communicamus eius carneÌ„ ac diuinitatem participamus communicamus etiam dum inuicem vnimur hac communione Quandoquidem enim ex vno pane participamus omnes unum Christi corpus vnus sanguis concorporei christo existentes mutua inuicem membra efficimur Omni igitur cautione obseruandum est ne ab hereticis participationeÌ„ admittere sustineamê° sed nec illis dare Et enim ne detis sancta canibus dnÌ„s inquit neque proijcite margaritas uestras ante porcos ut non participes erroris malae eorum fidei efficiamur condempnationis Si uerò omninò est unio nobis ad Christum inuicem nobis cum est denique omnibus omninò eadem nobiscum consentionem et uoluntatem participantibus etiam unio est Ipsa enim unitas ex libera animi electione fit non absque nostra sententia uoluÌ„tate Omnes enim unum corpus sumus quod ex uno pane participamus vt inquit diuinus apostolus Exemplaria uerò futuroruÌ„ dicuntur noÌ„ taÌ„quam uere non sint corpus sanguis Christi sed ê™ nuÌ„c per illa participamus Christi diuinitatem tunc autem intellectualiter per solam uisionem THe good and all good saithe Damascene and tâ— excellyng good god beynge altogether goodnes wolde not suffre the same goodnes that is to saie his verye nature to remaine sole withoute participation made thereof by other And therefore god firste made the intellectuall and heauenlye vertues After that the visible and sensible world and then man of a nature that hath both sense and vnderstandynge So all thinges whiche be made of god be so farre forth partakers of his goodnes in that they haue all a beynge for of hym and in hym selfe all thynges be not onely for that he brought theÌ„ from nothing to haue a beinge but also for that his operation continuynge lykewise conserueth and mainteineth all thinges that he made But in this participation suche thinges aboue other participate as haue lyfe which communicate of gods goodnes not onely in that they be partakers of their beinge but also of their lyfe Reasonable creatures forsoth besides beinge and lyfe furthermore participate of gods goodnes in that they haue reason which reasonable creatures be somewhat more nere and familier vnto god then the other and yet god so excelleth all aboue all proportion as neither can there be comparyson with hym nor iudgemente of hym Neuerthelesse man a reasonable creature and constitute in fredome with the gyfte of free wyl receiued therwith also power and facultie through his owne choyse and election to be vnited to god continually yf he had remained and perseuered in that goodnes that is to say the obedience of hym that created hym But after man had transgressed the precepte of hym that made hym and was thereby subiecte to death and corruption the maker and workeman of mankynde such is the tendernes of his mercy beynge made in all thinges lyke vnto vs was made man withoute synne and so vnited to our nature And bycause he had delyuered vnto vs his owne image and spirite whiche we haue not preserued and kepte he hathe taken vpon hym oure nature thenne poore and weake to the intente he shoulde pourge vs and make vs incorruptible and restore vs alsoo againe to be partakers of his godhed deitie It behoued moreouer not onely the fyrste fruytes of our nature to be brought to be partaker of the better but also all y e hole kynde of man suche as are wel willyng both to be borne againe with a newe natiuitie and nourysshed with a newe meate agreable to y e natiuite and so with endeuoure to attayne the measure of perfection wherfore by Christes natiuite that is to saye his incarnation and baptisme passion and resurrection he hath delyuered our nature frome the synne of our firste father from deathe also and corruption And beinge hym selfe made the cheife and first and as it were the firste fruites of resurrection he hath appointed hym selfe to be the waye forme and example to this ende that we folowynge his steppes shulde by adoption be made the chyldren heyres of god as he is by nature and so become coheretours with hym for which purpose as I haue saide he hath geuen vs the seconde natiuite whereby as we beynge borne of Adam resembled Adam enherited thereby curse and corruption So beinge borne of god we shulde resemble hym and shoulde atteyne by enheritaunce incorruption blessynge and his glory And bycause Christe is the spiritual Adam it is semely that oure natiuite shulde be spirituall and lykewyse also our meate In asmusche also as we be doubble that is to saye of body and soule and so not of one single nature but compounded it was mete oure byrth shulde be doubble likewise and our meat dubble also Our birth then is giuen vs by the water and the holye ghoste The meate forsothe is the foode of lyfe our lord Iesus christ that descended from heauen For our lorde Iesus Christe when he shulde take on hym his death wyâ—â—lyngly for vs in the nyght in whiche he gaue hymselfe he ordred a newe testameÌ„t to his holy disciples and apostels by them to al otheâ— y t bileue in him In a chambre therâ—â—fore of y e holy gloriouse Syon eatynge the olde paschall with his disciples and fulfillynge the olde testamente he wasshed his disciples feete giuinge them therin a token of holye baptisme Afterwarde breakynge bread gaue it to them sayeng Take ye eate ye this is my body that is broken for you in remyssion of synne Lykwyse takynge the cuppe of wyne and water â–ª deliuered it vnto them sayeng Drinke of this al this is my bloud of the newe testameÌ„t that is shedde for you into remissioÌ„ of synnes Do this for remembraunce of me For as often as ye eate this breade drinke this cuppe ye do shew forth the death of the sonne of man and confesse the resurrection of him whiles he coÌ„meth If the worde of god be lyuely and effectuall and all thing y t our lord wold he made If he saide Be y e light made and light was made Be the firmameÌ„t made and the firmameÌ„t was made If the heauens be establyshed by y e woâ—de of god and also the strength and vertue of them is lykewyse establyshed by the breathe of his mouth If heauen and earth water fier and ayre and all thournamente of them be perfited by the worde of our lorde and not onelye these but also man him self a beast of al other most renowned spokeÌ„ of If the essentiall word very god wyllyng so to be was made man and made the pure and vndefyled bloud of the holy and perpetuall virgin to be hys flesshe withoute any seede of man Can not he make the breade his body And the wine and water his bloude He saide in the beginning Let the earth bring forth grene
grasse And vnto thys day the earth when it raineth bringeth forth his owne buddynges beynge by goddes precepte styred strengthened to do the same God sayde This is my body and this is my bloud and doo this in remembraunce of me whiche by his precepte that is omnipotente is done vntyll he commeth For so he sayde vntyll he came vnto whiche newe kynde of tyllage the vertue of the holye ghoste ouershadowyng it is by speciall inuocation in the stead of raine for lyke as all thyng that god hathe made is made by the operation of the holy ghost So nowe the efficacye of the same holye ghoste worketh these thynges that be aboue nature whiche can not be comprehended but by faith onely How shall this be said the holy virgin seinge I know no man The archeangel Gabriel answered The holy ghost shall come downe to the and the vertue of the higheste shall shadowe the. And nowe thou askest howe this bread is made the bodye of Christe and the wyne and water the bloude of Christ Wherein I aunswere also vnto the. The holye ghoste commeth and worketh these thinges aboue reason and vnderstandynge The breade and wyne be taken to this mysterye For god knowethe mans weakenes whiche with some displeasure eschueth many thinges that be not before by vse made smothe familier vnto hym wherfore our sauiour Christ so condescendeth to our infirmitie as he vseth thinges to vs accustomed and agreable wherewith to make thinges that be aboue nature And lyke as in baptisme seinge men commonlye vsed to wasshe them selues in water and annoynte thē selues with oyle Christe added to the oyle and water the grace of y e holy ghoste and made it the wasshynge of regeneration So for that men were accustomed to eate breade and drynke wyne and water Christe ioyned vnto them his godhed and made them his body and bloude that by thynges accustomed and agreable to nature we myght be placed in thinges that be aboue nature The body is verely vnited to y e Godhed I meane the same body that was taken of the holy virgin not that the same body taken descended from heauē but that the bread wyne be transfourmed into the body and bloude of God If thou doest aske me the maner how it is done it shuld suffyce the to heare aunswered that by the holy ghost lyke as of the holy mother of God by the holye ghoste oure lorde made to hym selfe flesshe and in hym selfe withoute seede of manne In whiche matter we know no more but that the worde of god is true of efficacie and omnipotent but as for the maner is vtterly inscrutable and such as can not by serche be deprehēded foūde And yet it were not amisse to say thus that like as the breade by eatynge and wyne by drynckynge is naturallye chaunged into the bodye and bloude of hym that eateth and drinckethe nowe are become another body other then their owne body whiche they had before euen so the breade prepared to be consecrate and the wyne and water by inuocatyon and commynge downe of the holy ghoste be aboue nature chaūged into the body bloude of Chryste and be not two but one and the same Whiche worke is wroughte and is to the that worthely receiue it in fayth the remyssyon of synne for lyfe euerlastynge and to be a safegarde for bodie and soule And to them that be vnfaithfull and receiue it vnworthely to their punish mente and vengeaunce For so is lykewyse the deathe of oure lorde That is to say to suche as beleue lyfe and incorruptiō with the fruition of euerlastynge blesse and on the other parte to them that be vnfaithfull and were murderers of our lorde punysshement and vengeaunce euerlastynge The breade and wyne be not a figure of the body and bloud of Christ That may not be sayde but the very body of our lorde deified that is to saye made god For our lorde saide this is not the fygure of my body but my body and not the fygure of my bloude but my bloude And before that sayde to the Iewes that yf ye eate not the flesshe of the sonne of man and drinke his bloud ye haue not lyfe in your selfe For my fleshe is very meate and my bloud is very dryncke And agayne he that eateth me shall lyue Let vs then come to it w t a fearfulnes a cleane conscience and stedfast fayth and then in al thynges shalbe to vs as we byleue constantly Let vs honour it with all clennes bothe of the body and soule also as it were with a double worshyppynge For the same we worshyp is also double that is to say the fleshe of our sauiour Christe and godhed also Come we vnto it with an ardent fyry desyre and facyonynge oure handes in the figure of a crosse let vs so receaue the body of hym that was crucified fynally approching with our eyes lyppes and forehed let vs receiue that godlye cole so as the fyre of our feruent desyre receyuynge the fierynes of that cole maye burne vp our synnes and lyghten our hartes and by partetakynge of that godlye fyre be throughly enflammed and deified Esaias sawe a cole A cole is not wood onely but woode vnited vnto fyre So the foode of our communion is not foode onelye but foode vnited to the godhead The body vnited to the godhed is not to be sayed one nature but the nature of the body is one and the nature of the godhed vnited vnto it is an other So as both together be not one nature but two Melchisedech the preist of god that is highest receiued and chered Abraham with bread and wyne when he returned from the slaughter of the foraine straungers That table fygured this mysticall table lyke as that preiste was y e fygure and ymage of our true prest christ Thou arte sayth god a preist for euer after the ordre of Melchisedech Those loues whiche in the olde lawe were called the breades of proposicion that is to saye the breades appointed to an holy vse were a figure of this bread This sacrifice is the pure vnbloudy sacrifice which god sayde by his prophet shuld be offered vnto hym from the east to y e west The bodye and bloude of Christe for the establyshmente of body and soule receiued be not cōsumed or corrupted nor passeth with our corruptions through vs into y e vyle place fy on y e speach but encreaceth our substaunce and preserueth it It is tharmour of defence frome all maner of annoyaunce and lykewise the purgation and cleansynge of all fylthe Certaynlye if it fyndeth the golde adulterate that is to say corrupt with any other mettall it purgeth it by the same vertue whiche is apprropriate to fyre wherby it disceuereth frō the gold and putteth away that is corrupt to thintent we shulde not be condemned in the worlde to come It purgeth diseases and all sortes of annoiaunce And as saith the godly apostle If we iudge
our self we shall not be iudged when we be here iudged of our lord we be therby chastised that we shulde not be condempned with the worlde And thus it meaneth that he sayth who so euer is partaker of the body bloud of our lorde vnworthely he eateth and drynketh condemnatioÌ„ vnto hym selfe By whiche sacrament beyng purged we be vnyted to the holye body and the holy spirite of hym and be made the body of Christe This fode is the fyrste fruytes of the foode to come which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth eyther the foode to come that is to say of the world to come or the foode we receyue for the preseruation of oure substaunce And bothe significations may be aptly sayde for whither it be taken in the one signification or the other it maye well be sayde of the body of our lorde For the flesh of our lorde is spirite that gyueth lyfe beynge conceyued of the holy ghoste that gyueth lyfe for that is begotten of spirite is spirite And thus moche I saye not myndynge by these wordes to take awaye the nature of the body out of this sacramente but onely myndynge to shewe how the same gyueth lyfe is godly And yf any call the sacrament the example or token of the body and bloud of Christ as saint Basyle sayde they speake it not of thoblacion after the consecracion but before the same be saÌ„ctified It is also called participation for by it we be made partakers of y e godheade of Iesu It is also called coÌ„munion and is so verely for by it we communicate with Christ and be partakers of his flessh and god hed we communicate al by it togither in that we be thereby made one For seinge we participate all of one breade we be made thereby one body bloude among our self beyng of the same body with our sauiour christ be also to our selfe eche others meÌ„bres Let vs theÌ„ beware as much as we may that we neither geue communion to hererikes ne receiue it of them Giue not your holy thynges to dogs sayth our lord nor cast not youre precious stones before hogges lest ye be made ê‘takers of their euyll beleef and of their condeÌ„nation also consideringe that being an vnitie throughlye betwene vs and christ also betwene our selues we shal likewise be vnited throughly with all suche as we shall chose to participate with vs. For this vnitie is made by oure choyce and free wyll not without oure mynde and determinacion and we all one bodye in that we participate of one breade as the holy apostle saith This sacrament is called also the examples of that is to come not in such an vnderstanding as though the very body and bloude of christ were not present but that nowe by this sacrament we be made partakers of the godheade of christ and in the worlde to come shall participate with onely contemplacion in the ful lyght of knowledge and vnderstandynge NOw ye haue hearde Damascene speake who well hearde with the eares of hearynge were sufficient for the matter too declare howe christes wordes as they were playne for the substaunce and fouÌ„datioÌ„ of our byleef So haue they in theyr playnnesse maynteyned y e true byleef of the churche as this author for .viii. C. and .xvi. yeares paste declareth euidently and testifieth playnely yf thou wylt vse hym for comfyrmatioÌ„ of that thou doest fyrste truely beleue and not abuse hym after the facyon of the worlde to wrythe hym mystake hym as some men do the scripture And to thintent thou mayste be the more able to mete with suche as wolde abuse them selfe in hym and thy selfe the depelyer conceyue the godly lerned consideration of this writer in the matter I wyll note certayne thynges vnto the worthy to be noted Fyrste this man testifyeth the presence of the naturall body and bloude of oure sauyour Christe in the sacrament of thaulter and expressely reproueth the vnderstandynge of them that wolde saye there shulde be but a figure as at this letter G. in the margyn thou shalte fynde so as thou hearest by this author truth affirmed and falsehed coÌ„demned This man testifyeth also the worshyppyng of the sacrament with inward outward cleÌ„nesse deuotioÌ„ of the soule outwarde gesture of the body as thou mayest se in y e letter H. wherin thauthor declareth a coÌ„gruence and conuemency that as the meat which we receyue and worshyp is dubble and conteyneth Christes flesshe and godhed so shulde oure worshyppyng be dubble that is to say of our two partes of body and soule whiche bothe be nouryshed by this precious meat And where thou findest this letter A. the author sheweth that as we be dubble and of two partes y t is to say body and soule so shulde we haue a dubble natiuite a dubble meat The dubble natiuite is of water and y e holy ghoste of water agreable to our body as corporall and the holy ghost to our soule which also agreeth with that Gregory NaziaÌ„zene writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was spirite flesh so god perfiteth w t water the holy ghost And as for this precious meat y e author sheweth that it is a meate dubble not one as where thou findest this letter L. where he saith The bodye vnited to y e godhed deitie is not made one nature but remaineth .ii. natures And bicause y e natures be two he calleth christes body our meate in y e sacrameÌ„t a dubble meat And yet thou maist finde in the letter F y t he calleth it but one as where he saith y t the bread wyne chauÌ„ged by gods myghty word into the body bloud of christ be not two but one and so there remayneth the only substaunce of the body bloude of christe where as yf the nature of breade remained also he wolde haue called it in that respecte two as he doth in the other places in two natures vnited And so thou seest where remaine two natures vnited they be called in y t respecte two double and not one and yet againe bicause in the consecration there is not an vnion of breade to the body of christ but transmutation as the worde transmutatioÌ„ expresseth an alteratioÌ„ of substauÌ„ce the sacrament is not called two but one And concernynge worshyppinge this is to be noted that this great clerke was not ignoraÌ„t of the wordes of the gospel Io. iiii that Veri adoratores adorabuÌ„t patrem in spiritu veritate True worshyppers shall worshyp in spirite and truth And yet speaketh this author of worshyppyng with the body for by the texte of the gospell is not denyed outwarde adoration with the body whiche body is with the soule created of god shalbe hereafter glorified with the soule but the sense of that texte declareth the true order of adoratioÌ„ whiche must be rooted grounded and directed by the spirite truth and from thence it
