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A
setting
open
of
the
Watson
Doctor
of
Sermons
made
before
Queene
Mary
Anno.
1553.
to
prooue
the
reall
presence
of
MALACHIE . ca. 1.
Pure incense is offered in euery place , and an vndefiled oblation is offered to my name : for my name is great amonge the Gentiles , sayth the Lorde of Hostes .
¶
Imprinted
at
London
by
Henry
Denham
TWO
THINGES
CHIEFLYE
Two notable Sermons , made the thirde and fift Fridayes in Lent last past , before the Queenes Highnesse , concerning the Reall presence of Christs bodie and bloud in the blessed sacrament , and also the Masse , which is the sacrifice of the new Testament : by Thomas Watson Doctor of Diuinitie .
Obsecro vos fratres , per misericordiam dei : WATSON . Diuision . 1. vt exhibeatis corpora vestra hostiam viuam , sanctam , deo placentem . &c. Roma. 12.
Roma.
12.
If
S.
Paule
writing
to
the
Philippians
,
the
thirde
chapter
,
was
not
ashamed
to
saye
,
to
write
one
thing
diuers
times
to
you
,
is
not
paine
or
sloth
to
mee
,
but
profitable
and
necessarie
for
you
:
much
lesse
ought
I
to
be
ashamed
,
for
that
I
propounde
to
you
at
this
time
,
that
lesson
againe
which
before
I
haue
twise
entreated
,
seeing
I
intende
(
by
Gods
grace
)
to
speak
nothing
,
but
that
I
haue
learned
either
of
S.
Paule
himselfe
,
or
of
such
as
I
think
was
endued
with
the
same
spirit
that
S.
Paule
was
.
And
this
I
do
,
not
for
lack
of
good
matter
:
but
for
lack
of
better
matter
in
my
iudgement
&
more
necessary
to
be
learned
of
vs
al
at
this
present
.
For
what
is
better
,
worthyer
,
and
more
needefull
to
bee
taught
and
learned
of
all
sortes
of
men
,
in
these
euill
dayes
and
corrupt
time
:
then
how
to
offer
vp
our selues
to
God
,
a
liuing
,
holy
and
pleasing
sacrifice
,
to
ouercome
and
represse
our
naughtie
will
and
affections
?
to
mortifie
our
earthlye
members
and
conuersation
?
And
so
to
banish
sinne
,
that
it
reigne
not
in
our
mortall
bodies
?
the
largenesse
of
which
matter
is
so
great
,
and
doth
extende
it selfe
in
so
many
partes
,
causes
,
and
circumstances
:
that
although
the
whole
matter
doe
pertayne
and
haue
respect
to
one
ende
:
yet
the
intreating
of
it
being
long
,
must
needes
be
various
,
and
for
that
reason
can
not
be
tedious
,
to
him
that
loueth
to
learne
to
liue
well
,
and
please
almightie
God
.
(
M.
Watson
The
ende
of
this
my
matter
is
,
to
destroye
the
kingdome
of
sinne
,
for
which
purpose
,
Gods
sonne
was
incarnate
,
to
bring
which
thing
to
passe
,
in
vs
was
all
the
life
,
the
example
,
the
passion
,
the
Resurrection
of
Christ
,
and
all
the
doctrine
and
sacramentes
of
Christ
.
Like
as
contrarie
,
to
erect
and
establish
this
kingdome
of
sinne
is
al
the
trauaile
and
temptation
of
the
deuill
,
now
fawning
lyke
a
serpent
,
transforming
himselfe
into
an
aungell
of
light
,
to
entrappe
and
seduce
the
simple
and
vnware
,
nowe
raging
like
a
Lion
,
to
ouerthrow
the
feble
and
fearefull
.
And
not
only
is
it
his
trauaile
:
but
also
it
is
the
whole
labour
and
practise
,
of
all
his
children
by
imitation
.
As
Infidels
,
Iewes
,
Heretiks
,
Scismatikes
,
false
brethren
,
and
counterfet
christians
,
both
in
lyuing
and
learning
,
labouring
night
and
daye
with
all
witte
and
will
:
to
destroye
the
fayth
of
Christ
,
the
sacraments
of
Christ
,
and
the
sacrifice
of
Christ
,
as
much
as
in
them
lieth
.
Which
three
be
speciall
meanes
to
destroye
the
kingdome
of
sinne
,
which
they
with
all
their
power
set
vp
and
maintaine
.
The
practise
of
the
deuill
and
his
Ministers
in
thys
poynt
,
I
haue
partlye
touched
,
and
by
Gods
grace
and
your
pacience
,
shall
now
procede
further
.
I
haue
opened
the
decay
of
fayth
,
good
workes
and
penance
,
which
be
remedies
against
sinne
.
One
other
remedie
there
is
,
that
lieth
in
much
decay
,
which
will
lye
still
,
except
good
men
(
according
to
their
bounden
dueties
)
put
to
their
helping
handes
.
I
meane
the
sacrifice
of
the
church
,
the
sacrifice
of
the
newe
testament
,
the
sacrifice
of
our
reconciliation
,
in
the
bodie
and
bloude
of
our
Lorde
Iesus
Christ
,
which
he
hath
instituted
in
hys
last
supper
,
and
so
as
Ireneus
sayth
,
Noui
testamenti
,
nouam
docuit
oblationem
:
Ireneus
.
li.
4.
cap.
32.
quam
Ecclesia
ab
Apostolis
accipiens
,
in
vniuerso
mundo
offert
deo
:
Christ
confessing
,
the
cup
to
be
his
bloud
,
hath
taught
the
newe
sacrifice
of
the
newe
testament
:
which
sacrifice
,
the
Church
receyuing
of
the
Apostles
,
doth
offer
to
God
throughout
the
whole
worlde
.
Ireneus
lib.
4.
cap.
32.
Hij
sunt
,
inquit
,
There
is
nothing
so
auncient
,
so
profitable
,
necessarie
and
so
holesome
as
this
sacrifice
is
,
that
hath
bene
of
some
men
,
and
that
of
late
,
so
assaulted
,
reuiled
,
reiected
,
blasphemed
,
oppressed
,
persecuted
,
and
with
such
reproch
and
indignation
banished
&
exiled
,
without
cause
or
any
good
grounde
why
they
shoulde
so
haue
done
,
but
that
they
knewe
sinne
should
decay
,
if
that
were
vsed
.
And
therefore
intending
to
establishe
the
Kingdome
of
sinne
,
laboured
with
all
violence
to
subuert
this
enimie
and
remedye
against
sinne
.
Which
as
S.
Cyprian
doth
say
,
Ad
totius
hominis
vitam
salutemque
proficit
,
simul
medicamentum
&
holocaustum
ad
sanandas
infirmitates
,
&
purgandas
iniquitates
existens
.
Which
doth
profite
to
the
lyfe
and
saluation
of
the
whole
man
,
being
both
a
medicine
to
heale
infirmities
,
and
a
sacrifice
to
purge
iniquities
.
This
little
time
that
I
haue
now
,
I
entende
(
God
willing
)
to
bestow
in
this
matter
,
to
reduce
into
your
remembrance
the
foundation
and
commoditie
of
thys
sacrifice
of
the
Church
,
and
to
repel
such
bolts
,
as
the
foolishnesse
of
some
,
and
the
malice
of
other
,
haue
shot
against
it
,
that
knowing
the
necessitie
and
goodnesse
of
it
,
we
may
follow
the
counsell
of
S.
Bernarde
which
sayd
,
Discamus
eius
humilitatem
,
Bernardus
homil.
3.
super
missus
est
.
imitemur
mansuetudinem
,
amplectamur
dilectionem
,
communicemus
passionibus
,
tauemur
in
sanguine
eius
:
ipsum
offeramus
propitionem
pro
peccatis
nostris
,
quoniam
ad
hoc
ipse
natus
&
datus
est
nobis
.
Ipsum
occulis
patris
,
ipsum
offeramus
&
suis
,
quia
&
pater
proprio
filio
suo
non
pepercit
,
sed
pro
nobis
tradidit
illum
&c.
Let
vs
learne
his
humillitie
,
let
vs
followe
his
meekenesse
and
gentlenesse
,
let
vs
embrace
his
loue
,
let
vs
communicate
his
passions
by
suffring
with
him
,
let
vs
bee
washed
in
his
bloud
,
let
vs
offer
him
the
propitiation
,
or
a
sacrifice
propitiatorie
for
our
sinnes
:
for
to
this
ende
was
he
borne
and
giuen
to
vs
:
let
vs
offer
hym
to
hys
fathers
eyes
,
let
vs
offer
him
to
his
owne
eyes
,
for
the
father
hath
not
spared
his
owne
sonne
,
but
hath
giuen
him
for
vs
,
and
so
forth
.
And
also
,
as
the
same
Bernarde
more
plainly
writeth
in
an
other
place
,
saying
thus
.
Pauperes
sumus
,
parum
dare
possumus
,
attamen
reconciliari
possumus
pro
paruo
illo
,
si
volumus
:
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
dulcissuma
reconciliatio
.
We
are
poore
and
little
can
we
giue
:
yet
for
that
little
we
may
be
reconciled
to
God
See
howe
S.
Bernarde
ioyneth
the
offering
of
our
bodies
and
of
Christes
bodie
togither
.
That
if
the
oblation
of
oure
bodies
be
imperfite
and
suffice
not
:
the
oblation
of
Christs
bodie
maye
fulfill
and
supplie
,
that
lacketh
in
vs
.
And
to
what
ende
?
That
we
might
be
reconciled
,
that
the
body
of
sinne
might
be
destroyed
,
that
it
reigne
not
in
our
bodies
.
And
here
the
prayer
was
made
.
Liuore
eius
sanati
sumus
Iohn
Baptist
Ecce
qui
tollit
peccata
mundi
Now
entring
to
speake
of
the
Sacrifice
of
the
Church
,
I
presuppose
one
thing
,
which
is
the
foundation
of
the
same
to
be
most
certainly
and
constauntly
beloued
of
all
vs
that
be
here
present
:
which
is
,
that
in
the
most
blessed
sacrament
of
the
Aultare
,
is
present
the
true
bodye
and
bloud
of
our
Sauiour
Christ
,
the
price
of
oure
redemption
,
not
in
figure
onely
,
but
in
truth
and
very
deede
.
Which
the
learned
men
call
really
,
and
essentially
,
that
is
to
saye
,
that
thing
,
that
substance
,
that
was
vpon
the
Crosse
,
is
now
verily
present
in
the
blessed
Sacrament
before
we
receiue
it
:
the
cause
of
which
reall
presence
,
is
the
omnipotent
power
&
will
of
God
,
assisting
the
due
administration
of
the
priest
,
the
which
body
&
bloud
we
christen
men
receyue
by
the
seruice
of
our
bodies
&
senses
,
though
not
by
the
iudgement
of
our
senses
,
but
only
by
the
iudgement
of
faith
,
bicause
it
is
giuen
,
not
in
the
outwarde
forme
of
the
selfe
same
body
and
bloud
,
as
it
was
slaine
&
shed
vpon
the
crosse
:
but
in
the
formes
of
our
daily
and
special
nutriments
of
bread
&
wine
,
and
that
for
sundry
weighty
&
necessary
causes
,
foresene
by
our
sauiour
Christ
.
Ergo.
&c.
Ergo.
&c.
Ergo.
&c.
Basilius
Magnus
Ecce
ego
vobiscum
sum
.
&c.
For
seing
the
substaunce
of
our
Sacrifice
of
the
newe
Testament
,
is
the
very
reall
and
naturall
body
of
Christ
,
as
may
be
proued
by
many
Authorities
.
Saint
Cyprian
sayth
:
In
sacrificio
quod
Christus
est
,
non
nisi
Christus
sequendus
est
.
In
that
Sacrifice
that
is
Christ
,
no
man
is
to
be
folowed
but
Christ
.
Here
he
saith
,
that
Christ
is
the
Sacrifice
that
we
offer
to
almightie
God
.
Also
Saint
Basyl
,
writeth
in
his
forme
of
Masse
:
Tues
qui
offers
,
&
offerris
,
&
qui
suscipis
&
impartis
Christe
deus
noster
.
O
Christ
our
God
,
thou
art
he
that
both
doest
offer
,
and
is
offered
,
that
both
giuest
the
offering
and
receaueth
.
Saint
Basyll
by
this
meaneth
that
the
Sacrifice
,
which
the
Church
offered
to
God
,
is
Christ
himselfe
,
who
in
that
he
is
the
head
of
his
body
the
Church
,
is
one
offerer
with
the
Chuch
,
and
so
is
both
offerer
and
offered
,
as
Basyll
sayth
.
Lykewise
Saint
Ambrose
wryting
of
the
inuention
of
the
bodies
of
two
glorious
Martirs
Geruasius
and
Prothasius
,
&
of
the
burying
of
them
vnder
the
aultar
,
sayth
thus
:
Succedant
victimae
triumphales
in
locum
,
vbi
Christus
hostia
est
,
sed
ille
super
altare
qui
pro
omnibus
passus
est
,
isti
sub
altari
,
qui
illius
redempti
sunt
passione
.
Let
these
triumphing
Sacrifices
(
meaning
the
bodies
of
the
Martirs
)
go
into
the
place
where
Christ
is
a
Sacrifice
.
But
Christ
is
a
Sacrifice
aboue
the
aultar
,
who
suffred
for
all
men
,
these
two
vnder
the
aulter
,
that
were
redeemed
by
his
passion
.
Of
this
place
I
note
my
purpose
,
which
is
,
that
the
Sacrifice
of
the
Church
and
newe
Testament
,
is
the
very
reall
body
and
bloud
of
our
Sauiour
Christ
,
which
is
also
testified
by
Chrisostome
in
his
Homely
he
wryteth
of
the
praise
of
God
in
these
wordes
.
Vereamini
mensam
quaue
desuper
victima
illa
iacet
Christus
scilicet
qui
nostri
causa
occisus
est
Feare
and
reuerence
that
table
By
which
wordes
Chrisostome
declareth
his
fayth
,
that
the
Sacrifice
of
the
Church
is
Christ
,
and
also
that
Christ
is
not
onely
in
heauen
,
as
some
men
damnably
beareth
you
in
hande
,
but
is
placed
lying
aboue
the
Fable
of
the
aultare
as
the
substaunce
of
our
Sacrifice
.
And
in
an
other
Homely
he
wryteth
.
Mensa
myst●rijs
instructa
est
,
&
agnus
dei
pro
te
immolatur
.
The
Table
is
furnished
with
Saint
Augustine
is
full
of
such
sayinges
:
as
wryting
of
his
mothers
death
,
how
that
he
wept
nothing
for
hir
all
the
time
the
Masse
was
saide
for
hir
Soule
,
which
he
expresseth
by
these
wordes
.
Cum
offerretur
pro
ea
sacrificium
praecij
nostri
.
When
the
Sacrifice
of
our
price
was
offered
for
hir
.
I
leaue
out
al
the
rest
of
the
sentence
contented
to
allege
onely
this
,
that
proueth
the
sacrifice
,
which
is
offered
by
the
Priest
for
the
dead
to
be
our
price
,
which
is
and
can
bee
nothing
else
,
but
the
body
and
bloud
of
Christ
,
which
he
gaue
vpon
the
crosse
,
as
the
price
of
our
redemption
.
But
playnest
of
all
he
wryteth
in
a
Booke
intituled
.
Liber
Sententiarum
prosperi
.
Which
Booke
is
alledged
of
Gratian
,
in
the
decrees
in
these
wordes
.
Hoc
est
quod
dicimus
,
quod
modis
omnibus
approbare
contendimus
sacrificium
Ecclesiae
duobus
confici
,
duobus
constare
,
visibili
elementorum
specie
,
&
inuisibili
Domini
nostri
Iesu
Christi
corpore
&
sanguine
,
&
Sacramento
,
&
re
Sacramenti
,
id
est
,
corpore
Christi
.
This
is
that
we
say
,
that
we
labour
to
prooue
by
all
meanes
that
the
Sacrifice
of
the
Church
is
made
and
consisteth
of
two
things
,
of
the
visible
forme
of
the
elementes
and
of
the
inuisible
bodye
and
bloud
of
oure
Lorde
Iesus
Christ
both
that
outward
Sacrament
and
the
thing
or
substaunce
of
the
Sacrament
,
that
is
the
body
of
Christ
.
These
words
neede
no
declaring
but
poynting
:
and
for
that
cause
why
should
I
tarie
in
this
poynt
any
longer
,
seing
that
our
Bookes
be
full
of
such
like
authorities
.
Therefore
as
I
began
seing
the
substaunce
of
our
Sacrifice
of
the
new
Testament
,
is
the
very
reall
and
naturall
body
of
Christ
,
if
this
body
be
not
present
in
the
Sacrament
as
the
enemies
of
Christes
Crosse
,
and
the
destroyers
of
oure
faith
falsly
pretende
:
then
be
wee
christen
men
left
altogither
desolate
without
anye
Sacrifice
priuate
vnto
vs
,
for
both
the
Sacrifice
of
Christ
vpon
the
crosse
,
and
also
the
inwarde
Sacrifice
of
mans
heart
be
not
priuate
but
common
to
vs
,
and
to
all
faythfull
men
from
the
beginning
of
the
worlde
to
the
last
ende
.
Si
solus
Christus
audiendus
est
Anno.
1562.
Leonhardus
Thuscus
Malachiae
.
1.
Actes
.
13.
Homily
De
Laude
Dei
Cuius
omnes
sumus
participes
And
furthermore
seing
a
Sacrifice
is
an
outwarde
protestation
of
our
inwarde
faith
and
deuotion
,
if
we
christen
men
now
haue
no
sacrifice
priuate
vnto
vs
:
then
be
we
the
most
miserable
men
that
euer
were
,
being
without
anye
kinde
of
religion
.
For
take
away
our
sacrifice
,
&
take
away
our
religion
,
as
S.
Cyprian
confuting
the
carnall
thoughts
of
the
Capernaits
,
that
thought
they
should
haue
eaten
Christes
fleshe
eyther
rosted
or
sod
,
and
so
should
haue
consumed
it
to
nothing
:
wryteth
thus
.
Cum
illius
personae
caro
si
in
frustra
partiretur
non
omni
humano
generi
posset
sufficere
,
qua
semel
consumpta
videretur
religio
interisse
,
cui
nequaquàm
vlterius
victima
superesset
.
Seing
that
if
the
fleshe
of
his
person
were
deuided
into
pieces
,
it
coulde
not
suffise
all
mankinde
to
eate
vpon
,
which
flesh
after
it
were
once
cleane
wasted
and
consumed
,
our
religion
might
likewise
seme
to
perish
and
be
destroied
,
which
had
no
more
any
sacrifice
remayning
.
Wherevpon
I
conclude
,
that
if
we
haue
not
Christes
body
and
bloud
present
in
the
sacrament
for
our
externall
sacrifice
,
wherby
we
may
mitigate
and
please
almightie
God
,
and
obteyne
remission
of
sinne
and
spirituall
grace
and
giftes
:
then
should
we
be
no
better
then
the
Turkes
,
seing
all
nations
from
the
beginning
of
the
worlde
,
both
Gentils
and
Iewes
haue
had
one
kinde
of
outwarde
Sacrifice
,
to
declare
and
expresse
their
inward
deuotion
and
religion
,
eyther
to
the
true
God
of
heauen
,
or
to
such
as
they
fantasied
or
feyned
to
be
Gods
sauing
onely
the
Turkes
,
(
as
Petrus
Cluniacensis
writeth
)
wherby
it
appeareth
,
that
this
sect
that
denieth
and
destroyeth
the
Masse
,
which
is
the
Sacrifice
of
the
Church
,
is
verily
the
sect
of
Mahumet
,
preparing
a
waye
for
the
Turke
to
ouerrunne
all
Christendome
,
as
hee
hath
done
a
great
piece
alreadie
.
For
what
could
the
Turke
doe
more
against
our
saith
,
if
he
did
ouercome
vs
,
beside
our
thraldome
&
tirannicall
oppression
,
but
as
these
men
doe
now
to
take
awaye
our
sacraments
&
sacrifice
,
&
to
leaue
vs
nothing
but
the
bare
name
of
Christ
,
&
if
there
be
any
good
man
,
that
hath
true
religion
in
his
hart
,
to
compell
him
to
keepe
it
within
him
,
that
he
shal
not
expresse
it
outwardly
?
and
in
very
deede
diuers
notable
and
godly
wryters
at
this
day
,
call
this
heresie
against
the
sacrifice
of
the
Church
which
Luther
first
began
and
most
maintayned
,
by
this
name
Secta
Mahumetica
,
the
sect
of
Mahomet
.
Cum
illius
personae
caro
&c.
Esus
igitur
carnis
huius
.
&c.
Qui
est
Christus
:
Cluniacensis
But
for
the
auoyding
of
these
absurdities
,
and
for
suche
causes
as
I
shal
God
wylling
declare
hereafter
,
I
presuppose
this
foundation
of
christes
body
,
to
be
really
present
in
the
blessed
sacrament
,
to
be
stedfastly
beleeued
of
vs
all
,
vpon
the
which
I
builde
all
that
remayneth
now
to
be
sayde
.
Which
foundation
although
it
hath
beene
vndermined
of
many
men
and
many
wayes
,
&
therfore
requireth
a
full
and
perfite
treatise
to
be
made
of
it
alone
:
yet
as
I
intende
not
to
occupie
all
this
time
in
that
,
so
I
maye
not
well
so
slenderly
leaue
it
,
that
hath
bene
so
much
and
often
assaulted
,
but
shall
declare
the
summe
of
that
moueth
me
to
continue
still
in
that
truth
I
was
borne
in
,
to
keepe
still
that
fayth
I
was
baptised
in
and
put
on
Christ
,
which
fayth
seing
it
is
vniuersall
,
if
I
should
leaue
it
,
I
should
forsake
Christ
,
and
be
an
heretike
,
not
folowing
that
forme
of
doctrine
I
receyued
of
my
fathers
,
and
they
of
theirs
from
the
beginning
,
but
chosing
my selfe
a
newe
waye
and
newe
maysters
that
please
me
,
being
so
condemned
by
mine
owne
conscience
and
iudgement
,
which
is
the
very
propertie
and
definition
of
an
heretike
.
There
be
three
things
that
holde
mee
in
this
faith
:
the
manifest
and
plaine
scripture
,
the
vniforme
aucthorities
of
holy
men
,
and
the
consent
of
the
vniuersall
Church
.
These
three
be
the
argumentes
,
that
a
christen
man
may
stick
vnto
,
and
neuer
be
deceaued
,
specially
if
they
be
knit
and
ioyned
togither
,
concerning
one
matter
but
if
they
be
seperate
,
then
some
of
them
be
but
weake
staffes
to
leane
vnto
.
As
for
example
the
scripture
without
the
consent
of
the
church
is
a
weapon
as
meete
for
an
heretike
,
as
for
a
catholike
,
for
Arius
,
Nestorius
,
and
such
other
Heretikes
did
alledge
the
scripture
for
their
opinions
,
as
the
catholikes
did
,
but
their
alledging
was
but
the
abusing
of
the
letter
,
which
is
indifferent
to
good
and
euill
,
and
deprauing
of
the
true
sense
,
which
is
onely
knowne
by
the
tradition
and
consent
of
the
catholike
church
:
so
that
the
one
without
the
other
is
not
a
direction
,
but
a
seduction
to
a
simple
man
,
bicause
the
very
scripture
in
deede
,
is
not
the
bare
letter
,
as
it
lyeth
to
be
taken
of
euery
man
,
but
the
true
sense
,
as
it
is
delyuered
by
the
vniuersall
consent
of
christes
church
.
Lykewise
the
writings
and
sayings
of
the
fathers
,
if
they
be
but
the
minde
of
one
man
without
the
consent
of
other
,
were
he
neuer
so
well
learned
and
vertuous
,
otherwise
yet
his
wrytings
I
say
in
that
point
be
not
a
confirmation
for
an
ignoraunt
man
to
holde
him
in
the
truth
,
but
a
temptation
to
seduce
him
,
and
pull
him
from
the
truth
.
The
consent
of
the
Church
is
alwayes
a
sure
staffe
,
the
verie
piller
of
truth
,
whether
it
bee
in
things
expressed
in
the
letter
of
the
scripture
,
or
in
things
deliuered
vnto
vs
by
tradition
of
the
Apostles
.
He
that
holdeth
him
by
this
staffe
can
not
fall
in
faith
,
but
stande
in
truth
.
quae
nescit
falli
,
nec
fallere
.
Austen
,
Gerson
Now
concerning
this
matter
of
the
presence
:
I
am
able
by
Gods
helpe
to
shewe
all
these
three
thinges
,
ioyned
and
knit
togither
so
,
that
we
can
not
be
deceyued
in
this
point
,
except
we
will
deceaue
our selues
as
many
wilfully
doe
.
The
scripture
by
playne
and
manifest
words
,
against
the
which
hell
gates
shall
neuer
preuayle
,
doth
testifie
and
confirme
our
fayth
in
many
places
,
but
specially
in
the
wordes
of
our
sauiour
Christ
himselfe
in
his
last
supper
,
saying
to
his
Disciples
:
Take
,
eate
this
is
my
bodye
,
which
is
giuen
for
you
.
This
is
my
bloud
of
the
newe
Testament
,
which
is
shed
for
many
,
and
for
you
in
remission
of
sinnes
:
which
most
plaine
scriptures
many
haue
gone
about
to
delude
,
&
to
reduce
them
to
a
base
vnderstanding
by
figuratiue
speeches
,
contending
these
words
.
This
is
my
body
.
This
is
my
bloud
to
be
spoken
figuratiuely
,
and
not
as
the
words
purport
:
bicause
other
like
sayinges
in
the
scripture
be
taken
figuratiuely
,
as
these
:
I
am
the
waye
,
I
am
the
dore
.
The
stone
is
Christ
and
such
other
,
wherein
they
haue
declared
their
deuilishe
and
detestable
sophistrie
to
their
owne
damnation
and
the
subuersion
of
a
great
many
other
.
They
professe
themselues
to
be
learned
men
,
but
who
heard
euer
tell
of
any
such
kinde
of
learning
,
as
to
prooue
one
singuler
by
an
other
,
as
if
one
should
reason
thus
:
Thomas
is
an
honest
man
,
ergo
Iohn
is
an
honest
man
:
The
Swan
is
whyte
,
ergo
the
Crow
is
white
.
Which
arguments
be
like
this
:
I
am
the
waye
,
is
a
figuratiue
speeche
,
ergo
likewise
.
This
is
my
body
,
is
a
figuratiue
speech
.
With
such
fond
folies
&
sophismes
is
the
truth
assaulted
against
all
good
learning
,
and
the
rules
of
all
true
reasoning
.
God
open
their
eyes
to
see
,
and
followe
his
heauenly
wisedome
.
But
if
we
will
consider
the
circumstaunces
of
the
text
,
who
was
the
speaker
,
for
what
intent
,
what
time
,
and
such
other
:
it
shall
plainely
appeere
that
the
literall
sense
,
as
the
wordes
purport
,
is
the
true
sense
,
that
the
holy
Ghost
did
principally
intend
.
As
for
example
.
First
it
appeareth
euidently
,
the
speaker
to
be
Iesus
Christ
our
Lord
,
Gods
sonne
equall
and
omnipotent
God
with
the
father
,
and
that
these
hys
wordes
be
not
wordes
of
a
bare
narration
and
teaching
,
but
wordes
whereby
a
sacrament
is
instituted
.
And
for
that
reason
we
must
consider
that
it
is
otherwise
with
Christ
,
then
with
vs
,
for
in
man
the
worde
is
true
,
when
the
thing
is
true
,
whereof
it
is
spoken
:
In
God
the
thing
is
true
when
the
worde
is
spoken
of
the
thing
.
Mans
worde
declareth
the
thing
to
be
as
it
is
before
,
Gods
worde
maketh
the
thing
to
be
,
as
it
was
not
before
.
In
man
the
truth
of
his
worde
dependeth
of
the
truth
of
the
thing
.
Contrarie
in
God
the
truth
of
the
thing
dependeth
vpon
the
speaking
of
the
worde
,
as
the
psalme
sayth
:
Ipse
dixit
&
facta
sunt
.
He
spake
the
worde
,
and
the
things
were
made
.
And
this
thing
the
Deuill
knewe
well
ynough
,
being
sure
that
if
Iesus
were
Christ
and
God
,
hee
could
with
his
worde
both
create
newe
thinges
,
and
also
chaunge
the
nature
and
substaunce
of
any
thing
:
and
therfore
sayde
vnto
him
tempting
him
,
whether
he
was
Gods
sonne
or
no
:
if
thou
be
Gods
sonne
speake
the
worde
,
that
these
stones
maye
be
made
bread
.
Whereby
we
maye
learne
that
although
in
mans
speeche
it
is
not
true
to
saye
,
these
stones
be
bread
:
yet
if
God
should
say
so
,
it
should
be
true
the
inferior
nature
of
creatures
gyuing
place
to
the
omnipotent
power
of
God
the
Creator
.
After
which
sort
Ireneus
reasoneth
against
those
heretikes
,
that
denied
Iesus
Christ
to
be
Gods
sonne
,
vsing
that
most
constantly
beleeued
truth
of
the
sacrament
,
that
we
holde
nowe
grounded
vpon
Christes
wordes
,
for
an
argument
to
conuince
Iesus
the
speaker
to
bee
Gods
sonne
.
His
words
be
these
.
Quomodo
autem
constabit
eis
eum
panem
in
quo
gratiae
actae
sunt
corpus
esse
domini
sui
,
Libr.
4.
ca.
34.
&
calicem
sanguinis
eius
si
non
ipsum
fabricatoris
mundi
filium
dicant
?
Howe
shall
it
bee
certaine
vnto
them
,
that
that
bread
vpon
which
thankes
are
giuen
(
that
is
to
say
the
Eucharisticall
bread
)
is
the
body
of
their
Lord
,
and
the
Cup
of
his
bloud
,
if
they
say
not
that
he
is
the
son
of
him
that
made
the
worlde
?
as
though
he
should
reason
thus
:
These
words
which
Iesus
spake
of
the
blessed
bread
,
saying
:
This
is
my
body
.
This
is
the
Cup
of
my
bloud
,
be
eyther
true
or
false
.
If
the
speaker
of
them
be
pure
man
and
not
God
as
they
saye
,
then
can
they
not
be
true
:
for
mans
worde
chaungeth
not
the
nature
of
things
,
as
it
is
here
.
But
if
the
wordes
be
true
,
as
they
certainely
beleeue
,
then
the
speaker
of
them
must
needes
be
Gods
sonne
,
of
infinite
power
,
able
to
make
the
things
to
be
as
he
sayth
they
be
.
And
also
in
his
.57
.
Chapiter
the
same
fourth
booke
,
he
maketh
the
lyke
argument
in
these
words
.
Quomodo
iustè
Dominus
si
alterius
patris
existit
huius
conditionis
quae
est
secundum
nos
,
accipiens
panem
suum
corpus
confitebatur
,
&
temperamentum
calicis
,
sui
sanguinem
confirmauit
.
If
our
Lorde
be
a
pure
man
,
that
nature
and
condition
that
wee
be
of
,
the
sonne
of
an
other
father
then
God
:
Howe
did
he
iustly
and
truely
taking
bread
into
his
hande
,
confesse
and
saye
it
to
be
his
body
,
and
confirme
that
mixture
of
wine
and
water
,
that
was
in
the
Chalice
,
to
be
his
owne
bloud
?
By
these
two
places
of
Ireneus
that
lyued
within
.150
.
yeares
of
Christ
,
we
are
taught
not
to
flie
to
our
figures
of
Grammer
to
make
these
wordes
of
Christ
true
,
which
indeede
we
must
needes
doe
,
or
else
say
they
be
false
,
if
Christ
the
speaker
be
but
onely
man
and
not
God
,
but
we
bee
taught
by
him
to
beleue
them
to
be
most
true
,
and
for
that
reason
to
beleue
also
,
that
Christ
the
speaker
is
Gods
son
,
by
whose
almightie
power
the
things
be
chaunged
&
made
as
he
speaketh
so
that
we
may
iustly
,
after
the
minde
of
Ireneus
and
dyuers
other
olde
Authors
,
which
were
long
to
rehearse
nowe
,
conceaue
this
opinion
of
these
men
,
that
say
these
wordes
of
Christ
cannot
be
true
,
except
they
be
vnderstanded
by
a
figuratiue
speeche
:
that
they
eyther
beleeue
not
themselues
that
Christ
is
Gods
sonne
,
or
else
giue
occasion
to
other
to
reuiue
that
olde
damnable
Heresey
of
Arius
that
denied
Christs
Godhead
,
the
experience
whereof
we
haue
had
of
late
dayes
,
of
some
that
from
Sacramentaries
by
necessarie
consequence
of
that
Heresey
,
became
Arianes
.
Ipse
dixit
&
facta
sunt
The
second
circumstance
I
spake
of
,
was
to
consider
to
what
purpose
and
intent
Christ
spake
those
wordes
,
and
I
sayde
they
were
wordes
not
of
a
bare
narration
,
teaching
some
doctrine
,
but
the
wordes
of
the
institution
of
a
sacrament
of
the
new
Testament
.
And
then
it
followeth
,
that
if
they
be
the
forme
of
a
sacrament
as
they
be
in
dede
:
then
must
they
needes
be
that
instrument
wherby
Gods
almightie
power
assisting
the
due
ministration
of
his
Priest
,
worketh
that
grace
inwardly
,
that
the
words
purport
outwardly
.
For
so
it
is
in
all
other
sacraments
.
In
Baptisme
,
these
wordes
.
Ego
Baptizo
te
,
I
baptise
thee
,
and
so
forth
,
like
as
outwardly
to
the
eares
,
of
the
hearer
they
signifie
a
washing
,
so
almightie
God
assisting
the
due
pronouncing
of
them
,
doth
inwardly
woorke
the
grace
of
washing
the
soule
of
him
,
to
whome
the
wordes
be
spoken
,
if
their
be
no
stop
or
impediment
of
his
partie
.
And
lykewise
in
penaunce
as
the
wordes
of
the
Priest
saying
:
Ego
absoluo
te
ab
omnibus
peccatis
tuis
in
nomine
Patris
,
&
filij
,
&
spiritus
sancti
.
I
absolue
thee
from
al
thy
sinnes
in
the
name
of
the
father
,
and
the
sonne
,
and
the
holy
Ghost
,
doe
signifie
forgiuenesse
,
so
God
doth
inwardly
forgiue
,
if
the
partie
be
truely
penitent
.
Lykewise
in
marriage
that
knot
the
man
knitteth
with
the
woman
in
taking
hir
to
his
wyfe
,
and
she
him
to
hir
husband
,
God
also
inwardly
doth
knit
the
same
,
which
man
can
not
loose
:
and
so
foorth
of
all
other
sacraments
.
Nowe
to
oure
purpose
:
The
grace
which
is
included
in
these
wordes
,
this
is
my
body
,
this
is
my
bloud
,
is
not
only
accidentall
grace
as
in
the
other
,
but
the
body
of
Christ
to
be
our
sacrament
,
which
is
the
substaunce
of
grace
,
the
Author
,
Fountayne
,
&
Well
of
all
grace
,
as
S.
Bernard
sayth
.
Dicitur
Eucharistia
per
excellentiam
.
In
hoc
enim
Sacramento
non
solum
quaelibet
gratia
,
sed
ille
à
quo
est
omnis
gratia
sumitur
.
This
sacrament
is
called
Eucharistia
,
for
some
excellencie
aboue
all
other
,
for
in
this
sacrament
is
receyued
not
onely
any
other
grace
,
but
he
of
whome
proceedeth
all
grace
.
Then
it
followeth
,
that
where
as
the
grace
of
this
sacrament
,
which
the
wordes
purport
to
the
outward
eares
of
all
men
,
is
the
essentiall
grace
of
Christes
body
and
bloud
to
be
there
present
,
it
followeth
,
I
saye
that
Christ
by
these
wordes
,
as
by
a
conuenient
instrument
,
worketh
inwardly
,
in
that
he
gaue
to
his
Disciples
the
reall
presence
of
his
owne
body
and
bloud
,
as
Eusebius
Emesenus
sayth
:
Fide
aestimandi
non
specie
,
nec
exterioris
censenda
est
visu
,
sed
interioris
hominis
affectu
.
To
be
esteemed
by
fayth
,
and
not
by
the
outwarde
forme
,
and
not
to
be
iudged
by
the
sight
of
the
outwarde
man
,
but
by
the
affection
of
the
inwarde
man
.
Verbo
Domini
caeli
firmati
sunt
Hardyngs
Amphilochius
Claraeuallensis
Abbas
Thirdly
,
we
maye
consider
,
that
these
wordes
,
be
the
performaunce
of
a
former
promise
,
where
Christ
(
as
it
is
written
in
the
sixt
Chapiter
of
S.
Iohn
)
promised
to
giue
vs
the
same
fleshe
to
eate
,
that
he
would
giue
to
the
death
,
for
the
lyfe
of
the
worlde
saying
.
Panis
quem
ego
dabo
,
caro
mea
est
,
quam
ego
dabo
pro
mundi
vita
.
The
bread
which
I
shall
giue
vnto
you
,
is
my
flesh
,
which
I
shall
giue
for
the
lyfe
of
the
world
.
Which
promise
,
we
neuer
read
,
that
Christ
(
which
is
the
very
truth
&
can
not
lye
)
did
euer
at
any
time
performe
,
but
in
his
last
supper
,
when
he
gaue
his
bodye
and
bloud
to
his
Disciples
:
and
to
promise
his
fleshe
,
and
to
giue
bare
bread
and
not
his
fleshe
,
is
no
performing
,
but
a
breaking
of
his
promise
,
and
a
deluding
of
them
to
whome
he
made
the
promise
.
For
as
for
the
interpretation
,
which
some
men
make
of
Christes
words
,
that
he
will
giue
his
fleshe
to
vs
to
be
eaten
spiritually
by
faith
:
is
but
a
vaine
and
fained
glose
for
that
text
.
And
although
Christ
doe
so
giue
it
to
be
eaten
by
faith
:
yet
we
maye
not
exclude
one
truth
by
another
truth
as
Sophisters
doe
.
