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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
men neglecte them not and the deuyll shewethe him selfe so openlye as al maye se him that be not wilfully blynde And muche more euidentlye the same shall appeare vnto you by consideracion of these good vertuouse holy mens writinges in this matter whiche I haue reherced myndinge to be shorte passe ouer the great number that is to saye in this place al that syns these Myeres haue ben teachers and written for the edificacion of Christes churche besides a great manye of them that wrote before THyrdely let vs consider how the deuyl tosseth the wordes and first theword sacrament wherby he wolde it semed that by that name it was euer mente that it is onely a signe and tokeÌ„ of an inuisible grace and in as muche as it is a signe it is not the thing it self as the churche teachethe For a signe and a thinge whereof the signe is muste neades differre Wherevnto â–ª I saye that the worde Sacramente as manye other wordes in speache haue the like hath thre significations to oure vnderstandynge One moste general in whiche it signifieth any secrete hidden thyng without difference whither the same hydden thing be holy or no. And after that acceptioÌ„ it is applyed to many secrete matters and misteries both godly natural Another acceptioÌ„ is specyal is restrained to signifi the seuen special holy misteryes in our religion which we cal and be the .vii. sacramentes vnto whiche y e name sacrament is in the comen speache onelye applyed whervnto this diffinitioÌ„ is truely attribute a sacramente to be a visible signe of an inuisible grace Another acception is in a most special signification wheÌ„ we speake of the sacrament of the aulter whych doth vs vnderstande a specyall difference of excellencye from the other sacramentes as wherein is present the plentye of all grace and the purchacer of all grace receyued in the other sacramentes Chryste hym selfe Whereof when men be thus lerned and taughte and the thing so set forth truely as it is in dede it is then mere sophistrie to resort to disputacion of the word wherwith to ouerthrowe the truth of the thynge After whiche sorte they daly also that make foundacion of argument to proue y e substauÌ„ce of bread to remaine in the mooste blessed Sacrament bicause S. Paule calleth y e sacrament breade and yet in dede saynt Paul calleth it this breade whiche importeth a speciall vnderstandinge and to suche as truely beleue the myracle of christes coÌ„secration of his most preciouse bodye turnynge by the omnipotency of his myghty word the substaunce of breade into the substaunce of his naturall bodye to suche men of true belefe y e thing remayneth as it is ne is in their conscience altered with expression of y e name of that it was And that whiche before the consecration was commen breade with the naturall substaunce of bread is now by goddes speciall myracle in his secrete operation omnipotent the onelye substaunce of the bodye of our sauyoure Christe And so maye be called with an addition wherewith to marke the mistery this breade But whye shulde the name trauayle vs when we rede so ofte in scripture thinges to be named not as they be but as they were and the rod turned in to a serpent by gods miracle before Pharao styl to be called a rodde when it was a serpent but the rodde was conuerted by gods power into the serpent and styll called it a rodde when it was not so But why should men be so scrupulouse in names After god had signified to the patriarche Iacob that he shulde be called no more Iacob but Israell yet afterward the same scripture testifieth howe god spake to Israel ad puteum iuramenti and called Iacob Iacob Here if a man wolde trifle in the sounde of the worde Iacob shulde he not make an argumente to improue the truthe of that god had spoken wherewith the deuyll myghte inueigle the presumptuouse ignoraunt that estemeth him selfe so muche as he measureth al knowledge by his rude capacitie But here thexercised senses in learninge can consider how names be of two sortes sometime they do onlye signifie anye litle token of the thynge whervnto they be added and then we may not make foundacion of the name as declarynge hollye the thyng signified or to be demed the propre name After whiche sorte Chryst was called synne bycause he dyed for synne and yet had not synne in hym as the word shold import And when we speake thus that Chryste saueth synners we sygnify by the worde synners suche men as were synners and be by Chryst washed purged from synne mete to be receyued to saluacyon For as Saynte Paule sayth to the Ephesians Chryst purgeth his churche and leaueth neyther spot ne wrincle And when we call noughtye men christen men we signify not by the name what they be now in dede for they be the deuyls men and not Chrysten men but callynge them nowe Christenmen we signifie