of hym whyche thynges thapostle speaketh not of anye spirituall or inuisible man for a spirite hath neither flesshe nor bones but it is spoken of suche an habitude disposicion and composition as man in his owne nature hathe whiche consysteth of flesshe and senewes beynge nourished of the cuppe which is Christes bloude and encreased of the breade whyche is his bodye This sayth Ireneus And Tertulian as foloweth Videamus nunc de propria christiani nominis forma quanta huic substantiae friuolae ac sordidae apud deum praerogatiua sit etsi sufficeret illi ê™ nulla omnino anima salutem possit adipiscinisi dum est in carne crediderit adeò caro salutis est cardo de qua cum anima deo alligatur ipsa est quae efficit vt anima alligari possit Sed caro abluitur ut anima emaculetur Caro inungitur ut anima consecretur Caro signatur ut anima muniatur Caro manus impositioÌ„e adumbratur ut anima spiritu illuminetur Caro corpore sanguine christi uescitur ut anima de deo saginetur These wordes be writteÌ„ in a worke made by this author for confirmation of the article of oure belefe for resurrection of the fleshe whereby to refel such as denied the same and in englysh they haue this sense Let vs nowe saith Tertulian consider the platforme of a christen mans state and se what preeminence is gyuen by god to the brykle vyle substauÌ„ce of the flesshe althoughe to it this prefermeÌ„t myght suffice y t no soule can attaine euerlasting lyfe onles it beleue whiles it is in the fleshe so euident is it that the flesshe is as it were the groundeselpece of mannes saluacion In whiche when the soule is knytte to god it is the flesh that bringeth to passe that it maye so be knytte yea also the flesh is wasshed that the soule may be clensed of her spottes The flesh is annoynted that the soule may be halowed The fleshe is marked that the soule maye be defended The fleshe by imposition of the mynisters handes is shadowed that the soule may be illuminate with the spirite The fleshe is fedde with the body and blood of Christ that the soule may be made fatte of god In these wordes be conteyned many good thynges declarynge the vse of the visible sacramentes in the begynnynge of the churche such as in these dayes some â—este and rayle at commenly besides the intollerable presumption agaynst the most blessed sacrament wherof how this man speaketh it is euident how so euer the deuyll vsed Frith as a mynystre to depraue him in this behalfe And yet this nourriture that mans flesshe hath by christes precious body is after an other maner as sainte Augustine saith then our coÌ„men nourriture is for non digeritur in carnis nostre substantiam sed ipse nos in corporat sibi Christes body is not digested into the substaunce of our flesshe but it incorporateth vs vnto it And note y e word digested appropriate to other common meates This most preciouse foode conserueth our substaunce as Damascene sayth maye therfore be called supersubstantialis but it is by incorporation of vs into it wherof here what Saint Cyprian saith that holy martir who expounding the Pater noster and declaringe the fourth petition in it PaneÌ„ nostrum quotidianum da nobis hodiè vnderstandeth it to conteyne a desyre of the holy communion in the blessed sacrament and saythe Ideo panem nostrum id est christuÌ„ dari nobis quotidiè petimê° ut qui in christo manemus uiuimus à sanctificatione corpore eius non recedamus Therfore we aske our daylye breade that is to saye Christe to be gyuen vnto vs that we which abyde and liue in Christ go not backewarde from the state of holynes and communion of the bodye Here Saynte Cypryan calleth the sacrament Chryste as he is in deede there present really and shewethe therewith an effecte of this holy communion that beynge so partakers of his most precyouse naturall body we maye be preserued in the continuaunce of our sanctificacion and not depart froÌ„ the felowshyp of Christes mysticall body the churche whiche churche Christ vniteth to him not onely spiritually by faith and charitie but also corporally by eating of his precious body drinkinge of his bloude declarynge that he loueth his churche as his flesshe as Saynte Paule writeth to the Ephesians where admonishinge the husbaÌ„des to loue their wiues as their owne bodies he sayeth No maÌ„ euer hated his owne flesh but nourisheth it as Christe dothe his churche for we be membres of his bodye of his flesshe and of his bones To whiche purpose Cirillus vpon the .xv. of Saynte Iohn writeth against an heretike as foloweth Non inquit negamus recta nos fide charitateque syncera Christo spiritualiter coniuÌ„gi sed nullam nobis coniuÌ„ctionis rationem secundum carnem cum illo esse id profectò pernegamus idque a diuinis scripturus omnino alienum ducimus Quis enim dubitauit Christum etiam sic uitem esse nos palmites qui vitam inde nobis acquirimus Audi Paulum dicentem quia omnes vnum corpus sumus in Christo Quia si multi sumus vnum tamen in eo sumus omnes enim vno pane participamus An fortasse putas ignotaÌ„ nobis misticae benedictioÌ„is virtuteÌ„ esse quae cum in nobis fiat nonne corporali ter quoque facit communicatione carnis Christi ChristuÌ„ in nobis habitare cur enim meÌ„bra fidelium meÌ„bra suÌ„t christi Nescitis inquit quoniaÌ„ meÌ„bravâ—Ì„a meÌ„bra suÌ„t christi meÌ„bra igitur Christi meretricis faciam membra Absit Saluator etiam qui manducat carnem meam bibit sanguinem meum in me manet ego in eo We deny not saith Cyril against the heretique but we be spirituallye ioyned to christ by faith and sincere charitie but that we shulde haue no maner of coniunction in our flesshe with christ that we vtterlye denye and thinke it vtterlye discrepant from goddes holy scriptures For who doubteth but christ is so the vyne tree and we so the braunches as we get thence our lyfe Here what S. Paule saith we be al one body with Christe For though we be many we be one in hym All we participate in one foode Thinketh this heretique that we know not the strength and vertue of the mystical benedictioÌ„ so this autor expresseth the holy sacrameÌ„t of thaulter calling it the misticall benedictioÌ„ which when it is made in vs doth it not make Christ by coÌ„municacion of his flesh to dwel corporally in vs Whye be the meÌ„bres of faithfull mens bodyes called the membres of Christ knowe ye not saith S. Paule that your meÌ„bres be the members of Christ And shal I make the membres of christ partes of the hores bodye God forbydde And oure sauyour also saith He that eateth my flesh drinketh my bloud dwelleth
sine ipso potare non possumus quotidiè in sacrificijs eius de genimine uitis uerae uineae So rec quae interpretatur electa rubentia musta calcamus nouum ex hijs uinum bibimus de regno patris nequaque in uetustate litterae sed in nouitate spiritus cantantes canticum nouum quod nemo potest cantare nisi in regno ecclesiae quod regnum patris est Lette vs here this that the breade which our Lorde brake and gaue to hys disciples is the bodye of our lorde our Sauyoure he hym selfe sayenge vnto them Take ye and eate this is my body And the cuppe is that whereof he spake agayne Drynke of this all This is my bloude of the nevve testamente vvhiche shall be shedde for many This is the cup of whiche we rede in the prophete I shall take the cup of the sauyour And in another place How excellent is thy cuppe that is so plentifully filled If theÌ„ the body of our lorde be the breade that descended from heauen and the wine that he gaue his disciples is his bloude of the newe testameÌ„t whyche is shedde for manye in remyssyon of synnes lette vs putte awaye the Iewes fables and lette vs ascende wyth oure lorde into the greate chaumber strowed and clensed and lette vs take of hym alofte the cuppe of the newe testamente and kepynge our Easter let vs with him be made drunke with the wine of sobernes For the kyng dome of God is not meate and drinke but iustice ioy and peace in the holy ghost Nor Moses dyd not giue vs y e true foode but our lorde Iesus him selfe beynge the geste feast it selfe him selfe that dyd eate is eaten His bloude we drynke and withoute him can not drynke dayly in his sacrifices we presse out redde muste newe wyne of the grape of y e true vyne tree the vyne of Sorec whiche is interpretate chosen and hereof we drinke newe wine of the kyngdom of the father not in the oldenesse of the lettre but in the newenes of spirite syngyng the newe songe that no man can synge but in the kingedome of the church which is the kingdome of the father Nowe ye haue herde s Iheromes wordes full of mysteries but so to the pointe to testify the misterie of the sacrament of thaulter as the more coulde not be desired for our instruccion in the true vnderstandynge or rather a true Eccho of that is truely vnderstanded For the original truth procedeth of Christes wordes the true sound wherof redoundeth in good mens brestes being apte and mete to receyue the same so rendre the noyse as they receyued it frome the mountayne of truthe oure sauiour Chryst by y e holye ghoste taughte vttered spredde abrode by whom good men be ledde into all truthe lyke as euyll men by the deuyll his aungelles be ledde into all falsehed and lyes Of whome beware and regarde not Ioye Bale Turnoure Frith whome theyr owne malyce with the deuylles suggestion hath subuerted Regard not what peruerse obstinacie worketh in refusinge god and resisting his powers of the worlde thexample whereof hathe latelye appeared in such as suffered who being ouercome with intollerable presumptiâ—â— on and disperate malyce obstinately continued in their peruersitie to thende openly The deuyl hath his wytnesse as s Austen saith and frowarde obstinacye in falseheade hath in the world counterfeted the constancie of martyrs as vyce with ypocrisy in many hath resembled vertue Therfore in Christes true martirs not the paynes onelye wherein they were tormented but therwith the cause wherefore they were persecuted was specially regarded For els as werynes of this lyfe hathe wrought among many a vehemeÌ„t desyre to be hence esteming no paines to achue their entente and therefore haue mooste cruelly deuysed theyr owne death many times letted haue wilfully coÌ„tinued in prosecutioÌ„ of the same so hath froward stubbernes mixte with vaineglory done the lyke as â—mong many in our tyme hath manifestlye appeared In whiche the Anabaptisâ—es and Sacramentaries haue with a deuelysh pertinacy mainteined their heresies whose wilfull death in obstinacie yf iâ— shulde serue for an argumente to proue y e truth of their opinion the truth of gods scriptures shuld be brought in muche perplexite and men drawen hither and thither as peruerse malyce shulde leade But god that is mercyfull suffreth not man to be tempted with these argumeÌ„tes more theÌ„ may be borne of mannes infirmitie And yf suche as lately suffered were seuerallye considered there maye appeare tokens sufficiente besides the condicion of the matter they suffred for to declare their zeale not to haue proceded of the spirite of god but of arrogaunt pryde and presumption the spirite of y e deuyl which is no tyme to speake on nowe but I shall adde what sainte Austine saith the readyng wherof is frutefull and leaue the remembraunce of these monstruouse proude people whose doynges be vnfruteful to them selfe and other S. Austen saith thus vpon the .xcviii. Psalm in thexposition of this text Et adâ—srate scabellum pedum eius quoniam sanctum est worshyp y e fotestole of his seat for it is holye Quid habemus adorare ScabelluÌ„ pedum eius SuppedaneuÌ„ dicitÌ„ scabellum quod dicuÌ„t graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt Latini scabellum alij dixerunt suppedaneum Sed videte fratres quid nos iubeat adorare Alio loco scriptura dicit Coelum mihi sedes est terra autem scabellum peduÌ„ meorum Ergo terram iubet nos adorare quia dixit alio loco q sit scabellum pedum dei Et quomodo aborabimus terraÌ„ cuÌ„ dicat apertè scriptura Dominum deum tuum adorabis hîc dicit Adorate scabellum pedum eius Exponens autem mihi quid sit scabelluÌ„ pedum eius dicit Terra autem scabellum pedum meorum Anceps factus sum timeo adorare tertam ne damnet me qui fecit coeluÌ„ terram Rursum timeo non adorare scabellum pedum domini meiquia psalmus mihi dicit Adorate scabellum pedum eius Quaero quid sit scabellum pedum eius Et dicit mihi scriptura Terra scabellum pedum meorum FluctuaÌ„s conuerto me ad Christum quia ipsum quaero hîc inuenio quomo do sine impietate adoretur terra sine impietate adoretur scabellum pedum eius Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit Et quia in ipsa carne hîc ambulauit ipsam carnem nobis manducandam ad salutem dedit nemo autem illam carnem manduâ—cat nisi prius adorauerit inuentuâ— est quemadmodum adoretur talâ— scabellum pedum domini noÌ„ soâ—luÌ„ non peccemus adoraÌ„do sed peâ—cemus non adorando What haue we to worshyppe The stole of his feete for so we call that stayeth vnder the foote That the greakes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉
A DETECTION OF THE Deuils Sophistrie wherwith he robbeth the vnlearned people of the true byleef in the most blessed Sacrament of the aulter Timeo ne sicut serpens euam seduxit astutia sua ita corrumpantur sensus uestri excidant asimplicitate 2. Cor. 11. 1546. ¶ STEVEN Bisshoppe of Winchester to the reader COnsyder gentle reader how ful of iniquite this tyme is in whiche the hyghe mysterie of our religion is so opeÌ„ly assaulted Byleue not euery spirite and mystruste thyne owne iudgement aboue the reache of thy capacite If thou beest hungry for knowledge take hede thou fallest not on euery careyn Be desyrouse of the very truth and seke it as thou art ordered by the direction of Christes churche and not as deceytfull teachers wold leade the by theyr secrete waies Folow God and his mynisters whom he ordereth to rule and rather conforme knowlege to agre with obedience where goddes truthe repugnethe not vnto it then with violation of obedience which is a displeasaunt fault to enterprise the subuersion of goddes honoure and glory Finally reade wheÌ„ thou readest with fauour to that truth whiche the consent of Christes churche hath from the beginnynge commended vnto vs and reuerentlye at theyr handes receyue the true vnderstaÌ„dynge of scriptures whose true testimonie hath certified vs of the selfe same scriptures And haue alwaies in remembraunce the wordes of saint Iames howe God resisteth the presumptuouse and arrogant and geueth grace to suche as be in spirite meke and lowly whiche gyfte God graunte the and well to feare A DETECTION OF the Deuyls Sophistrie wherwith he robbeth y e vnlearned people of the true belefe in the moost blessed Sacrament of the aulter THe first chiefe and pryncypall poynt of deceyte and sophistry is to make euery maÌ„ thiÌ„ke of him selfe further then is in dede in him by this persuasioÌ„ that god graunteth true vnderstandinge and wisedome to euery man that wold haue it hath nede of it asketh it in his name whiche hathe suche an euydente truth in it as no man can dyrectly deny it and gainesay it for so god doth in dede yet not so as the vnlerned do take it thinketh it to be vnderstanded For albeit god giueth al knowlege to fede the soule as he giueth also all foode and nourriture to the corporall bodies and it is for both generally sayd Iacta super dominum curaÌ„ tuam et ipse te enutriet â–ª wherin god hath also to shew his omnipotency giueÌ„ sodenlye speche to them that could not speake as to Ieremy geuen the vnlerned sodenly knowlege to confound the great clerkes chaunged water into wine in a moment to make chere to gestes of the feast and multiplied by his blessing the fiue loues to the necessary releef of the hungry fed his people with manna in desert and geuen theÌ„ for releef out of the hard dry stone water Yet we may not hereof presume that god bycause he can alwaies therfore also he wil alwaies contynually worke new myracles and giue his giftes out of ordre and make heruest in February or children and rude ignorantes lerned before they go to scoole And in dede we myght aswel and better aske our bodely foode without our labour and sesonable time as aske the knowledge of lernynge to instructe the soule without tyme or â—ue endeuor wherwith to attayne the same It is goddes worke that we come by it when we come by it with our labour and teachynge of other for neque qui plantat est aliquid neque ê— rigat sed qui incrementum dat deus And we that in our Pater noster aske our daylye bread knowledge it to come of god when we haue it and yet no man bosteth him selfe to haue it by cause he hath asked it or loketh otherwise for it but by thapplyeng of his labour and industry thervnto which persuasion if these symple vnlerned had in the atteinynge of wisedome they wold mistrust their owne iudgement and thinke themself as they be vnlerned and with out longe exercise and diligent endeuor with a vessell mete and apte to receiue the same not thinke theÌ„ selfe to haue obteined that gifte of god ne be able for want therof to discusse of lerning This false persuasion of lerning wherewith the deuyll inueigleth the simple and ingendreth in them a pryde of conninge and vnderstandinge whiche they haue not is the foundacion roote wherupon is buylded and groweth false doctrine in the high misteryes of our religion specyally in the most blessed SacrameÌ„t of thaulter wherin diuerse haue of late peuersely reasoned vnlearnedly spoken w t such presuÌ„ptuouse pride intollerable arrogancy as declare plainly the same to procede of the spirite of the deuyl ful of errours lyes blyndenes ignoraunce by reason wherof they stuÌ„ble in the playne way can not see in the mydde day For what can be more euidently spoken of the preseÌ„ce of Christes natural body and bloud in the most blessed sacrameÌ„t of the aulter theÌ„ is in those wordes of scripture whiche our Sauioure Christ ones said and be infallible truth and styll sayth in consecration of this most holy Sacrament by the coÌ„mon ministre of y e church This is my body But againste this truth the deuyll striueth and fyghteth by his ministers lewde apostles with sophistical deuyses wherwith he troubleth the grosse imaginacioÌ„s of the symple people And hauynge ones enchaunted the rude wyttes with this charme of presuÌ„ptuouse knowledge wherof I spake before wherby the ignorauÌ„t waxeth so arrogaÌ„t as he maketh himself able to iudge and discerne betwene playnnes and craft bytwene reason and sophisticacion betwene argument and argument exposition and expositioÌ„ suche as be thus ouerthrowen in their iudgement and so blynded in themselfe the deuyll easely entangleth and byndeth fast to him with carnall reasons deceitfull expositions crooked argumentes and counterfet coÌ„tradictioÌ„s and therby leadeth them away captiue and thralde from the true catholtque byleefe in this moost holye sacramente which sophystry and deceptes be diuersely tempered after these sortes AND FYRST to the carnall man the deuyll bringeth carnall reasons and for conformation and proufe of them calleth to witnes the carnall senses both of the bodye and soule And streyght thyne eye sayeth there is but bread and wyne Thy tast saith the same Thy felinge and smellynge agre fully with them Herevnto is added the carnall mans vnderstandyng whiche bycause it taketh the begynning of the senses procedeth in reasoning sensually And as the Epicures dyd concludeth that y e senses togither can not be deceyued wherevpon also the Epicurians saide the sonne was but two fote brode because theyr eye iudged it to be no bygger And from this they wolde not be brought but remayned as ferme in that foly as some heretiques do in this mischeuous deuellysh misbeleefe against the moost blessed Sacrament of the aulter Wherefore all suche as ground their errour agaynst
Christ was very God and perfyght mā and without iniury to his godhed whiche is impassible suffered neuerthelesse naturall death for he was naturall man without synne and when we knowe this truth assuredly by faith regarde not what all our senses repugne to the contrarye ne we do not leane to their testimony in it So in this high mystery of the sacrament of thaulter when we knowe by faith the presence of Christes naturall body and bloud by the mighty operaciō of his word prouoūced in the consecratiō by y e minister what a tentation is it of the deuyl to kepe a court w t our sēses carnall reasoning which be blind can not vnderstāde it of thē to make an enquest to knowe whyther my byleef therin be right or no which senses if they had bē enquired of christes body being cōuersaūt in erth theyr testimony had bē of christ y t he was but a man as other were euen as they now affyrme the Sacrament to be but brede as other brede is Theyr capacite is no further and therfore it is a madnes and ouer rude grossenes to commen with them in a matter I knowe well they can no skille of But herin we shulde leane to our faith groūded vpon goddes truth and confesse all to be so as god worketh by his omnipotēcy and therwith acknowledge the weakenes of mans capacite not able to comprehende it forasmuch as the plaine wordes of scripture declare and testifie vnto vs the presence of y e most preciouse bodye and bloud of our Sauiour Christ in the sacramēt of thaulter we should not be shaken or altered from that byleef what so euer oure sēses or carnal vnderstāding shuld barke to the cōtrary If myne eye seeth the host cōsecrate broken whiche is dayly done in the masse or deuoured by a mouse or otherwise percase abused whiche happeneth rarely is this a iust cause why my faith shulde by and by wauer and mystrust the truth by god declared vnto me Or els must carnal reasō and vnderstāding be satisfied how it commeth to passe that standyng our faith in the most blessed sacrament of the presence of the natural body and bloude of our sauioure Christ the same sacrament may be broken the same may be deuoured of the mouse the same maye be corrupte or otherwise mysused Whervnto fyrst I saye this that if after the wordes of consecratiō the hoste consecrate were so by god preserued from the iniuries and violences of other creatures as it eoulde not be brokē deuoured or corrupt it were such an outwarde myracle to the open confusiō of our carnal senses as wherby to take away the merite of our faith For vnto the faithfull suche myracles as saint Paule saith be not shewed but to the infidels And a good true christen beleuyng man knoweth this by faith that good is inuiolable impassible incorruptible immortall and that our sauyoure Christ the seconde person in trinite very god hauynge the humayne nature nowe vnite to the godhed and gloryfied can not any more suffre in that bodye violence or corruptiō ne be violate or brought to mortalyte Quia nō dabis sanctū tuum videre corruptionem And therfore what so euer mans senses affyrme of the violation corruption or destruction of the hoste consecrate a christen mannes faythe knoweth most certeinly that the most preciouse body of christ there present in that host is not violate is not corrupted is not destroyed for the faithful is asserteyned that Christus resurgens ex mortuis iam non moritur mors illi vltra nō dominabitur And therfore the same beynge truely taughte and enfourmed of goddes omnipotēcie consydereth that as Christ beynge conuersaunt in earth amonge the maliciouse Iewes before the tyme of his passion and when the same was not yet come as the gospell saith when the furiouse Iewes wolde haue precipitate him Transiens per medium illorū ibat And whē Herode slew al y e rest of y e children Christ beyng a child was preserued So in y e most blessed sacramēt of y e aulter how soeuer y e same be abused by mans malice or negligence or otherwise broken in the mystical vse of it yet the very body of our sauiour Christ there presēt continueth inuiolate impassible and is beyond the reach of any violence to be inferred by man beste or any other accidental occasion of any other cause ne y e true faithfull man can be induced by any worldly demonstration to departe or swarue from his true faith what so euer reasons may be made to the contrary he taketh them onely as tentacions of the deuill wherby to subuerte and ouerturne his stedfast faith being so firme stronge in a good christen man as the gates of hell can not preuaile against it muche lesse worldely fansies reasons or demonstraciōs and specially such as be grounded vpon the senses and carnal argumentes whiche can not atteine the secretes of gods mysteries The deuyl now a dayes diuulgeth by his wycked mynysters his leude tales of the abuses of the host consecrate when by to impugne the faith of the presence of the bodye of our sauyoure Christ And here is made mention of moulding mouse deuouryng with such lyke mysuses which the presēce of christes natural body if it were there as they say shuld defende wherein I wolde aske suche sorte of men as be moued by these reasones how moch these inconueniences so abhomynably tolde do excede and be more straunge wherby to shake our fayth but the wonderynge and murmurynge of our senses then those thynges whiche the churche doth daylye ordayne and openly do wherewith the true beleuers haue not ben offended Doth not the preiste daylye in the masse hath done alwaye breake the host consecrate in the syght of the people without offence or sclaūder of suche as haue these xv.c. yeres and do at this daye byleue the presence of the naturall bodye of Christ Haue not men of weake stomackes fearing they could not cōteine y e they receyued vsed reuerētly to forbeare to receyue y e most blessed Sacramēt where they certeynly beleued y e presēce of christes natural body to be able of power to heale body soule And haue eyther of these reuerēt vses amōge good mē empayred y e beleef amōg thē or good men ben inquisitiue howe god could be broken beynge impassible and presente in the sacrament of the aulter or bencuriouse to aske whye men shulde forbeare to receyue the sacrament for feare of any weakenes of stomack seinge god whome they beleue there present is able to heale al Good men were neuer offended with brekinge of the host whiche they dayly saw beyng also perswaded Christes body to be present in the sacrament naturally and really whervnto with worshyppinge they lyfted vp their handes and therewith nothinge doubted but god was inuiolable impassible when they saw the hoost broken in the masse ne vsed not to my struste goddes
immortalite when they haue sene a sycke man receiue the sacrameÌ„t not a quarter of an houre before his natural deth as though in that man the host consecrate wherein the body of Christ in present shulde with goddes iniury moulde or corrupt wast and consume And yet these right vses of the most blessed sacrament coÌ„teyne as straunge matter to mans seÌ„ses and carnall iudgement as do the leude and blasphemouse tales deuised and tolde wherby to inueigle mens vnderstaÌ„dynges and spoyle them of their true byleef And yet also these breakinges and vses of the moost blessed sacrament were neuer hyddeÌ„ in the churche ne kept secrete as thoughe the true belefe shulde therby decay or be diminished The churche hath not forborne to preache the truthe to the confusion of mans senses and vnderstanding whervnto men faithfull and obedient haue yelded acknowleginge gods omnipotency which mans reasoÌ„ can not matche The true churche hath taughte plainly and teacheth that by the omnipotencie of gods worde the substaunce of bred is conuerted to the substaunce of Christes natural bodye whiche is there then by his myghty power not by mutacyon of place by leauynge of heauen where he is euer present but by his infinite power wherby he can do all and of a specyal fauour to wardes vs worketh continually in his churche this mysterye and miracle and in forme of bread and wyne exhibiteth and presenteth himself to be eaten drunken of vs So as there is in the sacrameÌ„t of thaulter none other substaunce but the substaunce of the body and bloud of our sauiour christe yet remayneth the fourme and accidentes of bread and wyne not altered by this myracle froÌ„ knowledge of the senses wherwith they were before known also by gods sufferaunce subiecte to the same passibilite they were in before And yet here in this mystery and myracle wrought by gods power we acknowledge y t contrary to the comeÌ„ ordre of nature the substaunce of bred beyng conuerted into the naturall bodely substauÌ„ce of our sauiour Christ the other accideÌ„tes of bred wyne as quantities qualities remayne stil without iniury of Christes most preciouse body be as we dayly se altered broken and remayniÌ„g abyding without theyr owne fourmer substaÌ„ce of the creatures of bred wine whervnto they were by nature adioyned do now seruice theyr creatoure there present the very substauÌ„ce of all substaunces vnder which accidentes that is to say as we truely speake vnder fourme of bred and wine the naturall body receyued of vs iÌ„ the sacrameÌ„t of thaulter who so ordred himselfe to be eaten and dronken of vs in his last supper whiche continueth styll tyll the worldes ende with a perpetuall continuaunce also of the meruelouse workynge of the same festemaker presence of the same most preciouse meate Christe him selfe cum ipse sit coÌ„uiua conuiuiuÌ„ wher w t he coÌ„tinually fedeth such as come vnto hym in his churche which church according to his commaundement by special mynisters deputed thervnto vseth and exerciseth the same fest in the most holy masse where vnto good christen meÌ„haue daily accesse which most holy feste when men abuse as the Corynthians dyd it is their condemnation and can be nothyng preuidiciall or daungerouse to good mennes true beleef Suche I saye as haue their faith established vpon the true teachyng of the church that after the wordes of consecration the substaunce of bread is turned into the substaunce of the natural body and bloude of our Sauiour Christe Against which teachyng good men kicke not with howes and whattes for that is a token of incredulite if the chauÌ„cell were with fyre sodenly burned as hath happened by diuerse chaunces they thinke not christ that is god immortall there killed because he was there in the hoste after consecracion or forbeare anye whyt lesse to worshyp christ whom with theyr eyes of faith they se present in the sacrament of thaulter because their bodely syght perceyueth not any visible alteracion of the host before the consecracion after fynally such good meÌ„ beleue most stedfastly without sclaunder of theyr senies that the breakynge of the most blessed sacrament by the ministre in the masse doth no violacioÌ„ to christes most precious body there present â—e breaketh the most precyouse body whiche is impassible but only the fourme of bread vnder whiche it is coÌ„teyned and that the same most precyouse bodye is after hooly in eche of the partes of the host broken without any encrease in nuÌ„ber as thoughe there were theÌ„ many christes preseÌ„t but alwayes one christ the same christ But y e deuyl taketh his oportunite of mans carnall lyuynge whiles the bely hath the vpperhaÌ„d among a great many of the world by reason wher of the senses be had in estimation sturreth vp this abhominable heresy against the most blessed sacrament of the aulter vpon the senses maketh the chyefe groundes wherby now that afore was passed ouer in sylence when mennes senses were brought in obedience with true byleef is questioned and enquyred of as a newe matter And nowe men be asked how a mouse can eate god howe god can corrupt and waxe mo uld how god can be broken in pâ—eces which be fondly framed questioÌ„s And to y e great prouocatioÌ„ of gods hygh indignation blasphemously vttered Answer me then saith the deuyll by his apostels wherunto a true aunswere is this and the simplicitie required in a christeÌ„ maÌ„ sufficient Beleue that a mouse can not deuour god byleue that god can not corrupt Beleue that god can not be broken now after he is ones riseÌ„ and beleue also therwith that Christ god and man is naturally presente in the sacrament of thaulter For so Christe saith So the church of god teacheth So we be bounde to byleue If thou beest further taughte of the deuyll to replye y t if there remayne in y e host no substaunce but the substaunce of the body and bloude of Christ it must nedes be then that the same corrupteth or elles when goth it awaye or where haue ye scripture to declare the going away and departyng of Christ from the hoost And if Christ departe then is there no substaunce remayning where is no substaunce is nothynge And so thou wylte saye as the deuell lerueth the that by this teaching we shall haue nothynge somwhat And in dede the deuyl hath taught the to speake somewhat that is in effecte nothynge or worse then nothynge wherunto if men in these dayes can not aunswer probablye as I doubt not a great number can and yet in this tyme the world is rather occupied in garnyshynge the tonge with wordes theÌ„ to entre the further consyderatioÌ„ of iÌ„tricate sophistication wherby to be able to refell the same Shall the true faith of the churche in this hyghe mystery perish in the by the deuyls secrete tentation bycause I or such other can not aunswer thy sophisticall argument