For
Christ
gaue
his
fleshe
to
vs
to
be
eaten
spiritually
by
fayth
,
euer
from
the
beginning
of
the
worlde
,
and
also
at
that
present
,
when
he
spake
those
words
,
so
that
it
were
a
verye
vaine
thing
for
Christ
,
to
promise
to
giue
a
thing
which
he
euer
before
,
and
also
at
that
present
,
and
euer
after
contynually
doth
giue
.
But
it
was
neuer
so
taken
of
any
good
auncient
aucthor
which
all
with
one
consent
doe
expounde
this
text
of
saint
Iohn
,
of
the
giuing
of
his
fleshe
in
his
last
supper
vnder
the
forme
of
breade
,
and
therefore
Cirillus
wryteth
,
that
oure
sauiour
Christ
did
not
expounde
and
make
plaine
the
maner
of
the
mistery
,
&
the
performaunce
of
this
his
promise
,
to
them
that
asked
the
vnfaythfull
question
,
Howe
,
without
fayth
,
but
to
his
Disciples
that
beleeued
him
and
asked
no
such
question
of
him
,
he
declared
the
maner
of
it
in
his
last
supper
.
Wherefore
we
maye
well
conclude
vpon
this
circumstaunce
that
Christs
flesh
is
verily
present
in
the
sacrament
to
be
giuen
vnto
vs
,
bicause
he
promised
before
,
that
he
would
giue
vs
the
same
fleshe
for
our
foode
,
that
he
would
giue
on
the
crosse
for
our
redemption
.
The
time
also
is
to
be
considered
,
that
he
spake
these
wordes
the
night
before
hee
suffered
death
,
at
which
time
,
and
the
next
day
after
,
he
ended
and
fulfilled
al
figures
,
saying
on
the
crosse
,
Consummatum
est
.
All
figures
and
shadowes
be
ended
and
expired
,
which
was
no
time
then
,
to
institute
and
begin
new
figures
.
Is
it
lykely
or
probable
,
that
our
sauiour
Christ
then
entring
into
his
Agony
,
and
beginning
his
passion
,
accustoming
commonly
before
to
teach
his
Disciples
in
playne
wordes
,
without
Parables
or
figuratiue
speeches
:
would
then
so
lightly
behaue
himselfe
,
as
to
delude
his
chosen
and
entirely
beloued
Disciples
,
in
calling
those
things
his
bodye
that
is
giuen
for
them
,
and
his
bloud
that
is
shed
for
them
,
which
were
neither
his
body
nor
his
bloud
,
but
bare
bread
and
wyne
?
Or
is
there
any
religion
in
oure
christen
fayth
,
in
nicknaming
thinges
,
or
calling
them
otherwise
,
then
they
be
?
If
any
man
thinke
himselfe
able
to
aunswere
that
,
bycause
Christ
sayde
he
was
a
Vine
,
he
was
a
dore
,
being
neyther
Vine
nor
dore
:
that
man
seemeth
to
mee
not
substantially
to
way
the
wordes
and
speeches
of
scripture
.
For
let
him
consider
thorowout
all
the
scripture
whersoeuer
he
shall
finde
,
that
Christ
,
spake
any
thing
of
himselfe
by
wordes
of
our
common
speeche
(
for
the
God
head
and
the
properties
of
the
Godhead
be
ineffable
,
and
cannot
be
expressed
to
our
capacitie
,
but
by
wordes
and
names
of
wordly
and
naturall
things
here
among
vs
.
)
He
shall
alwaies
finde
that
Christ
was
a
better
and
more
singular
thing
then
the
worde
did
properly
signifie
,
that
was
attribute
vnto
him
,
and
to
make
this
matter
more
playne
by
examples
.
Where
Christ
sayde
,
I
am
the
waye
,
he
ment
not
,
that
he
was
the
way
that
leadeth
to
the
Citie
,
or
to
some
other
place
but
that
he
was
a
more
excellent
waye
.
A
way
that
leadeth
to
the
father
,
to
heauen
,
to
euerlasting
lyfe
.
When
he
sayde
,
he
was
the
dore
,
he
ment
not
,
that
he
was
the
dore
of
the
sheepefold
here
in
earth
,
but
a
farre
better
dore
,
the
dore
of
the
Church
,
the
spirituall
sheepefold
,
by
the
which
dore
whosoeuer
entereth
,
shall
be
saued
.
Also
calling
himselfe
a
Vine
hee
ment
that
he
was
the
spirituall
Vine
,
whereof
all
christen
men
be
braunches
,
and
better
then
such
a
Vine
as
groweth
in
the
fieldes
.
And
lykewise
by
that
he
calleth
himselfe
the
light
,
we
vnderstand
,
that
he
was
not
the
sensible
light
of
this
world
but
the
heauenly
light
that
neither
by
course
is
chaunged
,
nor
by
shadowe
is
darkened
.
So
that
it
maye
be
obserued
for
a
rule
,
when
Christ
doth
attribute
the
name
of
any
sensible
creature
to
himselfe
,
euer
the
vnderstanding
exceedeth
and
excelleth
the
worde
in
dignitie
.
And
if
this
be
true
in
all
kinde
of
teaching
and
doctrine
shall
we
nowe
in
the
highe
mysteries
and
sacraments
of
God
come
from
the
Hall
to
the
Kitchin
,
from
the
better
to
the
worst
?
that
where
Christ
sayth
.
This
is
my
bodye
,
we
shall
vnderstande
it
is
bread
a
worse
thing
,
then
his
body
.
This
is
my
bloud
,
that
is
to
say
,
wine
a
worse
thing
then
his
bloud
.
This
be
fond
and
false
gloses
,
neyther
true
,
nor
lykely
,
nor
yet
tolerable
.
Wherfore
leauing
out
a
great
many
other
circumstaunces
,
that
would
serue
verye
well
,
to
set
foorth
the
truth
of
this
doctrine
,
I
shall
conclude
thus
,
seing
saint
Mathewe
sayth
in
plaine
termes
,
it
is
my
body
,
it
is
my
bloud
:
Saint
Marke
sayth
it
is
my
body
:
Saint
Luke
sayth
it
is
my
body
:
Saint
Paule
sayth
it
is
my
bodye
:
Saint
Iohn
sayth
it
is
my
fleshe
,
shall
we
nowe
fiftene
hundreth
yeare
after
them
,
handle
the
matter
so
finely
,
and
waye
the
scripture
so
substantially
,
that
we
shall
affirme
the
contradictory
to
be
the
true
sense
,
saying
this
is
not
my
body
,
this
is
not
my
bloud
,
but
a
figure
and
a
signe
of
my
bodye
and
bloud
?
These
euident
scriptures
moue
me
to
continue
still
stedfast
in
that
fayth
I
was
borne
in
,
and
not
to
be
moued
with
vaine
words
and
reasons
without
probabilitie
,
against
all
rule
and
forme
of
true
reasoning
.
Mathew
,
Marke
,
Luke
,
Iohn
,
Ad
infantes
Moreouer
the
nature
of
a
sacrament
doth
moue
me
verie
much
to
beleeue
still
,
as
I
doe
.
For
where
as
euery
sacrament
of
the
newe
Testament
is
a
visible
forme
of
an
inuisible
grace
,
as
saint
Augustine
sayth
,
it
can
not
be
a
sacrament
of
the
newe
Testament
,
except
it
haue
a
promise
of
some
,
such
grace
to
be
giuen
,
to
the
worthye
receyuer
,
as
is
signified
by
the
outward
forme
of
the
sacrament
.
As
in
baptisme
the
water
,
which
is
the
outwarde
forme
signifieth
the
grace
of
saluation
and
remission
of
sinnes
,
which
grace
is
both
giuen
to
the
worthy
receyuer
,
and
is
also
promised
in
scripture
to
be
giuen
,
by
the
mouth
of
Christ
saying
:
Qui
crediderit
&
baptizatus
fuerit
,
saluus
erit
:
He
that
beleeueth
and
is
baptised
,
shall
be
saued
.
Euen
so
the
outward
element
of
this
sacrament
,
which
is
bread
&
wine
,
doth
signifie
the
grace
of
the
vnitie
of
Christs
misticall
bodye
,
that
lyke
as
one
bread
is
made
of
manye
graynes
,
one
wine
is
pressed
out
of
many
Grapes
:
so
one
misticall
body
of
Christ
is
compact
and
vnited
of
the
multitude
of
all
Christen
people
,
as
saint
Cyprian
sayth
.
Nowe
if
our
sacrament
be
bread
and
wine
,
as
they
say
then
shal
they
finde
the
promise
of
this
grace
,
or
of
some
other
in
the
Scriptures
made
to
the
receyuer
of
bread
and
wine
.
And
if
there
be
no
promise
in
all
the
scriptures
made
to
the
receyuing
of
bread
and
wine
,
then
be
they
no
sacraments
:
But
if
they
will
looke
in
the
sixt
Chapiter
of
saint
Iohn
,
they
shall
finde
this
grace
of
the
mysticall
vnitie
promised
,
not
to
the
receauing
of
breade
and
wine
,
but
to
the
worthy
receauing
of
Christes
body
&
bloud
:
where
Christ
sayeth
,
he
that
eateth
my
fleshe
,
and
drinketh
my
bloud
,
he
abydeth
in
me
,
and
I
in
him
,
and
so
is
ioyned
and
incorporate
into
one
misticall
body
with
him
.
Our
sacrament
therfore
that
hath
the
promise
annexed
vnto
it
,
is
not
bread
and
wine
be
they
neuer
so
much
appointed
to
signifie
heauenly
things
(
as
they
say
)
but
the
very
body
and
bloud
of
oure
Lorde
Iesus
Christ
,
the
bread
that
came
from
heauen
.
Qui
verò
non
crediderit
:
condemnabitur
.
Simon
Magus
Amen
amen
dico
vobis
,
qui
credit
in
me
,
habet
vitam
aeternam
.
Luther
,
and
such
as
be
of
his
sect
,
as
taking
his
dreames
for
the
ground
of
their
fayth
:
were
much
pressed
with
this
argument
,
deduced
of
the
propertie
of
the
sacrament
:
and
sawe
playnely
that
it
could
not
be
a
sacrament
of
the
newe
Testament
,
except
it
had
a
promise
annexed
to
the
worthy
vsing
of
it
.
And
yet
for
all
that
,
he
would
not
condiscend
to
say
as
the
Church
sayth
,
that
Res
sacramenti
,
the
thing
of
the
sacrament
signified
and
not
conteyned
,
which
is
the
vnitie
of
the
mysticall
body
,
were
that
grace
,
which
by
Christ
in
S.
Iohn
was
promised
to
the
worthy
receyuer
of
it
:
but
went
and
sought
about
for
another
promise
,
and
after
much
pooreyng
,
at
last
he
brought
forth
a
promise
(
as
he
thought
)
meete
and
conuenient
,
which
is
,
the
wordes
of
Christ
,
Quod
pro
vobis
tradetur
.
Which
shall
be
giuen
for
you
.
And
in
thys
point
,
he
shewed
with
what
violence
he
handled
other
matters
of
our
fayth
:
that
in
this
great
matter
,
so
much
ouershot
himselfe
.
First
,
with
what
face
could
he
call
that
a
promise
:
which
hath
no
apparaunce
of
anye
promise
,
but
that
the
wordes
in
latine
be
spoken
in
the
future
tense
,
which
in
Greeke
be
written
in
the
present
tense
,
both
in
S:
Paule
,
and
in
Saint
Luke
.
Quod
pro
vobis
datur
.
Which
is
giuen
for
you
.
And
if
they
were
spoken
in
the
future
tense
,
as
they
were
not
:
yet
they
be
wordes
,
not
promising
a
thing
to
be
done
,
but
declaring
what
shall
be
done
.
And
further
,
if
we
should
graunt
them
to
be
wordes
of
a
promise
:
yet
they
promise
not
the
grace
of
the
sacrament
,
which
is
to
be
giuen
to
the
worthy
receyuer
.
For
the
passion
of
Christ
,
or
the
gyuing
of
Christs
body
vpon
the
crosse
,
is
not
a
grace
giuen
by
the
sacrament
to
the
receiuer
:
but
it
is
that
worke
that
hath
deserued
grace
to
bee
giuen
by
the
sacrament
,
for
all
our
sacraments
,
take
their
vertue
of
the
passion
of
Christ
,
&
doe
not
promise
the
passion
of
Christ
.
This
may
suffise
for
this
short
time
,
to
shewe
vnto
you
the
folly
of
these
men
,
that
neyther
wot
nor
care
,
what
they
affirme
in
these
weightie
matters
.
I
could
saye
more
in
it
,
but
that
I
haue
more
necessarie
matter
behinde
to
be
sayd
.
Saint
Austen
in
dyuers
places
,
and
other
auncient
Authors
:
haue
this
doctrine
in
their
bookes
.
Elatere
Christi
,
fluxerunt
duo
sacramenta
.
Two
sacraments
did
issue
forth
of
Christs
side
.
And
in
those
places
,
he
teacheth
vs
by
comparing
the
creation
of
Eue
,
the
wyfe
of
Adam
the
first
man
,
and
of
the
Church
,
the
spouse
of
Christ
,
the
second
man
.
Lyke
as
God
casting
Adam
into
a
sleepe
,
tooke
forth
a
bone
out
of
hys
side
,
and
thereof
builded
and
created
him
a
wyfe
:
euen
so
,
when
Christ
did
sleepe
by
death
vpon
the
crosse
,
vpon
water
and
bloud
that
came
forth
of
his
side
,
when
it
was
opened
with
a
speare
,
God
did
forme
and
builde
the
Church
,
the
spouse
of
Christ
,
in
that
by
water
we
be
regenerated
,
by
bloud
we
be
redeemed
and
nourished
.
Nowe
concerning
our
purpose
,
if
two
sacraments
came
out
of
Christes
side
,
we
are
sure
there
came
out
no
wine
,
except
ye
will
say
the
wine
of
the
true
vine
,
which
Christ
shal
neuer
drinke
with
vs
any
more
,
but
after
a
newe
sort
in
the
glorie
and
kingdome
of
his
father
.
Therfore
it
must
needes
be
,
that
our
sacrament
is
Christs
bloud
,
and
not
wine
.
Beside
these
circumstaunces
and
arguments
deduced
vppon
the
scripture
,
there
be
also
other
of
no
lesse
strength
then
these
,
able
to
confirme
anye
true
christen
man
in
the
faith
of
the
reall
presence
of
Christes
body
and
bloud
in
the
blessed
sacrament
.
And
these
be
the
effectes
of
the
sacrament
expressed
in
the
scripture
,
which
be
so
great
,
so
glorious
,
so
excellent
and
heauenly
,
that
it
were
great
blasphemie
to
ascribe
the
same
to
bread
and
wine
,
which
be
onely
the
workes
and
effectes
of
almightie
God
,
and
of
such
creatures
onely
,
as
Gods
son
hath
taken
and
vnited
to
himself
in
vnitie
of
person
which
be
the
body
and
bloud
of
our
Sauiour
Christ
.
The
first
effect
is
,
that
our
Sacrament
is
the
confirmation
of
the
newe
testament
,
as
saint
Mathew
and
saint
Marke
also
doe
write
:
Hic
est
sanguis
meus
noni
Testamenti
,
this
is
my
bloud
of
the
newe
Testament
,
that
is
to
say
:
which
confirmeth
the
new
Testament
,
as
all
holy
wryters
doe
expound
.
Lyke
as
the
bloud
of
Calues
did
confirme
the
olde
Testament
,
as
the
booke
of
Exodus
doth
declare
:
so
the
bloud
of
Christ
our
priest
and
sacrifice
doth
confirme
the
newe
Testament
,
which
Testament
bicause
it
is
eternall
and
shall
neuer
haue
ende
,
is
confirmed
by
the
eternall
bloud
of
the
Lambe
of
God
,
that
euer
is
receyued
and
neuer
consumed
,
and
not
by
any
corruptible
bloud
,
or
any
other
creature
of
lesse
value
and
efficacie
.
In
the
olde
lawe
,
and
also
in
saint
Paule
it
is
sayde
.
Hic
est
sanguis
Testamenti
,
quod
vobiscum
pepigit
Deus
.
This
is
the
bloud
of
the
Testament
that
God
hath
couenaunt
with
you
he
sayth
not
,
This
is
the
bloud
of
the
newe
Testament
.
But
if
these
wordes
(
This
is
my
bloud
of
the
newe
Testament
)
the
Euangelist
had
ment
,
that
it
had
beene
the
figure
of
the
bloud
of
the
newe
Testament
,
what
had
he
sayde
more
then
Moyses
sayde
before
:
for
the
bloud
of
Calues
and
Goates
was
the
figure
of
this
bloud
of
Christ
.
And
then
were
the
Iewes
and
the
olde
lawe
of
more
dignity
,
then
we
Christen
men
of
the
newe
lawe
,
bicause
beside
we
both
be
but
vnder
figures
(
as
these
men
saye
)
yet
their
figure
was
of
more
estimation
then
oures
is
,
being
(
as
they
saye
)
but
bare
bread
and
wine
:
wherfore
seing
these
words
of
Christ
(
this
is
my
bloud
)
be
the
forme
of
our
sacrament
,
the
effect
wherof
is
the
confirmation
of
the
new
Testament
,
it
foloweth
well
,
that
the
cause
must
be
of
like
or
more
dignity
,
and
so
by
no
meanes
can
be
the
materiall
creature
of
wine
,
but
must
needes
be
the
innocent
and
precious
bloud
of
our
immaculate
and
vndefiled
Lambe
of
God
Iesus
Christ
.
Hoc
est
corpus
meum
.
&c.
Abrahae
namque
promittens
Deus
.
&c.
Duorum
testamentorum
differentiam
sic
probamus
Another
effect
of
this
sacrament
is
taught
vs
in
S.
Luke
,
the
24.
Chapter
of
his
Gospell
.
Where
our
Sauiour
Christ
sate
downe
with
his
two
Disciples
that
went
to
Emaus
,
and
taking
bread
,
blessed
it
and
brake
it
,
and
gaue
it
to
them
.
And
then
their
eyes
were
opened
,
and
they
knew
him
.
Saint
Austen
in
his
booke
De
consensu
Euangelistarum
,
teacheth
vs
to
vnderstande
this
place
of
the
blessed
bread
,
which
is
the
sacrament
of
the
aultar
:
and
sayth
the
effect
of
it
is
to
open
our
eies
,
that
we
may
knowe
God
.
And
Theophiloctus
vpon
this
place
of
saint
Luke
,
wryteth
this
.
Insinuatur
&
aliud
quiddam
,
nempe
,
quod
oculi
eorum
qui
benedictum
panem
assumunt
,
aperiuntur
,
vt
agnoscant
illum
.
Magnam
enim
&
indicibilem
vim
habet
caro
Domini
.
By
this
scripture
another
thing
is
giuen
vs
to
vnderstande
,
that
the
eyes
of
them
which
receyue
this
blessed
bread
,
be
opened
,
that
they
might
knowe
him
:
for
the
fleshe
of
our
Lorde
,
hath
a
great
and
vnspeakable
vertue
.
Here
we
maye
perceyue
both
by
the
scripture
,
and
also
by
the
holy
Doctors
and
fathers
:
that
the
effect
of
this
sacrament
,
is
the
opening
of
our
eyes
to
knowe
God
.
And
that
the
cause
of
that
is
,
the
fleshe
of
Christ
,
which
is
our
sacrament
,
and
in
no
wise
can
be
eyther
bread
or
wine
.
Another
effect
is
the
immortalitie
of
our
bodies
and
soules
,
the
resurrection
of
our
fleshe
to
euerlasting
lyfe
,
to
haue
lyfe
eternall
dwelling
in
vs
.
This
effect
is
declared
in
the
sixt
of
saint
Iohn
.
He
that
eateth
me
,
shall
liue
for
me
,
he
that
eateth
my
fleshe
and
drinketh
my
bloud
,
hath
euerlasting
lyfe
,
and
I
shall
rayse
him
vp
in
the
last
day
.
ego
igitur
inquit
qui
homo
factus
sum
per
meam
carnem
in
nouissimo
die
comedentes
resuscitabo
.
Christ
sayth
I
(
that
is
to
say
)
my
body
which
shall
be
eaten
,
shall
raise
him
vp
,
I
that
am
made
man
by
my
fleshe
shall
raise
vp
them
that
eate
it
in
the
laste
daye
.
And
in
hys
tenth
booke
he
sayth
more
playnely
:
Non
potest
aliter
corruptibilis
haec
natura
corporis
ad
incorruptibilitatem
&
vitam
traduci
,
nisi
naturalis
vitae
corpus
ei
coniungeretur
.
This
corruptible
nature
of
our
bodies
can
not
otherwise
be
brought
to
immortalitie
and
life
,
except
the
body
of
naturall
lyfe
be
ioyned
to
it
.
By
these
Authorities
we
learne
,
that
the
effect
of
Christs
body
in
the
sacrament
,
is
the
raysing
vp
of
oure
bodyes
to
eternall
lyfe
.
And
also
we
learne
,
that
the
eating
of
Christs
body
is
not
onely
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
receyued
of
our
bodyes
,
as
our
spirituall
foode
:
and
bicause
it
is
of
infinite
power
,
it
is
not
conuerted
into
the
substaunce
of
oure
fleshe
,
as
other
corruptible
meates
bee
,
but
it
doth
chaunge
and
conuert
our
fleshe
into
his
propertie
,
making
it
of
mortall
and
dead
,
immortall
and
liuely
.
As
the
same
Cyrillus
writeth
in
his
fourth
booke
:
Recordare
quamuis
naturaliter
aqua
frigidior
sit
,
Cyrill
.
lib.
4.
Capit.
14.
aduentu
tamen
ignis
frigiditatis
suae
oblita
aestuat
:
Hoc
sanè
modo
etiam
nos
,
quamuis
propter
naturam
carnis
corruptibiles
sumus
participatione
tamen
vitae
ab
imbecillitate
nostra
reuocati
,
ad
proprietatem
illius
ad
vitam
reformamur
.
Oportuit
enim
certè
,
vt
non
solum
anima
per
spiritum
sanctum
in
beatam
vitam
ascenderet
:
verum
etiam
vt
rude
atque
terrestre
hoc
corpus
cognato
sibi
gustu
,
tactu
&
cibo
ad
immortalitatem
reduceretur
.
The
Englishe
is
this
.
Remember
howe
water
although
it
be
colde
by
nature
,
yet
by
reason
of
fyre
put
to
it
,
it
forgetteth
the
colde
,
and
waxeth
whot
:
euen
so
doe
wee
although
we
be
corruptible
by
reason
of
the
nature
of
our
fleshe
,
yet
by
participation
of
(
Christs
flesh
which
is
lyfe
)
we
are
brought
from
our
weaknesse
,
and
reformed
to
his
proprietie
,
that
is
to
say
,
to
lyfe
for
it
is
necessary
that
not
onely
our
soule
should
ascend
to
an
happy
(
and
spirituall
)
lyfe
,
by
receyuing
the
holy
ghost
,
but
also
that
this
rude
and
earthly
body
should
be
reduced
to
immortalitie
by
tasting
,
touching
,
and
corporall
meat
lyke
to
it selfe
.
This
place
is
verie
playne
declaring
vnto
vs
,
that
lyke
as
our selues
are
reuiued
from
the
death
of
sinne
to
the
lyfe
of
grace
and
glory
by
the
receiuing
of
Gods
spirite
the
holy
Ghost
in
baptisme
:
euen
so
our
bodyes
being
corruptible
by
nature
,
and
dead
by
reason
of
the
generall
sentence
of
death
,
are
restored
againe
to
lyfe
eternall
and
celestiall
,
by
the
receyuing
of
Christes
lyuely
fleshe
into
them
,
after
the
maner
of
meat
in
this
sacrament
of
the
aultar
And
in
his
eleuenth
booke
he
sayth
,
that
it
is
not
possible
for
the
corruptible
nature
of
man
to
ascende
to
immortality
:
except
the
immortall
nature
of
Christ
doe
reforme
and
promote
it
from
mortalitie
to
lyfe
eternall
by
participation
of
his
mortall
fleshe
.
Recordare
.
&c.
Adolescens
,
tihi
dico
,
surge
.
(
Cyrill
Here
perchaunce
some
men
will
stumble
,
considering
that
we
beleeue
the
bodyes
of
yong
innocentes
shall
rise
to
euerlasting
lyfe
,
which
we
knowe
neuer
receyued
Christes
fleshe
in
the
sacrament
.
But
their
doubt
in
this
point
may
sone
be
resolued
,
if
they
consider
that
scripture
and
the
olde
fathers
,
speake
after
the
ordinarie
working
of
God
making
no
preiudice
to
the
absolute
power
of
God
,
who
oftentimes
giueth
the
proper
grace
of
the
sacraments
before
the
outwarde
receyuing
of
the
same
.
As
for
example
.
Without
baptisme
in
water
and
the
holy
Ghost
,
no
man
can
enter
into
the
kingdome
of
heauen
,
Iohn
.
3.
as
S.
Iohn
wryteth
.
Yet
we
read
,
that
the
theefe
on
the
right
hande
of
Christ
was
saued
and
neuer
baptised
,
and
many
conuerted
sodainely
to
our
faith
were
made
martyrs
before
they
could
come
to
baptisme
in
water
.
And
saint
Ambrose
thinketh
Valentinian
the
Emperour
to
be
saued
,
which
dyed
in
his
iourney
before
saint
Ambrose
which
he
sent
for
,
could
come
vnto
him
.
And
therefore
though
baptisme
be
necessarie
,
and
the
ordinarie
dore
to
saluation
,
yet
the
proper
grace
of
baptisme
is
sometimes
giuen
by
Gods
extraordinarie
and
absolute
power
to
such
,
as
without
contempt
of
the
sacrament
by
their
wyll
and
earnest
desire
receyue
the
sacrament
of
baptisme
,
though
not
in
deede
:
euen
so
they
that
be
baptised
,
and
haue
an
earnest
desire
and
longing
to
receyue
Christs
body
and
bloud
in
the
sacrament
,
and
by
some
violence
or
impediment
are
letted
to
receyue
it
in
deede
:
or
such
children
as
by
baptisme
haue
faith
infused
into
their
hartes
,
and
are
preuented
by
death
before
they
can
prooue
and
trie
themselues
,
(
which
probation
saint
Paule
seemeth
to
require
before
the
receypt
of
Christes
body
)
hauing
no
contempt
nor
refusal
of
the
same
,
but
depart
in
the
faith
of
Christ
:
These
I
saye
receyue
the
grace
of
the
sacrament
,
which
is
the
immortalitie
of
their
bodies
and
lyfe
eternall
by
Gods
extraordinary
working
,
without
the
receypt
of
the
sacrament
in
deede
.
By
this
little
yee
maye
perceyue
,
what
may
be
further
sayde
to
this
obiection
,
if
the
time
and
my
principall
matter
would
suffer
me
.
Simon
Magus
This
effect
is
commonly
taught
of
many
auncient
authors
with
one
consent
.
For
Ignatius
one
of
the
oldest
calleth
this
sacrament
M●dicamentum
immortalitatis
,
antidotum
non
moriendi
,
a
medicine
of
immortalitie
,
a
preseruatiue
against
death
And
the
great
generall
counsayle
at
Nice
,
wryteth
that
they
beleeued
these
sacramentes
of
the
body
and
bloud
of
Christ
to
be
Simbola
resurrectionis
nostrae
,
the
pledges
or
causes
of
our
resurrection
.
And
Athanasius
who
was
one
of
the
chiefe
men
in
that
counsaile
,
calleth
it
Conseruatorium
ad
immortalitatem
vitae
aeternae
.
A
conserue
or
a
thing
that
preserueth
our
bodyes
to
the
immortalitie
of
eternall
lyfe
.
Ireneus
that
was
a
great
deale
older
wryting
against
the
heretikes
,
that
denied
the
resurrection
of
the
fleshe
,
proueth
it
and
confuteth
them
by
the
effect
of
this
sacrament
saying
thus
:
Quomodò
dicunt
carnem
in
corruptionem
deuenare
.
quae
á
corpore
&
sanguine
Domini
alitur
?
By
what
reason
doe
they
say
,
that
our
fleshe
goeth
wholy
to
corruption
,
seing
that
it
is
nourished
with
the
body
and
bloud
of
our
Lord
?
and
in
his
fift
booke
he
sayth
:
Quomodo
carnem
negant
capacem
esse
donationis
Dei
,
quae
est
vita
aeterna
,
quae
sanguine
&
corpore
Christi
nutritur
?
How
doe
they
denie
our
fleshe
to
be
able
to
receyue
the
gift
of
God
,
which
is
eternall
life
,
which
is
nourished
with
the
body
and
bloud
of
Christ
.
The
greatest
argument
that
Ireneus
could
bring
to
proue
the
resurrection
of
our
fleshe
to
lyfe
eternall
,
was
to
alledge
the
cause
of
that
resurrection
,
which
was
the
nourishing
of
our
fleshe
with
the
lyuely
fleshe
of
Christ
in
the
sacrament
,
not
to
this
temporall
lyfe
as
other
earthly
meates
doe
,
but
to
eternall
lyfe
,
as
onely
Christes
fleshe
doth
,
and
this
cause
was
beleued
and
confessed
of
all
men
at
that
time
,
both
Catholikes
and
heretikes
.
In
so
much
that
these
heretikes
of
our
time
,
that
denie
this
cause
,
that
is
to
say
,
Christes
fleshe
to
be
really
giuen
in
the
sacrament
,
and
eaten
of
our
fleshe
:
doe
giue
occasion
,
yea
I
am
afrayde
,
doe
giue
more
then
occasion
,
for
vs
to
thinke
of
them
,
that
they
denie
also
the
resurrection
of
our
fleshe
,
which
is
the
proper
effect
of
it
,
although
as
yet
,
they
dare
not
impudently
burst
out
in
plaine
words
,
though
they
expresse
the
same
euidently
to
all
mens
eyes
in
their
carnall
and
beastly
lyues
.
To
proue
this
effect
further
,
I
could
bring
in
many
moe
authorities
,
as
the
saying
of
Hilarius
.
Haec
vero
vitae
nostra
causa
est
,
quod
in
nobis
carnalibus
manentem
per
carnem
Christum
habemus
.
This
is
the
verie
cause
of
our
life
,
that
we
haue
Christ
by
his
fleshe
dwelling
in
our
fleshe
.
But
I
will
not
in
so
playne
a
matter
,
through
my
curiositie
seeme
to
mistrust
the
credire
of
you
,
that
be
faythfull
men
.
Therefore
to
conclude
,
knowing
the
greatnesse
and
excellencie
of
this
effect
,
shall
we
ascribe
it
to
so
base
creatures
as
be
bread
and
wine
,
which
be
not
able
to
worke
such
an
effect
?
God
forbid
.
Athanasius
,
Ireneus
Auditorium
beneuolum
Symbolum
Resurrectionis
Conseruatorium
ad
immortalitatem
aeternae
vitae
Non
de
spirituali
aliquo
.
&c.
Hilarius
.
&c.
Hilarius
De
Trinitate
The
principall
effect
of
all
is
to
make
vs
one
body
with
Christ
,
which
is
declared
in
saint
Paule
,
in
these
wordes
:
Panis
quem
frangimus
,
nonne
communicatio
corporis
Christi
est
?
The
bread
,
which
we
breake
is
it
not
the
communion
of
Christs
bodye
(
that
is
to
saye
,
)
doth
it
not
ioyne
and
knit
vs
in
the
vnity
of
one
body
of
Christ
?
Vpon
the
which
place
of
saint
Paule
Chrisostome
noteth
,
that
he
sayde
not
(
it
is
the
participation
)
but
it
is
the
communion
of
one
body
.
Declaring
thereby
the
highest
and
greatest
coniunction
that
can
be
,
sauing
the
vnitie
of
person
:
for
the
bread
which
we
breake
,
that
is
to
saye
,
the
naturall
body
of
Christ
vnder
the
forme
of
bread
,
which
we
breake
,
and
deuide
amongst
vs
,
not
taking
euery
man
a
sundry
part
,
but
euery
man
taking
the
whole
&
the
same
:
And
as
Cyrill
sayth
,
Gods
sonne
going
into
euery
man
,
as
it
were
by
diuision
of
himselfe
,
yet
remayneth
whole
without
any
diuision
in
euery
man
:
this
bread
(
I
say
)
is
the
communion
of
Christes
body
,
that
is
to
say
,
maketh
vs
that
be
dyuers
in
our
owne
substaunce
to
be
all
one
misticall
body
in
Christ
,
indued
all
with
one
holy
spirite
,
whereby
the
influence
of
Christes
grace
,
that
is
our
head
,
is
deriued
and
deduced
vnto
vs
,
that
be
members
of
his
body
,
fleshe
of
his
fleshe
,
and
bones
of
his
bones
.
Thus
doth
Chrisostome
expound
the
words
of
S.
Paule
.
What
meaneth
saint
Paule
,
when
he
sayth
(
the
communion
)
he
meaneth
that
we
be
all
one
body
:
What
meaneth
he
by
this
worde
(
bread
)
the
body
of
Christ
.
What
are
they
made
,
that
receyue
the
bodye
of
Christ
?
they
are
not
made
many
bodyes
,
but
one
bodye
.
And
therefore
saint
Paule
sayth
by
and
by
after
Vnus
panis
vnum
corpus
multi
sumus
,
omnes
enim
de
vno
pane
participamus
.
We
that
be
many
,
are
made
one
bread
one
body
,
for
bicause
all
we
doe
receyue
and
eate
of
one
bread
.
Here
he
telleth
playne
,
why
we
that
be
many
in
number
,
are
all
made
one
bread
,
one
misticall
bodye
,
bicause
(
sayth
he
)
all
we
eate
of
one
bread
,
which
is
one
naturall
bodye
.
And
this
worde
(
bread
)
here
must
needes
be
taken
for
Christes
naturall
body
,
and
not
for
materiall
bread
(
as
the
heretikes
say
)
for
it
can
not
be
conceyued
,
neyther
by
reason
,
nor
by
fayth
,
how
that
all
we
christen
folkes
that
liue
now
,
and
haue
lyued
since
Christes
time
and
shall
liue
till
Domesday
,
can
eate
all
of
one
and
the
same
bread
,
and
eate
also
at
sundrie
times
all
of
the
same
one
bread
,
being
one
bread
in
number
and
not
one
bread
in
kinde
(
as
some
would
make
cauilation
)
seing
we
be
not
fed
Cum
generibus
&
speciebus
,
with
kindes
of
bread
(
as
the
Logitianes
say
)
but
with
singuler
bread
:
except
we
vnderstand
by
this
one
bread
the
bread
of
lyfe
that
came
from
heauen
,
the
dread
of
Christes
naturall
body
in
the
sacrament
,
which
he
promised
to
giue
vnto
vs
all
,
wherof
(
as
saint
Cyprian
sayth
)
Aequa
omnibus
portio
datur
,
integer
erogatur
,
distributus
non
dimembratur
,
incorporatur
non
iniuriatur
,
and
so
forth
,
whereof
equall
portion
is
giuen
to
all
this
deliuered
whole
,
and
being
distributed
,
is
not
dismembred
,
and
being
incorporate
into
vs
,
is
not
iniuried
,
and
being
receyued
,
is
not
included
,
and
dwelling
with
those
that
be
weake
,
is
not
made
weake
And
the
reason
why
all
we
should
be
made
one
bodye
,
that
receyue
one
body
,
is
declared
in
Cyrill
,
the
Latine
is
long
,
but
the
Englishe
is
this
:
We
men
beyng
all
dyuers
in
our
owne
proper
substaunce
,
according
to
the
which
one
man
is
Peter
,
an
other
is
Thomas
,
an
other
Mathew
:
yet
are
we
all
made
one
body
in
Christ
,
bicause
we
be
fed
with
one
fleshe
,
and
are
sealed
in
vnitie
with
one
holy
spirite
:
and
bicause
Christes
body
is
not
able
to
be
deuided
,
therfore
being
of
infinite
power
,
and
receyued
of
all
our
diuers
bodies
,
maketh
all
vs
one
body
with
himselfe
.
Which
vnitie
of
body
saint
Chrisostome
expresseth
by
a
similitude
of
Dough
and
Leuine
,
that
we
are
made
one
body
,
as
meale
of
many
graine
and
water
,
when
it
is
kned
,
are
made
one
Dough
or
Leuine
:
his
wordes
be
these
.
Veniat
tibi
in
mentem
,
quo
sis
honore
honoratus
qua
mensa
fruaris
:
ea
namque
re
nos
alimur
,
quam
angeli
videntes
tremunt
,
nec
absque
pauore
propter
fulgorem
,
qui
inde
resilit
aspicere
possunt
,
&
nos
in
vnam
cum
illo
massam
reducimur
.
Christi
corpus
vnum
&
cara
vna
.
&c.
Remember
with
what
honor
thou
art
honored
,
of
what
table
thou
eatest
for
we
are
fed
with
that
thing
at
which
the
Aungels
looking
vpon
,
doe
tremble
and
quake
,
and
without
great
feare
be
not
able
to
beholde
it
for
the
brightnesse
,
that
commeth
from
it
,
and
we
are
brought
into
one
heape
of
Leuine
with
him
,
being
one
body
of
Christ
,
and
one
fleshe
,
for
by
this
misterie
he
ioyneth
himselfe
to
all
the
faythfull
and
those
children
,
whom
he
hath
brought
forth
,
he
doth
not
commit
them
to
be
nourished
of
an
other
,
but
he
himselfe
most
diligently
and
louingly
doth
feede
them
with
himselfe
.
Let
my
maysters
of
the
newe
learning
tell
me
,
how
that
these
words
can
be
any
wayes
applyed
and
verified
of
bread
and
wine
with
all
their
figuratiue
speeches
and
hyperbolies
.
This
coniunction
also
of
vs
with
Christ
,
Cyrill
expresseth
by
a
similitude
of
two
waxes
melted
and
mingled
togither
.
Quemadmodum
si
quis
igne
liquefactam
ceram
aliae
cerae
similiter
liquefactae
ita
miscuerit
,
vt
vnum
quid
ex
vtrisque
factum
videatur
:
sic
communicatione
corporis
&
sanguinis
Christi
ipse
in
nobis
est
,
&
nos
in
ipso
.
&c.
Like
as
if
a
man
mingle
one
waxe
melted
with
an
other
waxe
melted
,
so
that
one
whole
thing
of
them
both
be
sene
to
be
made
,
euen
so
by
the
communion
and
receauing
of
Christes
body
and
bloud
,
he
is
in
vs
and
we
in
him
,
for
otherwise
the
corruptible
nature
of
our
bodyes
could
not
be
brought
to
incorruption
,
except
the
body
of
naturall
lyfe
were
ioyned
to
it
.
