Cawood , Prynter to the Quenes highnes . The tenth day of Maye . Anno domini . 1554.

Cum priuilegio Reginae Mariae .

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