If mennes wordes do not persuade our faith but only the power of god shal the framing of an argumeÌ„t wrested out of olde matter subuerte the true byleef by cause thou canst not be aunswered to thy satisfaction in it whiche is as moch to saye as thou wylt only byleue thy selfe For if thou wylte not bileue more theÌ„ thyne owne capacite can comprehende then haste thou no byleef at all of god which can not be of man comprehended and haste only a vayne deceytfull ymaginacion of thyne owne without grounde or foundation redy to be turned as the wynde chaungeth his cost and bloweth slackely or straineably as is occasioned by the ayre And so is there fynally by thy conclusion no stedfaste faith in our religion but wauering opinion whiche is the deuyls speciall craft wherwith to wype out al. For if it were necessarely requisyte to satisfie mans senses and sensuall reasons in the mystery of the most blessed sacrameÌ„t of thaulter could the same carnall reason trowe ye staye there but wolde desyre y e lyke satisfaction in the mystery of Christes incarnation our resurrection and the mysterie of the Trinite Coulde the philosophers beynge without true faith as they were staye naturall reason but she wold penetrate al secretes and for want of satisfaction finally amonge a number deny god which is thende for punisshement of such curiosite And therfore it is to be noted that saint Austen saith in the .iii. boke in his worke De trinitate Mihi omnino vtile est vt meminerim viriuÌ„ mearuÌ„ fratres quam meos admoneaÌ„ vt ipsi meminerint viriuÌ„ suaruÌ„ ne vltra quam tutuÌ„ est humana progrediatur infirmitas It is expedieÌ„t for me saith S. Austine to remembre myne owne strength and to admonyshe my brethreÌ„ lykewise that they remember theyr strength that mans weakenes wade no further theÌ„ it may with safetie Accordinge wherunto Salomon saith Scrutator maiestatis opprimetur a gloria He that sercheth the maiestie shalbe ouerwhelmed of the glorie And it is written in Ecclesiastico Altiora te ne quaesieris fortiora te ne scrutatê° fueris sed quae preaeci pit tibi Deus illa cogita seÌ„ê‘ in pluribê° operibê° eius ne fueris curiosus QuestioÌ„ not saith Ecclesiasticus of these thynges that y u caÌ„st not reach Search not for thinges aboue thy streÌ„gth force but what so euer thynges god commaunde the to do thynke of them euer and in many of goddes workes be not ouer curiouse wherunto it may be sayd further as sainte Augustyne writeth and specially gyue no credence to thy seÌ„ses and sensuall reasons to impugne the mysteries of faith howe so euer they presse the and prycke the to enterprise the same wherin I trauayle not so moche with the reader bycause this thwarting of mannes carnall reason were an harde obiection which if thou markest I haue before assâ—yled by the waye or that I thought it any dauÌ„gerouse matter to be aunswered vnto wherin as I wolde wishe no suche trifelynge argumeÌ„tes in so hygh and graue a matter to haue ben made thinke it a greate plage of god to se so high preciouse misteries so coÌ„menly so rudely and grossely spoken of So I thynke the solucion very easy I meane to senses exercised in knowledge and learnyng as S. Paule saith beyng able to digeste stroÌ„g meate and to discerne sophistery in the mystakynge of speach and conceyue the fyne differences in consyderation of the thynges whiche in dede excede the capacite of the rude people And therfore when they heare it beinge angry that they perceyue it not improue it commenly and call it sophistery where in dede they be already with this grosse carnal argumentes sophistically entangled But to the purpose shortly First I saye this wherof I haue spokeÌ„ before that the deuyll in his vile examples of the abuse of the most blessed hoste consecrate although he troubleth the eye of the rude man and the eare also with matter of newe circumstaunce wherwith the simple witte is sodenly coÌ„founded where in dede the very matter in those tales depely consydered is no straunger then the olde and hath no cause to trouble or moue but only bycause it is a newe facion newly vttered and tolde Fewe men and those but rarely haue seen a mouse deuoure y e host or churches burnt wherin the host was then reserued and with the churche consumed to mans senses or the hostes by neglygeÌ„ce moulded or other wyse abused These haue chaunced seldome haue comen to the knowelege of few but many haue knoweÌ„ as of Iudas specially we be learned and taught that euyll men hauing the deuyl in them in that they be euyll haue yet receyued into theyr bodyes the hoste consecrate wherin was then present the most precyouse body and bloude of our sauiour Christ Many also haue seen good meÌ„ being y e teÌ„ple of god receyue the most blessed sacrament in to theyr body and dye shortelye after Moreouer the hole churche hath seen and dayly doth see suche as forbere not to come to churche the most blessed sacrament broken by the mynister both in the masse for a mysterie coÌ„tinually and some tyme when hostes haue wanted for coÌ„munion of other In which coÌ„sideracioÌ„s of y t al or many haue seen maÌ„s senses carnal vnderstaÌ„ding shuld haue ben asmuche astoyned for the matter repugnauÌ„t to theyr capacite then as now in the deuils vile tales wherfore this I say vnto the for a solutioÌ„ that yf the true churche of Christ hath so subdued theyr seÌ„ses carnal ymaginacioÌ„s as in it good men haue with the true faith of the presence of the naturall bodye and bloude of our sauiour Christe seen continually with theyr bodylye eyes a notable repugnaunce to their carnall senses and vnderstandynge and yet not be moued and altered in theyr faith therwith why shuld the same matter tolde in a vyle tale fylthy demonstratioÌ„ moue any maÌ„ now For why shulde any man thinke worse of the most blessed sacrameÌ„t when he seeth a mouse take it then when he heareth of a theef as Iudas y e deuilles meÌ„bre to haue takeÌ„ it Or why shuld he mystruste the presence of Christes naturall body in the hoste beynge in the churche when the same is burnt more then when he seeth the man incoÌ„tinently after he hath receyued y e host dye and wrapped vp in earth And as for the breakynge why haue not good men asmoche ben offended in theyr senses in the ryght vse and mystery of the churche whiche is dayly done in the masse as in such new tales as the deuyll now deuised to declare passybilite Certeynly none other cause is there but this that in theÌ„ true faith reygned and had the senses in captiuite and bondage and in godly simply cite beleued gods omnipotency farre excedynge the weakenes of mans capacite And thus conclude I one playne solucion to the matter The churche of god testifieth and
teacheth this to be the true byleef of the most blessed Sacrament of the aulter that there is present the natural body and bloud of our sauiour Christe Good men in the same churche with theyr bodylye senses haue seen and herde as moch matter repugnaunt to theyr senses in the mysticall and deuoute vse of the blessed sacrament as the deuyl now telleth in scoffynge tales and yet therwith reteyned styl the same faith inuiolably wherfore al good men shulde lykewise do the same nowe without curiosite or serche how the same myght be whiche to good men shulde be a solucion for the hole matter For true byleuers knowe that as the handes of the mynisters that breake y e sacrameÌ„t in the masse the teeth also of them that receyue it ne y e naturall heate of theyr body wherin it desceÌ„deth doth no violence of passibylitie bringeth no corruption alteratioÌ„ or coÌ„sumptioÌ„ to the most precyouse bodye of our sauiour Christe no more can any beest y t shulde touche the host irreuerently or any temperature of the ayre and place in the moulding or alteryng of the hoste And further more I aunswer that beinge in the most blessed Sacrament of thaulter two considerations one that it is a sacrameÌ„t another y t it is also the thing it self of y e sacrament that is to saye Christes most preciouse body bloud albeit there is in y e host no substauÌ„ce of bread but only the substaunce of y e most precious body bloud of our sauiour Christ yet there is which appere to our bodelye senses the forme of bread and wyne vnder whiche the most precyouse substaunce of the bodye and bloude of our sauiour Christ is couered and hidden from our bodely eyes for our weakenes and infirmitie as Theophilus Alexandrius sayeth And when we call the Sacrament of the aulter God we vnderstand the substaunce of that sacrament which is Christ God and maÌ„ there present and accordinge to that vnderstandynge attribute all godly honour vnto it and in this speach the worde SacrameÌ„t sygnyfieth and gyueth vnderstandynge by a speciall signification and by excellencye as learned men speake of it the thynge signified there present that is to saye the bodye bloude of our sauiour Christ whiche can not be broken with hande can not be torne with teeth or be altered consumed moulded or deuoured of beeste or putrified ne herein the bodely senses can beare any witnes to the contrarye for they can not atteyne that But wheÌ„ we vse the worde Sacramente or the worde hoste and apply the speache of it to suche a matter as maye not be saide of the naturall body of Christ then the speache is verefied in those fourmes of bread and wyne vnder whiche the most precious body of christ is couered As when we say that the sacrameÌ„t is broken or moulded or altered it is only vnderstanded of the sayde forme of bread and wine beyng the outward accidentes as the qualities or dimensioÌ„s which god there preserueth not otherwise by outward miracle beyng theÌ„ susteined by his most preciouse bodely substaunce then when they be naturally ioyned to the substaunce of bread wherof that god thus doth not mannes senses because those accidentes be sensible may iudge for we se it so and those accydentes be perceptible by the bodely sight and sence and with the eye of the soule in fayth we se the presence of the most preciouse body of our sauioure Christe who there is the only substaunce of the sacrament so longe remaynynge vnder those accidentes as the fourme of bread and wyne vnder whiche by the omnipotency of his worde it pleaseth hym to exhibite hym selfe vnto vs doth remayne and coÌ„tinue Here the deuyll whyspereth If god were there he wolde not suffre thaccidentes corrupt or be violate by any outwarde violence Wherunto as I haue before touched I saye this is verely the deuils suggestion to make the foundacyon of our sayth not vpoÌ„ godly teachynge but vpon the continuall outwarde myracle and nothynge to be in myâ—â—ery whervnto mylde simplycite yeldeth but in al open violent signes suche as the vnfaythfull could not resiste And yet yf the accidentes of the hoste were by goddes power for declaration of his presence made impassible and incorruptible the deuyll wolde fur her require that mans body receyuynge the same shulde also be made impassible and incorruptible by the myght of Christes presence For els Magi Pharaonis wolde presume to couÌ„terfet the other myracle call it witchecrafte For the deuyl is calumniator and laboureth to depraue all thynge But good meane haue yelded to goddes true teachyng in his churche and subduyng the carnall vnderstandyng haue auoyded by his grace this tentacion of the deuyll to requyre outwarde signes as thoughe god shuld testify his presence in the moost blessed sacrament with preseruation of thaccidentes in the sacrament and theyr bodely state frome presente corruption and immortalitie that receyue hym and so the sycke manne by the holy communion to attayne streyghte bodely helthe wherin al though god hath somtyme for encreace of his glory and to the edification of his churche shewed his power yet it hath not ben requyred as necessary among good men and for the increase of our merite in faythe not expedient so as the holy martyrs who after they had for theyr strength in martyrdome which they sawe immineÌ„t receyued Christes moost preciouse body in the sacrament of thaulter continued neuerthelesse in their bodies subiecte to outwarde violence to be slayne as they were by tirauntes wherwith the reste of suche as truely beleued were not offended For if the carnall senses shall haue suche a preeminence and prerogatrue as the want of a newe outwarde myracle to theyr satisfactioÌ„ shall empayre the true faythe of goddes inwarde workynge with vs and for vs we maye worthely be called Gens incredula quae signum quaerit non dabitur eâ— By suche mystruste the Capharnaites loste the fruite of Christes teachynge but we shulde knowlege as the disciples of Christe dyd that Christes wordes be lyfe euerlastynge And surely suche as beleue not symply oure Moyses chryste and the holy prophetes of his churche they wyll gyue small credence to any other newe myracles though men rose agayne froÌ„ death to speake with them but rather study to dysproue all thynge that repugneth to theyr opynion who beyng lyfted vp by y e deuil in vayneglory of knowlege aboue y e pinacle of the temple thynke they had more wytte learning then al bysshoppes priestes that be mynisters of the temple But now coÌ„meth the deuill as a mediatour in an other cote and vnder pretence to satisfye all vnderstandynges he wolde haue the beleef in the sacrament in one poynt releaued wolde we shuld beleue the remaynynge of the substaunce of bread wherwith to assoyle the argumentes of the mouse and yet graunte the substaunce of the body of christ to be there for the substaunce and foode of christen men which kinde of
beleef good christeÌ„ men taugh by the spyrite of god haue not receyued for it can not be maynteyued of Christes wordes who spake playnely This is my body makynge demonstratioÌ„ of the bread when he sayd This is my body by the myghte of whiche wordes of Christe that was demonstrate by the demonstratioÌ„ this which was the bread was altered and chaunged into his body wherby the substaunce of bread was conuerted in to the substaunce of his moste preciouse body wherin was declared Christes meruelouse power wherof Theophilus speaketh in this wyse Our lorde condescendynge to oure infirmitie altered not the fourme of bread and wyne but coÌ„serueth them turneth the bread and wyue into y e truth of his fleshe and bloude and this is the true vnderstaÌ„dyng of Christes speach whiche and yf we vnderstande so as the breade shuld remayne then folowe many absurdyties and chiefely that Chryste hath taken the nature of bread as he toke the nature of man and so ioyned it to his substaunce And then as we haue God verely incarnate for our redemption so shulde we haue God impanate and then shuld we haue in Christe besydes the diuine essence two other substauÌ„ces absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be compelled to fayne to the truthe that christen eares abhorre to the subuersion of the same as we haue seen amonge other come to passe Wherfore as the truthe whiche the churche hath and dothe playnly and syncerely teache is moost certeyne and sure grounded vppon the playne wordes of oure Sauyoure Christe in the moost blessed sacrament so euery christen man shulde receyue it and beleue it fyrmely without wauerynge or diuisyng any addition to the same Let men forsake theyr carnal erthlye senses and the wycked kynred of malicious seducers get the out thense good reader and resorte to the company of true faythful men and knowledge with them the reuelation in the moste blessed Sacrament of the presence of the naturall bodye and bloude of oure sauyour Iesu Christ whiche caro et sanguis can not declare but onlye Pater noster qui est in coelis who hath declared it and taughte it oure mother the churche ANother point of the deuelish sophistrie is betwene y e wordes and meanyng wherein the deuyl shyfteth y e matter thus Where the wordes of scrypture be playne euydente manyfeste and confyrme the catholique truth there the deuyll deuyseth an other meanynge and aduertiseth his scholers that the wordes be nothynge withoute the meanynge and therfore sayth he we must vnderstande Chrystes wordes as he ment them and therfore saith the deuyl beware of the wordes and take hede of the meanyng Christ sayth the deuyl sayd This is my body but take hede sayth sathan what Christ ment O abhominable Sathan full falsely