Hilarius
also
,
the
great
learned
and
godly
Bishop
sayth
:
Per
communionem
sancti
corporis
,
in
communionem
deinceps
sancti
corporis
collocamur
.
By
the
communion
of
his
holy
body
,
we
are
afterwarde
placed
and
brought
into
the
communion
of
hys
In
such
a
playne
matter
as
this
is
,
what
neede
I
to
heape
places
one
aboue
another
,
all
the
fathers
be
full
of
it
.
Wherfore
seing
the
effect
of
this
sacrament
is
to
be
made
one
misticall
body
with
Christ
,
fleshe
of
his
fleshe
,
and
bones
of
his
bones
,
as
saint
Paule
sayth
:
which
vnion
(
as
Cyrill
sayth
)
is
not
onely
by
will
,
affection
,
fayth
,
and
charitie
,
but
also
carnall
and
naturall
(
as
Hilary
sayth
)
by
Christs
flesh
mingled
with
our
flesh
by
the
way
of
meat
:
I
can
not
see
,
but
that
it
is
great
wickednesse
and
plaine
blasphemy
to
ascribe
this
glorious
effect
to
the
needie
elementes
of
this
worlde
,
as
to
bread
and
wine
,
but
onely
to
the
body
and
bloud
of
our
sauiour
Christ
,
as
to
the
onely
substaunce
of
the
blessed
sacrament
of
the
aultar
.
Panis
quem
frangimus
.
&c.
Nonne
communicatio
.
&c.
Watson
)
Chrysostome
Vnus
panis
,
vnum
corpus
.
&c.
Aequa
omnibus
portio
datur
.
&c.
Sed
ipse
studiosissime
alit
Communicationis
corporis
&
sanguinis
Christi
Per
communionem
sancti
corporis
.
&c.
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
armour
and
defence
against
the
temptations
of
our
ghostly
enimie
the
Deuill
,
as
it
is
written
in
the
.22
.
Psalme
.
Parasti
in
conspectu
meo
mensam
aduersus
eos
qui
tribulant
me
.
Thou
hast
prepared
in
my
sight
a
Table
against
them
that
trouble
me
.
By
this
Table
(
sayth
Chrysostome
vpon
this
place
)
is
vnderstanded
that
thing
that
is
consecrated
vpon
the
aultar
of
our
Lorde
:
and
Euthymius
a
Greeke
Author
sayth
so
also
:
Par
hanc
mensam
intelligit
altaris
mensam
,
in
qua
caena
mystica
Those
persons
whom
we
prouoke
and
exhort
to
fight
against
their
enimies
(
be
it
eyther
the
Deuils
our
ghostly
enimies
,
or
the
Deuils
limmes
the
persecutours
of
Christes
church
)
let
vs
not
leaue
them
naked
and
vnarmed
,
but
let
vs
harnesse
and
defend
them
with
the
protection
of
Christes
bodye
and
bloud
.
And
a
little
after
he
sayth
:
Cùm
ad
hoc
fiat
Eucharistia
,
vt
possit
accipientibus
esse
tutela
,
quos
tutos
esse
contra
aduersarium
volumus
,
munimento
dominicae
saturitatis
armemus
.
Seing
this
sacrament
is
ordeyned
for
this
purpose
,
that
it
should
bee
a
defence
to
the
receyuers
,
let
vs
arme
them
with
the
shield
and
harnesse
of
our
Lordes
meat
,
whome
we
would
should
be
safe
against
their
aduersarie
.
This
is
that
foode
,
that
maketh
a
man
meete
,
and
prepareth
him
to
martirdome
.
This
bloud
of
Christ
is
dronken
daylie
of
vs
,
that
we
might
in
his
quarel
shed
our
bloud
agayne
:
and
as
he
wryteth
in
an
other
place
:
howe
can
we
shed
oure
bloud
for
Christ
,
that
bee
ashamed
to
drinke
Christes
bloud
?
This
bloud
being
receyued
of
vs
(
as
Chrysostome
saith
)
driueth
the
Deuils
away
,
and
doth
allure
the
Aungels
and
the
Lorde
of
Aungels
vnto
vs
:
for
after
the
meat
of
oure
Lorde
receyued
,
he
forsaketh
vs
,
and
flyeth
awaye
swifter
then
any
winde
,
and
dare
not
approch
neare
,
bicause
all
entraunce
for
his
temptations
is
shut
vp
.
As
saint
Ambrose
wryteth
.
Cùm
hospitium
tuum
aduersarius
viderit
occupatum
coelestis
fulgore
praesentiae
,
intelligis
locum
tentamentis
suis
interclusum
esse
per
Christum
,
fugiet
ac
recedet
.
&c.
When
thy
aduersary
shall
see
thy
Wherefore
as
Gregorie
Nazianzene
wryteth
:
Mensa
hac
praeparatur
contra
tribulantes
me
qua
omnem
passionum
rebellionem
scà●
.
This
table
is
prepared
of
God
against
them
that
vexe
and
trouble
me
,
by
the
which
I
quench
and
pacifie
all
rebellion
of
my
naughtie
affections
.
And
as
Cyrill
sayth
)
Non
mortem
solum
,
sed
etiam
morbos
omnes
depellit
,
sed
at
saeuientem
membrorum
legem
,
pietatem
coroboat
,
perturbationes
animi
extinguit
,
nec
in
quibus
sumus
peccatis
considerat
,
aegrotos
curat
,
collisos
redintegrat
,
at
omninos
casu
erigit
.
It
dryueth
away
not
onely
death
,
but
also
all
sicknesse
,
it
stilleth
and
pacifieth
the
raging
lawe
of
our
members
,
it
strengthneth
deuotion
,
it
quencheth
the
froward
affections
of
the
minde
,
and
those
small
sinnes
we
be
in
,
it
regardeth
not
,
it
healeth
the
sicke
,
it
restoreth
the
brused
and
from
all
falling
it
lyfteth
vs
vp
.
O
what
wonderfull
effectes
be
these
,
which
by
this
blessed
Sacrament
be
wrought
in
the
worthy
receyuer
,
against
the
Deuill
and
his
temptations
,
against
the
fleshe
and
hir
illusions
,
against
the
vicious
affections
of
oure
corrupt
minde
?
What
conscience
had
these
men
,
our
late
teachers
and
pastors
,
destroyers
of
Christes
flocke
,
to
rob
vs
of
this
treasure
,
which
is
the
cause
of
so
great
benefits
,
and
in
the
place
of
that
,
to
plant
amongs
vs
a
bare
ceremony
of
bread
and
wine
to
put
vs
in
remembraunce
of
Christ
in
heauen
(
as
they
sayde
)
which
neyther
by
their
owne
nature
,
nor
yet
by
any
institution
eyther
of
God
or
man
,
be
able
to
bring
to
passe
in
vs
these
effectes
I
haue
spoken
of
.
What
ment
they
that
tooke
awaye
this
armour
of
Christes
fleshe
and
bloud
from
vs
,
but
to
leaue
vs
naked
and
vnarmed
against
the
Deuill
,
that
he
should
preuayle
against
vs
in
all
temptations
,
and
that
the
kingdome
of
sinne
should
be
erected
,
and
the
kingdome
of
grace
destroyed
?
and
to
teach
that
this
blessed
Sacrament
is
nothing
else
,
but
bread
and
wine
,
what
is
it
else
but
to
take
awaye
this
armour
and
harnesse
of
Christes
fleshe
and
bloud
from
vs
.
For
bread
be
it
neuer
so
much
appointed
to
signifie
things
absent
,
is
not
able
to
defend
vs
from
the
Deuill
.
Pronowne
nostri
.
Per
hanc
mensam
intelligit
.
&c.
22.
Parasti
.
&c.
facere
quidlibet
ex
quolibet
Well
:
one
other
effect
I
shall
note
vnto
you
,
and
make
an
ende
of
that
matter
.
This
effect
is
written
in
the
next
verse
of
the
same
Psalme
.
Et
calix
tuus
inebrians
quám
praeclarus
est
:
and
thy
Chalice
or
Cup
that
maketh
vs
dronke
,
howe
goodly
and
excellent
is
it
?
There
be
two
Cups
,
one
worldly
of
wine
,
the
other
heauenlye
of
Christes
bloud
:
both
make
men
dronken
,
but
after
diuers
sortes
,
the
one
is
sometimes
,
the
instrument
of
sinne
,
the
other
at
al
times
the
instrument
of
grace
,
for
as
much
as
perteyneth
to
his
owne
nature
.
cùm
diceret
spiritus
sanctus
in
Psalmo
.
Calix
tuus
inebrians
,
addidit
perquám
optimus
:
quòd
scilicet
calix
dominicus
sic
bibentes
,
inebriat
,
vt
sobrios
faciat
,
vt
mentes
ad
spiritalem
sapientiam
redigat
,
vt
à
sapore
isto
seculari
,
ad
imtellectum
Dei
vnusquisque
resipiscat
.
But
bicause
the
dronkennesse
To
this
intent
saint
Ambrose
wryteth
in
dyuers
places
,
as
vpon
the
first
Psalme
.
At
vero
Dominus
Iesus
aquam
de
petra
effudit
,
&
omnes
biberunt
,
and
so
forth
.
The
place
is
long
and
for
auoyding
of
tediousnesse
,
I
shall
faythfully
rehearse
it
in
Englishe
.
But
our
Lorde
Iesus
brought
water
out
of
the
stone
,
and
all
dranke
of
it
.
They
that
dranke
in
figure
,
were
satiate
,
they
that
dronke
in
truth
were
made
dronke
,
the
dronkennesse
is
good
,
which
bringeth
in
mirth
and
not
confusion
,
that
dronkennesse
is
good
,
that
stayeth
in
sobernesse
the
motions
of
the
minde
.
And
he
speaketh
more
playner
in
these
words
.
Eate
the
meat
of
the
Apostles
preaching
before
,
that
thou
mayst
afterward
come
to
the
meate
of
Christ
,
to
the
meate
of
oure
Lordes
body
,
to
the
deynties
of
the
sacrament
,
to
that
cup
wherewithall
the
affection
of
the
faythfull
is
made
dronke
that
it
might
conceyue
gladnesse
for
remission
of
sinne
,
and
put
away
the
thoughts
of
this
worlde
,
the
feare
of
death
and
all
troublesome
carefulnesse
,
for
by
this
dronkennesse
that
body
doth
not
stumble
and
fall
but
riseth
(
to
grace
and
glorie
)
the
soule
is
not
confounded
,
but
is
consecrate
and
made
holy
.
Sic
nos
aestimet
homo
.
&c.
These
scriptures
,
and
these
effectes
brought
out
of
the
scriptures
,
and
confirmed
by
many
manifest
authorities
of
the
holy
fathers
,
doe
proue
euidently
to
any
man
that
hath
but
common
wit
and
any
sparkle
of
grace
,
and
is
not
forsaken
of
almighty
God
,
that
the
substaunce
of
this
sacrament
is
neyther
bread
nor
wine
,
but
onely
the
body
and
bloud
of
our
Lorde
Iesus
Christ
,
vnited
to
Gods
sonne
in
vnitie
of
person
,
which
is
a
sufficient
cause
,
able
to
worke
in
the
worthy
receauer
these
heauenly
and
glorious
effectes
,
which
I
haue
spoken
of
already
.
Whereby
appeareth
,
what
moueth
me
to
continue
still
in
that
faith
,
which
is
so
expresly
taught
in
holy
scripture
:
which
scripture
also
draweth
and
pulleth
me
from
the
contrarie
false
opinion
.
In
dyuers
places
it
moueth
me
and
all
christen
men
to
beware
and
take
heede
of
false
Prophets
,
that
come
in
the
apparell
of
sheepe
,
but
within
they
be
rauenous
Wolfes
:
that
in
their
mouths
haue
the
worde
of
God
,
the
truth
,
the
Gospell
and
such
gaye
wordes
,
but
the
pitte
and
effect
of
their
teaching
is
olde
rotten
heresies
,
confuted
and
condemned
of
all
Christendome
before
,
and
not
Gods
worde
,
the
name
whereof
they
abuse
to
the
maintenaunce
of
all
vice
,
errour
,
beastly
lyuing
,
adulterie
,
disobedience
,
sacrilege
,
and
open
conspiracie
,
to
the
subuersion
of
themselues
,
and
of
that
state
vnder
which
they
liue
.
The
scripture
cryeth
,
Nolite
omni
spiritui
credere
beleue
not
euery
spirite
,
but
trye
and
proue
the
spirites
,
if
they
be
of
God
or
no
,
for
many
false
Prophets
are
abroad
in
the
world
.
One
way
to
trie
them
,
is
to
marke
the
ende
of
their
conuersation
,
and
the
example
and
fruit
of
their
liues
,
as
saint
Paule
sayth
.
Quorum
exitum
conuersationis
intuentes
,
eorum
imitamini
fidem
:
folow
their
fayth
,
the
ende
of
whose
conuersation
ye
haue
seene
We
haue
seene
,
what
is
the
ende
of
this
newe
teaching
,
carnall
and
detestable
lyuing
,
conspiracie
and
treason
.
The
other
fathers
of
whome
we
learned
our
faith
,
were
men
whome
the
corrupt
worlde
was
not
worthy
to
haue
:
these
Authors
of
this
new
opinion
were
men
,
that
were
not
worthy
to
haue
and
enioy
the
worlde
:
of
whom
saint
Peter
writeth
,
Magistri
mendaces
,
and
so
forth
.
Lying
maisters
that
bring
in
sectes
of
perdicion
,
&
denie
that
Lord
that
bought
them
(
as
they
doe
in
this
matter
of
the
sacrament
)
bringing
vpon
them
a
speedie
perdition
:
and
many
shall
folow
their
wayes
,
through
whome
the
way
of
truth
shall
be
slaundered
and
blasphemed
,
and
in
couetousnesse
by
feyned
words
they
shall
make
marchaundise
of
you
,
to
whome
iudgement
ceaseth
not
,
and
their
destruction
sleepeth
not
.
We
be
also
warned
by
saint
Iohn
of
this
matter
,
saying
:
he
that
remaineth
&
abideth
in
the
doctrine
(
that
the
Apostles
taught
)
he
hath
the
father
and
the
sonne
.
If
any
come
to
you
not
bringing
thys
doctrine
,
doe
not
receyue
him
into
your
houses
.
Here
he
doth
teache
vs
to
auoyde
them
,
that
professe
any
other
doctrine
then
such
as
all
faithfull
men
vniuersally
thorowout
the
world
haue
receyued
and
professe
,
which
is
not
the
doctrine
,
that
the
Sacramentaries
preach
.
Finally
considering
the
promises
of
Christ
to
his
church
that
he
will
be
with
them
to
the
worldes
ende
,
and
that
the
holy
ghost
shall
lead
them
into
all
truth
,
then
may
we
iustly
say
,
that
if
this
our
fayth
be
an
errour
,
it
hath
preuailed
vniuersally
not
one
hundreth
yeare
,
but
two
,
three
,
foure
,
yea
a
thousand
yeare
,
and
more
then
that
,
euen
to
the
ascension
of
Christ
,
as
appeareth
by
the
testimonies
of
all
holy
wryters
,
and
then
may
we
say
Lorde
if
we
be
deceaued
,
thou
hast
deceaued
vs
,
we
haue
beleeued
thy
worde
,
wee
haue
folowed
the
tradition
of
the
vniuersall
Church
,
we
haue
obeyed
the
determinations
and
teachings
of
those
Bishops
and
Pastors
,
whome
thou
hast
placed
in
the
Church
to
staye
vs
in
vnitie
of
fayth
,
that
we
be
not
caried
awaye
with
euery
winde
of
false
doctrine
.
Therefore
if
we
be
deceyued
it
commeth
of
thee
O
Lord
,
our
error
is
inuincible
.
But
good
people
,
we
are
sure
,
God
deceaueth
no
man
,
let
vs
all
beware
we
doe
not
deceaue
oure selues
,
as
Saint
Iames
sayth
.
Honorabile
est
coniugium
in
omnibus
&
thorus
immaculatus
Thus
hauing
spoken
something
of
the
scriptures
,
as
this
short
time
would
permit
,
there
remayneth
also
the
second
thing
,
which
I
sayde
moued
mee
to
continue
in
thys
fayth
,
which
is
the
authorities
of
auncient
fathers
that
haue
flourished
in
the
preaching
of
Gods
truth
in
all
ages
with
authorities
.
I
thinke
verily
in
no
age
haue
bene
so
curiously
sought
,
so
diligent
founde
out
,
and
so
substantially
wayed
,
as
in
this
our
time
.
And
all
this
is
bicause
the
oppugnation
of
the
truth
in
this
matter
,
hath
extend
it selfe
not
onely
to
the
scriptures
but
also
to
the
doctors
,
&
to
euery
particle
and
title
of
the
doctors
,
whose
wrytings
haue
bene
so
scanned
&
tried
,
that
if
any
thing
could
haue
bene
gathered
&
piked
out
of
their
books
,
eyther
by
liberal
writing
before
this
mistery
came
in
contention
,
or
by
misconstruction
of
their
words
,
or
by
deprauation
of
their
meaning
,
that
could
seme
to
make
against
our
fayth
herein
it
was
not
omitted
of
some
,
but
stoutly
alledged
,
amplified
,
inforced
,
and
set
forth
to
the
vttermost
that
their
wittes
coulde
conceaue
,
which
if
God
hath
not
infatuat
,
leauing
them
to
speake
so
,
as
neyther
fayth
nor
reason
could
allow
:
lyke
as
they
haue
with
their
vanities
seduced
a
great
sort
the
more
pittie
,
so
they
should
haue
vndermined
and
subuerted
the
fayth
of
a
great
many
mo
,
that
were
doubting
and
falling
but
not
cleane
ouerthrowne
,
thankes
be
to
almightie
God
.
Of
these
authorities
,
although
with
a
little
studie
and
lesse
labour
,
I
could
at
this
time
alledge
a
great
number
,
yet
considering
the
shortnesse
of
the
time
,
which
is
almost
spent
.
I
shall
be
content
to
picke
out
a
fewe
,
which
doe
not
onely
declare
the
minde
of
the
author
,
but
also
conteyne
an
argument
to
proue
and
conuince
the
truth
of
our
fayth
,
and
such
an
argument
,
as
neyther
figuratiue
speeche
,
nor
deprauation
of
the
wordes
or
meaning
can
delude
.
And
first
I
shall
begin
with
the
weakest
,
that
is
with
the
suspition
of
the
Gentils
.
Tertullian
in
his
Apologie
teacheth
,
howe
the
Gentiles
did
accuse
the
Christen
men
for
kylling
of
yong
children
,
and
eating
of
their
fleshe
,
he
sayth
thus
:
Dicimur
sceleratissimi
de
Sacramento
infanticidij
&
pabulo
inde
.
We
are
reported
and
accused
as
most
mischeuous
and
wicked
men
,
for
the
sacrament
of
kylling
of
children
and
eating
their
fleshe
,
and
drincking
their
bloud
.
Eusebius
also
in
this
historie
of
the
Church
,
wryteth
of
one
Attalus
a
martyr
,
who
being
roasted
in
an
yron
Cradell
with
fyre
put
vnderneath
,
when
the
sauour
of
his
burnt
fleshe
came
to
the
smelling
of
the
people
that
looked
on
:
he
cryed
with
a
lowde
voyce
to
the
people
.
Lo
,
this
is
to
eate
men
which
you
doe
,
which
fault
ye
make
inquisition
of
,
as
secretly
done
of
vs
,
which
you
commit
openly
in
the
mid
daye
.
By
this
accusation
we
may
vnderstand
,
that
our
sacramentes
and
misteries
in
the
beginning
of
the
Church
were
kept
very
secret
,
both
from
the
sight
and
knowledge
of
the
Paganes
that
mocked
and
scorned
them
,
and
also
of
those
that
were
Catechumini
,
learners
of
our
fayth
and
not
yet
baptized
,
for
many
great
causes
which
I
shall
not
neede
to
rehearse
nowe
.
And
yet
for
all
the
secret
keping
of
them
,
being
so
many
Christen
men
and
women
as
there
was
,
they
could
not
be
kept
so
secret
,
but
that
some
ynkeling
of
them
came
to
the
eares
of
those
that
were
Infidels
and
vnchristened
,
insomuch
that
where
as
in
deede
and
verie
truth
by
the
rules
of
our
religion
,
we
did
eate
the
fleshe
of
Iesus
Christ
our
Lorde
,
and
drinke
hys
bloud
ministred
vnto
vs
in
the
sacrament
,
the
Gentiles
as
they
were
curious
to
know
new
things
,
so
they
came
to
knowledge
of
the
rumour
of
our
doings
,
&
eyther
by
the
bewraying
of
some
false
brethren
,
or
else
by
the
simplicity
of
other
,
that
of
zeale
without
knowledge
would
haue
conuerted
the
vnfaythfull
to
our
fayth
,
heard
secretly
,
that
wee
christen
men
in
our
misteries
did
eate
mans
flesh
and
drinke
mans
bloud
,
which
they
for
lack
of
faith
,
and
further
instruction
began
to
compasse
in
their
wittes
,
how
it
was
possible
so
to
doe
,
and
therefore
some
of
them
blinded
by
their
owne
foolishe
suspicion
conceaued
and
published
amongst
other
,
as
it
was
most
likely
vnto
them
,
that
we
in
our
secret
misterie
,
did
kill
yong
children
,
eating
their
flesh
,
and
drinking
their
bloud
,
and
therevpon
accused
certayne
before
the
Magistrates
of
thys
heynous
crime
,
which
they
coulde
neuer
trie
out
to
be
true
,
as
they
did
accuse
.
But
for
our
purpose
it
appeareth
plainly
,
that
we
would
neuer
haue
kept
our
misteries
so
secret
,
if
they
had
beene
but
ceremonies
of
eating
of
bread
&
wine
,
nor
they
would
neuer
haue
accused
vs
of
such
beastly
and
vnnatural
crimes
being
men
of
such
reason
,
learning
and
equity
,
as
they
were
,
if
there
had
not
bene
some
truth
in
their
accusation
,
which
in
deede
was
true
for
the
substaunce
of
that
they
alledged
,
but
not
for
the
maner
of
the
thing
:
for
it
was
and
is
true
,
that
we
in
our
misteries
eate
fleshe
and
drinke
bloud
,
but
yet
we
doe
not
kill
and
murder
yong
children
,
and
eate
their
flesh
and
drinke
their
bloud
.
And
therfore
I
alledge
the
sayings
of
Tertullian
and
Eusebius
,
the
which
is
also
in
Origen
the
sixt
booke
contra
Celsum
,
to
declare
the
accusation
of
the
Gentils
against
vs
,
concerning
the
eating
of
fleshe
,
and
drinking
of
bloud
,
which
could
neuer
haue
commed
into
their
heads
so
to
haue
done
,
if
there
had
not
bene
a
truth
in
that
matter
,
which
they
by
their
reason
could
neuer
see
otherwise
,
then
they
alleged
,
which
we
by
our
faith
do
plainly
see
and
know
as
it
was
ordeined
by
Christ
our
Lord
.
And
for
that
cause
Tertullian
did
cast
in
a
vaine
worde
,
saying
:
that
we
were
accused
of
the
sacrament
of
kylling
of
children
,
which
worde
(
Sacrament
)
standeth
there
for
no
purpose
,
but
to
declare
vnto
vs
,
that
this
their
accusation
did
rise
for
lack
of
the
true
and
precise
knowledge
of
our
Sacrament
,
which
is
true
,
concerning
the
eating
of
fleshe
and
drinking
of
bloud
,
but
not
true
concerning
the
kylling
and
murdering
of
children
.
And
yet
afterward
our
mysteries
as
they
came
in
more
knowledge
amongs
the
Gentiles
,
so
they
came
into
more
contempt
:
for
when
the
multitude
of
Christian
men
were
so
increased
,
that
they
cared
not
who
did
looke
vpon
them
in
the
time
of
their
mysteries
,
being
out
of
feare
of
any
externall
violence
&
persecution
then
the
Gentils
seing
them
knock
,
and
kneele
,
and
make
adoration
to
the
sacraments
,
not
knowing
them
to
be
any
thing
else
,
but
as
their
eyes
,
senses
,
and
reason
did
iudge
,
that
is
to
say
,
bread
and
wine
as
our
sacramentaries
doe
nowe
,
being
blinded
nowe
with
heresie
,
as
they
before
were
with
infidelitie
:
then
I
say
,
they
sayde
,
that
we
did
not
worship
and
adore
one
God
,
as
we
pretended
,
but
many
Gods
,
as
they
were
accustomed
:
for
they
sayde
(
as
saint
Augustine
wryteth
)
that
we
did
worship
Ceres
and
Bacchus
,
the
Gods
of
Corne
and
Wine
,
taking
our
sacraments
to
be
nothing
else
,
but
bare
bread
and
wine
,
as
the
Sacramentaries
doe
and
not
to
be
Christ
our
Lorde
and
God
,
his
fleshe
and
his
bloud
,
as
all
true
faythfull
men
doe
,
which
appeareth
by
the
adoration
of
them
:
the
which
adorarion
we
learne
that
it
was
done
to
the
sacraments
from
the
beginning
,
as
is
proued
by
the
testimonies
of
our
enimies
the
Gentils
,
as
saint
Augustine
reporteth
.
And
also
by
their
adoration
we
learne
,
that
the
things
which
they
did
adore
,
were
not
simple
creatures
,
but
Christes
body
and
his
bloud
,
vnited
to
the
second
person
in
Trinitie
.
Saint
Basill
being
asked
,
with
what
feare
,
perswasion
,
fayth
,
and
affection
we
should
come
and
communicate
the
body
and
bloud
of
Christ
,
aunswereth
thus
:
Concerning
the
feare
,
we
haue
the
saying
of
the
Apostle
.
He
that
eateth
and
drinketh
vnworthily
,
eateth
&
drinketh
his
iudgment
and
damnation
.
What
fayth
we
should
haue
,
the
words
of
our
Lord
doe
teach
,
who
sayde
:
This
is
my
body
which
is
giuen
for
you
,
doe
this
in
my
remembraunce
.
And
Hesichius
sayth
likewise
:
Sermo
qui
prolatus
est
in
dominicum
mysterium
,
ipse
liberat
nos
ab
ignorantia
.
The
wordes
of
Christ
,
which
were
spoken
vpon
our
Lordes
mysterie
,
they
deliuer
vs
from
ignoraunce
that
is
to
saye
,
they
teache
vs
,
what
fayth
,
what
estimation
wee
should
haue
of
them
.
Nowe
except
they
be
taken
as
they
sound
to
euery
man
,
although
he
be
vnlearned
and
not
instructed
in
our
fayth
before
,
they
could
not
teach
vs
,
what
fayth
we
should
haue
,
concerning
the
sacraments
,
&
therefore
in
that
they
be
wordes
,
wherevpon
we
must
learne
our
fayth
,
which
delyuer
vs
from
ignoraunce
,
what
the
things
be
,
that
be
deliuered
,
for
that
cause
they
must
be
taken
as
they
sounde
,
that
is
to
say
,
that
the
sacraments
deliuered
be
the
very
body
and
bloud
of
Christ
,
that
gaue
them
.
Chrysostome
sayth
.
Quod
sacerdos
de
manu
sua
dat
,
non
solum
sanctificatum
est
:
sed
etiam
sanctificatio
est
.
That
thing
that
the
Priest
doth
giue
out
of
his
hande
,
is
not
onely
a
thing
sanctified
:
but
it
is
sanctification
it selfe
.
Therefore
our
sacrament
,
must
not
onely
be
an
holy
thing
,
as
they
sayde
,
holy
bread
,
holy
wine
:
but
it
must
bee
the
substaunce
of
holynesse
,
making
all
other
things
holy
.
And
here
I
thinke
it
worthy
to
be
noted
,
and
to
be
opened
somewhat
vnto
you
,
with
what
sophistrie
and
vnlearned
folye
they
deluded
the
sanctification
and
consecration
of
this
sacrament
.
Children
at
the
Vniuersitie
can
tell
,
that
it
is
a
deceytfull
way
of
reasoning
,
by
a
generall
discription
to
exclude
and
driue
away
a
special
and
singuler
definition
,
as
they
did
in
this
case
.
For
they
sayde
,
that
the
consecration
of
the
sacrament
was
no
more
,
but
an
appointing
of
bread
and
wine
to
an
holy
vse
,
which
vse
they
sayde
was
to
signifie
vnto
vs
Christes
body
that
is
in
heauen
:
and
therefore
some
sayde
,
that
the
bread
was
consecrat
,
when
the
parishe
Clarke
did
bring
it
to
the
Church
,
and
set
it
vpon
the
table
,
and
these
were
no
small
men
,
but
our
greatest
Bishops
God
forgiue
it
them
:
other
sayde
it
was
not
consecrate
,
till
the
wordes
of
Christ
were
spoken
,
but
yet
they
noted
,
that
the
Priest
should
not
looke
at
the
bread
in
the
time
of
the
pronouncing
,
for
this
ende
belike
,
that
they
should
not
be
disceyued
,
&
that
God
should
worke
no
more
then
it
pleased
them
,
that
their
doctrine
might
some
waye
bee
true
.
And
therfore
they
sayde
,
euery
man
and
woman
might
consecrate
and
speake
the
words
as
well
as
a
Priest
:
but
they
neuer
read
what
Arnobius
sayth
:
Quid
tam
magnificum
quam
Sacramenta
deuina
conficere
?
&
quid
tam
perniciosum
,
quam
si
ea
is
conficiat
,
qui
nullum
sacerdotij
gradum
accepit
?
What
is
so
excellent
,
then
to
consecrate
the
sacraments
of
God
?
and
what
is
so
pernicious
,
then
if
he
doe
consecrate
:
that
hath
receyued
no
order
and
degree
of
Priesthood
?
And
as
they
erred
in
the
time
and
person
,
so
they
erred
in
the
nature
of
the
consecration
,
making
this
of
the
same
sort
that
all
other
consecrations
be
,
receauing
the
generall
discription
,
and
denying
the
degrees
and
specialties
of
sanctification
,
which
be
many
:
for
somethings
be
holy
,
not
for
any
holynesse
that
is
in
them
,
but
for
that
they
be
brought
to
the
Church
,
and
dedicate
to
some
holy
vse
,
as
is
the
temple
of
God
,
the
vestures
about
the
aultar
,
and
other
things
vsed
in
Gods
seruice
,
which
things
to
steale
and
conuey
is
sacrilege
,
and
amongst
those
things
there
be
degrees
of
holynesse
,
as
saint
Augustine
sayth
:
Quod
accipiunt
Catechumini
,
quamuis
non
sit
corpus
Christi
,
sanctum
est
tamen
,
&
sanctius
quàm
cibi
quibus
alimur
.
Holy
bread
which
those
that
be
learners
receiue
,
although
it
be
not
the
body
of
Christ
,
yet
it
is
holy
,
and
more
holy
then
the
meat
,
with
which
we
are
fed
daylie
,
which
also
is
sanctified
by
the
worde
and
prayer
.
There
is
also
holynesse
,
a
qualitie
,
a
vertue
,
&
gift
of
God
,
making
him
in
whome
it
is
,
acceptable
in
the
sight
of
God
.
The
soule
of
man
is
likewise
sanctified
&
holy
,
bicause
it
is
that
substaunce
and
subiect
wherein
holynesse
consisteth
and
dwelleth
,
being
a
vessell
created
to
Gods
ymage
,
and
prepared
to
receaue
Gods
gift
of
sanctification
&
holynesse
.
And
the
body
of
a
godly
man
is
also
sanctified
&
holy
,
bicause
it
is
the
member
of
Christ
,
the
temple
of
the
holy
Ghost
,
and
the
house
and
tabernacle
of
the
soule
,
replenished
with
Gods
grace
and
sanctification
and
for
this
reason
we
haue
in
reuerence
and
estimation
the
reliques
&
bodyes
of
holy
martyrs
and
confessors
,
which
being
members
of
Christ
,
were
also
pleasing
sacrifices
to
Almightie
God
,
eyther
for
austeritie
of
life
,
or
for
suffering
of
vndeserued
death
,
for
the
fayth
or
in
the
quarell
of
Iesus
Christ
oure
Lorde
.
The
sacraments
of
Gods
Church
be
iustly
called
holy
,
bicause
they
be
the
instruments
,
whereby
God
doth
worke
holynesse
in
the
soule
of
man
,
and
be
as
causes
of
the
same
,
by
Christes
owne
ordinaunce
and
institution
.
But
aboue
all
other
,
thys
sacrament
of
the
aultar
is
holye
,
being
as
Chrysostome
sayde
,
not
onely
a
thing
sanctified
,
but
the
verie
sanctification
it selfe
.
For
in
that
it
is
the
body
of
Christ
by
consecration
,
whervnto
is
annexed
the
Godhead
by
vnitie
of
person
:
it
must
needes
be
holynesse
it selfe
,
not
in
qualitie
,
but
in
substaunce
,
seing
whatsoeuer
thing
is
in
God
,
is
also
God
,
who
for
his
simplicitie
receyueth
no
qualitie
into
himselfe
,
but
is
the
author
and
principall
cause
of
all
good
qualities
and
graces
giuen
vnto
man
.
Wherefore
,
this
place
of
Chrysostome
that
calleth
it
sanctification
it selfe
,
can
not
be
auoyded
,
by
no
figuratiue
speeches
,
or
such
like
cauillations
.
Iames
,
Basill
Saturne
,
Ceres
,
or
Bacchus
:
Iohannes
Tritemius
Maledicta
glossa
quae
corrumpit
textum
Cregorie
Nazianzen
The
same
Chrysostome
in
his
Epistle
to
Innocentius
Byshop
of
Rome
wryteth
of
the
maner
of
the
persecution
in
his
time
,
not
vnlyke
to
this
of
ours
.
Nam
&
sanctuarium
ingressi
sunt
milites
,
quorum
aliquos
scimus
nullis
inatiatos
mysterijs
,
&
viderunt
omnia
quae
intus
erant
:
quin
&
sanctissimus
Christi
sanguis
(
sicut
in
tali
tumultu
contingit
)
in
praedictorum
militum
vestes
effusus
est
.
The
souldiers
came
violently
into
the
holy
place
,
of
whom
we
knowe
that
some
were
not
baptized
,
and
there
they
saw
all
things
that
were
within
,
and
the
most
holy
bloud
of
Christ
(
as
chaunceth
often
in
such
a
tumult
)
was
shed
vpon
the
garments
of
those
souldiers
.
Here
I
marke
that
he
sayth
not
the
figure
or
signe
of
Christs
bloud
,
but
the
most
holy
bloud
,
an
other
inferiour
creature
can
not
be
most
holy
.
Also
I
marke
that
this
most
holy
bloud
was
reserued
there
in
the
holy
temple
,
and
was
not
onely
in
Heauen
to
be
receyued
by
fayth
of
the
faythfull
,
but
also
was
in
the
temple
and
violently
handeled
of
the
vnfaythfull
,
being
there
contemned
,
abused
,
and
spilt
vpon
their
garmentes
.
Doth
not
this
barbaricall
violence
,
and
externall
situation
of
the
most
holy
bloud
of
Christ
,
proue
a
reall
presence
of
the
same
in
the
sacrament
?
Gregory
Nazianzene
speaketh
after
the
lyke
maner
,
how
that
the
Arians
would
not
suffer
the
Catholikes
to
pray
in
their
temples
,
but
troubled
them
,
&
killed
them
&
mingled
Christes
misticall
bloud
,
with
the
bloud
of
the
Catholike
Priestes
,
which
they
slue
and
so
forth
:
whereby
we
vnderstande
a
reall
presence
of
Christes
bloud
by
that
violence
,
that
was
shewed
vnto
it
of
the
heretikes
part
,
though
Christ
were
there
after
that
sort
,
that
he
could
suffer
no
violence
of
his
part
.
We
read
in
saint
Hierome
and
in
diuers
other
:
Ipsa
conuiua
&
conuiuium
,
comedens
&
qui
comeditur
,
that
Christ
is
both
the
eater
of
the
feast
,
and
the
feast
it selfe
,
both
the
eater
and
the
meat
that
is
eaten
.
Whereby
we
vnderstande
,
that
Christ
giuing
his
body
and
his
bloud
to
his
disciples
,
did
receaue
the
same
himselfe
before
.
And
as
Chrysostome
wryteth
that
least
his
Disciples
should
haue
bene
troubled
and
offended
,
hearing
him
say
.
This
is
my
bloud
drinke
ye
all
of
this
,
as
the
Caparnaites
were
before
,
and
so
should
abhorre
to
haue
dronke
of
the
same
.
Christ
did
first
drinke
of
the
same
cup
before
them
,
that
he
might
by
his
example
induce
his
Disciples
to
drinke
lykewise
.
And
Hesechius
sayth
:
Ipse
dominus
primus
in
caena
mystica
intelligibilem
accepit
sanguinem
atque
deinde
calicem
Apostolis
dedit
:
Our
Lord
himselfe
in
the
mysticall
supper
,
first
dranke
his
owne
bloud
,
that
was
not
sene
,
but
vnderstanded
,
and
then
gaue
the
cup
to
his
Apostles
.
By
this
fact
of
Christ
we
may
learne
that
in
the
cup
was
verily
and
really
Christes
owne
bloud
,
or
if
Christ
did
eate
his
bodye
,
and
dranke
his
bloud
but
in
figure
,
then
he
did
eate
and
drinke
it
before
after
that
maner
in
the
Tipicall
and
Legall
supper
;
and
then
how
can
this
mistical
supper
be
the
truth
,
and
the
other
the
figure
,
if
this
be
but
a
figure
likewise
?
And
then
why
should
the
Apostle
be
afrayde
to
doe
that
nowe
,
they
were
wont
to
doe
alwaies
before
.
It
was
no
new
thing
,
worthy
the
newe
Testament
,
to
eate
and
drinke
Christ
in
a
figure
:
and
therefore
it
is
certaine
,
that
Christ
in
his
mysticall
supper
did
not
eate
and
drinke
his
body
and
bloud
onely
figuratiuely
.
And
if
ye
will
say
,
that
he
eate
it
and
dranke
it
spiritually
onely
,
then
ye
must
say
,
that
Christ
did
eate
it
by
faith
,
for
spiritual
eating
is
beleuing
.
And
if
ye
say
,
Christ
did
beleue
,
then
it
foloweth
that
Christ
was
not
God
.
Who
hath
perfite
knowledge
of
al
things
by
sight
,
&
not
vnperfite
knowledge
by
fayth
,
as
wee
haue
,
seing
as
through
a
Glasse
in
a
darke
rydle
.
And
surely
they
harpe
much
vpon
this
string
:
for
this
heresie
against
the
presence
of
Christ
in
the
sacrament
,
is
an
high
way
,
leading
to
the
other
heresie
,
that
Christ
is
not
God
,
as
is
proued
by
diuers
wayes
and
arguments
,
into
which
pit
diuers
be
falling
by
this
meanes
,
if
God
doe
not
put
vnder
his
hande
to
stay
them
betimes
:
for
if
they
continue
long
in
this
,
they
will
fall
into
the
other
no
remedie
,
whereof
we
haue
alreadie
seene
experience
.
Then
if
Christ
did
eate
his
body
,
and
drinke
his
bloud
in
the
mysticall
supper
,
neyther
figuratiuely
,
as
he
did
in
the
Paschall
lambe
nor
yet
spiritually
as
we
doe
by
fayth
:
then
it
is
certaine
,
that
he
eate
it
only
sacramentally
,
which
is
not
onely
in
signe
(
as
the
sacramentaries
expounde
the
worde
)
but
in
truth
vnder
a
sacrament
,
whereof
the
substaunce
is
the
reall
and
naturall
body
and
bloud
of
Christ
our
Lorde
.
After
this
sort
wryteth
Chrysostome
of
Dauid
,
saying
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
taste
of
such
a
sacrifice
,
nor
he
was
nor
receauer
and
partaker
of
our
Lordes
bloud
,
but
being
brought
vp
vnder
lawes
not
so
perfite
,
and
requiring
no
such
thing
,
yet
by
the
moderation
&
temperaunce
of
his
owne
minde
,
he
came
to
the
hight
of
all
Euangelicall
Diuinitie
.
Here
is
plaine
that
Dauid
did
neuer
taste
and
receaue
Christes
bloud
as
we
doe
in
the
Gospell
,
and
yet
Dauid
did
receaue
Christes
bloud
figuratiuely
,
being
partaker
of
the
sacrifices
of
the
olde
lawe
which
were
figures
of
Christes
bloud
&
also
he
did
drinke
of
the
same
bloud
spiritually
as
we
doe
,
whose
faith
was
as
good
or
rather
greater
then
oures
.
Therefore
there
remayneth
one
other
way
that
we
drink
of
it
,
which
was
not
graunted
vnto
him
,
that
is
to
say
,
verily
and
really
in
the
sacrament
.
To
auoyde
this
place
well
they
must
haue
mo
solutions
then
they
haue
inuented
yet
,
for
neyther
figuratiuely
nor
spiritually
will
serue
,
it
were
best
for
them
to
yeelde
to
the
truth
,
and
confesse
that
it
is
there
really
,
the
very
same
substaunce
of
his
bloud
,
that
was
shedde
vpon
the
crosse
,
though
not
in
that
forme
,
for
the
reliefe
of
our
weake
nature
,
which
else
could
not
sustaine
it
.
Iohn
Chrysostome
Non
contigit
Dauid
.
&c.
August
.
in
Ioannem
tract.
And
further
then
this
saint
Augustine
sayth
:
Si
dixerimus
Catechumino
,
credis
in
Christo
respondit
credo
,
&
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
Iesus
non
se
credidit
ei
.
If
we
shall
say
to
one
that
learneth
and
professeth
our
faith
being
yet
not
baptized
:
doest
thou
beleeue
in
Christ
?
he
aunswereth
,
I
beleue
,
and
he
doth
signe
himselfe
with
the
crosse
of
Christ
,
he
beareth
it
on
his
forehead
,
and
is
not
ashamed
of
the
crosse
of
his
Lorde
:
Lo
he
beleueth
in
his
name
.
But
let
vs
aske
him
,
doest
thou
eate
the
fleshe
of
the
sonne
of
man
,
and
drinke
the
bloud
of
the
sonne
of
man
he
can
not
tell
what
we
say
,
for
Iesus
hath
not
beleeued
&
committed
himselfe
to
him
.
Beside
other
things
that
may
be
fruitfully
gathered
of
this
place
for
our
erudition
,
I
note
but
this
one
,
that
a
man
beleeuing
in
Christ
,
professing
the
fayth
of
Christ
with
his
worde
and
worke
,
and
for
that
cause
eateth
Christes
fleshe
and
drinketh
his
bloud
spiritually
,
yet
he
wote
not
what
the
eating
of
Christs
flesh
meaneth
,
whereof
Christ
spake
in
the
sixt
of
S.
Iohn
.
But
we
that
be
baptized
and
are
admitted
to
our
Lordes
table
:
we
know
by
our
experience
,
what
it
is
to
eate
Christes
fleshe
and
to
drinke
his
bloud
,
for
to
vs
Christ
doth
trust
&
giue
himselfe
,
to
the
other
that
beleue
as
wel
as
we
,
he
doth
not
commit
himselfe
.
Whereby
I
conclude
beside
the
spirituall
eating
of
Christ
by
faith
,
there
is
also
a
reall
eating
of
him
in
the
sacrament
,
by
the
seruice
of
our
bodies
,
to
the
confirmation
in
grace
and
sanctification
both
of
our
bodies
and
soules
.
And
concerning
the
drinking
of
Christes
bloud
really
,
saint
Cyprian
writeth
an
other
argument
,
which
I
thinke
can
not
be
auoyded
by
any
figuratiue
speeches
,
Numeri
.
hom
The
Englishe
is
this
of
Cyprian
.
The
doctrine
of
this
sacrament
is
new
&
the
Euangelicall
schoole
,
taught
this
lesson
first
of
all
,
this
discipline
was
neuer
known
to
the
world
before
our
master
Christ
,
who
was
the
first
teacher
of
it
,
that
christen
men
should
drinke
bloud
,
the
eating
of
which
bloud
the
authoritie
of
the
olde
law
doth
most
straightly
forbid
:
for
the
law
forbiddeth
the
eating
of
bloud
,
the
gospell
commaundeth
bloud
to
be
droken
.
&c.
Nowe
this
is
most
certayne
,
that
the
law
did
neuer
forbid
the
drinking
of
Christes
bloud
figuratiuely
,
but
did
commaunde
drinke
offerings
,
which
were
figures
of
hys
bloud
,
and
the
Iewes
dranke
of
the
water
that
came
forth
of
the
stone
,
which
was
a
figure
of
the
bloud
that
came
foorth
of
Christes
side
,
which
bloud
as
Chrysostome
saith
is
in
our
Chalice
:
Id
est
in
calice
quod
fluxit
è
latere
,
&
illius
nos
sumus
participes
:
the
same
thing
is
the
Chalice
,
that
flowed
out
of
Christs
side
,
and
we
are
partakers
of
the
same
.
Nor
the
law
did
neuer
forbid
the
drinking
of
Christes
bloud
spiritually
by
fayth
,
but
set
foorth
the
fayth
of
Christ
,
being
a
schoolemaister
,
to
Christ
pointing
to
him
,
in
whome
they
should
beleeue
and
receaue
all
grace
.
But
to
make
short
,
the
lawe
forbad
the
externall
and
reall
drinking
of
bloud
,
which
the
gospell
commaundeth
saying
,
except
ye
eate
the
fleshe
of
the
sonne
of
man
,
&
drinke
his
bloud
,
ye
shall
not
haue
lyfe
in
you
,
Iohn
.
6.
and
drinke
ye
all
of
this
.
This
is
my
bloud
of
the
newe
Testament
.
Therefore
it
foloweth
necessarily
,
that
the
drinking
of
this
bloud
is
not
figuratiuely
,
nor
yet
onely
spiritually
,
but
really
by
the
seruice
of
our
bodies
,
as
Chrysostome
sayth
.
Si
vederit
inimicus
non
postibus
imposutum
sanguinem
typi
sed
fidelium
ore
lucentem
sanguinem
veritatis
Christi
templi
postibus
dedicatum
,
multo
magis
se
subtrahit
.
If
our
enimie
the
Deuill
shall
see
not
the
bloud
of
the
figuratiue
Lambe
sprinckled
vpon
the
postes
,
but
the
bloud
of
Christ
the
truth
shyning
in
the
mouth
of
the
faithful
,
much
more
he
will
runne
away
.
There
is
a
place
of
the
prouerbs
which
as
diuers
authors
doe
expound
maketh
much
for
the
reall
presence
of
Christs
body
and
bloud
in
the
sacrament
:
the
place
is
this
after
the
Greeke
,
which
these
authors
folowed
.
Cùm
sederis
ad
mensam
potentis
,
sapienter
intellige
quae
apponuntur
,
&
mitte
manum
tuam
,
sciens
quia
talia
te
oportet
praepare
.
When
thou
sittest
at
the
table
of
a
great
man
,
vnderstand
wisely
what
things
are
set
before
thee
,
and
put
to
thy
hand
,
knowing
that
thou
must
prepare
such
like
things
againe
.
Saint
Augustine
vpon
saint
Iohn
,
and
Chrysostome
vpon
the
Psalme
,
and
Hesechius
and
other
mo
,
whose
wordes
it
were
to
long
to
rehearse
in
Latine
:
doe
expound
thys
place
of
the
prouerbs
thus
.
Who
is
this
great
man
but
Iesus
Christ
our
Lorde
Gods
sonne
:
and
what
is
the
Table
of
this
great
man
but
where
is
receyued
his
body
&
his
bloud
that
hath
giuen
his
life
for
vs
?
And
what
is
to
sit
at
the
Table
,
but
to
come
to
it
humbly
and
deuoutly
?
and
what
is
to
consider
and
vnderstand
wisely
,
what
things
be
set
before
thee
,
but
discerne
the
body
and
bloud
of
Christ
to
be
set
there
verily
in
truth
,
and
to
know
the
grace
,
vertue
,
&
dignitie
of
them
,
and
the
daunger
for
the
misvsing
of
them
?
and
what
is
to
put
to
thy
hand
,
knowing
that
thou
must
prepare
such
like
againe
,
but
to
eate
of
them
knowing
that
christen
men
in
the
cause
of
Christ
,
and
defence
of
the
truth
are
bounden
to
shed
their
bloud
,
and
spend
their
liues
for
their
brethren
as
Christ
hath
done
the
same
for
vs
before
,
the
like
as
we
haue
receaued
at
Christes
table
his
body
and
his
bloud
,
so
ought
we
to
giue
for
our
brethren
our
bodies
and
bloud
.
This
comparison
of
taking
and
giuing
the
like
againe
,
auoydeth
all
the
tryfling
cauillations
of
these
figuratiue
speeches
,
that
the
simple
peoples
heads
be
combred
withal
.
Here
is
no
place
for
eating
onely
by
fayth
,
for
the
martyrs
did
not
onely
beleue
in
Christ
,
but
also
in
verie
deede
gaue
their
bodies
and
shed
their
bloud
really
for
Christ
.
De
Caena
Domini
Austen
,
Chrysostome
Mensa
potentis
quae
sit
nostis
Sed
veniunt
ad
mensam
potentis
I
neede
not
stand
longer
in
so
playne
a
matter
,
although
I
could
alledge
much
more
out
of
all
the
auncient
fathers
,
yea
&
more
plainer
then
these
I
haue
touched
,
if
any
can
be
playner
.
If
I
did
but
tell
the
bare
names
of
the
sacrament
which
the
aucthors
giue
it
.
I
should
proue
manifestly
,
that
it
were
the
very
body
and
bloud
of
Christ
,
and
not
bread
and
wine
.
Ignatius
calleth
it
Medicamentum
immortalitatis
,
antidotum
non
moriendi
a
medicine
of
immortalitie
,
a
preseruatiue
against
death
.
Dionisius
Ariopagita
S.
Paules
Scholer
calleth
it
hostia
salutaris
,
the
sacrifice
of
our
saluation
.
Iustinus
martyr
saith
,
it
is
caro
&
sanguis
incarnati
Iesu
,
the
flesh
&
bloud
of
Iesus
incarnate
,
which
names
be
giuen
to
it
of
the
scripture
and
all
other
wryters
.
Origen
calleth
it
Panis
vitae
dapes
saluatoris
,
epulum
incorruptum
Dominus
,
the
bread
of
lyfe
,
the
deynties
of
our
sauiour
,
the
meate
that
is
neuer
corrupted
,
yea
our
Lord
himself
.
Cyprian
calleth
it
Sanctum
domini
the
holy
one
of
God
gratia
salutaris
,
the
sauing
grace
,
Cibus
inconsumptibilis
,
the
meate
that
can
neuer
be
consumed
,
Alimonia
immortalitatis
,
the
foode
of
immortalitie
.
Portio
vitae
aeternae
,
the
portion
of
eternall
life
,
Sacrificium
perpes
,
holocaustum
per
manens
,
a
continuall
sacrifice
,
an
offering
alwaies
remaining
,
Christus
,
yea
he
calleth
it
Christ
.
The
great
generall
counsell
at
Nice
calleth
it
Agnus
Dei
qui
tollit
peccatum
mundi
,
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
worlde
.
Optatus
an
olde
author
giueth
it
diuers
names
,
as
in
this
sentence
.
Quid
tam
sacrilegium
quam
altaria
dei
frangere
,
radere
,
remouere
in
quibus
vota
populi
&
membra
Christi
portata
sunt
,
vnde
à
multis
pignus
salutis
aeternae
tutela
fidei
,
&
spes
resurrectionis
accepta
est
?
What
is
more
sacrilege
,
then
to
breake
the
aultars
of
God
(
as
the
Donatistes
did
)
or
to
scrape
them
,
or
to
remoue
them
,
vpon
the
which
aultars
the
vowes
of
the
people
that
is
to
say
,
the
members
of
Christ
are
borne
,
from
which
aultars
also
the
pledge
of
eternall
saluation
,
the
defence
and
buckler
of
faith
,
and
the
hope
of
resurrection
be
receaued
.
Hilarius
calleth
it
cibus
dominicus
,
our
Lordes
meat
,
verbum
caro
,
the
worde
made
flesh
.
Saint
Basill
in
his
Masse
calleth
them
sancta
diuina
,
impolluta
,
immortalia
,
super
celestia
,
&
viuifica
sacramenta
.
Holy
sacraments
,
godly
,
pure
,
vndefiled
,
immortall
,
heauenly
,
and
giuing
life
.
What
wittelesse
and
vngodly
the
grace
of
God
,
not
an
accidentall
grace
receaued
of
God
into
mans
soule
,
but
the
verie
reall
sacrament
he
calleth
the
grace
of
God
,
the
which
his
brother
Satirus
being
vpon
the
sea
,
and
his
ship
broken
,
seeking
for
none
other
ayde
but
onely
the
remedy
of
fayth
and
the
defence
of
that
sacrament
,
tooke
this
grace
of
God
of
the
priestes
,
and
caused
it
to
be
bound
in
a
stole
,
which
he
tied
about
his
neck
,
and
so
trusting
in
that
committed
himselfe
to
the
waters
,
by
vertue
wherof
he
escaped
drowning
,
and
afterward
of
a
Catholike
Bishop
he
receaued
that
same
grace
of
God
with
his
mouth
.
Chrysostome
O
with
what
eloquence
doth
he
vtter
this
matter
:
heare
but
this
one
place
.
Ipsa
namque
mensa
animae
nostrae
vis
est
,
nerui
mentis
,
fiduciae
vinculum
,
fundamentum
,
spes
salus
lux
,
vita
nostra
.
The
verye
table
sayeth
he
(
meaning
the
meat
of
the
table
)
is
the
strength
of
our
soule
,
the
sinewes
of
our
minde
,
the
knot
of
our
trust
,
the
foundation
,
our
hope
,
our
helth
,
our
light
,
and
our
lyfe
.
What
names
,
what
effectes
bee
these
?
and
in
an
other
Homely
he
calleth
it
Rex
coeli
,
deus
,
Christus
,
the
king
of
heauen
,
God
himselfe
,
Christ
,
which
he
sayth
goth
into
vs
by
these
gates
and
dores
of
our
mouthes
.
Cyrillus
calleth
it
sanctificatio
viuifica
,
the
very
sanctification
that
giueth
life
.
And
S.
Augustine
calleth
it
Pretium
nostrum
,
the
price
of
our
redemption
,
which
Iudas
receaued
.
What
should
I
trouble
you
any
longer
in
so
plaine
a
matter
?
Why
should
these
holy
fathers
deceaue
vs
by
calling
this
sacrament
with
so
glorious
&
high
names
if
they
ment
not
so
,
but
that
it
was
but
bread
&
wine
?
they
lacked
no
grace
that
had
so
much
grace
as
to
shed
their
bloud
for
Christes
fayth
,
they
lacked
no
wytte
nor
eloquence
to
expresse
what
they
meant
.
Thus
did
they
with
one
consent
,
after
one
maner
alwayes
speake
and
write
by
whose
playne
preaching
and
wryting
,
the
whole
worlde
of
Christendome
hath
beene
perswaded
and
established
in
this
faith
of
the
reall
presence
these
fiftene
hundred
yres
.
If
they
haue
seduced
vs
meaning
otherwise
then
they
wrote
,
then
may
we
iustly
saye
that
they
were
not
martyrs
and
confessors
in
deede
,
but
verie
Deuils
,
erring
themselues
,
and
bringing
other
also
into
errour
.
But
good
people
the
truth
is
,
they
erred
not
,
but
taught
vs
as
they
beleued
the
very
truth
,
confirming
and
testifying
that
faith
with
their
bloud
that
they
had
taught
with
their
mouth
.
And
if
there
be
anye
errour
,
it
is
in
vs
,
that
for
the
vnlearned
talking
,
and
witlesse
sophisticall
reasoning
of
a
fewe
men
,
will
headlings
destroy
our
soules
:
forsaking
and
not
contynuing
in
that
faythe
,
whiche
was
taught
by
the
mouth
of
Christ
sealed
with
his
bloud
,
testified
by
the
bloud
of
martyrs
,
and
hath
preuayled
from
the
beginning
,
against
the
which
Hell
gates
can
not
preuayle
.
Nowe
there
remayneth
something
to
bee
saide
concerning
the
thirde
part
which
is
the
consent
of
the
catholike
Church
in
thys
point
:
but
I
am
sorie
,
the
tyme
is
so
past
,
that
I
can
not
nowe
say
any
thing
of
it
,
in
my
next
daye
God
wylling
I
shall
touch
it
,
and
also
proceede
in
the
matter
of
the
sacrifice
,
which
I
hope
to
God
to
make
so
plaine
,
that
it
shall
appere
to
them
that
will
see
and
be
not
blinded
forsaken
of
God
,
to
be
a
thing
most
euident
,
most
profitable
to
be
vsed
and
frequented
in
Christs
Church
,
and
that
such
slaunders
and
blasphemers
as
be
shot
against
it
shall
rebound
(
I
hope
)
vppon
their
owne
heades
,
that
shot
them
to
the
glorie
of
almightie
God
,
who
by
hys
heauenly
prouidence
can
so
dispose
the
malice
of
a
fewe
,
that
it
turne
to
the
staye
and
commoditie
of
the
whole
,
that
the
elect
by
such
conflictes
may
be
awaked
from
their
slepe
,
may
be
more
confirmed
in
all
truth
,
and
may
be
more
vigilant
and
ware
in
learning
and
obseruing
the
lawe
of
God
,
to
whom
be
all
glorye
and
praise
worlde
without
ende
.
Amen
.
Dionisius
Areopagita
De
Caena
Cibus
Dominicus
De
irinitate
Gratia
Dei.
Quisquis
mysteriorum
consors
non
est
AMONGES
OTHER
THINGES
the
last
time
I
was
admitted
to
speake
in
this
place
,
I
brought
forth
this
sentence
of
saint
Bernard
written
in
a
Sermon
De
epithania
Pauperes
sumus
The
English
is
this
.
We
be
poore
,
little
may
we
giue
,
yet
for
that
little
we
may
be
reconciled
if
we
will
.
All
that
euer
I
am
able
to
giue
is
this
wretched
bodye
of
mine
,
if
I
giue
that
,
it
is
sufficient
,
if
not
then
I
adde
his
body
,
for
that
is
mine
and
of
mine
owne
:
for
a
little
one
is
borne
vnto
vs
,
and
the
sonne
is
giuen
to
vs
,
O
Lorde
that
lacketh
in
mee
,
I
supply
in
thee
,
O
most
sweetest
reconciliation
.
Here
I
noted
a
great
benefite
of
the
oblation
of
Christes
body
,
to
consiste
in
supplying
that
lacketh
in
the
oblation
of
our
bodyes
:
that
where
as
wee
beyng
exhorted
of
saint
Paule
to
offer
vp
our
bodies
:
a
sacrifice
to
almightie
God
,
and
also
doe
vnderstande
by
other
scriptures
,
that
it
is
oure
dueties
so
to
doe
:
which
maye
bee
done
three
wayes
:
By
voluntarie
suffering
the
death
for
Christes
fayth
,
if
case
so
require
,
by
painefull
and
penall
workes
,
as
by
abstinence
and
other
corporall
exercises
,
for
the
castigation
and
mortifying
of
the
outwarde
man
,
or
else
by
the
seruice
of
righteousnesse
,
in
that
we
vse
the
members
and
parts
of
our
bodye
,
as
instruments
of
all
vertue
and
godlynesse
,
considering
agayne
howe
there
is
great
imperfection
in
all
our
workes
,
and
that
the
best
of
vs
all
commeth
short
of
that
marke
,
which
is
prefixed
of
God
to
serue
him
with
all
oure
heart
,
wyth
all
our
strength
,
and
that
eyther
in
the
worke
it selfe
or
in
the
intent
,
or
in
the
cause
or
tyme
,
or
in
some
other
degree
and
circumstaunce
:
for
this
cause
and
consideration
saint
Bernard
doth
himselfe
and
moueth
vs
to
ioyne
the
oblation
of
Christes
body
with
oures
,
wherewithall
we
are
sure
God
is
well
pleased
,
saying
:
This
is
my
sonne
,
in
whom
I
am
well
pleased
,
by
whose
merites
our
oblation
and
other
workes
doe
please
God
,
and
not
otherwise
.
And
therefore
I
purposed
to
make
one
sermon
of
the
sacrifice
of
Christ
,
not
of
that
which
he
himselfe
made
vpon
the
crosse
for
oure
redemption
,
but
of
that
which
the
Church
his
spouse
maketh
vpon
the
aultar
,
which
purpose
being
also
before
promised
,
remaineth
now
to
be
fulfilled
.
And
entring
the
last
time
to
speake
of
it
,
I
laid
this
foundation
,
that
is
to
say
,
the
veritie
of
the
blessed
Sacrament
,
the
bodye
and
bloud
of
our
sauiour
Christ
to
be
verily
and
really
present
in
it
by
the
omnipotent
power
of
almightie
God
,
&
the
operation
of
his
holy
spirit
assisting
the
due
administration
of
the
Priest
,
and
so
to
bee
there
not
onely
as
our
meat
,
which
God
giueth
vnto
vs
,
to
nourish
vs
in
spirituall
lyfe
,
but
also
as
our
sacrifice
which
we
giue
and
offer
vnto
God
to
please
him
and
purge
vs
from
such
thinges
as
may
destroy
or
hinder
that
spirituall
lyfe
,
seing
that
Christ
himselfe
is
the
substaunce
of
the
sacrifice
of
the
new
Testament
,
as
I
haue
partly
shewed
before
,
and
beside
him
wee
haue
none
,
that
is
onely
proper
to
vs
Christen
men
.
This
foundation
of
the
reall
presence
I
presupposed
to
haue
bene
beleued
of
vs
all
,
and
yet
I
did
not
so
rawly
leaue
it
,
but
declared
vnto
you
such
reasons
,
as
moued
me
to
continue
still
in
that
fayth
I
was
borne
in
,
which
were
the
euident
&
playne
scriptures
of
God
,
opened
with
the
circumstances
of
the
places
in
suche
wise
,
as
the
vaine
cauillations
of
the
sacramentaries
can
not
delude
them
,
and
also
the
effectes
of
this
sacrament
,
which
be
so
great
and
so
wonderfull
,
that
they
can
be
ascribed
to
no
other
cause
,
but
onely
to
almightie
God
,
&
to
such
creatures
,
as
Gods
sonne
hath
ioyned
vnto
him
in
vnitie
of
person
,
as
be
the
body
and
bloud
of
our
sauiour
Christ
.
I
alledged
also
the
sayings
of
the
holy
fathers
,
not
in
such
number
as
I
would
haue
done
but
choosed
out
a
fewe
,
which
not
onely
declared
the
Authors
fayth
,
but
conteyned
a
necessarie
argument
to
proue
our
common
fayth
in
this
matter
.
Concerning
the
third
point
which
is
the
consent
of
the
catholike
Church
,
neyther
the
time
then
suffred
to
speake
as
behoued
,
nor
yet
suffereth
nowe
,
if
I
should
performe
my
promise
,
as
I
intende
God
wylllng
.
And
for
that
cause
I
shall
but
moue
you
to
consider
certaine
things
,
whereby
the
consent
may
appeare
.
First
the
possession
of
the
Church
,
in
this
doctrine
so
many
yeares
in
such
quietnesse
without
contradiction
,
that
no
reason
or
yet
iniunction
,
nor
no
new
deuise
that
the
Deuill
or
his
dearlings
can
inuent
to
the
contrary
,
eyther
can
or
ought
to
remoue
vs
out
of
possession
,
except
wee
will
wilfully
loose
our
owne
right
and
claime
,
seing
that
we
that
liue
nowe
vniuersally
throughout
all
Christendome
haue
receaued
this
fayth
of
our
fathers
,
and
they
of
theirs
,
and
so
foorth
euen
to
the
Apostles
and
our
sauiour
Christ
himselfe
,
by
whose
mouth
this
doctrine
(
as
saint
Cyprian
sayth
)
was
first
taught
to
the
world
,
that
Christen
men
in
the
new
lawe
be
commaunded
to
drinke
bloud
,
which
the
Iewes
in
the
olde
law
were
forbid
to
doe
.
And
so
from
him
and
his
Apostles
it
hath
bene
by
succession
deduced
and
brought
throughout
all
ages
,
euen
to
this
our
time
,
and
beleued
as
Gods
worde
,
which
can
not
be
chaunged
,
and
not
as
mans
worde
,
subiect
to
alteration
,
as
probabilitie
can
perswade
.
Secondly
,
this
consent
in
this
matter
may
appeare
by
that
the
holy
fathers
and
pastors
of
Christes
Church
haue
written
of
it
,
whome
god
hath
placed
and
planted
in
hys
Church
for
the
buylding
and
vpholding
of
it
in
truth
,
that
his
flock
be
not
seduced
and
caried
about
with
euery
blast
of
newe
doctrine
by
the
craftines
of
men
,
to
the
destruction
of
their
soules
.
Of
this
I
haue
spoken
something
already
.
Thirdly
,
we
may
knowe
the
consent
of
the
Church
by
the
determination
of
the
generall
counsels
,
where
the
presidents
of
Gods
Churches
,
&
the
rulers
and
learned
priestes
of
Christendome
,
assembled
in
the
name
of
our
Lorde
Iesus
Christ
representing
the
holy
Church
of
God
Militaunt
,
being
led
not
with
priuate
affection
but
by
Gods
holy
spirit
to
his
glory
,
instaunt
in
prayer
,
feruent
in
deuotion
,
purely
,
diligently
,
and
freely
haue
intreated
and
determined
those
things
,
that
perteine
to
the
faith
of
Christ
,
and
the
purging
of
his
Church
,
to
whose
determination
as
to
Gods
ordinaunces
we
are
bound
to
obey
.
Wherein
appeareth
manifestly
the
consent
of
the
Church
.
The
first
generall
counsell
both
for
the
calling
,
Concilium
Nicenum
and
also
for
the
cause
,
was
holden
at
Nice
in
Bithinia
,
by
.318
.
Byshops
in
the
time
of
Constantinus
Magnus
twelue
hundred
and
thirtie
yeares
ago
,
where
it
was
determined
and
published
to
the
worlde
in
these
wordes
.
Exaltata
mente
,
fide
consideremus
situm
esse
in
sancta
illa
mensa
agnum
dei
qui
tollit
peccatum
mundi
,
quià
sacerdotibus
sacrificatur
sine
cruoris
effusione
,
&
nos
verè
preciosum
illius
corpus
&
sanguinem
sumentis
credere
haec
esse
resurectionis
nostrae
symbola
.
&c.
Let
vs
lift
vp
our
mindes
,
vnderstanding
and
considering
by
fayth
,
that
the
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
is
situate
and
lyeth
vpon
that
holy
table
,
which
is
offered
of
the
pristes
wythout
the
shedding
of
bloud
,
and
that
wee
receauing
verily
his
precious
body
and
bloud
,
doe
beleue
them
to
be
the
pledges
or
causes
of
our
resurrection
.
This
authority
serueth
me
very
well
to
declare
the
consent
of
the
Church
both
in
the
matter
of
the
reall
presence
,
&
also
of
the
sacrifice
,
which
we
haue
in
hand
.
For
the
words
be
touched
maruellously
,
euery
one
seruing
to
expresse
the
truth
,
and
to
auoyde
all
doubtes
.
For
first
he
biddeth
vs
,
lyft
vp
our
mindes
,
and
consider
by
fayth
,
wylling
vs
not
to
sticke
onely
to
our
senses
,
thinking
nothing
else
to
be
there
,
but
what
we
see
outwardly
,
teaching
vs
that
the
iudgement
of
this
matter
perteyneth
not
to
our
senses
,
but
to
our
fayth
onely
,
and
as
Eusebius
Emesenus
sayth
.
Verè
vnica
&
perfecta
hostia
fide
aestimanda
non
specie
nec
exterioris
censenda
est
visu
hominis
,
sed
interioris
affectu
.
This
hoost
and
sacrifice
is
verily
one
and
perfite
,
to
be
esteemed
by
faith
,
and
not
by
forme
and
appearaunce
,
to
bee
iudged
not
by
the
sight
of
the
outward
man
,
but
with
the
affection
and
perswasion
of
the
inwarde
man
:
for
to
faith
onely
and
not
to
senses
apperteyneth
the
knowledge
and
iudgement
of
Gods
mysteries
and
sacraments
Then
the
counsell
declareth
what
faith
teacheth
,
that
is
to
say
,
that
the
Lambe
of
God
not
material
bread
and
wine
nor
the
figure
of
the
Lambe
,
but
the
Lambe
that
taketh
away
the
sinne
of
the
worlde
,
is
placed
lying
vpon
the
holye
table
of
the
aultar
,
which
externall
situation
proueth
a
real
presence
of
Christ
to
be
there
before
we
receaue
it
,
and
not
a
phantasticall
or
an
intellectuall
receyuing
of
Christ
by
fayth
in
the
tyme
of
the
receauing
onely
,
as
these
men
contende
.
Further
it
teacheth
,
that
this
Lambe
of
God
is
offred
to
almightie
God
by
the
Priestes
,
which
is
a
distinte
offering
from
that
Christ
made
vpon
the
crosse
,
for
there
he
offered
himselfe
by
shedding
his
bloud
,
which
hee
did
but
once
,
and
neuer
shall
doe
it
agayne
any
more
.
Here
is
he
offred
of
the
priests
,
not
by
shedding
of
bloud
,
but
as
the
counsaile
saith
not
after
a
bloudy
maner
,
which
is
not
a
newe
kylling
of
Christ
,
but
a
solempne
representation
of
his
death
,
as
himselfe
hath
ordeyned
.
After
this
it
declareth
the
receauing
of
it
saying
,
that
we
verily
receaue
hys
precious
body
&
bloud
,
which
worde
(
verily
)
is
as
much
as
that
we
call
(
really
)
and
declareth
the
vse
of
the
sacrament
in
the
receypt
of
it
with
the
seruice
of
our
mouth
,
as
Christ
commaunded
saying
:
Take
,
eate
which
is
a
corporall
eating
,
not
a
spirituall
beleeuing
.
And
last
of
all
it
sheweth
the
effect
of
the
sacrament
,
which
is
the
resurrection
of
our
bodies
to
eternall
life
,
for
because
Christes
body
being
the
body
of
very
lyfe
,
is
ioyned
to
our
bodies
,
as
our
foode
:
it
bringeth
our
bodies
that
be
dead
by
sentence
of
death
to
his
propertie
which
is
life
,
whereof
in
my
last
sermon
I
spake
more
at
large
.
O
Lorde
what
harde
hearts
haue
these
men
to
doubt
themselues
,
or
to
denie
or
to
bring
in
question
that
manifest
open
truth
in
so
highe
and
necessary
a
matter
,
which
in
most
playne
wordes
hath
bene
taught
of
our
sauiour
Christ
his
Apostles
and
Euangelistes
,
and
declared
so
to
be
vnderstand
by
the
holy
ghost
out
of
the
mouthes
of
all
these
holye
fathers
,
whome
the
holy
ghost
did
assemble
and
inspire
with
the
spirit
of
truth
,
to
the
confusion
of
the
great
heretike
Arius
,
that
troubled
the
worlde
then
,
and
also
did
inspire
their
hartes
to
declare
so
plainely
the
misterie
of
thys
blessed
sacrament
,
which
then
was
without
all
contention
,
beleued
of
al
christen
men
,
onely
to
preuent
these
heretikes
that
arise
and
spring
vp
nowe
in
these
latter
dayes
,
that
the
worlde
may
see
,
how
they
striue
agaynst
the
knowne
truth
,
their
owne
conscience
&
the
determination
of
the
hole
church
,
being
enimies
of
God
,
breaking
his
peace
,
and
deuiding
themselues
from
the
church
,
whose
end
is
eternal
confusion
.
Constantinus
Magnus
Ad
Infantes
Vos
estis
in
mensa
,
vos
estis
in
Calice
.
WATSON
.
Diuision
.
7.
Likewise
the
next
generall
counsell
holden
at
Ephesus
,
in
the
tyme
of
Theodosius
the
Emperour
,
eleuenth
hundred
and
twenty
yeres
ago
,
doth
determine
this
truth
lykewise
in
these
wordes
.
Necessario
igitur
&
hoc
adijcimus
.
Annunciantes
enim
sicut
secundum
carnem
mortem
vnigeniti
filij
Dei
,
id
est
,
Iesu
Christi
&
resurrectionem
eius
,
&
in
caelis
ascensionem
pariter
confitentes
,
incruentum
celebramus
in
Ecclesijs
sacrificij
cultum
,
sic
etiam
ad
misticas
benedictiones
accedimus
,
&
sanctificamur
participes
sancti
corporis
&
preciosi
sanguinis
Christi
omnium
nostrum
redemptoris
effecti
,
non
vt
communem
carnem
percipientes
(
quod
absit
)
nec
vt
viri
sanctificati
&
verbo
coniuncti
secundum
dignitatis
vnitatem
,
aut
sicut
diuinam
possidentis
habitationem
,
sed
vere
vinificatricem
&
ipsius
verbi
propriam
factam
.
We
adde
this
also
necessarily
:
We
shewing
and
declaring
the
corporall
death
of
Gods
onely
begotten
sonne
Iesus
Christ
,
and
likewise
confessing
his
resurrection
and
ascention
vnto
heauen
doe
celebrate
the
vnbloudy
oblation
and
sacrifice
in
our
Churches
,
for
so
we
come
to
the
misticall
benedictions
,
and
are
sanctified
being
made
partakers
of
the
holy
body
and
precious
bloud
of
Christ
,
all
our
redeemer
not
receauing
it
as
common
fleshe
(
God
forbid
)
nor
as
the
fleshe
of
an
holy
man
,
and
ioyned
to
the
worde
of
God
by
vnitie
of
dignitie
,
nor
as
the
fleshe
of
him
in
whome
God
dwelleth
,
but
as
the
fleshe
onely
proper
to
Gods
sonne
and
verily
giuing
lyfe
to
the
receauer
.
By
this
determination
of
this
generall
counsell
,
wee
learne
that
in
the
mysticall
benediction
(
by
which
worde
is
meant
this
blessed
Sacrament
)
wee
receaue
Christes
owne
proper
fleshe
,
and
of
it
we
receaue
sanctification
and
lyfe
,
before
the
receypt
whereof
we
celebrate
the
vnbloudy
sacrifice
of
the
same
in
our
Churches
,
declaring
our
Lordes
death
,
resurrection
,
and
ascention
,
and
by
this
place
wee
plainely
perceiue
that
the
doings
and
wordes
which
be
vsed
daylie
in
our
Masse
,
were
also
vsed
in
the
tyme
of
thys
counsell
much
aboue
a
thousande
yeares
ago
.
This
doctrine
also
was
determined
in
the
generall
counsell
holden
at
Constantinople
in
the
time
of
Iustinian
the
Emperour
the
yeare
of
oure
Lorde
.552
.
WATSON
.
Diuision
.
8.
He
farre
excelleth
euerye
sensible
creature
,
that
by
the
passion
of
our
sauiour
obteyning
heauenly
dignitie
,
eating
and
drinking
Christ
,
is
continually
ioyned
to
eternall
lyfe
,
and
is
sanctified
both
in
soule
and
body
by
participacion
of
the
heauenly
grace
.
This
place
is
notable
declaring
the
dignitie
of
him
that
eateth
Christ
,
and
the
effect
of
that
eating
to
be
euerlasting
lyfe
and
sanctification
,
both
of
bodie
and
soule
.
Trullo
,
Capi.
102.
Ecchius
,
Pighius
,
Hosius
Concilium
Lateranense
Lykewise
the
generall
counsell
called
Lateranense
,
holden
at
Rome
the
yeare
of
our
Lord
.
1215.
determined
this
matter
in
the
same
termes
,
that
we
expresse
it
now
.
Vna
est
fidelium
vniuersalis
Ecclesia
,
extra
quam
nullus
omnino
saluatur
,
in
qua
idem
ipse
sacerdos
&
sacrificium
Iesus
Christus
,
cuius
corpus
&
sanguis
in
Sacramento
altaris
sub
speciebus
panis
&
vini
veraciter
continentur
,
transubstantiatis
pane
in
corpus
&
vino
in
sanguinem
potestate
diuina
.