doest thou meane O good christen faythful man marke thou this sophistrye For it is in dede a true lesson that the very worde of god is the true meanynge of scripture and who hath that true meanyng which is not taughe by maÌ„s wyt and deuyse of vnderstanding but by declaration from god reueled to the churche he hath goddes wordes to hys comforte and consolation and who hath the wordes of scripture peruersely taken is therwith infected and poysened to his coÌ„fusion as the Arrians Sabellyans and an infinite numbre of heretikes haue ben So as it must nedes be grauÌ„ted that in the meaning of scripture is the marie the carnel the swetnes y e fode the hony of scripture without whiche the wordes be a bytter shale and an harde bone without foode or sustenaunce This must nedes be confessed of all men as an euident truthe whiche the deuyll abuseth by cauyllacion and sophistrie to ouerturne the truthe in the moost blessed sacrament of thaulter For openynge of which sophistrie it is to be consydered that somtyme in scripture the wordes be so placed and ordered as the meanyng is vttered and opened with the wordes at ones and hath such lyght of the wordes as they appere bothe togyther and without further serche be streyght coÌ„ueyed to our vnderstandynge Somtyme agayne the wordes be such or so vsed and placed as they brynge not theyr meanynge streyght with them in the same lyght but more darkely and as it were hydden vnder the wordes Nowe in the fyrste sorte of wordes whiche brynge theyr sense with them yf we shuld in them cal for a meanyng And when we rede Humiliauit semetipsum dominus noste lesus Christus factus obediens vsque ad mortem Our lorde Iesus Christe hath humbled hym selfe beynge obedyent to the deth we shulde call for a meanyng and saye we muste vnderstande these wordes as sayncte Paule mente them Can we meane any thynge by callynge soo for a meanynge but to calle the certayne meanynge quam aenigma sit loeÌ„m Heliam esse intellectu opus ad intelligendum inquit Qui habet aures ad audiendù audiat Ita inducens eos vt interrogent ac discant Whiche wordes in latin be in englysh this sentence And yf ye wyll receyue it he is Helias whiche shulde haue coÌ„me If ye wyll sayth Theoph. receyue it that is to saye iudge it ryghtly and not with an enuiouse mynde he is Helias whom the prophet Malachie sayd shulde come For saincte IohnÌ„ that came before Christ and Helias haue ben bothe allotted to one office The one to go before y e fyrst comyng of christ and the other before the laste commynge And then shewynge howe this was a darke speache y t IohnÌ„ was Helias conteyned a secrete vnderstandynge in it and requyred therfore another sense to be perceyued sayd He that hath eares of hearynge let hym heare so inducyng them to aske learne Thus saith Theophilacte by whome we be learned of the circumstance to note the meanyng if it be hydden and so not onely the wordes to be noted in theyr common sense but the meanyng to be asked and learned which lesson neglected as the deuyll medleth with such as marketh it not engendreth in y e knowledge of truth a greate perplexite wherof the deuyl taketh opportunite to inueigle them and somtyme preacheth somtyme writeth to the vnlearned on this wyse Christes wordes be true when he sayde This is my body but as he mente them For so he sayde he was a waye he was a vyne he was a doore but he was not a naturall vyne he was no such way as men walke in no such doore as men coÌ„monly entre into but only a resemblaunce of all these bycause he is our waye to heauen oure doore to entre in to lyfe our vynestocke in whome we as braunches be nouryshed kepte in lyfe And so lyke wyse ê™ the deuyll when Christe saith This is my body he meaneth that it is onely a resemblaunce a figure a tokeÌ„ a signe of his body which semeth a stronge argumeÌ„t to suche as haue not theyr senses exercised as s Paule saith to discerne good euyll that is to saye truthe from
must procede where that faylâ—th the reste is hypocrysye But els y t the body shuld not folowe and obey the soule and be affected as y e soule is and with outward semely gesture represente the same that we myght not say as Dauyd dyd Cor meum caro mea exultauerunt in deum viuum My harte my flesh hath reioysed in the lyuinge god there is no such scripture but Christes hauoure in y e tyme of his prayeng teacheth the contrary for he fell downe on his face and praied And the publicane commended in the gospell knocked on his breste and prayed And in this auctor thou seest an exhortacion for men to laye their handes on crosse And good men haue taken greate comforte in the signe of the crosse wherewith they haue blessed them selfe and haue bene glad to receaue the blessinge of other with the token of the crosse â–ª And therevpon Tertullian in his worke De resurrectione carnis saith Caro signatur vt anima muniatur The flesshe is marked that the soule may be defended But to returne to my purpose to note vnto y e that is notable in Damascene in the letter C. to theÌ„ that aske and humbly question how these misteries be wrought lyke auÌ„swer may be made as Gabriell made vnto our Lady by occasioÌ„ wherof thou mayest marke two sortes of questions wherof one proceding of pride arrogancie doubtfulnes and mystruste declareth incredulitie such as the Capharnaites made when they said How can this man gyue vs his fleshe to eate And another in mekenesse and humilite with desyre of so moche knowlege only as the secrecie of y e thinge permitteth wherin y e hole is remytted to goddes power and omnipotencie â–ª with which our Lady contented herself sayde Ecce anâ—illa dnÌ„i fiat mihi secunduÌ„ verbuÌ„ tuuÌ„ Lo the handmayd of our lord be it to me according to thy word which was goddes worde by the omnipotencie of which wheÌ„ we se how many thiÌ„ges aboue mans capacitie haue bene wrought why shulde it not suffice to stay men from further arguing and reasonynge in the most blessed sacrament of the aulter Another thing thou maiest marke in the letter D y t this auctor testifieth howe Christ made the breade and wyne with water his body bloud wherby thou maist perceiue how it hath ben taughte in the churche constaÌ„tlye that after the consecration the substaunce of bread remaineth not and yet it is called breade for it is called that it was as I shal speake hereafter And albeit when thauthor alludeth to the cole sene by Esaye as thou mayest se in the letter K. he maketh thys resemblaunce that as the cole is not wood alone but wood with fyre so the foode of communion whiche is in latin panis communionis and in greake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath y e dietie adioined vnto it thou maiest perceiue by that streight foloweth howe he vsed the worde Panis to signifye the body and flesshe of Christ wherâ—vnto the deitie is annexed whiche body and flesshe is the substaunce of the nourriture in this holy meat accordynge as Christe sayde Panis quem ego dabo vobis caro mea est and Caro mea vere est cibus whiche flesshe hauyng the godhed annexed vnto it is of two partes as the cole is and remayneth two natures and so is a dubble meate â–ª to fede the body and soule of man whiche be lykewise two partes of man And when he sayde in the letter D. the breade hath the deitie annexed vnto it he signifieth the body and flesshe of Christ into which by goddes omnipotency the bread is conuerted as thou mayest plainly see declared by hym in the place where thou fyndeste the letter F. and the sentence before in whiche he speaketh so playnely and openly as can not be desyred more euydence for the matter I can not pretermytte also to note vnto the this that maye serue for a lesson to such as be captiouse of wordes and by the outwarde apparaunce of them note contradictions thou shalte fynde in the letter M. that the sacrameÌ„t is two and not one and in the letter F. one and not two which be no contraries Fyrste in that place where he sayth they be not two is signified that there is not two substaunces of the breade and the body of Christ but onely of Chrystes substaunce Againe there be not two bodyes of Christe one in heauen anothere in the sacrament for as he saythe after in the letter E. the body of Christ descended not but as we truely beleue in the article of our Crede he sytteth on the ryghte hande of the father and theÌ„ yf thou askest how can it be so the aunswere is goddes worde is omnipotent the maner inscrutable In the other place where he saith the sacrament is two dubble as in the letter F there he declarethe him self that he speaketh of two natures the humanitie the godhed Thou maiest note also that albeit in one place he sayeth Christes body is verely in the sacrameÌ„t it is not a figure yet in the latter parte he sheweth how it may be called a figure not so but there is the very body of christ but y t it is in y e sacrament a pledge of the glory to come and his feadinge vs here a fygure of that feadynge we shall haue in heauen whiche in the thinge is all one for Chryste is the feaste here and there but the maner differeth For then we shall haue full fruytyon by knowledge and contemplacion in the steade of oure faythe and hope wherby we receaue frutefully Christes feadyng here Thou maieste note also in the letter O. howe afraied he was to be mystaken bycause he spake of the generacion of the spirite whereof Christes flesshe was conceiued leste he shulde be sene to agree w t the Marcionistes and deny Christes naturall bodye So captious haue noughtye men euer ben that study to make of truthe matter of contentioÌ„ In the letter N. thou shalte se the carnal reasons aunswered in fewe wordes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greake whiche sygnyfyeth a detestacyon of the speache before as we speake wyth one syllable in englyshe fye And fye worse on theÌ„ that so say and amend not And of the coÌ„pany of suche he amonisheth all to beware in thende and note his reason whye with that also saynt Paule alleged of the ethnike author Corrumpunt bonos mores colloquia praua Euyll talke corrupteth good maners I wryte now to the multitude in whiche be manye to whom I neaded not to haue made these notes onlesse I wolde for formalitie gather notes as lawiers do in their lessons but yet I take my selfe suche pleasure in redynge of the author in thys place who so lyuely godly setteth forth this matter and so fully aunswereth al thwartinges to the contrary that I my selfe delyte to tary in him and wolde haue the reader do the lyke For
thauthor is notable and of a great auncientye that is to say viii.c. and xvi yeres and he writeth in the greake tonge for a furder testimonye vnder title De orthodoxa fide of y e right catholique faith whiche hath nowe bene troubled in this the hyghest mysterye And herein they can not tel what they meane nor what they wolde haue they begyn to speake of an other meanynge in the vnderstandynge of Christes playne wordes when he sayde This is my body whych be the foundation of our fayth in their right catholique vnderstandynge as the churche hath taught and good chrysten men beleued hitherto THe deuyll hath another peece of sophistrye whiche is in coūterfette contradictions wherein he vseth for a preface and introduction a most certayne truth which is that truthe agreeth in it selfe and hath no parte contrarye to another Wherfore seing the worde of god is an infallyble truth it hath no cōtrarieties in it selfe All the worlde muste assent herevnto But thus y e deuyll procedeth to his cauyllaciō ab euidenter ueris per breuissimas mutationes ad euidenter falsa From thinges euydently true by lyttle chaunginges to thinges euidently fals Heauē and earth haue a kind of contradictiō Christ is in heauen where saint Steuen sawe hym Ergo he is not in earth in the sacramente of the aulter Christe ascended into heauen ▪ Ergo he tarieth not here He syttethe on the right hand of the father Ergo he is not in the sacrament of thaulter He is the creature for Omnia per ipsum facta sunt All thinges be made by hym Ergo he is not a creature made of breade He dwelleth not in temples made with mans hande Ergo he is not in the boxe vpon the high aulter Christ shall descende from heauen to iudge the quycke and the deade Ergo he cōtinueth there and is not in the sacrament of the aulter And these be taken for notable contradictions and insoluble sophismes and in effecte in all these argumentes there is no contrarite or contradiction in y e thinges but only a repugnaūce and impossibilitie to mans carnall capacite And therefore here is occasion to admonish men by the wordes of the prophet Nisi credideritis nō intelligetis yf ye beleue not ye shall not vnderstande In this hygh mysterye where god worketh his secrete speciall worke myraculously it is suffycient to know it is wroughte thoughe I can not tell howe it is wroughte ne howe it agreth with other of his workes and yet it agreeth But in this sophistrye the deuell maketh a man forget goddes omnipotencye excedynge our capacite and causeth vs to measure goddes doinges by our naturall imbecillite Because we can not be in two places at ones distaunte one from an other we iudge the same repugnaunt in god but christes beyng in heauen whiche saint Steuen truely confessed was nothinge contrarye to saynte Paules true affirmatiō that christ was sene after thascention to hym in earth It repugneth not to christes power to syt on the right hand of the father in heauen and yet fede the infinite number of his people with the same his moost precyouse body in erth It is no repugnaūce to goddes goodnes being creator of al therw t in the fourme of bread to fede vs his creatures In which we say not god is become the creature of bread as y e deuyl inspyreth his mēbres to report blasphemouslye but that christ familiarlye and of a merueilouse entier loue towardes vs consecrateth him selfe in those formes of breade and wyne to be so eaten and drunken of vs. God fylleth heauen and earth is not comprehēsible to be conteined in temples made with mans hand ne man can lymitte goddes dwellynge place God hath power ouer man but man hath no power ouer God And therefore Salomons godly temple was no habitation to restrayne goddes presence from other places And yet scripture telleth vs howe our sauyoure chryste god and man hath taught in tempels taried in temples made with mannes hande and that he dwelleth with good men and also in tēples made with mans hande for the assembly of good menne where good men truste to be releiued w t common prayer and refresshed w t the mooste precyouse foode of hys bodye and bloude he presenteth and exhibiteth hym selfe to be receiued and eaten and there is present and tarieth in the hoste consecrate not by mans ordinaunce as the deuyll inuyously and spytefullye speaketh it but by his owne institution to be a continuall and daylye foode wherwith beinge nouryshed we maye strongely walke tyll we come to the mounte of god where is euerlastynge lyfe And thys beynge of Christe in the most blessed sacrament repugneth nothinge to the continuinge of Christ in heauē tyll the daye of iudgemente whose most preciouse humaine body now glorified and vnited to the diuinitie is not diuisible by time or place ne by multiplication of tyme or place can be multiplied in number but remaineth in the same number and in variacion of tyme ▪ or alteration of place kepeth styll thappellacion to be called the same And notynge this well to be true althoughe we can not discusse it by oure reason we shall easely auoide the deuylles sophystrye in thys behalfe wherevnto we maye be somewhat induced by consideration of y t god worketh otherwise in vs who by his gifte of imaginaciō and thinkinge in our soule may represent our selfe althoughe not in oure grosse bodye whiche is corporall yet in our mynde I saye we may represent our selfe in dyuerse places at ones and one distante farre from another The philosophers that sayde Anima was tota in toto and tota in qualibet parte the hole in the hole and the hole in euery parte they coulde not se how it was and neuertheles toke it so to be and yet what a contradiccion is it to call the parte the hole And furder do not the wordes spoken of men to a multitude passe holye to euerye one of the hearers eares indifferētly that stand with in the compasse of hearyng And if y e matter be intelligible to thē al do not eche one heare and vnderstand one as moche as another beynge the speache but one and not diminished by the participation of the multitude These similitudes do nothing atteine to expresse the high mysterye of the most blessed sacrament and in many thinges vnlike and specially in this that in al these similitudes be no corporal thinges spoken of and in the sacrament is presēt christes very body but these similitudes only serue to declare y t in these lower workes of god whiche we may call Posteria eius there be many thinges excedyng our capacities to discusse thē how they be y t we know very certainly to be yet because they be common quotidian maruaile not at thē much lesse doubt of them such fondnes hath mans curiositie as was noted by this