There
is
one
vniuersall
church
of
all
faithfull
people
,
without
the
which
no
man
is
saued
at
anye
time
,
in
the
which
Iesus
Christ
him selfe
is
both
the
priest
and
the
sacrifice
,
whose
bodye
and
bloude
be
truely
conteyned
in
the
sacrament
of
the
aultar
vnder
the
fourme
of
bread
and
wine
the
breade
being
transubstanciate
into
his
body
,
and
the
wine
into
his
bloude
by
the
power
of
God
.
This
forme
of
doctrine
after
this
sort
,
&
in
these
termes
hath
bene
taught
,
professed
,
and
beleued
throughout
the
whole
catholike
churche
euer
since
that
time
,
howsoeuer
some
Heretiks
forsaking
their
faith
,
proceding
from
Gods
omnipotent
worde
and
the
vnitie
of
his
Church
,
and
leaning
to
their
sensuallitie
and
blinde
reason
against
fayth
haue
repined
and
barked
against
the
same
.
But
I
put
no
doubtes
but
by
gods
grace
,
if
the
time
would
suffer
me
:
to
make
this
matter
of
transubstantiation
as
plaine
as
the
other
of
the
reall
presence
.
The
general
counsel
also
of
Constance
,
holden
of
later
daies
,
the
yeare
of
our
Lorde
.
1451.
doth
agree
and
testifie
the
same
,
in
that
they
condemned
Iohn
Wyclefe
the
heretike
and
all
his
errours
against
this
blessed
sacrament
.
Thus
haue
I
shewed
you
the
consent
of
the
Church
by
the
determinations
of
the
generall
counsels
.
It
shall
not
bee
needefull
to
rehearse
any
particular
and
prouinciall
counsels
,
which
all
in
this
doctrine
agree
with
the
other
general
.
Furthermore
,
the
consent
of
the
Church
appeareth
by
the
condemnation
of
the
heretikes
of
all
ages
,
which
holde
any
false
opinion
in
anye
point
against
the
veritie
and
the
institution
of
Christ
,
concerning
this
blessed
sacrament
.
The
first
heretike
that
euer
we
read
of
in
this
matter
,
and
father
to
al
the
sacramentaries
that
liue
now
,
was
one
in
the
time
of
Ignatius
,
by
and
by
after
the
Apostles
,
whose
name
we
know
not
,
but
what
he
and
his
sect
that
folowed
him
did
Theodaretus
in
his
thirde
Dialogue
maketh
mention
,
saying
that
Ignatius
(
who
lyued
within
one
hundred
yere
of
Christ
)
writeth
in
an
Epistle
Ad
Smyrnenses
in
these
wordes
.
Eucharistias
&
oblationes
non
admittunt
,
They
doe
not
allowe
and
admit
our
sacrament
and
offerings
,
because
they
doe
not
confesse
the
sacrament
(
called
Eucharistia
)
to
bee
the
fleshe
of
our
Sauiour
Iesus
Christ
,
which
fleshe
suffred
for
our
sinnes
,
and
which
the
fathers
goodnesse
did
raise
from
death
againe
.
By
this
we
learne
,
what
was
the
fayth
in
the
primitiue
Churche
,
both
that
the
sacrament
was
the
verye
fleshe
of
Christ
,
which
suffered
for
vs
,
and
also
that
it
was
offred
for
vs
by
the
priests
,
which
things
those
heretikes
denied
then
,
as
their
scholers
nowe
springing
vp
vpon
their
ashes
denie
nowe
,
and
that
they
were
condemned
as
heretikes
by
the
primitiue
Church
then
,
as
these
most
worthily
be
condemned
by
the
catholike
Church
nowe
.
And
where
as
the
due
matter
,
wherein
this
blessed
Sacrament
is
consecrated
,
ought
to
be
vnleauened
bread
of
wheate
and
wine
mixed
with
water
,
according
to
the
scriptures
and
the
example
of
Christ
:
there
were
one
sort
of
heretikes
called
Artotoritae
,
(
of
whom
speaketh
Epiphanius
contra
Quintillianos
)
which
were
so
called
for
that
they
vsed
not
in
their
sacrifices
the
necessary
and
due
matter
,
but
in
their
misteries
did
consecrate
,
and
offer
bread
and
Cheese
.
An other
sort
of
heretikes
were
called
Fermentarij
,
because
they
did
consecrate
in
leauened
bread
,
Consilium
Basiliense
.
as
our
men
of
late
did
commaunde
to
be
done
,
who
were
condemned
by
the
generall
counsell
at
Basill
.
Other
were
called
Aquarij
,
or
Hydroparastae
,
for
that
they
pretending
sobrietie
,
did
consecrate
in
water
onely
without
wine
,
against
whome
writ
saint
Cyprian
,
Chrysostome
,
and
other
,
who
also
were
condemned
by
the
generall
counsell
of
Constantinople
.
In
trullo
.
cap.
32.
Other
were
called
Armenij
,
who
in
their
sacrifices
consecrated
and
offered
wine
onely
wythout
water
,
againste
whome
writeth
Theophilactus
,
all
these
held
false
opinion
against
the
necessarie
and
due
matter
of
the
Sacrament
.
Fermentarij
.
&c.
De
Azymo
Vnde
tempore
Leonis
Papae
.
&c.
De
Orbellis
There
were
other
heretiks
that
denyed
the
effect
of
the
Sacrament
,
as
Messaliani
,
who
(
as
it
is
written
by
Theodoretus
)
sayde
that
the
heauenly
foode
whereof
oure
Lorde
spake
,
he
that
eateth
my
fleshe
and
drinketh
my
bloud
,
shal
liue
euermore
,
did
neyther
profite
nor
hurt
any
man
.
Nestorius
also
the
pernicious
heretike
and
Archebyshop
of
Constantinople
destroyed
the
vertue
of
the
sacrament
,
(
as
Theophilactus
wryteth
)
for
that
hee
graunting
Christes
verie
fleshe
to
bee
really
and
truely
present
in
the
sacrament
,
denied
that
fleshe
being
receyued
into
oure
bodies
,
to
be
the
proper
fleshe
of
Gods
sonne
,
and
therefore
to
haue
no
vertue
to
giue
life
to
oure
mortall
bodies
,
and
this
heresie
was
condemned
by
the
generall
counsell
,
holden
at
Ephesus
.
Epiphanius
Anacephaleosi
And
where
as
this
sacrament
can
not
be
consecrated
,
but
by
a
Priest
:
there
was
an
heretike
called
Zacheus
,
condemned
(
as
Epiphanius
wryteth
)
because
he
woulde
pray
with
no
man
,
but
alone
,
and
therefore
without
reuerence
and
authoritie
,
did
handle
the
holy
misteries
,
and
being
a
laye
man
,
did
impudently
order
and
vse
them
.
Also
certaine
heretikes
called
Anthropomorphitae
,
denied
the
reseruation
of
the
sacrament
saying
,
that
Christes
body
remayned
there
no
longer
,
then
it
was
in
receyuing
.
Of
whome
Cyrillus
wryteth
thus
.
They
say
that
the
mysticall
benediction
(
which
as
the
sacrament
)
is
not
profitable
to
the
sanctification
of
the
receauer
,
if
there
remayne
any
thing
of
the
sacrament
to
the
next
day
.
But
they
be
starke
madde
that
say
so
,
for
Christ
is
not
chaunged
,
nor
yet
his
holy
body
doth
not
depart
away
but
the
vertue
of
the
benediction
,
and
the
grace
of
giuing
lyfe
,
doe
continually
abide
and
remayne
in
that
that
leaueth
.
This
heresie
is
newe
reuiued
agayne
by
Martyne
Luther
and
his
sect
,
but
it
can
not
stande
,
being
condemned
of
olde
time
,
and
now
also
by
the
Catholike
Church
.
Thomas
Aquinas
Thomas
Aquinas
Thomas
Aquinas
Manye
moe
heresies
there
bee
condemned
,
concerning
the
sacrament
,
beside
the
heresie
of
Berrengarius
,
that
twise
did
recant
it
in
two
prouinciall
counsels
.
And
at
his
death
toke
great
penance
for
his
damnable
opinion
,
as
the
stories
tell
:
and
also
beside
the
condemnation
of
Iohn
Wyckliefe
,
in
the
generall
counsell
at
Constaunce
.
But
I
will
not
hinder
my
purpose
with
a
long
rehearsall
of
them
.
These
be
sufficient
to
shewe
the
consent
of
the
Church
,
by
the
condemnation
of
heretikes
:
he
that
would
knowe
moe
arguments
,
to
proue
the
consent
in
this
or
any
other
matter
:
let
him
reade
a
booke
called
Vincentius
Lirinensis
,
contra
prophanas
haeresu
vnouitates
.
He
may
bye
it
for
lesse
then
sixe
pense
,
and
find
there
a
great
treasure
of
good
learning
.
Now
to
our
purpose
of
the
sacrifice
.
Here
the
prayer
was
made
.
Against
the
blessed
Masse
,
which
is
the
sacrifice
of
the
Church
,
many
wordes
of
many
men
haue
bene
sayde
,
but
sufficient
reprofe
of
it
hath
not
yet
bene
heard
.
Scriptures
neuer
one
was
yet
alledged
against
it
,
sauing
one
out
of
the
Epistle
to
the
Hebrues
,
where
saint
Paule
wryteth
,
that
Christ
entred
into
heauen
by
his
owne
bloud
once
,
and
afterward
he
sayth
Christ
was
once
offered
vp
to
take
awaye
the
sinnes
of
many
:
and
all
the
argument
consisteth
in
this
worde
(
once
)
which
I
shall
(
God
wylling
)
discusse
hereafter
.
But
in
very
deede
that
same
scripture
that
they
bring
against
the
Masse
to
no
purpose
,
is
the
verye
foundation
of
the
Masse
,
wherevpon
the
Masse
is
builded
and
established
,
after
what
sort
I
shall
declare
as
time
will
serue
.
Lyke
as
there
is
one
God
the
father
,
one
Christ
our
redeemer
,
one
body
and
Church
which
is
redeemed
:
so
there
is
but
one
onely
sacrifice
,
whereby
we
be
redeemed
,
which
was
once
and
neuer
but
once
made
vpon
the
aultar
of
the
Crosse
for
the
sinnes
of
all
men
.
This
sacrifice
is
propitiatorie
,
and
a
sufficient
price
,
and
raunsome
of
the
whole
world
,
as
saint
Iohn
sayth
,
he
is
the
propitiation
for
our
sinnes
,
and
not
for
our
sinnes
onely
,
but
for
the
sinnes
of
the
whole
worlde
,
and
in
his
Gospell
he
wryteth
.
Beholde
the
Lambe
of
God
that
taketh
awaye
the
sinnes
of
the
worlde
.
The
vertue
of
this
sacrifice
beganne
,
when
God
promised
that
the
seede
of
Adam
should
bruse
and
breake
the
Serpents
head
,
without
the
merit
of
this
sacrifice
there
is
no
saluation
,
for
God
was
in
Christ
reconcyling
the
world
to
himselfe
.
This
sacrifice
is
common
to
both
the
Testaments
,
wherof
both
take
their
effect
,
whose
vertue
is
extended
from
the
beginning
of
the
worlde
to
the
last
ende
,
for
the
Lambe
was
slaine
from
the
beginning
of
the
world
,
as
saint
Iohn
sayth
.
It
is
also
a
bloudy
and
a
passible
sacrifice
,
extending
to
the
death
of
him
that
offered
himselfe
,
and
it
was
promised
to
the
fathers
,
and
performed
in
the
fulnesse
of
time
,
the
merites
whereof
receaue
no
augmentation
,
because
it
is
perfite
,
nor
yet
diminution
,
because
it
is
eternall
.
And
although
this
sacrifice
be
sufficient
to
saue
all
men
,
yet
it
is
not
effectuall
to
the
saluation
of
all
men
:
it
is
able
to
saue
all
,
but
yet
all
be
not
saued
:
for
what
doth
it
profite
the
Turkes
,
Saracenes
,
vnfaithfull
Gentils
,
and
counterfeyt
christians
?
The
fault
is
not
in
God
,
being
mercifull
to
all
his
workes
,
who
created
vs
without
vs
:
but
the
fault
is
in
our selues
.
Therefore
that
this
sacrifice
of
Christ
,
as
it
is
sufficient
for
all
,
so
it
may
be
effectuall
and
profitable
for
all
.
God
hath
ordeyned
certaine
meanes
,
whereby
wee
may
be
made
able
to
receaue
the
merite
of
it
,
and
whereby
the
vertue
of
it
is
brought
and
applyed
vnto
vs
in
the
new
testament
,
after
his
passion
,
as
it
was
to
the
fathers
in
the
olde
testament
,
before
his
passion
.
Of
these
meanes
some
be
inwarde
,
some
be
outward
:
the
inward
be
common
to
both
the
testaments
,
of
which
the
first
and
principall
is
fayth
,
for
without
faith
it
is
not
possible
to
please
God
,
and
as
saint
Iohn
sayth
,
he
that
beleeueth
not
,
is
nowe
alreadye
iudged
:
to
hym
therefore
that
is
an
Infidell
Chryst
hath
dyed
in
vayne
.
Charitie
also
is
a
meane
for
he
that
loueth
not
remayneth
in
death
,
he
that
hateth
his
brother
,
is
in
darkenesse
,
and
walketh
in
darkenesse
,
and
can
not
tell
whether
he
goeth
:
and
if
I
haue
all
fayth
,
and
haue
no
charitie
,
I
am
nothing
.
He
is
not
therfore
partaker
of
Christs
merites
in
the
remission
of
sinne
,
that
lacketh
charitie
.
And
so
may
we
say
of
hope
,
without
the
which
no
man
receaueth
mercye
at
Christs
hande
.
Amongst
the
inwarde
meanes
there
be
other
spirituall
sacrifices
,
as
the
sacrifice
of
a
contrite
heart
,
which
God
doth
much
regard
,
the
sacrifice
of
our
lips
,
which
is
prayer
and
praise
of
God
,
whereby
we
attaine
remission
of
sinne
,
hauing
a
plaine
promise
,
that
whatsoeuer
we
aske
of
God
in
the
name
of
Christ
,
we
shall
obteyne
it
.
And
the
sacrifices
of
almose
and
beneuolence
,
which
saint
Paule
woulde
not
haue
vs
to
forget
,
because
God
is
gotten
and
wonne
by
such
sacrifices
.
All
these
and
other
such
like
doe
not
fully
deserue
grace
and
remission
of
sinne
,
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
sacraments
some
be
proper
to
the
olde
Testament
,
some
proper
to
the
newe
,
without
the
which
ordinarily
there
is
no
remission
of
sinne
,
nor
collation
of
grace
.
As
circumcision
was
to
the
fathers
,
so
baptisme
is
to
vs
,
without
the
which
this
bloudy
sacrifice
taketh
not
awaye
original
sinne
,
not
because
it
can
not
,
but
because
God
hath
so
ordeyned
.
For
as
it
is
sayde
in
the
olde
Testament
,
whose
fleshe
is
not
circumcised
,
his
soule
shall
be
put
away
from
the
people
:
so
it
is
sayde
in
the
newe
Testament
,
except
a
man
be
borne
againe
of
the
water
and
the
holy
ghost
,
he
can
not
see
the
kingdome
of
God
:
and
except
ye
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloud
,
ye
shall
not
haue
lyfe
in
you
:
and
except
yee
doe
penaunce
,
ye
shall
all
lykewise
perishe
.
And
so
must
we
thinke
of
all
other
sacraments
of
both
the
testamentes
,
that
they
be
meanes
ordeyned
of
God
to
atteine
the
grace
they
signifie
,
which
grace
is
fully
purchased
and
deserued
by
the
passion
of
Christ
,
whereof
onely
they
take
their
effect
.
For
the
olde
sacraments
haue
their
vertue
and
strength
.
Ex
opere
operando
(
as
the
schoole
men
say
)
that
is
to
say
,
of
the
worke
that
is
to
be
wrought
vpon
the
Crosse
by
Christ
,
in
whome
onely
they
beleeued
.
The
new
sacraments
haue
their
vertue
Ex
opere
operato
,
of
the
worke
of
Christ
that
is
already
wrought
vpon
the
crosse
:
and
not
of
any
worthynesse
of
the
priest
,
the
minister
.
By
the
merite
of
which
worke
vpon
the
crosse
,
they
haue
vertue
and
efficacie
appropried
vnto
them
,
to
giue
that
grace
they
signifie
,
to
such
as
worthyly
receaue
them
,
or
at
least
,
that
haue
no
impediment
,
nor
put
no
stop
,
but
that
the
grace
may
be
receyued
.
Thomas
Aquinas
nec
gratia
ibi
dabatur
Beside
the
sacraments
,
there
be
sacrifices
instituted
of
God
:
as
meanes
whereby
the
passion
of
Christ
,
the
true
sacrifice
is
signified
,
represented
,
and
applied
.
As
the
Paschall
Lambe
,
the
continuall
sacrifice
for
sinne
,
a
sacrifice
for
giuing
thankes
,
for
the
sinnes
of
the
priest
and
of
the
people
,
for
infirmitie
&
omission
,
for
peace
,
for
any
benefite
to
be
attayned
,
for
chastitie
and
such
other
:
which
had
strength
,
not
by
their
owne
nature
,
but
by
the
vertue
of
Christes
passion
which
they
signified
.
And
as
these
were
sacrifices
proper
to
the
olde
Testament
:
so
Christ
hath
instituted
,
a
newe
externall
sacrifice
,
proper
to
the
new
testament
,
by
his
passion
abrogating
the
other
,
which
were
shadowes
signifying
,
&
stablishing
this
,
which
is
the
truth
representing
,
for
this
intent
that
the
vertue
and
sufficiency
of
his
bloudy
&
sauing
sacrifice
,
may
be
without
iteration
of
it self
continually
transferred
vnto
vs
.
For
seing
there
is
but
one
God
,
authour
of
both
the
testaments
,
one
body
,
one
faith
of
Christ
to
vs
both
,
though
they
beleeued
in
Christ
to
come
,
wee
in
Christ
alreadye
commed
:
it
foloweth
consequently
,
that
we
of
the
newe
testament
,
may
not
lack
this
meane
of
sacrifice
,
so
necessarie
and
expedient
for
vs
.
For
so
should
we
(
as
I
haue
partly
touched
in
my
last
sermon
)
be
without
al
kinde
of
religion
,
hauing
now
no
sacrifice
remayning
proper
vnto
our selues
.
Lyke
as
to
the
vnperfite
lawe
there
succeeded
a
perfite
lawe
,
and
to
the
figuratiue
sacraments
,
there
succeeded
perfite
and
effectual
working
sacraments
:
euen
so
to
the
figuratiue
and
typicall
sacrifices
,
there
succedeth
one
true
and
perfite
sacrifice
of
Christ
,
one
in
substaunce
,
but
diuers
in
maner
.
Lawe
,
sacrifice
,
priesthoode
,
and
aultar
be
(
as
the
Logitians
say
)
relatiua
,
that
is
to
say
,
one
hanging
and
depending
vpon
another
,
as
saint
Paule
sayth
,
Translato
sacerdotio
necesse
est
,
vt
legis
translatio
fiat
.
If
the
priesthood
be
translate
,
then
the
lawe
must
needes
be
translate
likewise
.
And
then
like
as
if
there
be
a
father
,
there
is
a
sonne
,
if
there
be
a
maister
,
there
is
a
seruaunt
:
so
if
there
be
a
newe
lawe
of
the
newe
testament
,
there
is
also
a
priesthood
,
a
sacrifice
,
and
an
aultare
properly
belonging
to
the
newe
Testament
.
A
perfite
and
continuall
lawe
requireth
a
perfite
sacrifice
of
lyke
continuaunce
:
the
newe
lawe
of
it
should
lack
a
priesthood
and
sacrifice
priuate
to
it selfe
,
it
should
either
be
imperfite
,
or
else
vtterly
destroyed
.
For
this
cause
our
sauiour
Christ
in
his
last
supper
,
did
institute
the
sacrament
of
his
bodye
and
bloud
commending
vnto
vs
two
seuerall
vses
of
it
,
the
one
that
should
be
receaued
of
vs
,
as
our
heauenly
foode
to
nourishe
vs
in
spiritual
lyfe
till
we
come
to
be
perfite
men
in
Christ
,
saying
:
take
eate
this
is
my
body
.
The
other
vse
,
that
it
should
bee
offered
in
the
remembraunce
of
his
passion
,
the
ministration
of
which
offering
he
hath
committed
to
his
Apostles
,
as
to
priestes
of
the
new
law
,
saying
,
doe
this
in
my
remembraunce
,
for
the
which
function
they
and
their
successors
be
specially
priestes
.
This
is
the
doctrine
of
Christs
catholike
Church
which
I
haue
as
yet
but
simply
declared
,
not
euidently
prooued
which
is
sufficient
to
perswade
an
obedient
catholike
man
that
foloweth
the
Church
,
but
not
sufficient
to
conuince
an
obstinate
heretike
,
that
denieth
the
Church
,
impugning
the
doctrine
and
determination
of
the
Church
.
CROWLEY
,
Hebr.
10.
Rom.
10.
1.
Cor.
11.
But
to
our
purpose
,
that
the
oblation
of
Christes
body
and
bloud
in
the
Masse
is
the
sacrifice
of
the
Church
,
and
proper
to
the
new
testament
,
I
shall
proue
it
you
by
the
best
arguments
that
we
haue
in
our
schole
of
diuinity
,
that
is
to
say
,
first
by
the
institution
of
our
sauiour
Christ
,
then
by
the
prophecy
of
Malachy
the
prophet
,
thirdly
by
the
figure
of
Melchisedech
in
the
olde
law
,
and
this
shall
I
doe
not
expounding
the
scriptures
after
mine
owne
head
,
but
as
they
haue
bene
taken
from
the
beginning
of
the
most
auncient
and
Catholike
fathers
in
all
ages
.
This
sacrifice
was
instituted
by
the
commaundement
of
Christ
,
saying
to
his
Apostles
,
do
this
in
my
remembrance
.
Our
new
men
laugh
at
vs
where
we
say
,
that
this
commaundement
of
Christ
doth
proue
the
oblation
of
the
sacrament
.
But
we
pittie
them
,
that
set
so
light
by
that
they
are
bounden
to
beleue
,
and
can
not
disprooue
,
seeming
euidently
not
to
regarde
and
way
the
fact
of
Christ
,
and
their
obedience
to
his
commaundement
.
When
Christ
sayde
,
doe
this
:
by
this
worde
(
this
)
must
needes
be
vnderstanded
all
that
he
did
,
concerning
the
institution
of
this
sacrament
.
Let
vs
now
see
what
Christ
did
.
First
he
did
consecrate
his
precious
body
&
bloud
by
blessing
the
bread
,
saying
,
this
is
my
body
,
this
is
my
bloud
,
for
if
this
consecration
be
not
comprehended
vnder
this
worde
(
Hoc
,
this
)
then
haue
we
no
commaundement
nor
authoritie
to
consecrate
this
sacrament
,
&
so
should
we
be
vsurpers
to
doe
that
thing
we
haue
no
warrant
to
shewe
for
vs
in
holy
scripture
.
But
without
doubt
,
this
is
so
plaine
,
that
we
nede
say
no
more
of
it
,
except
we
should
vtterly
denie
this
sacrament
,
and
the
whole
ministration
of
it
,
which
(
I
think
)
no
man
doth
.
Secondarily
,
Christ
did
offer
,
that
he
did
consecrate
which
appeareth
by
these
his
wordes
:
This
is
my
body
,
which
is
giuen
for
you
.
And
although
this
oblation
may
be
proued
sufficiently
otherwise
,
yet
to
my
simple
iudgement
there
seemeth
to
be
no
light
argument
in
this
worde
(
Datur
is
giuen
)
:
for
seing
the
scripture
sayth
,
it
is
giuen
for
vs
,
and
not
to
vs
,
as
Zwinglius
and
our
great
Archebishop
his
Disciple
would
haue
it
,
we
must
needes
vnderstande
by
(
giuen
for
vs
)
offred
for
vs
,
so
that
in
this
place
and
many
other
to
giue
is
to
offer
.
And
although
it
be
true
,
that
Christ
was
giuen
and
offered
for
vs
to
the
father
,
vpon
the
crosse
the
next
day
folowing
,
yet
because
the
worde
(
Datur
)
is
in
Greeke
in
all
the
Euangelistes
,
where
it
is
expressed
in
the
present
tense
,
and
also
euery
sentence
is
true
for
the
time
it
is
pronounced
,
therefore
me
thinke
I
may
certainely
conclude
,
because
Christ
sayth
,
datur
pro
vobis
,
is
giuen
for
you
,
that
euen
then
in
the
supper
time
he
offered
his
body
for
vs
to
his
father
.
Thirdly
,
Christ
did
deliuer
to
his
disciples
to
be
eaten
and
dronken
,
that
he
had
before
consecrated
and
offered
,
and
this
appeareth
by
his
words
.
Take
,
eate
,
and
drinke
ye
all
of
this
.
The
first
and
the
thirde
which
be
the
consecration
and
receauing
,
be
out
of
all
controuersie
confessed
of
all
men
.
The
second
which
is
the
oblation
,
is
of
late
brought
in
question
,
which
I
haue
partly
proued
by
the
plaine
words
of
scripture
,
as
it
seemeth
to
me
,
so
that
I
may
well
reason
thus
:
Christs
action
is
our
instruction
(
I
except
his
wonderfull
workes
and
miracles
)
specially
when
his
commaundement
is
ioyned
vnto
it
.
But
Christ
in
his
supper
offred
himselfe
verily
and
really
vnder
the
formes
of
bread
and
wine
after
an
impossible
maner
,
and
commaunded
vs
to
doe
the
same
,
till
his
second
comming
:
me
thinke
therefore
,
that
the
Masse
we
doe
and
ought
to
doe
sacrifice
,
&
offer
Christ
vnto
his
father
,
which
oblation
is
the
externall
sacrifice
of
the
Church
,
and
proper
to
the
new
testament
.
Quod
pro
vobis
datur
Quod
pro
vobis
frangitur
Thomas
Aquinas
Nicholaus
de
Orbellis
,
Richardus
,
Scotus
,
And
for
further
proufe
that
Christ
offered
himselfe
in
his
last
supper
:
I
shall
alledge
vnto
you
the
authoritie
of
the
Church
,
and
the
consent
of
the
fathers
in
this
point
,
which
ought
to
suffise
any
christen
man
.
Ireneus
wryteth
in
his
fourth
booke
,
that
Christ
taking
the
creature
of
bread
and
gyuing
thankes
sayde
.
This
is
my
body
,
and
likewise
confessing
the
cup
to
be
of
his
bloud
.
Noui
testamenti
nouam
docuit
oblationem
,
quam
Ecclesia
ab
Apostolis
accipiens
in
vniuerso
mundo
offert
deo
,
de
quo
in
duodecim
Prophetis
Malachias
sic
praesignificauit
,
Non
est
mihi
voluntas
in
vobis
.
&c.
He
taught
the
newe
oblation
of
the
newe
testament
,
which
oblation
the
Church
receauing
of
the
Apostles
,
doth
offer
to
God
throughout
the
whole
worlde
,
whereof
Malachy
one
of
the
twelue
prophets
did
prophecie
.
I
haue
no
will
and
pleasure
in
you
.
&c.
What
can
be
more
playne
then
that
Christ
in
his
last
supper
in
the
ministration
of
the
blessed
sacrament
did
teache
his
Apostles
the
newe
oblation
of
the
newe
Testament
,
and
his
Apostles
taught
the
Church
the
same
that
they
receaued
,
and
the
Church
doth
contynually
vse
to
offer
the
same
to
God
in
euery
place
?
This
authoritie
the
wordes
being
so
manifest
,
and
the
author
so
auncient
and
substantiall
,
can
not
be
auoyded
with
all
their
cauillations
.
Saint
Cyprian
also
the
blessed
Martyr
wryteth
thus
.
Si
Christus
summus
sacerdos
sacrificium
Deo
patri
ipse
primus
obtulit
,
&
hoc
fieri
in
sui
commemorationem
praecepit
,
vtique
ille
sacerdos
vice
Christi
verè
fungitur
,
qui
id
quod
Christus
fecit
imitatur
.
If
Christ
the
high
priest
did
first
himselfe
offer
a
sacrifice
to
God
his
father
,
and
commaunded
the
same
to
be
done
in
his
remembrance
verily
that
priest
doth
truely
occupy
the
office
of
Christ
,
that
by
imitation
doth
the
same
thing
that
Christ
did
.
This
holy
Martir
teacheth
vs
,
that
Christ
did
first
offer
himselfe
to
his
father
in
his
supper
,
and
also
commaunded
vs
to
doe
the
same
.
Why
should
any
man
doubt
of
that
,
that
in
the
beginning
of
the
Church
the
holy
Martyrs
did
,
and
taught
without
all
doubt
.
Hesichius
also
that
florished
in
the
time
of
Gratian
the
Emperour
wryteth
thus
.
Prius
figuratam
ouem
coenans
cum
Apostolis
,
postea
suum
obtulit
sacrificium
,
&
deinde
sicut
ouem
semetipsum
By
this
saying
that
Christ
kylled
himselfe
,
is
ment
,
that
Christ
voluntarily
did
offer
himselfe
to
the
death
,
suffring
the
Iewes
to
kill
him
whome
he
might
haue
withstanded
:
but
to
our
purpose
.
It
is
plaine
that
beside
the
bloudy
oblation
vpon
the
crosse
,
and
also
beside
the
figuratiue
oblation
of
himselfe
in
the
paschall
lambe
,
he
also
did
offer
himselfe
mistically
in
the
celebration
of
the
sacrament
,
which
is
the
very
point
that
we
go
about
to
prooue
,
and
is
manifestly
proued
by
this
auncient
author
.
Damascen
sayeth
:
In
noctè
in
qua
seipsum
obtulit
testamentum
nouum
disposuit
.
In
that
night
when
he
offered
hymselfe
,
he
did
ordeyne
and
institute
the
newe
Testament
.
Marke
that
he
sayth
,
he
offered
himselfe
in
the
night
,
the
oblation
vpon
the
crosse
was
in
the
midde
day
,
which
is
a
distinct
offering
from
that
in
the
night
.
And
Theophilactus
sayeth
:
Tunc
immolauit
se
ipsum
ex
quo
tradidit
discipulis
corpus
suum
.
It
is
manifest
that
then
he
offered
himselfe
,
when
he
deliuered
to
his
disciples
his
body
:
teaching
vs
,
that
Christ
in
his
misticall
supper
offered
himselfe
to
his
father
.
To
this
saint
Augustine
beareth
witnesse
,
wryting
thus
.
Vnde
ipse
dominus
etiam
quos
mundauit
à
lepra
,
ad
eadem
sacramenta
misit
,
vt
offerrent
pro
se
sacrificium
Sacerdotibus
,
quia
nondum
eis
successerat
sacrificium
quod
ipse
post
in
ecclesia
voluit
celebrari
pro
omnibus
illis
:
For
which
cause
our
Lorde
himselfe
sent
them
whome
he
had
made
cleane
from
their
lepre
to
the
same
sacraments
(
of
the
olde
Testament
)
that
they
should
offer
to
the
priestes
a
sacrifice
for
themselues
,
bicause
as
yet
that
sacrifice
did
not
succeede
to
them
,
which
Christ
would
haue
celebrate
in
his
Church
in
stede
of
all
them
.
Way
these
wordes
well
,
and
ye
shall
perceaue
,
that
they
can
not
be
vnderstand
of
the
sacrifice
of
Christ
vpon
the
crosse
,
which
was
but
once
offered
,
and
can
not
be
continually
celebrate
and
vsed
of
the
Church
,
nor
yet
of
the
sacrifice
of
thankesgyuing
,
which
succedeth
not
What
should
I
alledge
moe
authors
?
Will
ye
yet
heare
one
of
the
eldest
,
I
meane
Dionisius
Areopagita
S.
Paules
scholer
,
and
Byshop
of
Athens
,
he
wryteth
thus
:
Quocirca
reuerenter
simul
&
expontificali
officio
post
sacras
diuinorum
operum
laudes
quòd
hostiam
salutarem
(
quae
supra
ipsum
est
)
litet
,
se
excusat
,
ad
ipsum
primo
decenter
exclamans
,
tu
dixisti
,
hoc
facite
in
meam
commemorationem
.
Wherefore
the
Byshop
reuerently
and
according
to
his
pastorall
office
,
after
the
praise
and
commendation
of
Gods
workes
and
benefites
,
he
doth
excuse
himselfe
,
that
he
doth
take
vpon
him
to
offer
that
sacrifice
of
our
sauiour
which
is
farre
aboue
his
degree
and
dignitie
,
crying
first
vnto
him
decently
.
Lord
thou
diddest
commaunde
,
saying
:
Doe
this
in
my
remembraunce
.
If
there
were
no
more
but
this
one
authoritie
,
it
were
sufficient
to
proue
,
that
the
priest
doth
offer
the
body
of
Christ
,
which
is
the
sacrifice
of
our
sauiour
in
the
Masse
,
and
that
hee
offereth
it
by
the
expresse
commaundement
of
Christ
,
saying
.
Doe
this
in
my
remembraunce
,
and
that
he
offereth
that
thing
,
which
is
farre
exceeding
his
degree
,
which
can
be
nothing
else
,
but
the
body
of
Christ
.
Therefore
leauing
for
shortnesse
of
time
all
other
authorities
,
which
with
little
labour
I
could
bring
in
for
this
purpose
,
me
thinke
I
may
well
conclude
,
that
the
oblation
of
Christes
body
and
bloud
in
the
Masse
is
the
very
sacrifice
of
the
Church
,
both
by
the
institution
of
Christ
declared
by
his
expresse
commaundement
,
which
we
are
all
bounden
to
obey
,
and
also
by
his
owne
example
in
offering
himselfe
vnder
the
formes
of
bread
and
wine
,
which
wee
priests
are
bounden
to
folow
,
as
the
scripture
which
I
haue
alledged
,
doth
euidently
proue
,
the
true
sense
whereof
is
as
is
recyted
not
priuate
,
proceeding
from
mine
owne
braine
,
but
catholike
,
confirmed
by
the
consent
of
the
Church
,
able
to
proue
&
conuince
any
one
man
,
that
hath
nothing
to
say
to
the
contrary
but
his
bare
nay
.
Ireneus
.
lib.
Et
deinde
sicut
ouem
.
&c.
Leo
Isaurius
Quia
illis
omnibus
ipse
prenunciabatur
Dionisius
Areopagita
Hebr.
13.
Beside
the
institution
which
were
sufficient
for
thys
matter
,
seing
in
the
doctrine
of
faith
,
the
proofe
dependeth
vpon
the
weight
of
one
place
,
and
not
vpon
the
number
of
many
:
yet
I
shall
alledge
vnto
you
the
prophecie
of
Malachy
,
where
it
is
prophecied
before
,
that
God
would
refuse
and
reiect
the
sacrifices
of
the
Iewes
,
and
that
hee
would
call
vnto
his
grace
and
mercy
the
Gentiles
,
in
whose
church
there
should
be
one
pure
and
cleane
sacrifice
,
succeeding
all
the
other
,
and
offered
in
euery
place
,
which
can
be
none
other
but
this
one
pure
sacrifice
of
Christes
bodye
in
the
Masse
.
The
place
is
this
.
Non
est
mihi
voluntas
in
vobis
,
&
munus
non
suscipiam
de
manu
vestra
:
ab
ortu
enim
solis
vsque
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
will
receaue
no
offering
or
rewarde
of
your
hande
.
For
from
the
rysing
of
the
Sunne
to
the
setting
,
my
name
is
great
amongs
the
Gentiles
,
and
in
euery
place
there
shall
be
sacrifice
done
,
and
a
pure
and
cleane
oblation
shal
be
offered
to
my
name
.
This
place
is
very
plaine
for
the
detesting
of
the
Iewes
,
the
reiecting
of
their
sacrifices
,
for
the
vocation
of
the
Gentiles
,
and
for
the
pure
and
one
singular
sacrifice
,
that
amongst
them
shall
be
offered
to
almightie
God
in
euery
place
in
steede
of
the
other
.
This
must
needes
be
the
sacrifice
of
the
Masse
,
or
else
let
them
that
say
nay
,
shew
of
what
other
that
place
is
ment
.
And
in
very
deede
some
haue
bestowed
all
their
wit
and
learning
,
writhing
and
racking
this
place
to
make
it
serue
to
some
other
sacrifice
beside
the
Masse
,
but
it
will
not
bee
,
the
truth
hath
euer
preuayled
.
Some
haue
drawne
it
to
the
spirituall
inwarde
sacrifices
of
good
mens
hearts
:
but
in
the
vnderstanding
they
be
ouerthrowne
,
for
the
place
speaketh
precisely
of
one
sacrifice
,
and
the
other
spirituall
sacrifices
be
many
,
and
so
many
as
there
be
harts
of
good
men
to
offer
them
.
And
yet
speaketh
also
of
one
pure
and
cleane
sacrifice
,
but
all
the
righteousnesse
of
man
is
vnperfite
,
vnpure
,
vncleane
,
and
compared
to
a
filthy
cloth
of
a
sick
woman
,
and
it
speaketh
of
such
one
pure
sacrifice
as
should
succede
and
follow
in
the
place
of
the
other
sacrifices
of
the
Iewes
,
which
God
reiecteth
and
abrogateth
.
But
the
inwarde
spirituall
sacrifices
of
good
men
haue
bene
offered
and
vsed
before
the
lawe
,
in
the
lawe
,
and
after
the
lawe
,
from
the
time
of
Adam
till
the
worldes
ende
.
Wherfore
it
is
not
possible
,
that
this
place
should
be
directly
and
only
vnderstanded
of
the
spirituall
sacrifices
.
There
be
other
also
that
wrest
it
,
and
would
haue
it
meane
onely
of
the
bloudy
sacrifice
of
Christ
vpon
the
crosse
.
But
that
can
not
be
,
the
wordes
be
so
plaine
to
the
contrary
.
For
although
that
be
one
and
pure
sacrifice
,
yet
it
was
not
offred
in
euery
place
,
as
Malachy
sayth
it
shall
,
and
also
it
was
offered
onely
among
the
Iewes
vpon
the
mount
of
Caluarie
,
where
the
prophet
sayth
,
this
sacrifice
he
speaketh
of
,
shall
be
offered
in
euery
place
among
the
Gentiles
.