remembraunce of him And yet euyll men do receaue the same to their owne condemnation whiche good men do with a perfit remembraunce of christ whose benefites w t his preceptes they haue in effectual remembraunce Wherin forasmuch as the Corinthyans abused them selfe Saynt Paule threteneth them with gods sharpe iudgement whyche euerye manne procureth hym selfe when he receiueth the blessed sacrament vnworthely not consyderinge nor vnderstandynge that there is in that feast the very naturall bodye and bloud of our sauiour christ which s Paul signifieth in those wordes non dijudicans corpus domini Whiche wordes be translate in englyshe puttynge no difference betwene the lordes bodye And this place by suche as presumynge of their owne knowlege frame also a sense of their owne makynge or folowinge suche as willingly abuse their knowledge to subuerte the truth hathe ben mystaken and of some so taken as though the CorinthiaÌ„s were in those wordes blamed because they which is a fond imaginacion and yet men that waÌ„der alone go easely farre wide out of the right waye toke the sacrament to be the very body of christ and put no difference betwene it breade But saint Paule contrarywyse as tholde authors expounde that place declareth in those wordes non dijudicans corpus domini howe suche as eate vnworthely do not acknowledge whom they receiue For if they dyd they could not so abuse them selfe and therefore the worde dijudicans signifieth not puttinge no difference but not vnderstandynge not consyderynge as the greake interpreters say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not considerynge not vnderstandynge who is in that feast to be receiued whose presence if men considered they shoulde neade none other admonyshment howe to prepare them self to come thither and howe to vse them selues at the same And other scripture is lykewise misconstrued and crokedly expounded Spiritus viuificat caro non prodest quicâ— As thoughe it were to be vnderstanded that the presence of the natural bodye and bloude of our sauiour our christ were not fruteful to vs therefore by theyr reason shulde not be there where in dede our sauyour Christ refelled in those wordes the grosse vnderstandinge of y e Capharnaites as though oure sauiour christ had ment to distribute his natural body in lumpes of flesshe and so make them a feest of it and thervpon gaue a generall lesson vnto them whiche serueth for y e true vnderstandyng of our hole relygion which is that our godly lyfe is engeÌ„dred in vs not of the flesshe but of the spirite for quod natum est ex carne caro est quod auteÌ„ ex spuÌ„ spiritus est y t is borne of the flesshe is flesh and that is borne of the spirite is spirite and the faithfull men be not borne of the flesshe nor the flesshe reuealeth not the truth of god for the flesshye manne can not se goddes mysteries and they that dwell in the flesshe can not please god and thus scripture speakethe of the flesshe the carnal parte of man not illuminate by y e spirite of god and the Capharnaites fansied of Christes flesshe grossly to be cutte as buchers do in the market whiche so coÌ„sidered profiteth nothing but onely the spirite giueth lyfe And so spiritus viuificat caro non prodest quicquam the spirite gyueth lyfe and the flesshe profitethe nothing By which maner of spech the fleâ—she of our sauyour christes moost precious bodye beinge caro viuifica lyuely flesshe and whiche hath the holy spirite inseparablye annexed vnto it is not improued but as it is by goddes hygh power ministred vnder fourme of breade wyne is also most holsom most confortable vnto such as receyue it worthely of which christ spake Caro mea vere est cibus sanguis meus uere est potus panis quem dabo uobis caro mea est My flesshe is verely meate and my bloude verely drinke and the breade whiche I shall geue you is my flesshe And the speache of this scripture Caro non prodest quicâ— is in such wise to be taken as wheÌ„ saint Paule saith Scientia inflat charitas edificat wherein knoweledge is not vtterlye condemned but onely suche knowledge as waÌ„teth and is not tempered with charitie And lykewise littera occidi spiritus viuificat wherein not all letters and wrytinges be noted to do hurte but onely suche as be destitute and want right spiritual vnderstandinge And after y e same fourme said christ Spiritê° viuificat caro noÌ„ prodest quicâ—â— The spirit giueth lyfe y e flesshe profiteth nothyng whiche is as muche to saye after the order of vnderstaÌ„ding in the former speaches that the flesh porfiteth nothynge where the spirite of god wanteth whiche in the most blessed body of our sauiour Christ is alway present can not be seperate from it Thus I haue somwhat trauailed in thexpositioÌ„ of this text Caro non prodest quicâ— whiche in dede ê‘teyneth not to y e purpose of y e matter but only as the deuil wrangleth with it as he doth in susteining heresyes with many other and amonge other in this matter these If I go not from you sayth Christe the holy ghoste shall not comme to you And in an other place ye shall not se me for I go to my father And also in an other place I leaue the worlde and go to my father With suche lyke whiche sounde to improue the presence of Christes naturall body and blood in the sacrament of thaulter but sounde so onely to suche as before they marke this souÌ„de of wordes wold haue them to sounde so For that meane the deuyl vseth to inueigle men fyrste to allure them by â–ª some worldelye temptation to be incline able rather to this or that opinion and in many men not for anye respecte they haue to any truthe or falseshed but onelye bycause they had rather haue it vnderstanded so as they fansye then otherwyse And beynge so waywardlye affected they conceaue then of the scripture as they do of a confuse souÌ„de of belles that is to saye the selfe same sentence and meaning which they wolde haue taken and estemed for truth and none other And to such men so inueigled by the deuyll it is harde to induce the persuasion of truthe for they care not for it or be maliciouse and euyl wyllynge against the truthe And therfore wysedome as y e wyse man saith can not entre into them The deuyl for mayntenaunce of his errour he ceasseth not to note to the simple reader how Christ speaketh of goynge his waye and goyng to his father and in an other place of leauynge the worlde in an other place that he wyll be seene no more of theÌ„ And when y e spouse is gone then we shall wayle and faste All whiche in the true vnderstandyng signifie to vs the absence from vs of Christe in his bodely coÌ„uersatioÌ„ among vs in such sorte as he was before his passyon and before
his ascention that is to saye to speake to vs and companie with vs as he dyd with his apostelles and disciples or to be felte of vs as he was of saynte Thomas to the satisfaction of oure bodely senses whiche absence of Christe in conuersation repugneth not to y e truth of our catholyke faith whiche is that christ presenteth and exhibiteth vnto vs his natural body and bloud in the sacrament of thaulter For the diuersyte in the maner of beynges present taketh away the coÌ„trarietâ— that shulde seme in the matter Now as touchyng the myscoÌ„struynge wronge takynge and somtyme false bearing in hand of that the good holy fathers of Christes churche haue written of the most blessed sacrament oâ— thaulter First I shall saye this that howe so euer the same holy doctours do agre in the most certeyne truth of our beleef moche labour hath ben taken to pâ—ke out wordes and sentences and disâ—eueryng them out of theyr places by cyrcuÌ„stauÌ„ce wherof they had theyr true vnderstandynge to make them sound to such as wold haue it so to the coÌ„firmatioÌ„ of their vntrue and false doctrine in this most blessed sacrament And lyke as suche as labour to coÌ„found the truth be the chyldren of darkenes So in the scriptures and doctours also they resorte to serche the truth iÌ„ obscure darke places where they maye haue opportunite to iuggle and deceiue the symple reader For where the doctors speake playnly against theyr falsehead they fare as though they knewe not y t place or had not redde it and then resorte to an other place not so open and playne and there fall to coÌ„iectures and constructions of theyr owne and labour in exposition of those obscure places as thoughe they could there more certeynly declare the mynde of the doctours to conferme theyr lyes then the doctours theÌ„ self do in another place of theyr owne workes where they playnly openly manifestly and without ambiguite declare them selfe to agre with the truth And where as the truth grounded in scriptures and opened more clerely by holy writers hath ben in Christes churche â–ª after discussion and triall sette forth in a holsome fashion and coÌ„uenient ordre of wordes whiche wordes the true meanyng and vnderstandyng purged from all ambiguities whiche mans busy witte hath also in holy wordes engendred to thintent as we beleue one truth we myghte also in wordes speache vniformely agree in the same truthe Suche as labour to breake this godly agremeÌ„t in harte and tonge they neuer ceasse tyll by speache they maye brynge the truth agayne in a corner and with pretence they meane well speake symply without obseruation euen as they haue redde forsoth in that holye man for example in dede a holy martyr saint Cipriane for hym they alledge Whiche sainte Cyprians speche as it was by hym deuoutly vttered not disagreyng from the truth so is it by these men maliciously brought forth wherby to interrupte the consente truely agreed on bothe in the speache and vnderstandyng I wyll somwhat speake of this one speach of saynte CypriaÌ„ particularly wherby thou mayest esteme good reader the deuyls sophystrie in handelyng of y e reste We beleue truely as the catholyke church teacheth that there remayneth no substaunce of bread in the sacrament of thaulter but y e onely substaunce of the body and bloud of our sauiour Christe And yet sainte Cyprian speakynge deuoutly of the food and nourriture whiche good Christen men receyue in the communion of this mooste holy Sacrament whereby the body and soule be conioyned with Christe vseth the worde Panis and calleth y e blessed sacramente sacramentaleÌ„ panem whiche wordes be not perfitely expressed in englysh if in traÌ„slatioÌ„ it were termed sacrameÌ„tal bread as malicious fayned simplicitie pretendeth but rather sacrameÌ„tal fode for Panis in latyn is a general word signifieth not only bread wherew t meÌ„ be fed but also al other nourriture wherw t man is susteined which the word bread doth not in englysh but soundeth to vs a name of special nourriture foode made of corne Now if any man shall vnder pretence of symple playne speache cal always that breade in english which he findeth in laten called panis he myghte of well wheresoeuer he founde sella in latyn call it in englysh a saddell and then in translatinge some places oute of latyn into englyshe he shuld somtime set sodenly on horsebacke in englysh him that he redde in latyn sitting in a seat on y e grouÌ„d Herin the ignoraunt that perceiue not this wyll saye I vse sophistrye but I open the deuyls sophistrye herein wherwith he doth abuse the people in speache and entangle them so in it as they for want of other knowlege can not wade out therfore alloweth him that wheÌ„ he readeth in saint Cypryan y e sacramente of the aulter called sacrameÌ„talem panem calleth it in englisshe sacramentall bread And here he spurneth and wyll ye make me beleue sayth he that panis signifieth not breade then for confirmacion adde this Say we not in oure Pater noster PaneÌ„ nostruÌ„ quotidianem da nobis hodie whiche is translate in englisshe Gyue vs to day our dayly breade And in dede if I wolde replye throughly herevnto I muste saye more then it were necessarie now to entreate yet I may not passe it all ouer For I muste saye that panis in our Pater noster signified not only bread but all foode bothe for the body soule and is so well knowen by the exposition that in thenglysh when it is translate bread we may easely conceyue by a parte the reste and by signification of some parte the hole But where as there is an extour spredde by the deuyll abrode against Christes myracle in consecration of his moost preciouse body in the sacrament of the aulter â–ª whiche errour is that there shulde after y e consecracioÌ„ remaine bread in this time of errour to translate in euery place the word panis that signifieth in some place foode into the english worde bread can that be without a maliciouse purpose to aduaunce the deuilles enterprise with his sophistrie cloked vnder pretence of plaines After whiche sorte of outwarde simplicite wherwith to cloke malice Some when they shulde speake of the blessed sacrament with the catholike churche confesse the truth therin plainly openly then they say they will speake as saint Paule spake his wordes they wyl vse whiche were writteÌ„ by the holy ghost and for so muche they say true and herewith they wyll aske disdainefully whyther any man wyll correcte saynte Pauls teachinge as though there were any suche sacrilege intended against gods scripture where in dede this is onely desyred and necessary in Christes church that one shulde vnderstand another al coÌ„ceiue one true meaning of S. Paul whose moste holy true wordes diuers as s Peter sayth haue for y e hardnes of theÌ„ peruerslye vnderstanded them for the exchewynge whereof it
is necessarely requisite that preseruyng the wordes of S. Paule inuiolable as they be most holy we shuld in other wordes fashioÌ„ of speche truely agreed on in y e church confesse in all tonges the truth playnly in such wyse as such as haue their beleef establyshed in one vnderstandynge shuld also vtter the same in one maner of spech wherby the speache whiche is ordered of god to do seruyce to expresse the inwarde meanyng of the harte to the knot and coniunction of men in vnitie be not by the variaction diuersitie in it matter and occasion of discorde and confusion wherin the deuyll by his membres trauayleth by all meanes to disseuer that christ hath congregate to dissolue that christ hath knyt together But to returne to the doctors and fathers of y e church who lefte most playne and euydent testimony in their writinges of their beleef in the sacrament of thaulter euen the verye same that amonge good men continueth styll Hathe not Fryth for all that in a detestable boke remaynynge after hym in Englysshe defamed Tertulian Chrisostome and saynt Austen in that matter And hath not before hym Oecolampadius in our tyme most maliciousely and vntruelye in falsely reportynge those holy meÌ„ attempted the same And hath not this ben their crafte herein to seke out places of derkenes and ambiguitie wherewith to deceyue them selue other also As for example If they redde any doctour in anye place of hys boke cal the sacrameÌ„t of y e aulter a fygure or a signe that place they brought forth and they put to the deuylles syllable but and sayde those doctours take it to be but a signe but a figure but a memorie herein the but hath done moche hurt for it is sleighly brought in and a smal sillable For this is in dede coÌ„uenient that christ in his body lyuing shulde be a fygure signe and memory of his body deade vpon the crosse for vs Christ in the sacrament of thaulter to be a figure of his misticall body the churche whiche he vnitethe to him in that sacrament and of that effecte the sacrament of thaulter is named the holy communion and because the maner of Christes beinge in the sacrament differeth froÌ„ his maner of beynge as he satte at the borde with his disciples althoughe the selfe same body was in the sacramente that satte at the boorde and the selfe same body is now in the sacrament that is nowe in heauen not by shyftynge of places but by omnypotencye whereby god maye do all for these considerations in all these respectes the speache hath not ben abhorred to call the sacrament of thaulter a fygure and to call it a signe and a memoriall for so it is but not only a fygure not onelye a signe not onlye a memoriall but therewith the thynge it selfe as the same doctours that haue vsed those wordes sygne and fygure do plainely testyfye Nowe yf mans wytte by the deuylles instygacyon shall trauaile with sophisticacion in wordes to subuerte the truthe what can remaine vntouched of that we shoulde haue moost sure We beleue truelye that Chryste is the same substaunce with his father to the condemnacion of tharrians And yet saint Paule in his epistle to the Hebrewes calleth christe the image of his fathers substaunce Then saythe the deuyl yf Chryst be but the ymage of his fathers substance do ye not se howe but crepeth in then is he not the same substaunce Nowe bycause Christe sheweth vs the father as he sayde to Philip Philippe qui videt me uidet patreim Phylyppe he that seeth me seeth my father and in another place Nemo nouit patrem nisi filius et cui voluerit filius reuelare No maÌ„ knoweth the father but his sonne and to whom he wil reueale it Et deuÌ„ nemo uidit unâ— vnigenitus filius ipse ennarrauit Neuer man sawe god his onelye begotten sonne hathe shewed him forth For these effectes christe is the ymage of the fathers substaunce and we may not therfore make the deuyls addition of but or make the captious sophisme of Meâ—demus Alterum ab altero alterum est The image is not the thing wherof it is y e image as maÌ„ is not god of whom he is y e image Ergo Christ is not the same substaunce with the father beyng as Saynte Paules wordes before rehersed purport the ymage of his substaunce And as this argumeÌ„t is folysshe in this pointe and yet captious to deceiue the vnlearned So be the argumentes made against the sacrament of the aulter of the worde fygure or the worde sygne or the worde memorye or the worde Symbolum token whiche wordes for a certeine relatition may be spoken of it withoute preiudice of the true substaunce there present of y e body and bloude of Christ besydes those relations And thus Luther and all that folowed hym haue defended against Oecolampadius and enforced Bucer by declaration of the places to yelde vnto hym in it and to confesse the presence of the natural body of our sauiour christ notwithstanding those termes of figure signe and memorie the misconstruynge wherof was but mere cauillacion sophistrie So as to coÌ„demne the madnes of such as folowe Frith or Oecolampadius or swinglius or amonge vs Ioye Bale Turner or such like y e deuils lymmes the truth of Christes church hath thayde of al Luthers secte But w tout their ayde the truthes strength is sufficient bycanse thou mayst se reader how playnly y e holy fathers haue spoken of y e most blessed sacrameÌ„t wherby the more to abhorre the blasphemy of some such wretches as most vyllainously write speake and as they dare iest at this day I wyl of certaine notable writers such only as were before one thousand yere past take out theyr playn confession of this most blessed Sacrament by redyng wherof good men may coÌ„ceiue as much ioyfull pleasure to the confirmation of their beleef and swete meditation therin as lewde lyght persons take wanton delite to here scoffing â—estinge to the deprauation of the same non diiudicaÌ„tes corpus domini And fyrst I shall reherse y t hath beÌ„ spoken of this preciouse sacramente by one of the first since christ as of saint Andrewe thapostle who continuing coÌ„stantly in the true confession of christ and abhorryng ydolatry when he was moued therunto by Egeas said in this wise Omnipotenti deo qui unus uerus est ego omni die sacrifico noÌ„ thuris fumuÌ„ nec tauroruÌ„ mugieÌ„tiuÌ„ carnes nec hircoruÌ„ sanguineÌ„ sed immaculatum agnuÌ„ quotidiè in altari crucis sacrifico cuius carnes postâ— omnis populê° credentium manducauerit eius sanguinem biberit agnus qui sacrificatus est integer perseuerat vnus Et cum verè sacrificatus sit verè carnes eius manducatae sint a populo verè sanguis eius bibi â—us tamen vt dixi integer permanet
not to be allowed for in eueryplace of offering is but the same one Chryst here ful hole Christ and there full hole christ and euery where y e same one bodye And as the sacrifice euerye where where it is offered is one body and not many bodyes so it is also but one sacrifice And our chiefe byshop is he that offred the hoste that clensed vs and the same hoste we offer also nowe whiche beinge then offred could not be consumed For that we do is in remembraūce of that was done For Christ saide Do this in remembraunce of me Wherein we do not make another sacrifice as the byshop of the olde lawe dyd but make alwaies the same sacrifice or rather worke the represētatiō of y e same But because I haue made mention of this sacrifice I wil speake a fewe wordes to you whiche ye remember a fewe wordes in measure but conteynynge greate pyth and commodite for you That I shal say procedeth not of my selfe but of thinstigatiō of gods holy spirite What wyll I say then This it is that many be partakers of this sacrifice ones in the yere some twyse and some oftener My speache is directed to all not only to those that be here but also those that syt in wyldernes For such be houseled ones in the yere peraduenture not in two What is the matter then Whome do we moost allowe Those that receyue ones in the yeare those that receiue oftner or those that receiue seldome Neither those that receiue ones nor them that receiue oftner nor them that receyue seldome but those that alwayes comme to be partetakers of thys sacryfyce with a cleane conscience with a clene harte and a lyfe wythoute reproche And those that be not suche I allowe them not to come ones Why so Bycause they receyue iudgement damnacion and punishment And hereof maruaile not For as meate beinge naturally nourishynge when it happeneth to come into hym that is corrupted with euyl meates marreth and corrupteth all and is occasion of a sycknes and disease So lykewise y t is cōteined in this dredful sacramēt where thou hast fruition of spirituall foode haste fruition of the kynges table and after defylest thy mouthe againe w t fylthy mire y u art throughly anoynted with y e precious anointmēt and fyllest thy selfe againe with euyl sauering stēches I pray the tel me Ones in the yere thou reparest to this holy communion Doest thou thinke .xl. dayes sufficient to clense thy synnes of all that tyme past within a weke after returne to thy former filthynes How saiest thou to me If y u wart in .xl. daies healed frō a long bodely disease shuldest returne to that meate that was cause of thy disease haddest thou not lost thy former labour If the natural partes of man be so sone altered with moch lesse the partes of mās wyll may be chaunged wherein I mene this that as we naturally se and haue by natures ordre hole eyes yet by some alteration oure syghte is hurte And yf thynges y t be natural in vs be so sone chaūged moch more that is ordred by our wyl is voluntarie Sparest thou onelye .xl. dayes to to prouyde for thy soule helthe I thinke not al togither so muche and yet thou hopeste to haue god pleased with the. Thou doest rather tryfle Hitherto I haue translate Chrysostomes sentence and to note vnto the these fewe wordes laste spoken What wolde Chrisostome saye to the state of this worlde nowe in whiche a nombre do not onelye neglecte to appoint so much tyme as the lente is whiche Chrisostom meneth to attayne goddes fauoure againe but thinke it al superfluous and not necessarie And bost onlye the mercy of god without feare of his iustice Marke this place of Saynte Chrisostome and compare it to onely faith marke this place of saynte Chrisostom note how the .xl. dayes in y e lēt were spēt not by the byshoppe of Romes ordinaunce but by directiō of y e true discipline in christes church in whiche Misecordia veritas abuia uerūt sibi iustitia pax osculatae sūt As wherin mercy was so preached as y e truth of gods iustice was not neglected iustice in due order of al thinges was so decētly obserued as peace and concord remained in christes church But this matter is besides the principall purpose and yet not out of al purpose for this time In s Chrisostoms interpretation concernyng daily sacrifice of christes body bloud thou maist se reader how the church hath obserued this most preciouse continual sacrifice of Christ hym selfe by himselfe the high preist for euer after the order of Melchisedech offred on the aulter where the minister of the church by Christes commaundemente executethe the same whiche commaundement as Chrysostome saythe is conteyned in these wordes Hoc facite Nowe I returne to reherse other that haue spoken of the moost blessed sacrament of the aulter among whome Ignatius a gloriouse martyr and nexte vnto the apostles in an epistle that he writeth to y e Romaines saith in this wise Panem dei uolo panē coelestem uitae qui est caro Iesu Christi filij dei uiui qui natus est in nouissimo ex semine Dauid Abrahae potum volo sanguinem eius qui est dilectio in corruptibilis vita aeterna I desyre saith Ignatius the fode of god the heauenly foode of lyfe whiche is the flesshe of Iesu Cyrist the sonne of the lyuynge god who was borne in the laste tyme of the sede of Dauid and Abrahā and I desyre for drincke the bloud of hym who is loue without corruption and lyfe euerlastinge And to thintent thou mayest perceiue reader that this nourriture is vnderstanded of the body and soule togyther so as in this holy communion mans flessh is also comforted herewith Note what Ireneus sayth Quomodo negant carnem capacem esse donationis dei qui est uita aeterna quae sanguine corpore Christi nutritur membrū eius sit quēadmodum Apostolus ait in ea quae est ad Ephesios epistola Quoniā membra sumus corporis eius de carne eius de ossibus eius non de spirituali aliquo inuisibili homine dicens haec Spiritus enim neque carnem neque ossa habet sed ea dispositione quae est secundum hominem quae ex carnibus neruis consistit qui de calice qui est sanguis eius nutritur de pane qui est corpus eius augetur Whyche may be englyshed thus Howe cā it be denied that mans flesshe may be partetaker of the gifte of god who is lyfe euerlastynge consyderynge it is nourysshed wyth the bloude and body of Christe as the apostle sayth in his epystle to the Ephesians For we be membres saith the apostle of his bodye of the flesshe of hym and of the bones
in me and I in him Hitherto be Cirylles wordes whereby is declared our corporall habitacion in christe by this precious sacrament wherein is present christ him selfe â–ª wherof here what Hilarius Pictauiensis an olde author in christes churche in the .viii. boke de Trinitate vpon discussion of this question whither chryste be in vs by the veritie of nature or coÌ„corde agreaunce in our will aunswereth in this wise Si enim uerè uerbum caro factum est nos uerè uerbuÌ„ carneÌ„ cibo dominico sumimê° quo modo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis coÌ„municaÌ„dae carnis admiscuit Ita enim omnes unum sumus quia in christo prÌ„ est christus in nobis Quisquis ergo naturaliter patreÌ„ in christo negabit neget prius noÌ„ naturaliter uel se christo uel christuÌ„ sibi inesse quia in christo prÌ„ christus in nobis unuÌ„ unuÌ„ in hijs esse nos faciuÌ„t Si uerè igitur carnem corporis nostri chruÌ„s assuÌ„psit uerè homo ille qui ex Maria natê° fuit chruÌ„s eÌ„ nosque uero sub misterio carneÌ„ corporis sui sumimê° per hoc unuÌ„ erimê° quia pater in eo est ille in nobis quomodo voluÌ„tatis unitas asseretur cuÌ„ naturalis per sacramentuÌ„ proprietas perfecta sacramentum sit unitatis If the worde was made verely fleshe and we verely receyue the worde beinge fleshe in oure lordes meate how shal not christ be thought to dwell naturally in vs who being borne man hath taken vnto him the nature of our flesshe that can not be seuered and hath put together the nature of his fleshe to the nature of his eternitie vnder y e sacrament of the communion of his flesshe vnto vs For so we be al one by cause the father is in Chryste and Christ in vs. Wherefore who soeuer wyll deny the father to be naturally in Christe he muste deny fyrst eyther hym self to be naturally in Christe or Christ not to be naturallye in hym for the being of the father in Chryst and the being of Chryste in vs maketh vs to be one in theÌ„ And therefore yf Chryst hath taken verelye the flesshe of oure body and the man that was verelye borne of y e virgyn Mary is Christ also we receyue vnder the true mysterie the fleshe of his bodye by meanes wherof we shal be one for the father is in Christ and Christ in vs how shal that be called the vnite of wyll when the natural propriete brought to passe by y e sacramente is the sacrameÌ„t of vnite I haue thus translate this holy fathers testimony farre exceding the capacite of the symple vnlearned and yet most euidently declaringe the mysterie of the sacrament of thaulter not to be thinuention of maÌ„ as these beastes now a dayes fayne but the godly tradicion of the truthe expressed in Christes wordes plainly truely receiued also taught and continued in the church syns the beginning by this mans testimony aboue .xii c. yeres past And were it not that I thinke good men wyll delyte to reade the truth I wolde esteme it labour loste to suche as be obstinate For they be as saint Paule saith ouerthrowen in their owne iudgement and so full of malyce as nothinge els can entre But I wyll not omytte for them to prosecute my purpose And nowe shall ye here what Theophylus Alexandrinus a noble author in christes churche and in the begynnynge of christes churche saieth who declaringe the gospel of s Marke and expoundyng the wordes of christe writeth in this wise Benedicens fregit i. gratias agens fregit quod nos facimus orationes super addentes dedit eis dicens Sumite hoc est corpus meum hoc scilicet quod nunc do quod nunc sumitis Non autem panis figura tantuÌ„ corporis christi est sed in propriuÌ„ Christi corpus transmutatur Nam Dominus ait Panis quem ego dabo caro mea est sed tamen caro christi non uidetur propter nostraÌ„ infirmitatem panis enim uinum de nostra consuetudine est si uerò carnem sanguinem cerneremus sumere non sustineremus propter hoc Dominus nostrae infirmitati condescendens species panis vini conseruat sed panem uinuÌ„ in veritateÌ„ conuertit carnis sanguinis Thenglysshe whereof is this Christe blessinge brake that is to saye gyuynge thankes brake whiche also we do adding praiers thervnto and gaue it theÌ„ saieng Take this is my body the same that is to say that I nowe giue you nowe take For the breade is not an only figure of the body of christe but it is chaunged into Christes verye bodye For oure lorde saide The breade whiche I shall giue is my flesshe yet the flesshe of christ is not sene in respecte of oure infirmitie for the breade and wine be accustomed vnto vs but if we shuld se the flesshe and bloude we shulde not endure to receiue it and therfore our lorde condescendynge to our infirmitie conserueth the fourmes of breade and wine and turneth the breade and wyne into the veritie of his flesshe and bloude Thus testifieth Theophilus and who can desire a more playne testimonye in whiche thou mayest also note howe the fourme of breade and wyne by goddes goodnes remaineth in respecte of oure infirmitie and yet the breade and wyne is turned in to the body and bloude of oure sauyoure Christe whiche speache implyeth a difference betwene the substauÌ„ce of breade and the fourme that is to say apparaunce of breade whiche euery symple wytte can not coÌ„ceiue but euery witte shuld humbly reuerently beleue For Christ sayde This is my body as appeareth testified by suche as I haue rehersed being witnesses of tholde worlde when there reigned in christes churche simplicitie faith charitie mekenes deuotion with feruent religion when goddes worde dwelt in mennes hartes and came neuer abrode to walke in mennes tunges but with maiestie and reuerence accompanied with all vertuous lyuynge where as nowe iesters raylers rimers players ianglers pratelers and simperinge parettes take vpon them to be admynystratours and officers to sette forthe goddes worde whereof they make a plurell number of wordes without all fruyte and effecte But I wyll leaue these and praye god amende them and adde the deuout writinges of saint Austen saynte Iherome and sainte Chrisostome touchinge the moost preciouse sacrament of the aulter And fyrst of saynte Chrisostome that he writeth vpon the .vi. chapter of s Iohn in this matter Necessariò dicendum quam admiranda mysteria cur data sint quaenam eorum vtilitas Vnum corpus sumus meÌ„bra ex carne ossibus eius Quare