Therefore
to
conclude
,
this
is
a
playne
prophecie
,
declaring
the
will
of
God
to
haue
all
the
sacrifices
of
the
Iewes
to
cease
,
and
in
the
Church
of
his
newe
people
the
Gentiles
to
haue
this
one
pure
sacrifice
of
Christs
body
and
bloud
in
the
Masse
to
be
frequented
in
euery
place
,
wherewith
he
is
well
pleased
and
contented
.
And
in
this
sense
Ireneus
taketh
it
,
whose
wordes
in
Latine
I
alledged
a
little
before
,
that
Christ
confessing
the
cup
to
be
of
his
bloud
,
did
teach
the
newe
oblation
of
the
newe
testament
,
which
the
Church
receyuing
of
the
Apostles
,
offered
to
God
throughout
the
worlde
,
of
the
which
Malachie
one
of
the
twelue
prophetes
did
speake
before
.
I
haue
no
will
nor
pleasure
in
you
,
and
so
forth
.
As
I
haue
recyted
before
,
manifestly
declaring
that
the
olde
people
should
cease
to
offer
to
God
,
and
that
the
newe
people
shall
offer
vnto
him
one
pure
sacrifice
in
euery
place
.
&
sacrificium
purum
.
Vide
,
quàm
luculenter
,
quamque
dilucide
,
mysticam
interpretatus
est
mensam
,
quae
est
incruenta
hostia
.
And
in
euery
place
a
sacrifice
shall
be
offered
to
my
name
,
and
that
a
pure
sacrifice
.
See
howe
euidently
and
how
plainly
he
doth
interpret
the
misticall
table
,
which
is
the
vnbloudy
sacrifice
.
I
neede
not
to
open
this
place
any
more
,
being
so
plaine
as
it
is
.
Saint
Augusten
writing
against
the
Iewes
sayth
thus
.
Aperite
oculos
tandem
aliquando
,
&
videte
ab
oriente
sole
vsque
ad
occidentem
,
non
in
vno
loco
,
vt
vobis
fuit
constitutum
,
sed
in
omni
loco
offerri
sacrificium
Christianorum
:
non
cuilibet
Deo
,
sed
ei
qui
ista
praedixit
,
Deo
Israel
.
Open
your
eyes
at
last
you
Iewes
,
and
see
from
the
rysing
of
the
sunne
to
the
setting
not
in
one
place
as
it
was
ordeyned
amongs
you
,
but
in
euery
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
sayings
he
hath
wryting
vpon
the
.106
.
Psalme
,
and
in
his
booke
Contra
Aduersarium
legis
.
li.
Capit.
20.
which
I
omit
,
least
I
should
be
tedious
to
you
,
and
to
curious
in
so
plaine
a
matter
.
Austen
contra
Iudaos
:
Incensum
enim
,
quod
grece
thymiama
,
Ye
haue
heard
the
thing
proued
by
the
Gospell
,
by
the
Prophet
,
nowe
heare
the
proofe
of
the
figure
taken
out
of
the
lawe
.
The
Psalme
sayth
.
Tues
sacerdos
in
aeternum
,
secundum
ordinem
Melchisedech
.
Thou
art
(
meaning
Christ
)
a
priest
after
the
order
of
Melchisedech
.
Melchesedech
was
a
priest
of
the
most
highest
God
,
as
appeareth
both
by
his
wordes
and
factes
,
in
that
he
blessed
Abraham
,
and
also
receyued
tythes
of
him
,
whose
oblation
was
breade
and
wine
,
which
he
offered
to
God
meeting
with
Abraham
comming
from
the
spoyle
of
the
kings
.
As
for
such
fond
cauillations
,
as
some
make
for
that
the
booke
sayth
,
non
obtulit
,
sed
protulit
,
I
let
passe
,
as
thinges
nothing
furthering
their
purpose
,
nor
yet
hindring
ours
.
This
is
plaine
by
saint
Paule
,
that
euery
Bishop
and
Priest
is
ordeyned
to
offer
sacrifice
.
If
Christ
our
sauiour
be
a
Priest
,
and
that
after
the
order
of
Melchisedech
,
as
the
Psalme
,
and
saint
Paule
do
witnesse
,
then
it
must
nedes
folow
,
that
Christ
had
some
thing
to
offer
,
which
is
nothing
but
himselfe
,
and
to
no
creature
but
to
God
,
which
he
was
himselfe
,
seing
euery
sacrifice
is
that
honour
that
is
due
only
to
God
And
that
he
offered
himselfe
after
the
order
of
Melchisedech
,
which
must
be
vnder
the
formes
of
breade
and
wine
.
For
that
was
the
order
and
maner
of
Melchesedech
.
Which
kinde
of
offering
he
neuer
made
,
except
it
were
in
his
last
supper
,
and
for
that
cause
and
reason
we
may
conclude
that
Christ
in
his
supper
did
offer
himselfe
to
his
father
for
vs
,
not
by
shedding
of
his
bloud
by
death
,
which
was
the
order
and
maner
of
Aarons
offering
,
but
without
shedding
of
his
bloud
vnder
the
fourmes
of
bread
and
wine
which
was
the
order
of
Melchisedech
.
And
that
this
is
not
my
priuate
collection
,
but
the
minde
of
all
the
auncient
fathers
,
I
shall
with
your
pacience
recite
their
sentences
.
Saint
Ciprian
sayth
,
Qui
magis
Sacerdos
Dei
summi
,
quam
dominus
noster
Iesus
Christus
qui
sacrificium
deo
patri
obtulit
,
&
obtulit
hoc
idem
quod
,
Melchisedech
,
id
est
,
panem
&
vinum
,
suum
scilicii
corpus
&
sanguinem
.
Who
is
more
the
Priest
of
the
highest
GOD
then
our
Lord
Iesus
Christ
who
offered
a
sacrifice
to
God
the
father
,
and
offered
the
same
that
Melchisedech
did
,
that
is
to
say
,
bread
and
wine
,
that
is
to
say
his
body
and
bloud
.
And
a
little
after
he
sayth
:
Qui
est
plenitudo
veritatem
praefiguratae
imaginis
adimpleuit
.
Christ
which
is
the
fulnesse
fulfilled
the
truth
of
this
image
that
was
figurate
before
.
By
these
places
of
Ciprian
we
learne
,
that
Melchisedech
and
his
offering
were
figures
of
Christ
,
and
his
offering
in
his
supper
,
and
like
as
Melchisedech
offered
breade
and
wine
,
so
Christ
being
the
truth
offered
his
bodie
and
bloud
vnder
the
formes
of
bread
and
wine
.
And
least
anye
man
should
be
offended
with
that
Cyprian
sayth
,
hoc
idem
quod
Melchisedech
,
the
same
that
Melchisedech
.
Heare
what
saint
Hierom
sayth
more
plainely
.
Quomodo
Melchisedech
obtulit
panem
&
vinum
,
sic
&
tu
offeres
corpus
tuum
&
sanguinem
,
verum
panem
&
verum
vinum
.
Like
as
Melchisedech
offered
bread
and
wine
:
so
thou
shalt
offer
thy
body
and
bloud
,
the
true
bread
,
and
the
true
wine
.
The
other
was
the
figuratiue
breade
and
wine
,
this
is
the
true
breade
and
wine
,
the
truth
of
that
figure
,
not
the
same
in
substance
,
but
the
same
in
mysterie
.
The
same
saint
Hierome
among
his
Epistles
hath
an
Epistle
of
the
godly
matrone
Paula
ad
Marcellam
.
wherein
be
these
wordes
.
Recurre
ad
Genesim
&
Melchisedech
Regem
Salem
.
Huius
principem
inuenies
ciuitatis
,
qui
iam
tunc
in
tipo
Christi
panem
&
Marke
in
this
most
manifest
place
the
oblation
of
the
figure
,
which
is
breade
and
wine
,
and
the
oblation
of
the
truth
,
which
is
the
misterie
of
vs
Christen
men
,
the
bodie
and
bloud
of
our
sauiour
Christ
.
And
it
is
to
be
noted
,
what
is
ment
by
this
word
(
order
)
which
saint
Hierome
expoundeth
thus
.
Mysterium
nostrum
in
verbo
ordinis
significauit
,
nequaquam
per
Aaron
irrationabilibus
victimis
immolandis
,
sed
oblato
pane
&
vino
.i.
corpore
&
sanguine
domini
Iesu
.
By
this
worde
(
order
)
he
did
signifie
and
expresse
our
misterie
,
not
by
offering
of
vnreasonable
and
brute
beastes
as
Aaron
did
,
but
by
the
oblation
of
bread
and
wine
,
that
is
to
say
,
the
bodie
and
bloud
of
our
Lord
Iesus
.
After
this
fathers
minde
,
order
is
taken
for
the
maner
of
offering
,
not
by
shedding
of
bloud
,
but
vnbloudily
,
as
we
offer
Christes
bodie
and
bloud
in
our
mistery
.
For
Christes
offering
,
concerning
the
substaunce
of
it
was
but
one
,
but
concerning
the
order
and
maner
it
was
diuerse
,
vppon
the
crosse
after
the
order
of
Aaron
,
in
the
supper
after
the
order
of
Melchisedech
.
For
so
saint
Augustine
sayth
:
Coram
regno
patris
sui
,
id
est
,
Iudaeorum
mutauit
vultum
suum
,
quia
erat
ibi
sacrificium
secundum
ordinem
Aaron
,
&
postea
ipse
de
corpore
&
sanguine
suo
instituit
sacrificium
secundum
ordinem
Melchisedech
Before
the
kingdome
of
his
Father
,
that
is
to
say
the
Iewes
,
hee
chaunged
his
countenance
,
for
there
he
was
a
sacrifice
after
the
order
of
Aaron
,
&
afterward
he
did
institute
the
sacrifice
of
his
bodie
and
bloud
,
after
the
order
of
Melchisedech
.
Marke
the
diuersitie
and
distinction
of
these
two
offerings
of
Christ
,
not
in
substaunce
but
in
order
,
that
is
to
say
,
the
maner
:
and
that
Christ
did
institute
the
sacrifice
of
his
bodie
and
bloud
to
bee
offered
of
vs
after
the
order
of
Melchisedech
,
which
thing
he
expresseth
more
plainely
in
an
other
booke
expounding
a
place
of
Ecclesiastes
.
Non
est
bonum
homini
nisi
quod
manducabit
&
bibet
,
saying
thus
.
Quid
credibilius
dicere
intelligitur
,
quam
quod
ad
participiationem
mensae
huius
pertinet
,
quam
&
sacerdos
ipse
mediator
noui
Testamenti
exlabit
secundum
ordinem
Melchisedech
de
corpore
&
sanguine
suo
?
Id
enim
sacrificium
successit
omnibus
illis
sacrificijs
veteris
testamenti
quae
immolabantur
in
vmbra
futuri
.
What
is
more
credible
we
should
thinke
he
ment
by
those
wordes
,
then
that
pertayneth
to
the
participation
of
this
table
,
which
Christ
himselfe
a
priest
and
mediatour
of
the
newe
Testament
doth
exhibet
after
the
order
of
Melchisedech
of
his
bodie
and
bloud
?
For
that
sacrifice
did
succede
all
the
other
sacrifices
of
the
olde
Testament
,
which
were
offered
in
the
shadowe
of
this
to
come
.
What
can
be
playner
then
this
to
shewe
the
figure
of
our
mystery
to
be
abrogated
,
and
the
truth
which
is
our
sacrifice
in
the
bodie
and
bloud
of
Christ
in
fourme
of
bread
and
wine
to
succeede
.
But
to
ende
this
matter
,
heare
one
place
playnest
of
all
which
Oecumenius
hath
vpon
this
place
of
Saint
Paule
.
Tu
es
sacerdos
in
aeternum
&c.
in
these
wordes
.
Significat
sermo
,
quod
non
solum
Christus
obtulit
incruentam
hostiam
(
si
quidem
suum
ipsius
corpus
obtulit
)
verum
etiam
qui
ab
ipso
fungentur
sacerdotio
,
quorum
Deus
pontifex
esse
dignatus
est
sine
sanguinis
effusione
offerent
.
Nam
hoc
significat
(
in
aeternum
.
)
Neque
enim
de
ea
quae
semel
à
deo
facta
est
oblàtio
,
&
hostia
dixissit
inaeternum
,
sed
respiciens
ad
presentes
sacrificos
,
per
quos
medios
Christus
sacrificat
&
sacrificatur
,
qui
etiam
in
mystica
coena
modum
illis
tradidit
huiusmodi
sacrificij
.
The
worde
meaneth
,
that
not
onely
Christ
offered
an
vnbloudy
sacrifice
,
for
he
offered
his
owne
bodie
,
but
also
that
they
which
vnder
hym
vse
the
function
of
a
priest
(
whose
Bishop
he
doth
vouchsafe
to
be
)
shall
offer
without
shedding
of
bloud
.
For
that
signifieth
the
worde
(
euermore
.
)
For
concerning
that
oblation
and
sacrifice
,
which
was
once
made
of
God
,
he
would
neuer
say
(
euermore
.
)
But
hauing
an
eye
to
those
priestes
,
that
be
now
,
by
whose
mediation
Christ
doth
sacrifice
and
is
sacrificed
,
who
also
in
his
mysticall
supper
did
by
tradition
teach
them
the
maner
of
such
a
sacrifice
.
This
authoritie
if
it
were
any
thing
doubtfull
,
I
would
stand
in
it
to
open
such
poyntes
,
as
were
conteyned
therin
but
being
so
manifest
as
it
is
,
it
nedeth
no
more
,
but
to
desire
the
hearer
or
reader
to
wey
it
,
and
he
shall
see
this
matter
we
go
about
to
proue
,
fully
resolued
both
by
the
institution
of
Christ
in
his
last
supper
,
and
also
by
the
figure
of
Melchisedech
in
the
olde
lawe
.
This
aucthorities
although
there
bee
manye
mo
,
yet
I
thinke
them
sufficient
,
and
I
thinke
thereby
the
matter
sufficiently
proued
.
Cyprian
Austen
,
Hierome
ad
Euagrium
Hotzi
,
Protulit
eadem
facilitate
contemnitur
,
qua
probatur
.
Mysterium
hoc
magnum
est
Ad
Infantes
Coram
Regno
Patris
sui
.
&c.
Non
est
bonum
homini
.
&c
Tu
es
sacerdos
in
aeternum
Singulis
annis
Quum
vna
perpetuò
sufficiat
Other
Scriptures
there
be
though
not
so
plaine
,
yet
they
conteyne
an
argument
to
proue
the
same
as
this
of
Saint
Paule
.
Non
potestis
participes
esse
mensae
domini
&
mensae
demoniorum
.
Ye
can
not
bee
partakers
of
our
Lordes
table
and
the
table
of
deuils
.
The
worde
(
table
)
here
is
taken
for
the
meate
of
the
table
.
For
men
be
not
partakers
of
the
materiall
borde
,
but
of
the
meate
that
is
ministred
vpon
the
bord
.
Now
the
table
of
deuils
is
taken
for
that
meat
that
is
offered
to
Idols
in
which
diuels
did
reigne
,
and
therefore
that
meat
was
called
in
Greeke
.
Idolothyton
,
meat
offered
to
Idols
.
Now
this
is
certain
by
al
good
learning
that
in
euery
comparison
there
must
nedes
be
a
proportion
&
similitude
,
wherin
the
things
compared
must
agree
,
then
whereas
these
two
tables
be
compared
in
offering
and
eating
,
it
must
needes
folow
,
that
if
the
table
of
deuils
be
a
verie
sacrifice
made
to
deuils
in
dede
,
the
table
of
our
Lorde
likewise
must
bee
a
sacrifice
,
offered
to
our
Lorde
in
deede
.
And
if
our
Lordes
table
be
a
very
sacrifice
made
to
him
by
vs
,
then
haue
wee
our
purpose
proued
and
confessed
.
The
like
argument
may
be
made
of
the
worde
(
aultare
)
in
saint
Paule
.
Habemus
altare
de
quo
edere
non
habent
potestatem
,
qui
tabernaculo
de
seruiunt
.
We
haue
an
aultare
,
of
which
they
may
not
eate
that
serue
the
tabernacle
If
aultare
and
sacrifice
be
so
annexed
togither
,
that
the
one
cannot
bee
without
the
other
,
then
when
saint
Paule
sayeth
,
wee
haue
an
aultare
,
speaking
also
of
the
eating
of
that
aultare
,
he
must
nedes
meane
the
sacrifice
made
vpon
the
aultare
:
so
that
our
sacrament
before
we
eate
it
,
is
also
a
sacrifice
.
For
so
doth
Theophilactus
take
this
place
.
Et
nos
inquit
obseruationem
habemus
,
haudtamen
in
esculentes
hisce
,
sed
in
ara
siue
in
hostia
illa
incruenta
&
corpore
vitam
clargiente
.
And
we
also
haue
an
obseruation
,
yet
not
in
these
common
meates
,
but
in
our
aultare
or
vnbloudye
sacrifice
,
whiche
giueth
life
to
our
bodyes
.
Here
we
may
see
,
that
he
meaneth
by
the
aultare
the
vnbloudie
sacrifice
of
Christes
bodie
,
which
being
eaten
of
vs
corporally
in
the
sacrament
giueth
life
to
our
bodyes
.
Moreouer
if
tyme
would
serue
me
,
I
could
make
an
argument
of
Daniels
prophecie
of
the
comming
of
Antichrist
bicause
he
sayth
,
Dani.
12.
that
in
that
tyme
the
continuall
sacrifice
shall
be
by
Antichrist
taken
away
,
per
tempus
,
tempora
,
&
dimidium
temporis
,
by
the
space
of
three
yeres
and
an
halfe
as
many
take
it
.
Whether
this
shall
bee
done
all
Christendome
ouer
at
one
time
,
or
in
euery
particular
region
at
diuers
tymes
,
it
is
not
certainely
knowen
to
vs
,
and
therfore
I
will
not
certeynly
determine
it
.
But
this
is
certaine
,
that
Antichrist
can
not
take
away
the
sacrifice
of
Christ
vpon
the
crosse
,
which
was
but
once
made
,
and
shall
neuer
be
iterate
nor
frustrate
.
Nor
he
can
not
take
away
the
inward
spirituall
sacrifice
of
mans
heart
,
which
then
shal
florish
most
of
al
in
the
elect
.
For
why
should
they
then
flie
to
the
mountaines
,
(
as
the
booke
saith
)
but
that
for
the
vehemencie
of
the
persecution
,
they
might
more
feruently
doe
spirituall
sacrifice
to
almightie
God
.
Therefore
it
foloweth
that
the
sacrifice
of
Christen
men
is
such
an
one
,
as
may
be
taken
away
by
Antichrist
,
which
in
my
iudgement
can
be
nothing
else
,
but
the
sacrifice
of
the
Masse
,
or
else
let
them
tell
what
other
sacrifice
it
is
beside
the
Masse
.
Ye
se
nowe
,
what
Scriptures
I
haue
brought
to
proue
the
oblation
of
Christes
bodie
in
the
Masse
to
be
the
sacrifice
of
the
Church
and
newe
Testament
,
which
hath
beene
assaulted
many
wayes
of
many
men
.
But
to
the
oppugnation
of
it
they
neuer
yet
to
this
houre
alledged
any
one
direct
scripture
nor
doctor
,
nor
good
reason
.
They
haue
gone
about
it
,
and
by
tyranny
in
some
places
they
haue
preuailed
for
a
tyme
,
but
alwayes
truth
the
daughter
of
tyme
hath
ouercommed
.
Habemus
altare
Iohannes
Lonicerus
Habemus
altare
.
&c.
in
conspectu
diuinae
maiestatis
offerrimus
Num
enim
&
nos
inquit
A
tempore
oblationis
iugis
sacrificij
Some
scriptures
they
abuse
,
what
they
be
,
ye
shal
heare
.
They
alledge
saint
Paule
to
the
Hebrues
.
Semel
oblatus
est
ad
multorum
exhaurienda
peccata
.
Christ
was
once
offered
to
take
away
the
sinnes
of
many
.
Vnica
oblatione
cōsumauit
inaeternum
sanctificatos
.
With
one
oblation
he
hath
perfited
for
euermore
al
that
be
sanctified
.
These
be
the
scriptures
they
alledge
against
the
Masse
,
and
they
say
Christes
oblation
is
perfite
,
no
man
can
offer
Christ
but
himselfe
,
which
hee
did
but
once
,
and
neuer
but
once
,
as
though
we
should
say
,
that
Christ
was
crucified
twise
or
often
times
.
To
this
obiection
of
theirs
,
wee
aunswere
that
Christ
was
neuer
offred
to
the
death
for
our
redemption
but
once
,
and
yet
otherwise
was
he
offered
many
times
,
both
of
himselfe
and
of
his
creatures
.
We
reade
in
the
prophet
Daniell
,
that
Aungels
offered
him
in
the
sight
of
his
father
.
And
also
the
blessed
Virgin
his
mother
offered
him
at
hir
purification
,
of
which
offering
saint
Bernard
sayth
,
Ista
oblatio
fratres
satis
delicata
videtur
,
vbi
tantum
sistitur
domino
,
redimitur
auibus
&
illico
reportatur
.
Thys
oblation
brethren
is
very
delicate
,
where
he
is
onely
presented
to
our
Lorde
,
redeemed
with
birdes
,
and
by
and
by
brought
home
againe
.
And
therefore
we
aunswere
them
,
that
their
argument
is
of
no
strength
,
to
confute
one
truth
by
another
,
when
both
may
be
true
,
as
to
reason
,
Christ
was
but
once
offered
vpon
the
crosse
,
Ergo
he
was
not
offered
in
the
sacrament
.
And
we
tell
them
,
that
they
doe
not
consider
how
Christ
is
offred
three
wayes
of
himselfe
,
and
also
three
wayes
of
man
.
First
he
offred
himselfe
vpon
the
crosse
really
and
corporally
as
I
say
as
sayth
,
Oblatus
est
quia
voluit
.
This
is
manifest
ynough
.
And
here
their
exclamations
of
ones
ones
hath
very
good
place
.
Secondly
he
offered
himselfe
figuratiuely
in
the
paschall
lambe
.
For
the
scripture
sayth
,
the
lambe
was
slaine
from
the
beginning
of
the
worlde
,
and
the
fathers
in
the
olde
lawe
in
all
their
sacrifices
did
offer
Christ
not
in
substaunce
,
but
in
figure
,
and
so
Christ
offering
the
paschall
lambe
at
his
supper
,
offered
him selfe
in
figure
.
Thirdly
Christ
offreth
himselfe
in
heauen
really
and
so
contynually
,
as
the
same
Chapiter
which
they
bring
against
the
Masse
doth
testifie
.
Non
in
manifacta
sancta
Iesus
introiuit
,
exemplaria
verorum
,
sed
in
ipsum
coelum
vt
appareat
nunc
vultui
Dei
pro
nobis
.
Iesus
entred
not
into
a
temple
made
with
mans
hand
a
figure
of
the
truth
,
but
into
heauen
,
that
he
might
appeare
nowe
to
the
countenaunce
of
God
for
vs
.
What
is
this
appearing
in
the
sight
of
God
for
vs
,
but
an
offering
of
himselfe
for
vs
to
pacifie
the
anger
of
God
with
vs
,
to
represent
his
woundes
and
all
that
he
suffered
for
vs
,
that
we
might
be
reconciled
to
God
by
him
?
This
is
the
true
and
perpetuall
oblation
of
Christ
in
comparison
of
this
in
heauen
,
the
bloudy
oblation
vpon
the
crosse
is
but
an
Image
,
as
S.
Ambrose
sayth
:
Hic
vmbra
,
hic
imago
,
Here
(
in
this
worlde
)
there
is
a
shadowe
,
here
there
is
an
ymage
,
there
(
in
heauen
)
is
truth
,
the
shadowe
in
the
law
,
the
ymage
in
the
Gospell
,
the
truth
in
heauen
.
Before
a
Lambe
and
Calfe
were
offered
,
now
Christ
is
offered
,
but
he
is
offered
as
man
and
receauing
passion
,
and
he
offereth
himselfe
as
being
a
priest
to
take
our
sinnes
awaye
,
here
in
ymage
,
there
in
truth
,
where
with
the
father
as
an
aduocate
he
maketh
intercession
for
vs
.
The
same
thing
he
wryteth
also
vpon
the
.38
.
Psalme
.
So
that
it
is
very
plaine
without
al
controuersie
,
that
Christ
doth
offer
himselfe
now
most
perfitely
in
heauen
for
vs
,
being
our
aduocate
to
the
father
face
to
face
,
&
as
saint
Iohn
sayth
.
Ipse
est
propitiatio
pro
peccatis
nostris
,
he
is
a
sacrifice
propitiatorie
for
our
sinnes
,
he
sayth
not
he
was
,
but
is
,
and
after
the
most
perfitest
maner
that
can
be
,
in
respect
whereof
the
very
true
and
reall
oblation
for
our
redemption
vpon
the
crosse
,
is
an
ymage
.
So
that
by
this
we
see
by
the
plaine
scripture
,
that
Christ
offered
himselfe
three
wayes
,
besides
the
oblation
of
himself
in
his
supper
,
which
is
the
point
we
he
about
to
declare
.
And
euen
so
is
he
offered
of
man
three
wayes
likewise
.
First
figuratiuely
,
in
the
oblation
of
the
olde
testament
.
When
Abraham
being
about
to
offer
his
owne
deare
sonne
,
and
by
Gods
prouision
offred
in
his
stede
a
Ramme
,
and
when
Melchisedech
offered
bread
and
wine
,
and
the
Iewes
the
pascall
lambe
and
their
burnt
offerings
:
what
did
they
offer
but
Christ
in
figure
,
whose
passion
those
offerings
did
signifie
?
Which
offerings
did
of
themselfe
worke
nothing
inwardly
,
and
therefore
were
called
Iustitia
carnis
,
the
righteousnesse
of
the
fleshe
,
but
by
them
they
did
protest
their
sinne
,
and
declared
their
fayth
,
of
whome
they
looked
to
haue
remission
.
Secondly
,
we
offer
Christ
mistically
in
our
daylie
sacrifice
of
the
Masse
,
where
Christ
is
by
his
omnipotent
power
presented
to
vs
in
the
sacrament
,
and
of
vs
againe
represented
to
his
and
our
father
,
and
his
passion
renewed
,
not
by
suffering
of
death
againe
,
but
after
an
vnbloudy
maner
,
not
for
this
ende
,
that
we
should
therby
deserue
remission
of
our
sinnes
,
but
that
by
our
fayth
,
deuotion
,
and
this
representation
of
his
passion
we
most
humbly
pray
almightie
God
to
applie
vnto
vs
by
Christ
that
remission
,
which
was
purchased
and
deserued
by
his
passion
before
.
The
hoste
of
these
two
sacrifices
vpon
the
crosse
and
vpon
the
aultar
,
is
all
one
in
substaunce
,
but
the
maner
is
dyuers
,
and
the
ende
is
dyuers
,
that
by
this
meanes
(
as
Christ
himselfe
hath
instituted
)
we
might
celebrate
&
make
commemoration
of
his
passion
.
This
is
onely
the
sacrifice
of
the
priest
by
publicke
ministration
,
but
verily
and
in
affection
it
is
the
sacrifice
of
the
whole
Church
,
which
euerye
member
of
the
Church
doth
vse
and
frequent
,
no
man
doth
impugne
it
,
but
he
that
professeth
open
warre
against
the
Church
.
Thirdly
Christ
is
offered
by
man
spiritually
onely
by
the
meditation
of
our
minde
,
when
we
thinke
and
remember
his
passion
,
and
in
our
deuout
prayer
beseech
God
to
showe
vs
mercy
for
it
.
Thus
euery
christen
man
and
woman
,
in
all
places
and
times
vppon
the
aultar
his
owne
heart
,
ought
to
offer
Christ
to
the
father
,
after
which
sort
of
spirituall
oblation
we
be
all
both
men
and
women
,
priestes
and
kings
,
being
as
saint
Peter
sayth
.
Sacerdotium
sanctum
,
1.
Peter
.
2.
offerentes
spirituales
hostias
acceptabiles
Deo
per
Iesum
Christum
.
An
holy
priesthood
offering
spirituall
sacrifices
,
acceptable
to
God
by
Iesus
Christ
.
Now
considering
these
three
wayes
,
shall
it
be
a
good
argument
,
to
inculcate
one
way
and
to
reiect
the
rest
?
To
alledge
one
member
of
a
deuision
,
to
the
reiection
of
the
other
?
This
is
the
peculiar
maner
of
the
heretikes
the
enimies
of
Christ
,
as
they
did
in
the
matter
of
the
sacrament
,
by
the
spirituall
eating
of
Christ
to
confute
and
reiect
the
reall
and
corporall
eating
of
Christs
body
in
the
sacrament
.
Such
shiftes
and
fonde
arguments
they
haue
to
seduce
the
vnlearned
withall
,
which
when
they
bee
espyed
and
detected
they
appeare
as
they
be
Deuillishe
and
pernycious
Sophistrie
.
Hebrues
.
.9
vt
sisterent
eum
Domino
Oblatus
est
,
quia
voluit
Liuore
eius
sanati
sumus
Exod.
12.
Notum
fac
mihi
Domine
.
&c.
Statuimus
:
id
est
.
Abrogamus
.
Furthermore
,
if
any
man
as
yet
doth
stand
in
doubt
whether
men
lawfully
offer
Christ
to
the
father
or
no
:
let
him
call
to
remembraunce
what
I
haue
sayde
before
out
of
Dionisius
Areopagita
,
where
the
Bishop
(
as
he
sayth
)
doth
excuse
himselfe
that
he
offereth
the
host
of
our
saluation
,
alledging
that
Christ
did
so
commaund
to
be
done
,
saying
,
do
this
in
my
remembrance
.
Let
him
also
remember
the
saying
of
the
counsell
at
Nece
.
That
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
worlde
,
is
offered
of
the
Priestes
,
not
after
a
bloudy
maner
.
quotidianum
esse
voluit
ecclesiae
sacrificium
,
cum
ipsius
corporis
ipse
sic
caput
,
&
ipsius
capitis
ipsa
sit
corpus
,
tam
ipsa
per
ipsum
quam
ipse
per
ipsam
suetus
offerri
.
By
this
sacrifice
(
in
the
forme
of
a
seruaunt
)
Christ
is
a
priest
,
being
himselfe
both
the
offerer
and
the
oblation
,
of
which
oblation
hee
woulde
the
daylye
sacrifice
of
the
Church
should
be
a
sacrament
,
and
seeyng
he
is
the
heade
of
that
body
,
and
the
Church
is
the
body
of
that
head
,
aswell
the
Church
by
Christ
,
as
Christ
by
the
Church
is
accustomed
to
be
offered
.
A
notable
place
resoluing
diuerse
doubtes
,
declaring
that
the
dayly
sacrifice
of
the
Church
which
is
the
Masse
,
is
a
sacrament
of
Christes
passion
representing
the
same
,
and
further
that
Christ
offering
himselfe
vpon
the
Crosse
,
did
also
in
himselfe
offer
his
misticall
bodie
the
Church
,
and
thirdly
that
the
church
Christs
body
doth
not
only
once
or
twise
,
but
is
accustomed
to
offer
Christ
hir
head
to
God
in
hir
dayly
sacrifice
.
Heare
yet
a
place
of
Saint
Augustine
as
plaine
as
this
.
Heberi
in
victimis
pecorum
prophetiam
celebrabant
futurae
victimae
quam
Christus
obtulit
vnde
iam
Christiani
peracti
eiusdem
sacrificij
,
memoriam
celebrant
,
sacro
sancta
oblatione
&
perticipatione
corporis
&
sanguinis
Christi
.
The
Iewes
in
their
sacrifices
of
beastes
,
did
celebrate
the
prophecie
of
the
sacrifice
to
come
which
Christ
offred
.
The
Christen
men
nowe
doe
celebrate
the
memorie
of
the
Marke
howe
that
he
sayeth
christen
men
celebrate
the
memory
of
Christes
passion
,
wherewithall
?
euen
by
the
offeryng
of
the
same
body
that
suffered
passion
.
I
nede
saye
no
more
for
this
poynt
,
that
men
doe
and
did
vse
from
the
beginning
,
to
offer
Christ
to
the
father
.
Lodouicus
Viues
Tibi
hodie
Christus
est
They
say
the
sacrifice
of
the
Masse
diminisheth
and
taketh
away
the
glorie
of
Christ
,
they
say
so
,
but
proue
it
not
.
But
in
very
dede
,
nothing
doth
more
set
forth
the
glorie
of
Christ
,
and
his
true
honor
.
The
honor
of
God
is
considered
two
wayes
,
inwardly
by
fayth
,
outwardly
by
extertall
adoration
.
Latria
which
in
English
signifieth
the
honor
that
is
due
onely
to
God
,
and
to
no
creature
,
is
the
worke
of
fayth
,
and
sacrifice
is
a
kinde
(
Latria
)
of
godly
honour
as
saint
Austen
sayth
:
Ad
hunc
cultum
latriae
pertinet
oblatio
sacrificij
.
&c.
To
this
godly
honour
called
Latria
,
the
oblation
of
sacrifice
doth
pertayne
,
and
for
that
cause
it
is
called
Idolatrie
if
any
sacrifice
be
done
to
Idols
,
and
therefore
we
doe
sacrifice
neyther
to
martyr
nor
yet
to
an
aungell
,
but
onely
to
God
.
Fayth
ought
to
be
vnfayned
and
liuely
and
then
it
is
true
honour
.
For
hee
that
erreth
in
fayth
,
or
fayneth
to
haue
fayth
,
doeth
not
exhibit
honour
and
reuerence
due
to
God
.
Againe
,
he
that
hath
true
fayth
,
but
yet
dead
for
lacke
of
charitie
,
he
giueth
reuerence
to
god
,
but
not
perfite
,
and
therefore
not
pleasaunt
to
God
,
because
he
honoureth
god
with
his
vnderstanding
but
not
with
his
affection
.
He
that
hath
true
and
liuely
fayth
,
honoreth
and
worshippeth
God
in
spirite
and
truth
.
The
externall
and
outwarde
honour
procedeth
from
the
inwarde
honour
,
and
is
the
protestation
,
practise
and
vse
of
it
,
the
worke
of
fayth
outwardlye
declared
.
And
whereas
sacrifice
is
the
speciall
and
chiefest
adoration
that
can
be
,
therefore
this
sacrifice
of
Christes
owne
bodye
and
bloud
in
the
Masse
beyng
institute
of
Christ
by
his
owne
expresse
commaundement
(
as
I
haue
shewed
alreadie
)
doth
not
onely
not
diminishe
the
glory
of
God
,
but
is
the
verye
highest
honour
of
God
that
man
can
giue
.
They
say
it
is
a
derogation
of
the
passion
of
Christ
,
but
it
is
not
so
good
people
,
for
the
sacrifice
of
the
Masse
doth
ascribe
altogither
to
Christ
,
for
it
is
the
passion
of
Christ
.
Vnderstand
well
what
I
say
and
iudge
not
till
ye
heare
what
I
meane
.
Saint
Cyprian
sayth
.
Passio
domini
sacrificium
est
quod
offerimus
.
That
sacrifice
:
which
we
offer
is
the
passion
of
Christ
.
A
straunge
saying
,
but
yet
saint
Augustine
declareth
more
plainly
what
is
ment
by
it
,
in
these
wordes
.
Vocatur
ipsa
immolatio
carnis
quae
sacerdotis
manibus
fit
,
Christi
passio
mors
crucifixio
,
non
rei
veritate
,
sed
significante
,
mysterio
.
The
oblation
of
Christs
flesh
which
is
made
in
the
handes
of
the
priest
,
is
called
Christes
passion
,
death
&
crucifying
,
not
by
the
truth
of
the
thing
,
but
by
the
mystery
signifying
.
As
though
he
should
say
it
is
called
Christes
passion
,
not
for
that
Christ
in
very
deede
suffereth
passion
againe
,
but
for
that
in
mysterye
,
it
renueth
,
representeth
,
and
signifieth
his
passion
againe
.
For
while
that
we
haue
no
worthy
thing
of
our selues
nor
in
our selues
to
render
to
God
for
all
his
benefites
,
and
as
the
Psalme
sayth
:
Quid
retribuam
Domino
pro
omnibus
quae
retribuit
mihi
.
What
shall
I
giue
to
God
againe
,
for
all
that
hee
hath
giuen
to
me
?
We
may
do
euen
as
the
Psalme
doth
answere
.
Calicem
salutaris
accipiam
&
nomen
domini
inuocabo
.
I
shall
take
the
cup
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
thereby
being
partakers
of
his
bloudie
sacrifice
once
made
vpon
the
crosse
,
and
now
by
this
our
commemoration
renued
againe
may
be
replenished
with
the
fruite
of
his
passion
and
death
.
For
saint
Augustine
sayth
:
Ex
ipsis
reliquijs
cogitationis
,
id
est
,
ex
ipsa
memoria
quotidiè
sic
nobis
immolatur
,
quasi
quotidiè
nos
mouet
,
qui
prima
sua
gratia
nos
innouauit
.
Of
the
leauings
of
our
cogitation
,
that
is
to
say
,
of
this
very
memory
and
commemoration
,
Christ
is
so
dayly
offered
of
vs
,
as
he
doth
make
vs
newe
men
dayly
,
which
by
his
first
grace
(
in
baptisme
)
did
once
make
vs
newe
.
See
how
we
offer
Christ
dayly
in
commemoration
and
what
benefite
of
innouation
we
receyue
thereby
.
Chrisostome
also
sayth
Non
aquam
de
hoc
nobis
sonte
largitur
,
sed
sanguinem
viuum
qui
quanque
ad
mortis
dominicae
testimonium
sumitur
nobis
tamen
causa
sit
vitae
.
Christ
out
of
this
fountaine
(
of
the
Chalice
)
giueth
vnto
vs
not
water
,
but
liuely
bloud
,
which
although
it
be
receyued
for
the
testimonie
of
Chrystes
death
,
yet
to
vs
it
is
made
a
cause
of
lyfe
.
Is
not
this
to
haue
fruite
of
Christes
passion
applied
vnto
vs
,
when
wee
receyue
life
by
receyuing
of
that
which
is
offered
in
commemoration
of
Christes
death
.
toties
nobis
ad
absolutionem
nostram
passionem
illius
reparamus
.
As
often
as
we
offer
to
him
the
host
of
sacrifice
of
his
passion
,
so
often
we
renewe
and
repaire
his
passion
to
vs
for
our
absolution
and
perfection
.
And
in
another
place
he
saith
.
Haec
victima
singulariter
ab
aeterno
interitu
animam
saluat
,
quae
illam
nobis
mortem
vnigeniti
per
mysterium
reparat
.
This
sacrifice
doth
singularlye
saue
the
soule
from
eternall
destruction
,
which
by
mysterie
renueth
vnto
vs
the
death
of
Gods
only
begotten
sonne
.
By
these
authorities
ye
see
,
that
the
sacrifice
of
the
Masse
doth
nothing
derogate
from
the
passion
of
Christ
but
most
of
all
doeth
exalt
it
,
repayring
and
renuing
it
for
vs
in
the
sight
of
the
father
,
that
we
therby
may
be
renued
in
grace
,
and
receyue
life
,
perfection
,
and
saluation
.
Perdidisti
te
,
Israell
:
tantummodo
in
me
auxilium
tuum
.
Ex
ipsis
reliquijs
cogitationis
.
&c.
Gregorius
Magnus
Furthermore
they
say
we
make
our
owne
workes
(
meaning
the
Masse
)
a
sauiour
beside
Christ
,
which
is
nothing
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
sinnes
,
our
vnworthinesse
,
our
vnkindnes
,
our
manifold
transgresions
of
his
eternal
law
,
we
graunt
that
we
be
not
able
to
satisfie
for
the
least
offence
we
haue
done
,
therfore
we
run
to
his
passion
,
which
after
this
sort
as
he
hath
ordayned
,
we
renew
and
represent
.
We
besech
our
most
mercifull
father
,
to
looke
vpon
Christes
merites
,
and
to
pardon
our
offences
,
to
loke
vpon
Christes
passion
,
and
to
releue
our
affection
.
We
knowledge
that
whatsoeuer
we
haue
done
is
vnperfite
and
vnpure
,
and
as
it
is
our
worke
,
doth
more
offend
his
maiestie
then
please
him
,
therefore
we
offer
vnto
hym
his
welbeloued
sonne
Iesus
,
in
whome
we
knowe
he
is
well
pleased
,
most
humbly
praying
him
to
accept
him
,
for
vs
in
whome
onely
we
trust
,
accompting
him
all
our
righteousnesse
,
by
whome
onely
we
conceiue
hope
of
saluation
.
And
therefore
in
the
ende
of
the
canon
of
the
Masse
we
say
thus
.
Non
aestimator
meriti
sed
veniae
quaesumus
largitor
admitte
per
Christum
dominum
nostrum
.
O
Lord
we
besech
thee
to
admit
vs
into
the
companie
of
thy
saintes
,
not
waying
our
merites
,
but
graunting
vs
pardon
by
Christ
our
Lord
.
Also
whatsoeuer
thing
we
lacke
,
all
plagues
,
all
misfortunes
,
all
aduersitie
both
ghostly
and
temporall
,
we
require
to
be
released
of
them
,
not
through
our
worthinesse
,
but
for
the
merites
of
Christes
passion
.
Consider
all
this
good
people
,
and
see
whether
in
this
doing
we
make
our
workes
a
newe
sauiour
beside
Christ
or
no
?
Wee
beleue
also
that
our
prayer
is
of
more
efficacye
and
strength
in
the
presence
of
Christ
in
the
time
of
the
sacrifice
,
then
at
any
other
tyme
.
For
so
sayth
saint
Cyprian
.
In
huius
corporis
presentia
non
superuacue
mendicant
lachrimae
veniam
,
nec
vnquam
patitur
contriti
cordis
holocaustum
repulsam
.
In
the
presence
of
this
bodie
,
the
teares
of
a
man
doth
not
begge
forgiuenesse
in
vaine
,
nor
the
sacrifice
of
a
contrite
heart
doth
neuer
suffer
repulse
.
And
as
Chrisostome
sayth
.
In
illa
hora
dum
mors
illa
perficitur
,
&
horrendum
sacrificium
,
quasi
sodente
rege
,
quaecumque
volueris
perficies
.
In
that
houre
whiles
that
christs
death
is
celebrate
and
his
fearefull
sacrifice
euen
as
the
king
were
sitting
vpon
his
mercy
seat
whatsoeuer
thou
wilt
thou
shalt
bring
to
passe
.
Stante
siquidem
vniuerso
populo
,
manus
in
coelum
extendente
,
caetu
item
sacerdotali
,
verendoque
posito
sacrifitio
,
quomodo
deum
non
placaremus
pro
istis
orantes
?
For
when
all
the
people
standeth
holding
vp
their
handes
to
heauen
,
and
the
companie
of
the
priestes
likewise
,
and
the
fearefull
and
honourable
sacrifice
is
vpon
the
aultare
,
how
shall
not
we
mittigate
God
praying
for
them
?
And
therfore
specially
then
in
the
Masse
time
,
we
pray
for
the
whole
Church
,
for
al
princes
and
high
In
manibus
est
hostia
,
adsunt
Angelij
,
adsunt
Arcangeli
,
adest
filius
dei
,
cum
tanta
horrore
astent
omnes
,
astent
illi
clamentes
omnibus
silentibus
,
putas
temere
haec
fieri
?
ergo
&
alia
temer
&
quae
pro
ecclesia
pro
sacerdotibus
offeruntur
,
&
quae
pro
plenitudine
acubertate
absit
.
The
host
of
our
sacrifice
is
in
the
priestes
handes
,
the
aungels
be
present
,
the
archangels
be
present
,
the
sonne
of
God
is
present
.
When
all
men
stand
with
such
trembling
,
when
the
aungels
stand
crying
,
the
other
holding
their
peace
,
doest
thou
thinke
these
things
are
done
in
vaine
?
Then
the
other
also
be
done
in
vaine
,
both
that
be
offered
for
the
Church
,
for
the
priestes
,
and
also
for
plentie
and
aboundaunce
:
God
forbid
.
One
notable
place
of
Chrysostome
I
thinke
yet
expedient
to
rehearse
vnto
you
concerning
this
matter
.
Vt
homines
ramos
olearum
gerentes
mouere
reges
consueuerent
,
eoque
arboris
genere
misericordiam
commemorant
&
humanitatem
:
sic
angeli
tunc
proramis
oleaginis
corpus
domini
ipsum
protendentes
,
rogant
pro
genere
humano
,
quasi
dicant
,
pro
his
domine
rogamus
quos
tu
adeo
dilexisti
,
vt
pro
corum
salute
mortem
obires
animam
cruce
efflares
,
pro
his
supplicamus
pro
quibus
ipse
tuum
largitus
es
sanguinem
,
pro
his
oramus
pro
quibus
corpus
hoc
immolasti
.
Like
as
men
bearing
braunches
of
Oliue
trees
,
are
wont
to
moue
kinges
to
compassion
,
and
with
that
kinde
of
tree
do
put
them
in
remembraunce
of
mercy
and
pittie
:
euen
so
the
aungels
then
(
in
the
sacrifice
time
)
in
steade
of
Oliue
braunches
,
holding
foorth
the
bodie
of
Christ
pray
for
mankinde
,
as
saying
thus
:
Lorde
we
praye
for
them
whom
thou
hast
so
loued
,
that
for
their
saluation
thou
hast
suffered
death
and
spent
thy
lyfe
vpon
the
crosse
,
we
make
supplication
for
them
for
whom
thou
hast
giuen
thy
bloud
,
for
them
we
pray
for
whome
thou
hast
offered
this
same
very
bodie
.
Now
considering
this
felowship
with
aungels
,
this
humilitie
of
man
,
this
pacifying
of
God
,
this
efficacie
of
prayer
for
the
sacrifice
sake
,
this
knowledging
of
our
vnworthinesse
,
this
our
onely
trust
in
the
passion
of
Christ
:
can
any
man
iustly
burthen
vs
that
we
make
our
workes
a
newe
sauiour
beside
Christ
.
Furthermore
,
beside
praying
for
those
things
we
lacke
,
we
also
by
this
sacrifice
giue
thankes
for
our
redemption
,
for
the
hope
of
our
health
and
saluation
,
and
for
all
Gods
gifts
,
not
onely
in
our
wordes
,
but
also
in
dede
?
the
verie
oblation
it selfe
is
a
reall
giuing
of
thankes
to
God
,
as
Chrysostome
sayth
.
Quod
erat
apud
eum
omnibus
preciosius
,
vnigenitum
pro
nobis
filium
dedit
,
&
cum
essemus
inimici
,
nec
dedit
solum
,
sed
&
nostram
mensam
fecit
illum
,
omnia
faciens
ipse
pro
nobis
,
&
donando
videlicet
&
gratiarum
actores
ipsa
donorum
suorum
vbertate
faciendo
.
&c.
That
thing
that
was
with
him
most
precious
of
all
,
his
onely
sonne
hee
hath
giuen
for
vs
,
euen
when
wee
were
hys
enemies
,
and
not
onely
hath
giuen
him
for
vs
,
but
also
hath
made
him
our
table
,
doyng
himselfe
all
things
for
vs
,
both
rewarding
vs
,
and
also
with
the
plentie
of
his
giftes
making
vs
giuers
of
thankes
,
and
because
man
in
many
thinges
is
vnthankfull
to
God
,
he
in
al
thinges
taketh
vpon
him
our
person
,
and
supplyeth
that
we
ought
to
do
,
and
euen
by
the
very
nature
,
of
the
sacrifice
which
is
his
bodie
,
stirreth
vs
to
continuall
giuing
of
thankes
for
all
his
benefites
,
so
that
our
sacrifice
,
beyng
Christes
bodie
,
is
both
a
singuler
gift
of
God
,
and
also
is
a
reall
giuing
of
thankes
for
all
his
other
giftes
.
By
this
it
euidently
appeareth
that
nothing
doth
more
exercise
our
fayth
in
the
knowledge
of
our selues
and
god
,
nothing
doth
more
encrease
our
charitie
and
hope
in
the
mercie
of
God
,
then
the
Masse
.
Where
as
(
Iob
was
wont
to
do
for
his
children
)
the
Church
of
God
our
mother
,
being
careful
for
al
hir
children
least
any
of
them
by
negligence
,
infirmitie
,
or
wilfulnesse
,
haue
offended
,
dayly
prayeth
and
maketh
sacrifice
for
them
,
and
by
that
most
acceptable
sacrifie
of
hir
husbandes
bodie
and
bloud
,
doth
mittigate
almightie
god
,
doth
multiply
&
distributeth
vnitie
.
Nothing
more
setteth
forth
the
benefite
of
Christ
,
because
in
thys
sacrifice
of
the
Masse
,
wee
protest
to
haue
all
thinges
by
Christ
,
redemption
,
remission
,
sanctification
,
and
saluation
,
and
do
aske
&
begge
of
God
all
goodnesse
by
Christ
knowledging
that
wee
haue
nothing
to
set
against
the
wrath
of
God
,
but
the
passion
of
Christ
,
which
after
this
maner
,
by
thys
solemne
representation
as
Christ
hath
instituted
we
dayly
renue
,
that
it
might
bee
continually
celebrate
by
mystery
that
once
was
offered
for
our
raunsome
,
that
because
the
effect
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
liue
in
perpetuall
memorie
.
In
illa
hora.
&c.
Hierome
.
Hoc
quia
de
scripturis
.
&c.
The
other
obiections
I
will
but
shortly
touch
,
for
they
be
of
no
strength
or
authoritie
,
one
is
this
.
There
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
oblation
of
the
Paschall
lambe
,
yet
we
knowe
most
certainely
by
the
olde
Testament
that
the
Paschall
Lambe
was
neuer
eaten
,
but
it
was
offered
before
,
which
we
are
sure
Christ
did
obserue
litterally
,
till
the
truth
of
that
figure
were
established
.
And
also
what
is
more
sure
then
that
Christ
offred
himselfe
vpon
the
crosse
,
and
yet
neyther
Christes
owne
wordes
,
nor
any
of
the
foure
Euangelistes
wryting
the
story
of
the
passion
,
make
any
mention
in
playne
and
expresse
termes
of
oblation
or
offering
.
Though
we
know
it
by
other
scripture
sufficiently
.
But
their
collection
is
all
false
,
they
should
haue
concluded
thus
,
Ergo
if
there
any
oblation
,
it
is
reall
and
not
vocalle
,
and
so
it
is
in
deede
,
and
therefore
Christ
sayde
:
Hoc
facite
,
doe
this
,
as
ye
see
mee
doe
.
But
in
the
forme
of
our
Masse
,
there
be
expresse
wordes
of
offering
,
for
the
rude
and
ignoraunt
,
and
for
the
euidence
of
the
truth
.
Vnde
&
memores
nos
domini
.
&c.
Wherefore
we
thy
seruauntes
,
and
people
being
mindfull
of
thy
sonne
Christ
our
Lorde
,
of
his
blessed
passion
,
resurrection
and
glorious
ascention
,
doe
offer
to
thy
most
excellent
maiestie
of
thy
rewardes
and
giftes
,
this
pure
sacrifice
,
thys
holy
and
vndefiled
sacrifice
,
the
holye
bread
of
euerlasting
life
,
&
the
cup
of
perpetuall
saluation
.
There
be
also
other
wordes
of
oblation
folowing
these
words
,
saint
Basill
hath
them
,
Chrysostome
,
saint
Ambrose
,
the
generall
counsell
holden
at
Ephesus
,
the
latest
of
these
was
a
thousand
three
hundred
yeres
ago
,
that
it
might
appere
that
it
is
not
newly
brought
in
,
as
they
would
slaunder
it
,
but
the
most
auncient
thing
in
all
the
Masse
.
They
reason
also
thus
.
It
is
a
commemoration
,
ergo
no
sacrifice
,
as
who
saye
the
paschall
Lambe
being
the
figure
of
this
,
was
not
both
a
commemoration
and
a
sacrifice
,
for
the
Lambe
was
instituted
to
be
offered
for
a
memorie
of
the
delyueraunce
of
the
Iewes
from
the
sworde
of
the
Aungell
that
smote
the
first
begotten
of
the
Egiptians
,
and
therefore
the
Iewes
kept
this
worde
of
offering
the
Lambe
,
for
a
statute
for
them
and
their
children
for
euermore
.
Euen
so
this
Lambe
of
God
that
lyeth
vpon
the
table
of
our
aultar
is
a
sacrifice
offered
of
vs
in
commemoration
of
our
delyueraunce
from
the
Deuill
by
the
death
of
Christ
.
In
the
olde
Testament
the
first
Lambe
offered
before
their
deliuery
,
&
the
Lambe
which
was
offered
euery
yeare
after
in
memory
of
the
same
deliuery
,
were
verye
reall
Lambes
in
deede
of
one
nature
and
condition
:
euen
so
the
Lambe
of
God
being
Christ
,
which
Christ
himselfe
offered
in
his
supper
,
there
instituting
before
his
death
,
what
we
should
contynually
doe
after
his
death
,
and
that
Lambe
of
God
,
which
we
offer
now
in
memorie
of
our
deliueraunce
,
be
very
reall
Lambes
of
God
in
deede
,
and
yet
not
dyuers
in
number
as
the
other
were
,
but
all
one
in
number
,
nature
,
condition
and
dignitie
.
As
Chrysostome
sayth
we
offer
daylie
in
commemoration
of
his
death
,
and
the
sacrifice
is
one
,
not
many
.
Nor
we
doe
not
offer
one
Lambe
now
,
to
morow
another
,
but
alwayes
the
very
same
,
or
else
because
it
is
offered
in
many
places
,
is
there
many
Christs
?
No
forsooth
,
but
one
Christ
euery
where
,
here
full
Christ
,
and
there
full
christ
,
one
body
,
And
so
foorth
.
Basil
,
Chrysostome
,
Ambrose
Non
aliud
sacrificium
sicut
pontifex
The
lyke
argument
they
make
against
the
reall
presence
.
It
is
a
signe
,
ergo
not
the
thing
whereof
it
is
a
signe
.
The
foolishnesse
of
this
reason
euery
Baker
can
tell
,
who
setteth
one
loafe
vpon
his
stall
to
signifie
there
is
bread
to
sell
within
his
house
.
Which
lofe
is
both
a
signe
of
bread
to
be
sold
,
&
also
is
very
bread
to
be
sold
it self
of
the
same
baking
the
other
is
.
Euen
so
the
body
of
Christ
in
the
sacrament
is
Christs
very
body
in
dede
,
and
also
a
signe
of
the
same
body
,
as
saint
Augustine
sayth
.
Carne
&
sanguine
vtroque
inuisibili
,
spirituali
,
intelligibili
,
signatur
visibile
Domini
nostri
Iesu
Christi
corpus
&
palpabile
,
plenum
gratia
omnium
virtutum
&
diuina
maiestate
.
By
the
fleshe
and
bloud
of
our
Lorde
Iesus
Christ
both
being
(
in
the
sacrament
)
inuisible
,
spirituall
,
and
intelligible
,
is
signified
the
visible
body
of
Christ
,
and
palpable
,
full
of
the
grace
of
all
vertues
,
and
of
the
godly
maiestie
.
And
euen
so
likewise
verye
Christ
is
offered
in
the
mistery
in
signe
and
commemoration
of
himselfe
offred
vpon
the
crosse
,
as
saint
Augustine
sayth
.
Christiani
iam
paracti
sacrificij
memoriam
celebrant
sacro
sancta
oblatione
&
participatione
corporis
&
sanguinis
Christi
.
Christen
men
nowe
doe
celebrate
a
memorie
of
Christes
sacrifice
already
past
by
the
most
holy
oblation
and
participation
of
Christes
body
and
bloud
.
The
like
saying
hath
saint
Gregory
and
diuers
Authors
which
I
omit
to
rehearse
,
because
the
time
is
past
They
say
,
that
neyther
the
Apostles
nor
none
in
their
time
did
offer
Christs
body
in
sacrifice
.
And
yet
I
haue
shewed
you
before
,
that
Dionisius
Areopagita
saint
Paules
Disciple
(
of
whome
mention
is
made
in
the
.17
.
chapiter
of
the
Actes
of
the
Apostles
)
did
offer
the
sacrifice
of
Christes
body
,
alledging
Christes
commaundement
for
his
warrant
.
Ireneus
that
lyued
within
fiftie
yere
of
saint
Iohn
the
Euangelist
and
Policarpus
Scholer
doth
make
mention
of
this
offering
saying
.
Ecclesiae
oblatio
quam
Dominus
docuit
offerri
in
vniuerso
mundo
,
purum
sacrificium
reputatum
est
apud
Deum
,
&
acceptum
est
ei
.
The
oblation
of
the
church
which
our
Lorde
taught
to
be
offered
in
the
whole
worlde
,
is
reputed
of
God
a
pure
sacrifice
and
acceptable
to
him
.
And
in
the
same
chapter
confuting
them
that
denied
the
immortalitie
of
the
fleshe
,
by
this
reason
that
our
fleshe
,
was
nourished
with
Christes
fleshe
to
eternall
lyfe
,
concludeth
thus
.
Aut
sententiam
mutent
,
aut
abstineant
offerendo
quae
praedicta
sunt
,
eyther
let
them
chaunge
their
opinion
,
or
else
absteine
from
offering
the
same
body
and
bloud
of
Christ
we
spake
of
.
Also
the
generall
counsell
of
Constantinople
sayth
,
that
saint
Iames
did
write
the
forme
of
a
Masse
,
I
omit
the
Latine
,
the
wordes
in
Englishe
be
thus
faithfully
translate
.
Saint
Iames
brother
to
Christ
our
God
according
to
the
fleshe
,
to
whome
the
church
of
Hierusalem
was
first
committed
,
and
Basilius
which
was
Byshop
of
Caesarea
,
whose
fame
is
knowne
throughout
the
worlde
,
which
deliuered
in
wryting
the
mysticall
celebration
of
the
sacrifices
,
haue
declared
that
the
cup
in
our
holy
ministery
ought
to
be
of
water
and
wine
mingled
.
And
the
holy
fathers
that
were
assembled
at
Carthage
,
haue
thus
left
in
wryting
,
that
in
the
sacrifices
nothing
else
be
offered
,
but
the
body
and
bloud
of
our
Lorde
,
as
oure
Lord
himself
hath
ordeyned
and
so
foorth
.
I
neuer
read
saint
Iames
his
booke
my selfe
,
nor
I
thinke
,
it
be
not
nowe
to
be
had
,
but
I
tell
you
so
much
as
I
knowe
,
that
saint
Iames
did
write
the
forme
of
a
Masse
,
as
saint
Basill
did
(
which
we
haue
in
Greeke
nowe
)
.
If
this
great
and
learned
generall
counsell
doth
truely
report
,
as
I
beleeue
doth
.
Let
no
man
therefore
beleue
them
that
say
,
the
Apostles
did
not
sacrifice
themselues
,
nor
none
in
their
time
except
they
can
proue
the
negatiue
,
which
they
shall
neuer
doe
.
There
be
other
some
,
that
will
graunt
the
sacrifice
,
but
denie
that
it
is
propitiatory
for
the
sinnes
of
the
quick
and
the
dead
.
And
therefore
they
disalow
the
last
sentence
of
the
Masse
.
Where
the
priest
sayth
,
graunt
good
Lord
,
that
this
sacrifice
which
I
haue
offered
to
thy
diuine
maiestie
,
be
propitiable
or
a
meane
to
obteyne
mercy
,
to
me
,
and
to
all
,
for
whome
I
haue
offered
it
.
And
surely
these
be
most
foolish
of
all
,
for
if
it
be
a
sacrifice
it
must
needes
be
a
propitiatory
sacrifice
taking
(
propitiatorie
)
as
it
ought
to
be
taken
,
not
confounding
the
meaning
of
it
by
sophistrie
,
but
vnderstanding
the
diuerse
acception
of
the
word
:
but
these
men
dally
,
and
seduce
the
people
with
Amphibologies
and
doubtfull
sayings
.
Distinctions
they
admit
none
nor
can
not
abide
to
haue
the
matter
opened
,
&
with
a
confuse
generall
saying
slaunder
the
Church
.
This
is
their
priuate
sophistry
,
and
yet
they
call
other
men
sophisters
,
that
detect
and
open
their
collusions
,
that
diuide
the
sentence
,
that
men
might
see
,
how
it
is
true
,
and
how
it
is
false
.
For
example
.
They
cry
out
of
this
,
that
we
say
,
the
Masse
is
a
sacrifice
propitiatory
.
By
the
word
(
Masse
)
may
be
vnderstanded
two
things
,
the
thing
it selfe
that
is
offered
,
and
the
act
of
the
priest
in
offering
of
it
.
If
ye
take
it
for
the
thing
offered
,
which
is
the
bodye
of
Christ
,
who
can
iustly
denie
but
that
the
body
of
Christ
is
a
sacrifice
propitiatorie
,
seing
saint
Iohn
sayth
,
he
is
the
propitiation
for
our
sinnes
,
euer
was
and
euer
shall
be
,
and
neuer
cease
so
to
be
,
till
our
sinnes
be
ended
,
and
death
the
last
enimie
be
ouercomed
in
vs
his
misticall
bodye
?
and
as
Oecumenius
sayth
:
Caro
Christi
est
propiatorium
nostrarum
iniquitatum
.
The
flesh
of
Christ
is
the
propitiation
for
our
iniquities
.
But
if
by
the
worde
(
Masse
)
be
vnderstanded
the
act
of
the
priest
,
and
the
vse
of
the
sacrament
(
as
they
would
haue
it
)
then
it
is
not
propitiatory
in
that
degree
of
propitiation
as
Christes
body
is
,
but
after
an
other
sort
.
And
therefore
I
must
diuide
the
worde
(
propitiatory
)
which
is
taken
two
wayes
also
.
First
for
that
that
worthily
deserueth
mercy
at
Gods
hande
,
and
so
the
act
the
priest
in
offering
,
is
not
propitiatorie
,
of
it selfe
deseruing
mercy
,
as
Christ
doth
.
Next
for
that
prouoketh
God
to
giue
mercye
and
remission
,
already
deserued
by
Christ
.
And
so
the
oblation
of
the
priest
is
propitiatory
,
moouing
and
prouoking
God
to
apply
his
mercy
vnto
vs
.
So
praier
is
a
sacrifice
for
sinnes
,
as
S.
Iames
saith
.
Oratio
fidei
saluabit
infirmum
,
&
si
in
peccatis
sit
,
remittentur
ei
.
The
Prayer
of
faith
shall
saue
the
sick
,
and
if
he
be
in
sinne
,
they
shal
be
remitted
vnto
him
.
And
christ
taught
vs
to
pray
thus
,
forgiue
vs
our
trespases
,
as
we
forgiue
them
that
trespase
against
vs
.
And
also
promised
to
giue
vs
,
that
we
aske
in
Christs
name
.
Then
ye
see
,
that
prayer
being
a
sacrifice
is
a
prouocation
of
God
,
&
a
meane
to
atteyne
remission
of
our
sinnes
,
and
therefore
may
be
well
called
propitiatorie
.
So
is
a
contrite
hart
a
sacrifice
propitiatory
and
almose
,
as
appeared
by
the
storie
of
the
Niniuites
and
of
Daniell
.
For
all
good
workes
that
we
doe
,
both
fasting
,
prayer
,
almose
,
forgiuing
of
my
neighbour
is
done
for
this
ende
,
to
mittigate
Gods
anger
against
our
sinnes
,
and
to
prouoke
him
to
haue
mercy
of
vs
for
Christes
merites
.
Euen
so
the
Masse
(
taking
it
for
the
act
of
the
priest
)
is
a
sacrifice
propitiatory
for
sinne
.
Which
I
shal
proue
vnto
you
by
the
holy
fathers
,
Origen
wryteth
thus
.
Si
referantur
haec
ad
mysterij
magnitudinem
,
inuenies
commemorationem
istam
habere
ingentem
repropiationis
effectum
.
Si
redeas
ad
illum
panem
propitiationis
,
quem
proposuit
Deus
propitiationem
per
fidem
in
sanguine
eius
:
&
si
respicias
ad
illam
commemorationem
de
qua
dicit
dominus
hoc
facite
in
meam
commemorationem
,
inuenies
quod
ista
est
commemoratio
sola
quae
propitium
faciat
Deum
.
If
these
be
referred
to
the
greatnesse
of
our
misterie
,
thou
shalt
find
that
this
commemoration
hath
a
great
effect
of
propitiation
.
If
ye
returne
to
that
bread
of
propritiation
,
which
God
hath
set
for
a
propitiation
by
fayth
in
his
bloud
:
and
if
ye
looke
to
that
commemoration
,
of
which
our
Lorde
sayde
.
Doe
this
in
commemoration
of
me
:
thou
shalt
finde
,
that
this
is
the
onely
commemoration
that
maketh
God
mercifull
.
Doth
not
saint
Cyprian
call
the
sacrament
hol
aucastum
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
respect
that
it
is
receaued
to
thys
ende
.
Saint
Augustine
sayth
likewise
.
Nemo
melius
praeter
martyres
meruit
tibi
requiescere
vbi
&
hostia
christus
est
&
sacerdos
scilicet
,
vt
propitiationem
de
oblatione
hostiae
consequantur
.
No
man
hath
deserued
better
then
the
Martyrs
,
to
rest
(
and
be
buried
)
there
,
where
Christ
is
both
the
host
and
the
priest
(
that
is
to
say
vnder
the
aultare
,
)
for
this
ende
that
they
might
attayne
propitiation
by
the
oblation
of
the
hoste
.
Marke
the
purpose
I
bring
in
this
for
,
which
is
to
atteine
propitiation
by
the
oblation
of
the
sacrifice
:
and
as
he
sayth
in
an
other
booke
.
Sacrificium
illud
mirabile
&
coeleste
quod
tu
instituisti
&
offerri
praecepisti
in
commemorationem
tuae
charitatis
mortis
scilicet
&
passionis
,
pro
salute
nostra
pro
quotidiana
fragilitatis
nostrae
reparatione
.
That
maruellous
&
heauenly
sacrifice
,
which
thou
hast
instituted
and
commaunded
to
be
offered
in
remembrance
of
thy
charitie
,
that
is
to
say
,
of
thy
death
and
passion
,
for
our
health
and
saluation
,
for
the
dayly
reparation
of
our
fraile
weakenesse
.
Doth
he
not
here
shewe
the
ende
of
the
oblation
,
to
saue
vs
,
and
to
repayre
our
frayltie
.
Saint
Hierome
writeth
.
Si
laicis
imperatur
,
vt
propter
orationem
abstineant
ab
vxoribus
,
quid
de
episcopo
sentiendum
est
,
qui
quotidie
pro
suis
populique
peccatis
illibatas
deo
oblaturus
est
victimas
.
If
it
be
commaunded
to
the
lay
men
,
that
for
prayers
cause
they
should
absteyne
from
their
wyues
,
what
should
we
thinke
of
a
Byshop
that
must
offer
daylie
pure
sacrifices
for
his
owne
sinnes
and
the
peoples
.
Of
this
place
though
I
might
prooue
you
the
chast
lyfe
of
a
Byshop
:
yet
I
bring
it
in
now
onely
to
showe
,
that
the
office
of
a
Byshop
is
to
offer
daylie
pure
sacrifice
for
hys
owne
sinnes
and
the
peoples
sinnes
,
as
saint
Basill
sayth
in
the
booke
of
his
Masse
.
Da
domine
vt
pro
nostris
peccatis
&
populi
ignorantij
acceptum
sit
sacrificium
nostrum
.
Graunt
O
Lorde
that
for
our
sinne
,
and
the
ignoraunce
of
the
people
our
sacrifice
may
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
propitiatorie
for
the
sinnes
of
them
that
be
aliue
,
that
is
to
say
,
moouing
and
prouoking
God
to
pardon
the
sinnes
of
the
priest
and
of
the
people
.
A
little
is
to
be
sayde
,
concerning
them
that
be
departed
and
then
an
ende
of
that
matter
.
Tertullian
sayth
,
Oblationes
pro
defunctis
pro
natalitijs
annua
We
vnderstande
,
that
the
soules
of
sinners
,
doe
receyue
some
benefite
of
the
vnbloudy
oblation
and
of
almose
,
done
for
them
,
as
he
onely
hath
ordeyned
and
commaunded
,
that
hath
power
both
of
quick
and
dead
.
Our
God
.
And
saint
Ambrose
exhorteth
the
people
to
pray
for
the
soule
of
Valentinian
the
Emperour
,
for
whome
he
did
offer
the
sacrifice
of
Christes
body
.
Chrysostome
sayth
.
It
was
not
in
vaine
ordeyned
of
the
Apostles
,
that
in
the
celebration
of
the
honorable
misteries
,
there
should
memory
be
made
of
them
that
were
departed
hence
.
For
they
knewe
much
profite
,
much
commoditie
to
come
to
them
thereby
.
And
in
an
other
Homily
he
sayth
in
this
maner
in
Englishe
.
A
sinner
is
departed
surely
it
becommeth
vs
to
bee
glad
that
his
sinnes
be
stopped
and
not
increased
,
and
to
labour
as
much
as
we
can
to
release
him
not
with
weping
,
but
with
prayer
,
supplications
,
almose
and
sacrifices
.
For
that
was
not
ordeyned
in
vaine
,
nor
we
doe
not
in
vayne
in
our
holy
misteries
celebrate
the
memory
of
the
dead
,
and
make
intercession
for
them
to
the
Lambe
that
lyeth
there
,
which
taketh
away
the
sinnes
of
the
worlde
,
but
that
some
comfort
may
thereby
come
to
them
.
Is
not
this
very
playne
?
and
that
it
is
not
a
thing
newe
inuented
,
but
a
doctrine
taught
and
vsed
in
the
Church
euer
since
Christ
,
and
ordeyned
so
to
be
done
by
the
Apostles
themselues
.
Saint
Augustine
sayth
in
his
booke
of
confessions
,
that
the
sacrifice
of
our
price
,
which
is
Christes
owne
naturall
body
was
offered
for
his
mothers
soule
after
she
was
dead
.
And
he
sayth
also
In
Machabeorum
libris
legimus
oblatum
pro
mortuis
sacraficium
.
Sed
&
si
nunquàm
in
scripturis
veteribus
omnino
legeretur
,
non
parua
hac
consuetudine
claret
authoritas
vbi
in
praecibus
Sacerdotis
quae
Domino
Deo
ad
eius
altare
funduntur
,
locum
suum
habet
etiam
commendatio
mortuorum
,
In
the
Bookes
of
the
Machabes
we
read
,
that
there
was
sacrifice
offred
for
the
dead
.
But
although
in
the
olde
scriptures
there
were
no
such
thing
read
,
yet
there
appereth
no
small
authoritie
in
this
custome
,
that
amongs
the
prayers
of
the
priest
,
which
are
made
to
our
Lorde
God
at
his
aultar
,
the
commendation
and
prayer
for
the
dead
hath
also
his
place
.
Marke
well
that
he
sayth
,
it
was
an
olde
custome
,
in
the
Church
for
priests
in
their
Masse
to
pray
for
the
dead
,
in
his
time
which
is
aboue
.1130
.
yere
ago
.
And
that
the
custome
of
the
Church
in
this
point
is
of
sufficient
authoritie
to
proue
this
matter
,
though
there
were
no
scripture
for
it
at
al
,
and
yet
he
himselfe
alledgeth
the
booke
of
Machabes
for
it
,
the
place
is
knowne
well
ynough
.
He
teacheth
vs
the
same
thing
wryting
vppon
saint
Iohn
.
Therefore
at
the
very
table
(
of
the
aultare
)
we
doe
not
so
remember
(
the
martyrs
)
as
we
doe
other
,
other
that
rest
in
peace
that
we
pray
for
them
.
But
rather
that
they
should
pray
for
vs
,
that
we
might
folow
their
footesteps
.
For
they
haue
giuen
such
things
for
their
brethren
,
as
they
haue
receiued
from
our
Lords
table
.
Here
is
both
prayer
to
saints
,
and
for
the
dead
in
the
Masse
.
Thus
ye
see
how
Christes
body
is
offered
for
the
dead
,
after
what
maner
it
auayleth
them
.
Saint
Augustine
also
teacheth
saying
thus
.
When
the
sacrifices
eyther
of
the
aultare
,
or
of
any
almose
be
offered
for
the
deade
that
were
baptised
:
for
the
verye
good
men
,
they
bee
gyuing
of
thankes
,
for
not
verye
euill
men
,
they
bee
propitiations
,
for
verye
euill
men
,
although
they
be
no
reliefe
of
the
dead
,
yet
they
be
certaine
comforts
of
them
that
be
aliue
.
And
to
them
they
profite
,
they
profite
to
this
ende
,
eyther
that
they
should
haue
full
remission
or
at
least
that
they
should
haue
more
tolerable
damnation
.
In
this
authoritie
is
expressed
the
plaine
worde
of
propitiatory
,
how
that
the
sacrifice
of
the
aultar
is
a
propitiation
for
such
soules
,
as
be
not
very
euill
or
very
good
towarde
that
teyning
of
full
remission
,
or
of
more
tolerable
damnation
.
If
I
should
recite
as
much
as
I
coulde
bring
in
for
this
point
at
large
:
it
is
not
one
or
two
houres
that
would
suffice
to
the
rehearsall
of
the
places
.
By
this
little
I
haue
sayde
,
ye
may
perceaue
,
after
what
sort
it
is
true
,
that
the
Masse
is
a
sacrifice
propitiatorie
for
sinne
,
both
for
the
quick
and
the
dead
.
Biel
,
Holcot
Dunse
Holocaustum
.
&
c
De
trinitate
Some
thinke
it
a
great
blasphemy
,
that
we
should
saye
,
the
priest
applyeth
the
effect
of
Christes
passion
,
to
whome
he
lysteth
,
or
for
whome
he
maketh
his
oblation
.
Good
people
beleue
them
not
,
they
slaunder
vs
in
this
,
for
we
say
not
so
,
nor
doe
not
apply
the
merites
and
effect
of
Christes
passion
,
to
whome
we
list
,
we
doe
but
apply
our
prayer
and
our
intent
of
oblation
,
beseeching
almightie
God
to
apply
the
effect
of
his
sonnes
passion
,
which
is
his
grace
&
remission
of
sinne
to
them
,
for
whom
we
pray
.
Only
God
applyeth
to
vs
remission
of
sinne
,
we
but
pray
for
it
,
and
by
the
commemoration
of
his
sonnes
passion
prouoke
him
to
apply
so
that
all
that
we
doe
,
is
but
by
peticion
and
intercession
,
not
by
authoritie
as
God
doth
.
Scotus
,
Biel
,
Angelus
,
Vincentius
,
They
say
,
we
make
oblation
for
messeled
swine
,
for
sick
horses
,
for
murren
of
cattell
,
and
thus
wyth
these
vile
and
odious
wordes
they
go
about
to
bring
the
Masse
in
hatred
with
the
simple
people
,
that
can
not
tell
nor
iudge
,
what
it
is
,
saying
wee
haue
certaine
peculiar
Masses
for
all
those
things
in
our
Masse
booke
.
The
matter
of
this
accusation
is
true
,
but
not
the
maner
.
For
there
be
not
in
our
bokes
peculiar
Masses
for
these
thinges
,
but
in
certayne
Masses
there
be
some
peculiar
prayers
for
these
and
such
like
things
,
and
that
by
good
reason
.
For
in
the
presence
of
Christes
body
,
when
our
prayers
be
most
effectuall
,
then
wee
pray
for
the
atteyning
of
all
goodnesse
of
soule
and
body
,
and
the
outward
felicitie
of
this
worlde
is
as
expedient
for
vs
,
according
to
the
wyll
of
God
,
and
also
we
pray
for
the
turning
away
of
all
euils
of
body
and
soule
,
and
worldly
goodes
,
alwayes
referring
our selues
to
his
wyll
,
as
he
our
father
thinketh
meete
for
vs
.
Chrysostome
telleth
,
how
the
priest
in
his
Masse
prayeth
for
the
whole
worlde
,
for
the
whole
Citie
,
for
the
sinnes
of
all
men
both
quick
and
dead
,
for
the
ceassing
of
warre
,
for
the
pacyfying
of
sedition
,
for
peace
,
and
the
prosperous
estate
of
things
,
for
the
auoyding
of
all
euilles
that
hang
oouer
vs
.
For
the
fruites
of
the
earth
and
of
the
sea
,
and
such
other
.