thaulter towardes destruction whereof he made him self and entry by ouerthrowing that might stande in his waye and so the more facyly to assaulte the highest as he hath done and therein as I haue said maketh a great matter of the name of the masse wyll haue it called our lordes supper wherein he wyll haue all obserued as christ ministred it whiche this Gregory Nazianzene saith is not necessarye But we shulde here in gyue credite to oure mother the churche the piller of truthe who truelye teacheth vs that is truthe Who forasmuche as with the obseruation of this feaste in receyuyng eatynge and drynkynge Christes moost preciouse bodye and bloude is also celebrate the perpetual only pure sacrifice prophecyed by the prophet Malachie to be obserued and kept continually in the churche of Chryste whiche sacryfyce is the body and bloude of our sauyour Christ The same church hath receyued one worde of Hebrewe to signifie altogether and vsed in the latyn Missa in englyssh masse wherein besides the gloriouse presence of the body bloud of Christ the holy circumstaunces vsed and ceremonies doone be also manye godly and moost deuoute prayers spoken and vttered by the preiste as a common minister to the hole churche for and in the name of the hole churche by whyche churche Christ as heade is offered and the churche also as member of his misticall bodye is offered to god the father by hym as Saynte Augustine sayethe Ipsa per ipsum ipse per ipsam suetus offerri The church by hym and he by the churche accustomed to be offered So as the masse conteininge the hole supper that is to say the hole feast with the continuall oblation of the churche is by the deuylles inuention assaulted diuers wayes Some deny the masse because they reade not the worde masse in scrypture whiche and it were a good cause of deniall it shuld serue to renewe the Arryans heresye and to put out of the crede called Symbolum apostolorum whiche all Christen men receyue without contradictioÌ„ where filius is called consubstantialis patri Other allow masse they say but not priuye masses as though there were two sortes of masses where in deede the masse beinge but one and alwayes executed in the name of y e hole churche may by reason of the place be called priuate as it maye be by reason of saieng called a low masse and so differre from a masse sunge but els the churche by the common mynystre the preist executeth the masse her selfe howe fewe soeuer or howe manye be presente and whyther it be done at churche before y e multitude or in an oratory before fewe And yet with the name of priuate masses and deniall of them the vnlearned be slaundered as some be also with requeste of coÌ„munion vnder both kyndes as necessarye and not to be pretermitted In whyche pointe the deuyll goth aboute craftely to seduce the symple addynge a wordly instigation of enuye as thoughe the preistes had withdrawen the one parte of y e Sacramente of verye dysdaine to put a difference betwene the state of preistes and the state of lay men where in dede the obteyninge of communion vnder bothe kyndes shulde serue the deuyll onelye for an introduction to subuerte y e true belefe in the most blessed sacrameÌ„t Whiche matter only he entendeth leaueth nothing vntouched to obteine y e same For where the church teacheth truely y t vnder eche kind is coÌ„teined hole christ therefore now vnder the one kind eche man receiueth as much as vnder bothe vpon which grouÌ„d good deuoute meÌ„ haue abstained froÌ„ coÌ„munion vnder both kyndes coÌ„teÌ„ted them selfe w t one king of their good deuout mind if now vpon grudge of such as contente not theÌ„ selfe with the order they find in the churche y e church shuld graunt communion vnder both kindes to satisfye the false complaynt of necessite it must nedes engender a slaunder in the truth of the faith as thoughe hole christ were not vnder eche kinde which by the denil is only intended And in this matter of coÌ„munioÌ„ vnder both kyndes it was neuer denied but all states of men euer might and al state of meÌ„ in the beginning haue communicate in both kindes and among them children also nâ— there hath ben any lawe made to y e contrary as the deuyll surmyseth Onely this hath bene that good christen men beinge certainely perswaded vnder eche kinde of bread and wine to be coÌ„teined hole christ All suche christen men aswell preistes as other besydes the preiste that celebrate haue bene contente to receiue their communion vnder one kynde Whiche deuout custome when the deuyll by his ministers hath gone aboute to improue there was ones a lawe made to mainteine y e good custome againste the deuilles enterpryse as in thys realme â–ª the hole perlyament hath made the like whereby those be onely put to silence that say communion vnder bothe kyndes is necessary whiche is an opinion damnable and worthelye reproued but elles that by order of y e churche all men might communicate vnder bothe kyndes no man contendeth For first in the deuout custome of communion vnder one kynde wherein was professed the truth taughte by the churche in the sacramente of thaulter onely charitie was the rule whereby good men were moued for a semelynes decency in the church and eschewynge that they sawe sometimes vnsemely chaunce of thâ—mselfe without constraint of a law to forbeare that they mighte haue required no man by law expelled from that he myght haue asked Whiche charitie because it is now waxed cold and some men for singularite wold differre from the reste it is for conseruation of ordre well prouided by the lawe that no man shall presume to require furder then is necessary to the slaunder and offence of his neighbour but with humilitie conteine him selfe within the limitâ—es of common ordre whiche is the beautie and comelye state or euery number assembled beinge so muche regarded of sainte Paule as he willed men to forbeare to coÌ„panye with any brother that walketh out of order But here will be replied that christes ordre is to be preferred all other deuises And here commeth in the common place of scripture Frustra colunt me doctrinis hominum They worshyp me in vayne with the teachynges of men And these good me I spake of shall be called good fooles the whiche had zelum dei sed non secundum scientiam the zeale to god but not accordynge to true knowlege whiche now appeareth they wyll say when men se clerely Christes institution of this sacrament whiche when it is vsed accordynge to Christes institution is the sacrament and otherwise as they saye not And this worde institution is often repeted yet y e same word institution is not in scripture by those syllables but Saynt Paule speakethe of tradytyon of the vse of this Sacramente as he receyued it of oure lorde Ego enim accepi Ã
reason there appeareth not in scripture any institution of this nature For we rede not in scripture that Chryste dydde prescribe any suche precyse ordre of receiuing or ministryng â–ª but as in his supper he in dede consecrated both kindes ministred bothe kyndes whereby appearethe that all myghte receaue bothe kindes as all sometime haue done Soo lykewise when he mynystred the sacrament to his disciples in Emaus and other amonge the apostles who vnderstode Christe we reade of the ministracion of the one kynde wherby appeareth that the one kynd vnder forme of bread may be ministred alone And therefore of any suche institucyon as y e worde institution doth sounde at the first hearing is not testified in scriptures But yf we meane by institution the firste consecration of it when by goddes mighty worde the miracle was wroughte in the conuersion of breade and wyne in to the body and bloud of christ w t commaundemente to the churche to do the same tyll he comme Of this the euangelistes beare wytnesse which the church hath receiued And as s Paule saide Ego accepi à domino quod tradidi vobis So the hole churche may saye the same wordes with lyke credite by whose mynystery the same feast is dayly prepared for y e hole church with consecracion of the body and bloude of Christe whereof good men reioysynge them self with the presence of the hole mystery which they se in the masse at which tyme good meÌ„ also spiritually eate and drynke the same with the common mynystre and beleuynge the hole to be in eche kynde haue by example of christes disciples in Emaus contented them self in the sacramental communion with the one kynde not repelled as vnworthie to receyue the other kynde but forbearynge of them selfe reuerently for the more semelye distribucion and ordre amonge them whiche the churche hath allowed as our mother and nourse who contynually feadeth vs with the foode of truth And therfore seing we be assured that as Chryst dyd institute the sacrament so he instituted the church to be fedde with the same sacrament and to haue the ministracion distribution ordre of it tyll he came And vnto this daye we be onely ascertayned by tradicion of the church in the true vnderstandyng of theuaÌ„gelystes of our ordre in coÌ„secracion of the said sacrament and the cyrcumstaunce of the pronunciation of chrystes wordes wherby the same is wrought What can it meane but confusion to wrangle with the church in this matter by cauilacioÌ„ of wordes trouble y e symple vnderstandynges What a worde is institution with the vnderstandyng they geue it to astoine the rude eares For who can suffre to here spoken that Christes institution shulde be broken or altered considering the word carieth with it a sonnde of precysenes and commaundemente in Christe of this or that ordre whiche can not be verified speakynge of the institution of the sacramente and the worde well vnderstoode maye be suffred sygnifienge the fyrste exhibicion and ministracion of it And so some wryte that as Chryste dydde in the syxte of IohnÌ„ promise the institution of the sacramente sayenge Panis quem dabo uobis caro mea est pro mundi vita The breade I shall gyue you is my flesh for the lyfe of the worlde So dydde he institute the same in his laste supper of whiche institucion men wolde nowe make a precise lawe as the ordre shulde be taken awaye from the churche mother of truthe whiche folowynge Christes example and the apostels hath suffered coÌ„munion vnder one kynd and hath reiected suche as wolde improue the same as men onely studiouse to impugne an establyshed ordre whiche faulte is now moche spred abrode both in this high matter also in ceremonies and namelye suche as garnisshe Christes religion wherein the deuyl vseth a merueilsouse point of sophistry by diuision and examininge partes alone whiche partes so considered seuerallye be nothynge and yet ioyned togither be somewhat and verye necessarye and here I saye necessary for our estate although not necessarye in respect of the pryncypall thynge I wyl open this point of sophistry whyche consystethe in dyuysyon in whiche the smalenes of the part deuyded from the reste and consydered alone is in respecte of the hole called nothing And in comen speache it hath obteined to cal that nothinge which by comparison of a farre greater is very lytell As yf one were asked whither a farthinge wolde make a ryche man A simple man wolde aunswere Naye and in dede a farthing considered alone is nothinge regarded and yet of suche lyttell farthinges in numbre set togither ryches coÌ„systeth by the same disseuered is induced pouertie A quantitie maye be so minutely deuided that his partes be accompted nothinge yet those same together ioyned make the greate masse and haue an estimation And therfore in the dyscussion of ceremonies semelynes and orders the deuyl frameth his questions by diuysion and asketh of eche thynge alone disseuered from the reste As for example Whither a shauen crowne maketh a preiste where vnto a man muste aunswere as he wolde do to the question of a farthinge before moued and saye Naye Well ê™ the deuyll then awaye with youre crowne and calleth it a fleshmarke because he wyl with a nycke name deface it Then he asketh whether a longe gowne maketh a preist of that colour or that fashyon then it must be aunswered Naye And then there must be a songe made of it with awaye with it Then the deuyll commeth to the ceremonies in ordres geuinge and asketh of ceremonies seuerallye alone whervnto as he disseuereth them y e aunswere must be no whervpon he concludeth Ergo they be nothinge requisite After whyche sorte he shall also diuide you the sacramentall wordes and aske of euery worde of them alone And as it is graunted how that one word doth it not that worde is layde aside And so he wyll peruse all and by sophistrye in deuision wipe out all as nothinge And in other matters lykewise frame this question for example Shall forbearinge of meates saue a man The aunswer must be No. And then Ergo eate all daye longe Dothe watchinge bringe a man to heauen Naye Ergo slepe and spare not Is y e place cause why a mans praier is good The aunswere muste be Nay And what nedeste thou comme to churche then sayth the deuyll onles it be to heare my false teachynge set forthe And thus by these subtle questions the deuyll robbeth simple men euen of the substaunce by degrees of true religion as parasites and flatterers robbe wanton heyres of their worldlyge substauÌ„ce by alluring them to prodigall and wastefull distribution of their goâ—des and landes in seueral litle portions with these questions to the wise yonge maÌ„ what is this to you sir a small matter in your purse and nothinge to youre substaunce But by suche nothinges we haue sene yonge heyres sodeÌ„ly brought to nothinge and made verye
Sainte Au gustine saith outward signes draw to christ which in them that 〈◊〉 draweÌ„ be not necessary Exod. 7. Mat. â—2 Ruc 11. Eph. 6. Mat. 26. 〈…〉 11. 〈…〉 Mat. 1â— Philip. 2. Nob. 5. Mat. 11. Mat. 16. Mar. 14. Luc. 12. Io. â— Rom. 13. Io. 6. Matt. 13. Mat. 26. Mar. 14. Luc. 12. 1. Cor. 11. Io. 6. Damis 4. li. de fide orthodâ—xa ca. 14. Gene. 14. Heb. 7. * Varia nobis significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uidelicet pro compositionis ratione quam sâ—ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participio substantiui uerbi estimes sonat quasi dicas imminens quod autem imminet etiam sâ— noÌ„ longe absit noÌ„ est tamen praesens sed futurum est caeterum quoniam proximum est graecis est crastinum Sicenâ— legitur in act Aposto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. postero die hoc est crastino aâ— quan rationeÌ„ coÌ„pyeteÌ„ter sonat futuruÌ„ Quod stuerbi coÌ„positioneÌ„ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipias analogia deducti in adiectiuum sup substaÌ„tiale uerteris uelst â— aÌ„biguitatem praepositioÌ„is liceret insubstaÌ„tiale quest dicas insubstaÌ„ tiaÌ„migraÌ„s quod hic â—pic expressit substantiaÌ„ coÌ„seruans Ergo in oratioÌ„e dominica paneÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petimus hoc est futuruÌ„ qui nunque desinet quae nostraÌ„ substantiaÌ„ uare fulciat atque consernet Matt. 7. â— Cor. 10. God vnited to oure nature in christ Christ is the first fruites of oure nature The better that is to say the deite Double of byrth of the water holye ghoste Double meate that to Chrystes flesh vnitied to be diuâ—â—itie The breade and wyne made bodye and bloude after which makynge there is no more breade or witie but the bodye bloude Gene. 14. Heb. 9 Psal 109. Exod. â—â— Bycause bloud is not shedde it is called vnblouddy Ioh. 4. Matt. 7. Psal â—8 Tertulian Iâ—an 6. Io. 6 Act. 7. A rehersall of the dyuylles sophysme Act. 1. Hebr. 1. Hebr. 1. Io. 1. Act. 17. 1. Thes 4. â—as 7. Act. 7. 1. Cor. 15. Hier. 2. Act. 17. Mat. 4â— 9. 26. Mar. 14. Luc. 13. 21 Ioan. 7. Io. 10. Matt. 4. These fond fooles were caled amoÌ„g the garmaynes Toutistes for notable folye obteinethe names for memorye of reproche as wysedome doth honor and glorye 1. Cor. 11. Heb. 6. 1. Cor. 11 â–ª 1. Cor. 11 Io. 6. Ioan. 6. Rom. 8. Io. 6. 1. Cor. 8. 1. Cor. 3. Io â–ª 6. Sapi. l. Io. 7. 8 â–ª 11 14. 16. Ioh. 14. IoaÌ„ 16. Matt. 9. Io. 20. Ciprianus Panis Matt. 6. 2. Pet. 3. Vnus panis â—num corpus multi sumus qui de uno pane uno calice participamus 1 Cor. 10. Beware of the exclusyues that they exclude the not froÌ„ the frute of the truthe Heb. 1. Ioh. 14. Luc. 10. Io. 1. This was a notable sophiste Luthers secte in wordes graunte the preseÌ„ce and yet in dedes deny it wheÌ„ they forbyd the worshyppynge of it 1. Cor. 11. D Andreas Apo. Here is eatinge driâ— king which to our senses is asmuche to saye as tearing and coÌ„suming ioyned with the true coÌ„fissâ—on of Christes impâ—ssibilite immortalytie He saith not in fygure but verely eaten â— vâ—rely dronken Heb. 8. Hilarius Luc. 22. 〈◊〉 11. D. Chrisost sup epistl ad Hebreos Heb. 9. It is specially to be marked how s Chrisostom â—alleth it the same sacrifice The same one Christe offered in euery place The circuÌ„staunces of tyme and place encrcaseâ—â— acompte in nuÌ„ber wheÌ„ wa speake of the sacryfice of christ This is to be noted for the vse of the churche in his time He required not onelye faythe but faith with a company of manye vertues He callethe it a dredful sacramente Thus was the lente spent in the prymatyue church and nowe some wold vse it like other tymes Psâ— 34. Luc. 22 1. Cor. 11. Ignatius Christes doctrine is foode called panis but in the sacrament of thaulter in the flesshe of Christe therefore he speketh here of the sacramente Ironâ—us Ephe. 5. Luc. 24 Mans flesh partaker of the gifte of god Ephe. 5. Tertull. This is verified in the sacramente of baptisme In the sacramentes of coÌ„firmation ordre and extreme vnction As with the crosse in benediction In confyrâ—mation and ordres The sacrament of the aulter Cyprianus Ephe. 5 â–ª Cyrill 1 Cor. 10. 1. Cor. 6. we be conioyned to Christe not onelye by faith charitie but also by participation of his flesh in the sacrament of the aulter 1. Cor. 10. Cyryll calleth the sacrament of the aulter the mystical benediction Christ doth coÌ„municate his flessh in the sacrament of the aulter and so dwelleth corporallye in vs. Hilarius 8. li. De trinitate Note the mysterye of the sacrament of the aulter Theop. Alex. super Marc. Mar. 14. Note this Chriso super 6. ca. Ioannis Ephes 5. Iob. â—1 The same flesh christe toke of the virgin the same he gyueth vs in the sacramente of the aulter Idem Chriso Io. 3. Matt. 14. Mar. 6 Luc. 9 â–ª 〈◊〉 ad Hedibiam Matt. 26. Mar. 14. Psal 115. Psal 22. Io. 6 Luc. 22. Rom. 14. Mat. 26. Luc. 22. Psal 115. Psal 22. Luc. 22. Rom. 14. Esa 66 Deut. 6. Lut. 4. Christ gaue thesame flesh to be eaâ—â— of vs. Bâ— sillius 1. Cor. 11. Matt. 26. Rom. 2. Exo. 7. Gene. 32. Gene. 46. Esa 5â— Psal 11. Apoc. 5. Ioan. 14. Io. 14. Io. 1. Defide orthodoâ—â—â— Interrogama iores dicâ—e tiâ—i Lui lâ— Matth. 11. 1. Cor. 3. â— Coâ— 12. 1. Cor. 1â— Ephes 4. Io. 1â— Io. 6 â–ª Matt. 4. Mar. 14â— Math. 7. Rom. 14. Matth. 21. 1. Timot. 2. 1. Châ—s 5. Eccl. â— Act. 5 Col. 2. Agust ad Ianuarium Act. 15. Act. 10. Math. 15. 1. Cor. 4. Act. 2. Ionas 3. The diuinitie The steward dshyp Psal 50. Psal 6. Ibidem 〈◊〉 Malachi â–ª 1. Math. 14 Mar. 7. Rom. 1 â–ª 1. Cor. 1â— Ibidem Act. 9 Rom. 10. Iacob 1. Psal 11â— 1. Cor. 2 Io. 4. 1 Thes 4. Heb 13 1 Reg 15 Matth. 5. 1 Cor. 11. 1. Timot. 2. Luc 24 Act. 2â— Luc. 24 â–ª IoaÌ„ 6. Note this difference howe thynges may be called be necessary in relatioÌ„ whiche els might be omytted Matt. 27. Mar. 15. Ioan. 19. Esa 55 1 Cor 14â— Eccle 2. Doynge is the meane â—waye to knowledge 1 Cor 8.