Saint
Augustine
in
his
booke
De
ciuitate
dei
,
telleth
a
story
of
a
Gentleman
called
Hesperius
,
who
hauing
an
house
and
groundes
about
it
in
the
Countrey
,
where
his
seruants
and
beastes
were
much
vexed
with
euill
spirites
,
for
remedy
thereof
came
to
saint
Augustines
house
,
and
he
being
absent
,
desired
his
priestes
,
that
one
of
them
woulde
go
to
the
place
,
and
pray
,
that
this
calamitie
might
cease
.
One
of
them
went
,
and
offered
there
the
sacrifice
of
Christes
body
,
praying
as
much
as
he
could
,
that
the
vexation
by
the
euil
spirites
might
cease
,
and
by
and
by
through
the
mercie
of
God
it
ceased
.
Is
not
thys
as
much
,
yea
and
more
to
,
then
we
do
now
?
Let
not
vs
therfore
feare
their
vile
and
slaunderous
words
,
nor
let
not
vs
cease
to
doe
well
,
because
they
speake
euill
.
We
may
not
cease
to
doe
as
the
holy
saintes
haue
done
,
because
the
members
of
the
Deuill
rayle
against
vs
,
as
though
we
did
nought
.
Lodouicus
Viues
Now
a
little
of
priuate
Masse
,
and
then
make
an
ende
.
Many
there
be
,
that
can
well
away
with
the
Masse
,
but
not
with
priuate
Masses
.
These
men
be
deceaued
in
their
owne
ymagination
:
for
there
is
no
Masse
priuate
,
but
euery
Masse
is
publike
.
It
is
called
in
Greeeke
a
publike
ministery
Saint
Thomas
calleth
it
sometimes
a
priuate
Masse
,
but
not
in
that
respect
,
as
it
is
contrary
to
publike
,
but
as
it
is
contrary
to
solempne
.
Euery
Masse
is
publike
,
concerning
the
matter
and
ministerie
,
but
not
solemne
concerning
the
place
and
other
rites
and
circumstaunces
.
Therfore
these
men
speake
against
that
they
know
not
what
.
They
haue
a
newe
vnderstanding
of
priuate
.
They
call
it
a
priuate
Masse
when
the
priest
receyueth
the
sacrament
alone
.
And
thys
they
say
is
agaynst
the
institution
of
Christ
.
They
say
so
sine
fine
,
and
neuer
make
an
ende
,
but
they
neuer
proue
it
.
I
shall
shew
you
that
it
is
not
against
the
institution
of
Christ
.
The
institution
of
Christ
concerning
this
sacrament
contayneth
three
things
which
he
himselfe
did
,
and
by
his
commaundement
gaue
authority
to
the
Church
to
doe
the
same
.
The
consecration
,
the
oblation
,
and
the
participation
.
To
the
due
consecration
foure
things
be
required
,
the
matter
,
forme
,
minister
,
and
intent
.
The
necessary
matter
is
bread
of
wheate
,
which
is
due
as
it
ought
to
be
,
if
it
be
pure
,
sweete
and
vnleauened
.
But
our
newe
maisters
that
crye
out
so
fast
of
Christes
institution
,
did
ordeyn
it
should
be
ministred
in
vnleauened
bread
,
but
in
common
bread
,
and
the
worse
the
better
with
them
,
some
sayde
horsebread
was
to
good
.
Well
there
was
more
vilany
shewed
herein
,
than
I
wil
expresse
at
this
time
.
And
for
the
other
kinde
,
whereas
the
due
matter
is
wine
mixed
with
water
,
they
notwithstanding
the
institution
and
example
of
our
sauiour
Christ
,
commaunded
no
water
to
be
put
in
,
raysing
vp
again
the
pernicious
rotten
and
extincted
heresies
which
Fermentarij
and
Armeni
did
maintaine
.
The
forme
of
the
sacrament
is
the
wordes
of
our
Sauiour
Christ
,
saying
.
This
is
my
body
.
This
is
my
bloud
,
duely
and
perfitly
pronounced
vpon
the
bread
and
wine
.
Our
newe
maisters
that
still
cry
vpon
the
institution
of
Christ
,
some
sayde
it
was
a
sacrament
or
euer
the
words
were
spoken
,
as
soone
as
it
was
brought
to
the
Church
for
the
vse
of
the
communion
,
some
would
haue
the
wordes
sayde
,
but
as
one
should
read
a
lesson
or
tell
a
tale
,
not
directed
to
the
bread
and
wine
,
but
that
the
Minister
should
looke
away
from
the
bread
and
wine
in
the
time
of
the
pronouncing
.
Fearing
belike
the
wordes
should
haue
more
strength
than
they
would
they
should
haue
.
And
thus
howsoeuer
now
they
pretend
a
zeale
to
maintaine
the
institution
of
Christ
,
then
they
vtterly
destroyed
the
institution
of
Christ
,
eyther
denying
or
defrauding
the
necessary
consecration
of
the
sacrament
.
The
minister
ought
onely
to
be
a
priest
duely
consecrated
&
ordred
after
the
rite
of
the
catholike
Church
,
whose
ministration
God
onely
doth
assist
.
These
men
did
not
only
maintaine
that
it
was
lawfull
,
but
also
did
appoint
and
permit
mere
lay
men
to
minister
,
yea
and
lay
women
sometimes
,
as
some
sayde
without
any
lawfull
vocation
or
ordering
at
all
,
not
regarding
what
Arnobius
writeth
.
Quid
tam
magnificum
quàm
sacramenta
dei
conficere
?
&
quid
tam
perniciosum
quàm
si
is
ea
conficiat
qui
nulum
sacerdotij
gradum
accipit
.
What
is
so
excellent
than
to
consecrate
the
sacraments
of
God
?
and
what
is
so
pernicious
,
than
if
he
consecrate
them
,
that
hath
receyued
no
degree
of
priesthood
?
The
intent
also
to
doe
that
the
Church
doth
without
mocking
,
dissimulation
or
contrarye
purpose
is
required
.
For
although
the
priest
in
the
consecration
may
haue
his
thoughtes
distract
to
some
other
thing
,
and
so
lack
attention
,
which
is
a
great
negligence
in
the
worke
of
God
,
and
deadly
sinne
to
the
minister
:
yet
if
he
lacke
intention
not
intending
to
doe
that
God
commaundeth
and
the
Church
doth
:
there
is
no
consecration
nor
no
sacrament
at
all
.
And
for
this
point
what
intention
shall
we
thinke
these
men
had
of
late
that
vtterly
denied
to
consecrate
or
receyue
Christes
body
&
bloud
vnder
the
formes
of
bread
and
wine
,
but
onely
to
receyue
the
creatures
of
bread
and
wine
,
and
thereby
to
be
partakers
of
Christes
body
and
bloud
?
For
in
the
booke
of
their
last
communion
,
these
were
the
wordes
of
the
inuocation
.
Good
Lord
graunt
vs
that
we
receauing
these
thy
creatures
of
bread
and
wine
according
to
thy
sonnes
institution
,
may
be
partakers
of
his
body
and
bloud
.
Was
there
euer
heard
of
any
such
institution
?
Looke
throughout
al
the
scripture
and
shew
me
where
,
euer
Christ
did
institute
,
that
by
eating
of
bread
and
wine
,
men
should
be
partakers
of
his
body
and
bloud
.
And
if
it
can
not
bee
shewed
,
as
I
am
sure
it
can
not
:
then
it
was
a
playne
forged
lye
bearing
men
in
hande
that
Christ
instituted
that
he
neuer
thought
,
wherby
appeareth
that
they
had
not
this
intention
which
is
required
to
the
due
consecration
:
and
also
that
they
in
words
pretending
to
haue
a
zeale
to
maintaine
Christes
institution
in
their
deedes
shewed
themselues
enimies
and
aduersaries
to
the
same
.
Non
est
autem
de
necessitate
sacramenti
,
quòd
sit
Azymus
,
vel
fermentatus
:
quia
in
vnoquoque
confici
potest
Est
forma
omnium
rerum
And
as
they
vsed
themselues
in
consecration
:
so
they
did
in
the
oblation
,
which
they
did
not
corrupt
as
the
other
,
but
vtterly
tooke
away
,
denying
any
such
thing
to
be
,
as
I
haue
proued
it
is
,
in
so
much
that
in
all
their
newe
communion
,
they
could
not
scarcely
abide
the
name
or
worde
of
oblation
,
but
pulled
it
out
of
the
booke
,
so
much
did
they
fauour
the
institution
of
Christ
which
they
nowe
pretende
.
Nowe
when
they
haue
taken
away
the
due
matter
,
as
sweete
vnleauened
bread
,
the
mixture
of
the
Chalice
,
and
peruerted
the
forme
by
leauing
out
the
principall
verbe
(
est
)
in
the
words
of
Christ
,
as
it
was
in
the
last
booke
in
the
first
printing
,
how
it
came
in
againe
I
can
not
tell
,
and
neglected
the
due
ordring
of
the
minister
,
suffring
them
to
vsurpe
the
office
of
a
priest
that
neuer
receaued
that
authority
,
neither
of
God
nor
man
,
and
in
that
they
did
(
which
was
very
bad
)
neuer
intended
to
do
as
the
Church
doth
,
&
wholy
did
abrogate
as
much
as
lay
in
them
the
oblation
of
Christs
body
in
remembrance
of
his
passion
,
&
at
length
would
haue
nothing
to
remaine
,
but
a
bare
communion
,
what
face
haue
they
to
cry
vpon
christs
institution
,
institution
,
which
they
haue
in
so
many
pointes
broken
and
violated
as
I
haue
shewed
?
&
yet
that
they
would
haue
is
no
part
of
Christs
institution
.
For
the
vse
of
the
sacrament
is
that
it
should
be
receaued
and
eaten
,
and
therefore
in
dyuers
councels
it
was
decreed
that
whosoeuer
tooke
the
sacrament
at
the
priestes
hande
and
did
not
eate
it
,
for
the
which
end
Christ
did
ordeyne
it
,
was
holden
accursed
and
excommunicate
.
Thus
farre
extendeth
the
institution
of
Christ
concerning
this
point
,
because
he
sayde
Accipite
,
manducate
&
bibite
.
Take
,
eate
,
drinke
,
and
also
that
all
should
eate
and
drinke
of
it
,
that
coulde
proue
themselues
(
after
saint
Paules
admonition
.
)
But
such
thinges
as
pertaine
to
the
ceremonie
of
the
eating
,
as
how
many
in
one
place
togither
,
what
time
,
place
maner
,
order
,
and
such
like
,
be
thinges
pertayning
to
the
ordinaunce
and
direction
of
the
Church
,
and
not
to
the
institution
of
Christ
,
as
necessary
vpon
paine
of
damnation
to
be
obserued
of
euery
christen
man
.
For
else
if
all
the
rites
that
Christ
vsed
at
hys
supper
were
of
necessitie
and
pertayning
to
his
institution
:
then
there
must
needes
be
thirtene
together
at
the
communion
and
neyther
moe
nor
fewer
.
And
it
must
be
celebrate
after
supper
,
and
in
the
night
,
after
the
washing
of
the
feete
,
and
in
a
Parler
or
Chamber
,
and
all
that
receaue
must
be
priests
and
no
women
.
For
all
these
things
were
obserued
of
Christ
and
his
Apostles
at
his
last
supper
.
But
for
our
instruction
to
declare
that
they
be
not
fixed
by
the
instituted
of
Christ
,
but
left
to
the
disposition
of
the
Church
,
the
Church
hath
taken
an
other
order
in
these
things
,
wylling
that
all
shall
communicate
that
be
worthy
and
disposed
.
So
that
the
number
whether
there
be
many
or
fewe
,
or
but
one
in
one
place
that
receyue
,
maketh
not
the
ministration
of
the
priest
for
that
thing
vnlawfull
.
And
it
hath
ordered
that
it
shall
be
celebrate
in
the
morning
,
and
receyued
fasting
before
all
other
meates
,
and
in
the
Church
except
necessitie
otherwise
require
.
And
therfore
saint
Augustine
taught
Ianuarius
after
this
sort
.
Ideo
saluator
non
praecepit
,
quo
deinceps
ordine
sumeretur
,
vt
apostolis
per
quos
dispositurus
erat
ecclesiam
seruaret
hunc
locum
.
Therefore
our
Sauiour
did
not
commaund
by
what
order
it
should
be
receyued
after
him
,
but
reserued
that
matter
to
the
Apostles
by
whome
he
would
order
and
dispose
his
Church
.
By
this
wee
may
conceyue
that
the
receyuing
of
the
sacrament
is
Christes
institution
,
but
the
maner
,
number
,
&
other
rytes
of
the
receyuing
be
not
determined
by
Christes
institution
,
but
ordered
at
the
Churches
disposition
.
Yet
say
they
,
Christ
did
not
receyue
it
alone
,
but
did
communicate
with
his
twelue
Apostles
,
whose
example
we
ought
to
folow
.
To
this
I
say
,
that
we
be
not
bounden
to
folow
this
example
for
the
number
,
but
for
the
substance
.
That
it
should
bee
receaued
of
vs
,
is
Christes
example
necessarie
,
but
of
howe
many
,
of
twelue
onely
,
of
moe
,
of
fewer
,
or
of
one
,
is
not
by
Christes
example
fixed
and
determyned
.
Christ
ministring
the
mistical
supper
of
necessitie
,
&
that
neuer
but
once
,
for
this
ende
by
his
deede
to
institute
the
thing
,
and
to
teach
his
disciples
what
they
should
do
continually
afterward
in
commemoration
of
his
death
,
must
needs
haue
ministred
it
to
mo
then
himself
,
because
in
that
doing
he
gaue
them
authoritie
to
doe
the
same
,
and
so
made
them
priestes
.
But
we
ministring
it
not
for
that
intent
to
institute
the
sacrament
,
and
to
make
priestes
,
but
to
receyue
the
spirituall
fruite
that
commeth
to
vs
thereby
,
are
not
bounden
to
obserue
that
number
,
but
shall
doe
well
if
we
receaue
it
eyther
with
other
or
alone
.
(
Est
Nam
si
hoc
ille
.
&c.
Wee
reade
euen
from
the
beginning
of
the
Church
:
that
lay
men
and
women
did
receiue
it
alone
.
And
is
there
any
religion
,
that
a
lay
man
may
do
it
:
but
not
a
Priest
?
Tertulian
declareth
the
difficultie
for
a
Christen
wife
to
obserue
hir
religion
without
offence
that
hath
an
infidel
to
hir
husband
,
among
other
thinges
sayth
thus
.
Non
sciet
maritus
quid
secreto
ante
omnem
cibum
gustes
?
&
si
sciuerit
,
panem
non
illum
credit
esse
qui
dicitur
.
Will
not
thy
husband
know
what
thou
doest
eate
secretly
before
all
other
meates
?
And
if
he
doe
knowe
,
he
beleueth
it
is
breade
,
and
not
him
whome
it
is
called
.
Of
this
place
we
gather
the
maner
of
the
Church
in
that
time
,
shortly
after
Christ
,
that
the
people
receiuing
the
Sacrament
at
the
priestes
hand
in
the
Church
,
did
cary
it
home
with
them
,
and
kept
it
secretly
and
deuoutly
at
home
with
themselues
,
and
euery
morning
as
their
deuotion
serued
them
,
did
receyue
a
part
of
it
by
themselues
,
and
that
secretly
,
least
the
Infidels
amonges
whome
they
dwelt
should
get
knowledge
of
our
mysteries
.
And
thus
of
this
place
of
Tertulian
,
like
as
we
maye
learne
,
that
the
Sacrament
is
not
bread
,
as
the
Infidels
beleue
,
if
they
chaunce
to
see
it
:
but
Christ
as
it
is
called
,
as
the
faithfull
onely
know
,
to
be
so
,
so
we
learne
also
that
men
and
women
were
wont
to
receyue
it
alone
without
any
other
companie
assembled
with
them
,
which
is
sufficient
for
our
purpose
at
this
tyme
.
Saint
Cyprian
telleth
of
a
woman
in
these
wordes
.
Cùm
quaedam
arcam
suam
in
qua
domini
sanctum
fuit
manibus
indignus
tentasset
aperire
,
igne
inde
surgente
deterrita
est
,
ne
auderet
attingere
.
When
a
And
Eusebius
in
his
storie
telleth
that
the
maner
was
to
send
the
sacrament
to
Bishops
straungers
,
that
chaunced
to
come
thither
for
this
ende
,
to
knowe
whether
they
were
Catholike
and
of
their
fayth
or
no
,
which
they
knewe
,
if
they
would
receyue
the
sacrament
which
they
had
consecrate
.
And
also
he
telleth
of
one
that
lay
in
exstreme
perill
of
death
,
who
had
committed
ydolatrie
before
,
and
sent
to
the
priest
for
the
Sacrament
,
whereby
might
bee
reconciled
to
the
Church
before
he
dyed
,
the
priest
was
also
sicke
and
could
not
come
,
but
sent
it
by
the
sicke
mans
seruaunt
and
so
forth
.
Here
it
is
plaine
,
that
lay
men
receyued
it
alone
without
the
priest
.
And
what
great
religion
is
there
now
newe
found
out
,
that
the
priest
may
not
likewise
receyue
it
alone
,
if
the
people
be
not
worthie
nor
disposed
at
all
tymes
to
communicate
with
him
.
I
leaue
out
a
great
number
of
places
that
make
for
the
reseruation
of
the
sacrament
,
which
all
make
for
this
purpose
,
if
I
would
spende
any
tyme
herein
to
declare
it
.
Tertulian
,
Cyprian
In
qua
domini
sanctum
fuit
Alipius
,
Therasia
Well
some
will
say
,
here
be
doctors
vpon
doctor
of
sentences
of
authors
ynough
.
But
what
scripture
haue
you
,
that
the
priest
did
or
may
take
it
alone
?
shewe
mee
that
,
and
then
will
I
yeelde
vnto
you
.
I
shall
bee
content
to
alledge
Scripture
,
as
it
seemeth
to
me
,
let
euery
man
wey
it
as
he
thinketh
good
,
to
me
it
is
plaine
inough
for
this
purpose
,
and
although
there
were
no
scripture
,
yet
in
this
matter
which
is
but
a
ceremonie
,
concerning
the
number
of
the
receyuers
,
the
custome
and
vse
of
Christs
Church
,
is
a
sufficient
rule
for
a
christen
man
to
stay
himselfe
by
.
The
scripture
is
written
in
the
.27
.
Chapter
of
the
Acts
of
the
Apostles
,
where
saint
Paule
comforting
all
the
companie
,
that
were
with
him
in
the
ship
,
who
then
were
in
extreeme
daunger
of
drowning
,
promising
them
all
their
lyues
,
and
exhorting
them
to
take
meate
,
that
had
fasted
fourtene
dayes
before
receyued
the
sacrament
before
them
all
alone
,
as
I
take
it
.
The
wordes
be
these
.
Et
cùm
haec
dixisset
,
sumens
panem
gratias
egit
d●o
in
conspectu
omnium
,
&
cum
fregisset
,
coepit
manducare
.
Anime
qui●res
autem
facti
omnes
,
&
ipsi
sumpserunt
cibum
.
And
when
he
had
said
thus
taking
bread
he
gaue
thankes
to
God
in
the
sight
of
them
al
,
and
when
he
had
broken
it
,
he
began
to
eate
,
and
they
all
being
much
comforted
,
tooke
meate
also
.
Chrysostome
expoundeth
this
place
of
the
sacrament
,
where
he
hath
this
saying
,
that
it
is
not
onely
a
thing
sanctified
,
but
sanctification
it selfe
.
Here
is
no
mention
that
he
gaue
it
to
any
other
,
and
if
it
had
beene
a
thing
necessarie
of
the
institution
of
christ
,
belike
he
would
haue
expressed
it
.
Well
though
it
be
not
expressed
in
wordes
(
say
they
)
yet
it
is
not
a
necessary
argument
to
conclude
that
no
man
receyued
it
with
him
.
I
graunt
it
is
not
a
good
argument
,
but
yet
this
is
the
common
maner
of
their
reasoning
,
it
is
not
expressed
in
scripture
,
ergo
it
is
not
to
bee
beleued
.
But
I
can
say
more
for
this
place
,
for
the
scripture
calleth
,
that
saint
Paule
eate
whiche
is
a
woorde
whereby
the
Sacrament
is
commonly
expressed
,
and
that
all
the
other
did
eate
which
signifieth
common
meates
,
and
the
scripture
sayeth
(
omnes
)
all
the
other
tooke
their
meat
,
amonges
whome
there
were
manye
infidels
,
and
it
saith
afterward
,
saciati
cibo
that
they
were
saciate
and
full
with
meat
.
But
the
blessed
Sacrament
,
non
est
cibus
satietatis
,
sed
sanctimoniae
(
as
Concilium
Nicenum
)
sayth
is
not
meat
of
sacietie
,
but
of
sanctimonie
.
Therefore
where
it
sayth
that
saint
Paule
did
eate
the
bread
,
which
is
the
sacrament
and
that
all
the
other
did
fill
them
with
their
common
meate
.
I
may
conclude
,
that
saint
Paule
did
receyue
alone
,
whereby
is
proued
our
purpose
of
the
priuate
Masse
as
they
terme
it
.
O
Lorde
howe
would
they
haue
glorified
,
if
they
had
such
a
like
place
agaynst
vs
?
Nicholaus
de
Lyra
(
Omnes
Porro
animis
iam
recreatis
omnium
Et
illi
vnà
sumebant
cibum
(
Omnes
WATSON
Diuision
.
42.
Some
bring
in
a
place
of
Chrysostome
,
where
he
saith
,
frustra
sacrificium
quotidianum
frustra
stamus
ad
altare
,
nullus
qui
communicet
.
Our
daylie
sacrifice
is
in
vaine
,
we
stande
at
the
aultare
in
vaine
,
no
man
commeth
to
communicate
.
O
Lord
how
they
abuse
this
place
of
Chrysostome
,
that
he
sayth
to
rebuke
the
negligence
of
the
people
that
commeth
not
,
they
alledge
it
to
finde
fault
at
the
diligence
of
the
priest
that
commeth
.
Is
it
reason
,
that
the
priest
whose
lyfe
is
wholy
dedicate
to
the
seruice
of
God
,
and
to
pray
for
the
people
,
should
sinne
deadly
,
if
he
did
ioyne
himselfe
more
and
more
to
Christ
by
receyuing
daylie
the
spirituall
foode
of
his
body
and
bloud
,
because
the
people
that
commonly
occupie
their
life
in
the
affayres
of
the
world
be
not
worthy
,
or
not
disposed
daylie
to
receaue
with
the
priest
?
The
very
place
it selfe
of
Chrysostome
telleth
,
that
the
priestes
did
celebrate
the
sacrifice
daylie
,
whether
the
people
came
or
no
,
which
they
would
neuer
haue
done
,
if
it
had
bene
deadly
sinne
so
to
doe
.
Therefore
it
is
plaine
,
that
they
did
sacrifice
,
they
did
stand
at
the
aultare
,
and
cryed
,
but
al
in
vaine
,
sancta
sanctis
.
Holy
things
to
holy
men
.
Cum
timore
&
charitate
dei
accedite
.
Come
vp
to
receiue
with
the
feare
of
God
and
charitie
,
and
yet
no
man
came
.
Therefore
all
this
his
homely
was
to
reproue
the
slacknesse
of
the
people
,
that
deceaued
the
expectation
of
the
priest
.
I
put
the
case
(
as
I
haue
seene
it
chaunce
)
that
when
the
priest
had
consecrate
,
and
one
or
two
were
commed
vp
to
the
aultar
,
and
kneeled
downe
to
communicate
with
the
priest
after
the
priest
had
receiued
,
they
both
departed
and
went
away
,
not
receauing
eyther
of
contempt
,
or
for
that
some
sodaine
disease
or
passion
came
vpon
them
that
they
could
not
receaue
:
is
God
so
vnmercifull
as
to
condemne
the
priest
for
the
casualtie
of
an
other
man
which
lyeth
not
in
his
power
to
auoyde
?
Our
saluation
were
a
very
tickle
thing
if
one
man
should
commit
deadly
sinne
against
his
will
intending
to
serue
god
,
&
so
be
condemned
for
the
chaunce
of
an
other
man
which
he
could
not
stop
or
amend
,
&
was
no
cause
of
it
.
Yea
but
(
say
they
)
Chrysostome
sayth
.
Non
es
hostia
dignus
nec
communione
,
igitur
nec
oratione
.
If
a
man
make
his
excuse
,
that
he
is
not
worthy
the
sacrifice
,
nor
to
communicate
,
then
is
he
not
worthy
to
be
present
there
at
the
prayer
.
He
saith
so
in
dede
.
But
what
is
this
,
to
that
the
priest
should
not
receiue
al
one
?
nothing
at
al.
And
yet
it
serueth
vs
to
declare
that
Chrysostome
intended
nothing
else
,
but
to
reproue
the
negligence
of
them
,
that
stoode
in
the
place
of
the
worthy
receiuers
and
would
not
come
to
receaue
.
We
must
consider
in
the
Greeke
Church
,
howe
there
was
certaine
degrees
of
the
placing
of
the
people
,
the
priests
stood
at
the
aultar
,
the
Clarkes
within
the
Chauncell
,
the
worthye
receauers
,
in
a
distinct
place
beside
the
priestes
,
the
penitents
in
a
lower
place
,
the
Catechumine
which
were
men
,
learning
oure
faith
,
and
not
yet
christened
sate
lowest
of
all
,
but
they
were
put
out
of
the
Church
,
when
the
sermon
and
teaching
was
done
,
and
were
not
suffered
to
be
present
at
the
mysteries
.
Nowe
the
lack
that
men
doe
not
vnderstand
the
distinction
of
these
seuerall
places
maketh
them
to
take
Chrysostome
wrong
.
For
in
deede
he
that
is
in
the
higher
place
of
the
communicants
,
and
being
there
thinketh
himselfe
for
his
vncleane
life
not
worthy
to
communicate
,
and
so
deceaueth
the
expectation
of
the
priest
that
prepareth
for
him
:
is
likewise
not
worthy
to
communicate
in
onely
prayer
,
as
being
in
that
place
,
&
yet
hath
most
neede
of
all
to
communicate
in
praier
,
because
praier
is
an
humilytie
of
the
mind
and
a
cause
and
degree
to
make
a
man
worthy
to
communicate
in
the
sacrament
.
And
therefore
by
Chrysostome
he
is
not
forbid
to
communicate
in
praier
,
but
not
in
that
place
,
but
lower
among
the
penitents
.
For
so
Chrysostome
sayth
by
and
by
after
.
Quotquot
estis
in
poenitentia
omnes
orate
.
All
you
that
be
penitents
,
occupie
your selues
in
prayer
.
And
it
was
a
decree
of
the
whole
catholike
Church
,
that
certaine
men
which
were
not
suffered
to
communicate
in
the
sacrament
,
should
during
their
penaunce
communicate
onely
in
prayer
.
These
be
the
wordes
of
the
generall
counsell
at
Nice
in
Englishe
.
Concerning
them
that
had
committed
ydolatry
and
were
in
penaunce
not
yet
reconciled
,
and
nowe
be
departing
out
of
their
bodies
,
let
the
olde
Canon
be
obserued
,
that
he
that
is
departing
,
be
not
defrauded
of
the
necessary
vytayle
of
lyfe
,
but
if
any
such
after
he
haue
receaued
the
communion
doe
recouer
and
amende
,
let
them
remaine
among
them
that
communicate
onely
in
prayer
.
Wee
may
see
by
this
,
that
the
meaning
of
Chrysostome
is
,
as
I
haue
declared
.
Other
make
an
argument
of
the
worde
Communio
,
that
the
sacrament
is
called
a
communion
,
because
many
receaued
it
.
But
this
argument
is
vnlearned
,
proceeding
of
ignoraunce
.
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
diuers
men
one
mistical
body
of
Christ
.
So
doth
Chrysostome
expound
it
,
writing
vpon
the
.10
.
Chapter
to
the
Corinthians
.
And
also
Dionisius
Areopagita
sayth
.
Vndemerito
sacerdotalis
sacro
sancto
prudentia
ex
rerum
effectu
proprium
illi
verumque
(
communicationis
)
cognomen
inuenit
.
Therfore
the
holy
wisedome
the
priests
hath
worthely
inuented
to
this
sacrament
a
proper
and
true
name
of
communion
for
the
effect
of
it
,
because
it
gathereth
our
lyues
that
be
diuided
a
sunder
many
wayes
,
into
the
one
state
,
whereby
we
are
ioyned
to
God
and
among
our selues
in
one
bodye
,
and
so
forth
.
And
in
very
deede
we
doe
not
communicate
alone
.
For
considering
Gods
Church
is
but
one
house
,
as
Cyprian
sayth
.
Vna
est
domus
ecclesiae
,
in
qua
agnus
editur
.
There
is
one
house
of
the
Church
,
wherein
the
Lambe
is
eaten
:
whosoeuer
doth
eate
this
Lambe
worthely
,
doth
communicate
with
all
christen
men
in
euery
place
and
Countrie
that
be
in
this
house
and
doe
the
lyke
.
If
the
priest
receyue
one
part
of
the
sacrament
in
the
Church
,
and
afterward
cary
the
rest
two
or
three
miles
to
a
sick
man
,
doth
he
not
communicate
with
another
?
&
yet
that
other
is
not
together
with
him
in
one
place
,
standing
at
his
elbow
.
Euen
so
the
priest
that
sayth
Masse
alone
,
doth
communicate
with
all
them
that
celebrate
in
other
Churches
,
or
in
other
realmes
.
Cum
Dei
timore
accedite
Adstantem
audis
praeconem
atque
dicentem
This
argument
of
communion
was
neuer
heard
of
in
the
worlde
before
Martyne
Luther
,
who
was
the
first
father
of
it
,
and
the
first
man
that
euer
wrote
against
priuate
Masses
as
he
calleth
them
.
And
where
learned
Luther
that
lesson
?
euen
of
the
deuill
not
because
all
euill
commeth
by
the
suggestion
of
the
deeuill
,
but
I
meane
that
Luther
had
a
vision
of
the
deuill
and
saw
him
with
his
corporall
eye
being
waking
of
whome
he
learned
all
that
he
hath
pestilently
spoken
against
the
holy
Masse
.
And
least
men
should
say
I
lied
vpon
Luther
,
here
in
his
owne
boke
.
Ex
crete
iudico
,
serue
nequam
.
We
may
iudge
him
by
his
owne
mouth
and
his
owne
hande
writing
.
The
tytle
of
his
boke
is
of
priuate
Masse
.
I
shall
read
you
a
peece
of
it
that
the
truth
of
my
saying
maye
appeere
.
These
be
his
very
woordes
.
I
shal
make
confession
before
al
you
reuerende
and
holy
fathers
,
geue
me
I
pray
you
a
good
absolution
.
It
chaunced
me
once
about
midnight
sodainely
to
awake
,
than
the
Deuill
Sathan
began
with
me
this
disputation
.
Heare
(
said
he
)
Doctor
Luther
,
very
well
learned
,
thou
knowest
thou
hast
saide
priuate
Masses
.xv.
yeres
almost
daylie
.
What
if
such
priuate
Masses
be
horrible
ydolatry
?
what
if
there
were
not
present
the
body
and
bloud
of
Christ
,
but
thou
haddest
honored
onely
bread
and
wine
,
and
haddest
caused
other
to
honor
it
?
to
whome
I
aunswered
,
I
am
an
annoynted
priest
,
and
haue
receyued
vnction
and
consecration
of
a
Byshop
,
&
haue
done
all
these
things
by
commaundement
and
obedience
of
mine
elders
.
Why
should
not
I
consecrate
,
when
I
haue
pronounced
the
wordes
of
Christ
and
haue
said
Masse
in
earnest
?
this
thou
knowest
.
All
thys
saide
he
is
true
,
but
the
Turkes
and
Gentiles
doe
likewise
all
things
in
their
temples
of
obedience
and
in
earnest
.
The
priestes
of
Hieroboam
did
all
they
did
of
a
certain
zeale
and
intent
against
the
true
priestes
in
Hierusalem
.
What
if
they
ordering
and
consecrating
were
false
,
as
the
priestes
of
the
Turkes
and
Samaritanes
were
false
and
their
seruice
of
God
false
and
wicked
?
First
(
said
he
)
thou
knowest
thou
haddest
than
no
knowledge
of
Christ
,
nor
true
faith
,
and
for
fayth
thou
wast
no
better
than
a
Turke
.
For
the
Turke
and
all
the
Deuils
also
beleeue
the
story
of
Christ
,
that
he
was
borne
,
crucified
,
and
dead
.
&c.
But
the
Turke
and
we
damned
spirites
doe
not
trust
to
hys
mercie
,
nor
haue
not
him
for
a
mediator
and
sauiour
,
but
feare
him
as
a
cruell
iudge
.
Such
a
faith
and
no
other
haddest
thou
,
when
thou
receauest
vnction
of
the
Byshop
and
all
other
both
they
that
did
annoynt
,
&
were
annoynted
,
thought
so
and
no
otherwise
of
Christ
.
Therfore
ye
fled
from
Christ
as
a
cruell
iudge
to
blessed
Mary
&
the
saints
,
they
were
mediators
betwene
you
and
Christ
,
thus
was
Christ
robbed
of
his
glory
,
thys
neyther
thou
nor
no
other
Papist
can
denie
.
I
would
reade
more
of
this
booke
but
for
troubling
you
.
He
that
list
to
knowe
what
may
bee
sayde
against
priuate
Masse
,
let
him
learne
here
of
the
Deuill
ynough
.
For
here
is
all
that
hath
yet
beene
sayde
of
any
other
,
and
more
to
.
The
Deuils
derlings
were
ashamed
to
say
halfe
so
much
as
their
father
Sathan
,
least
they
should
be
called
blasphemous
lyers
as
he
is
.
But
by
this
booke
,
Luthers
owne
confession
set
forth
in
print
by
himselfe
to
the
worlde
ye
may
know
that
the
Deuill
was
the
first
that
euer
barked
against
the
sacrifice
of
the
church
,
which
is
the
Masse
,
knowing
that
his
kingdome
of
sinne
and
iniquitie
coulde
not
stande
,
if
this
sacrifice
most
aduersarie
to
it
,
were
not
defaced
and
destroyed
.
But
what
colour
had
Luther
to
publishe
this
,
shall
wee
thinke
he
was
so
madde
as
to
father
that
vpon
the
Deuill
,
that
he
would
haue
perswaded
for
truth
to
the
worlde
?
I
shall
tell
you
shortly
his
fonde
deuise
in
this
point
,
as
it
foloweth
fiue
or
sixe
leaues
hereafter
.
He
sayth
he
knoweth
the
Deuill
is
a
lyer
,
but
(
he
sayth
)
his
lyes
be
craftie
,
he
vseth
to
alledge
a
truth
which
can
not
be
denyed
,
and
with
that
to
colour
his
lye
which
he
perswadeth
.
And
therefore
(
sayth
he
)
the
Deuill
lyeth
not
when
he
accuseth
,
as
that
I
had
committed
horrible
ydolatrye
in
saying
priuate
Masses
:
but
the
lye
is
when
he
did
afterward
tempt
him
to
dispaire
of
Gods
mercy
.
But
sayth
Luther
I
will
not
dispaire
as
Iudas
dyd
,
but
amend
that
I
haue
done
amisse
and
neuer
say
priuate
Masse
againe
.
O
what
a
cloke
of
mischiefe
is
this
,
&
all
grounded
of
lyes
and
falshood
.
He
sayth
the
Deuill
lyeth
not
when
he
accuseth
.
If
that
be
true
then
he
sayde
true
when
he
sayde
that
Luther
being
a
preacher
many
yeares
,
neuer
had
true
fayth
in
Christ
till
he
fell
from
the
Masse
,
nor
neuer
trusted
in
Christes
mercy
,
nor
neuer
toke
him
for
a
sauiour
but
a
cruell
iudge
.
Of
this
the
Deuill
did
accuse
him
,
whether
he
was
a
lyer
herein
or
no
iudge
you
.
Also
in
his
accusation
he
sayde
the
body
and
bloud
of
Christ
were
not
present
in
the
sacrament
,
when
such
annointed
priestes
did
consecrate
,
and
that
they
honored
onely
bread
and
wine
,
with
many
other
damnable
lyes
and
heresies
,
which
whoso
shall
read
the
booke
,
may
finde
in
great
plenty
,
and
yet
by
Luthers
principle
,
the
deuill
neuer
lyeth
when
he
accuseth
.
Dionisius
Areopagita
Barthram
,
Husse
,
Wycklife
Psam
..
Now
because
the
time
is
farre
past
,
shortly
to
conclude
,
I
shall
most
humbly
beseech
you
to
consider
and
regarde
the
saluation
of
your
soules
,
for
the
which
Christes
Gods
sonne
hath
shed
his
precious
bloud
which
saluation
can
not
bee
atteyned
without
knowledge
and
confession
of
Gods
truth
reueled
to
his
holy
Church
,
and
by
her
to
euery
member
of
her
,
and
childe
of
God
,
whose
sentence
and
determination
is
sure
and
certaine
,
as
proceeding
from
the
piller
of
truth
and
the
spirite
of
God
,
by
whome
we
be
taught
and
assured
in
Gods
owne
worde
,
that
in
the
blessed
sacrament
of
the
aultar
,
by
the
power
of
the
holy
ghost
working
with
Gods
word
,
is
veryly
and
really
present
the
body
and
bloud
of
our
sauiour
Christ
,
vnder
the
formes
of
bread
and
wine
,
which
is
by
Christes
owne
commaundement
and
example
offered
to
almightie
God
in
sacrifice
,
in
commemoration
of
Christes
passion
and
death
,
whereby
the
members
of
the
Church
in
whose
fayth
it
is
offered
,
both
they
that
be
aliue
,
and
departed
,
perceaue
plentuous
and
abundaunt
grace
and
mercy
,
and
in
all
their
necessities
,
and
calamities
reliefe
and
succour
.
Our
most
mercifull
father
graunt
vs
to
persist
stedfast
and
constant
in
the
true
Catholike
fayth
and
confession
of
this
most
blessed
Sacrament
and
sacrifice
,
&
with
pure
deuotion
as
he
hath
ordeyned
to
vse
and
frequent
this
holye
mysterie
of
vnitie
and
reconciliation
,
that
we
may
thereby
remaine
in
him
and
he
in
vs
for
euermore
.
To
whome
be
all
glory
and
praise
without
ende
.
Amen
.
Denham
,
dwelling
in