y t they were ones in the state of grace at the tyme of their baptisme We call a mans writinge also his hande onely because his hande wrote it In whiche sorte of naminges the significacion extendeth no further for declaracion of the thinge named theÌ„ the pointing or direction of a maÌ„s finger with a parte of speache called a pronowne as this or that Mary other names that be added to geue lighte and knowledge of the substauÌ„ce nature or chiefe qualitie of the thynge those be so ioyned and knytte to the thynge as they do not onely poynte it but open it also and be not onely an out warde marke of the thinge but presente to oure vnderstandynges what is conteined in the thinge it selfe And therfâ—re as the name Iacob was onely an outward marke of the corporall man of the patriarche So Israel declared the speciall fauoure of God wherby Iacob sawe god whâ—che the word Israell doth signifie the continuauÌ„ce whereof god promysed saienge he shulde no more be called Iacob but Israell Accordinge whervnto after the breade is consecrate by y e preiste goddes minister and by the omnipotâ—cye of Christes myghtye worde is conuerted into the bodye of Christe the name that â—ignifieth the substaunce of that sacramente is the body of Christe And therefore the same sacrameÌ„t can no more be called breade but the bodye of Christe as Iacob shulde no more be called Iacob but Israel And yet as scrypture sayth in the hystory oâ— Iacob God called after that Iacob againe by the name Iacob without preiudice of the truthe of goddes worde spoken before that he shulde be no more so called So Saynte Paule calleth the same holy sacrament breade because it was soo before the consecracyon and yet so he calleth it withoute preiudice of the truth that it is in dede beinge not breade but the very body of Christ at the time when it is by hym neuerthelesse called breade As Iacob was in dede Israell by goddes fauoure when he was after by gods mouth
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
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
falsehode and sophystry from playnnes But it is mere sophistry for in those other places the matter sheweth they be spoken in a parable bycause christ spake somtyme in parables we maye not saye he speaketh alwayes in parables And bycause when he sayde Ipse est Helias est singified a resemblaunce not the beynge as the verbe substaÌ„tiue properly doth signifie that therefore it signifieth so in Christes wordes wheÌ„ he said Hoc est corpur meum in whiche est is declared the verye beynge And although when Christe sayd Soluite templum hoc in triduo reedisicabo illud Destroye this temple and I shall in thre dayes buylde it agayne The worde templum signifieth not there a verye temple but Christes bodye which argument one ignoraunte made we maye not saye that therefore the worde corpus shall not here signifie Christes very body when christ sayde Hoc est corpus meum And when scripture saith we must cloth our selfe w e Christ in which is not signified Christes naturall body but Christes teaching so the word Christ hath his sense hydden we may not say that therfore the same worde Christ shall not in another place haue his owne open euident sense of the signification of Chrystes naturall person These maner of argumeÌ„tes may circumuent the vnlerned and vnstable and suche as be prone to chaunge though it be ior the worse but lerned men se theÌ„ trifles such lerned meÌ„ I meane as vse theÌ„ not for pastime as some haue done â— good men can not be shaken or moued w t theÌ„ But heare what s Câ—priâ—aÌ„ saith Panis iste queÌ„ dominus discipulis porrigebat noÌ„ effigie sed natura mutatus omnipotentia uerbi factê° est caro This bread whiche our lord gaue to his disciples chaunged in nature but not in y e outward fourme is by the omnipotency of gods worde made fleshe Which misterie when christ spake of before the vnfaithfull Capharuaites They asked howe god roulde giue his flesshe to be eaten and went their waye but the disciples whoÌ„ god had prepared by the formet myracle of fiue loues and the miraculouse multiplication of them to beleue this they taried confessed Christe to haue the wordes of lyfe And where as in other places of scripture where Christe spake in parables the disciples desired Christ to open theÌ„ said Edis sere nobis parabolaÌ„ Shewe and declare vs this parable So when Christe consecrated his body and gaue it vnto them to eate y e demonstracion of the thynge neaded no further explycation to vnderstand it but faith to beleue it For christe takinge the breade in his handes blessinge it and geuinge thankes said Take ye eate ye this is my body What other meaninge shulde here be sought for wher be so plain wordes w t suche circumstaunce as can haue none other meaninge to coÌ„ceiue which meaning as I said christe hadde prepared the myndes of his disciples when he sayde Panis queÌ„ ego dabo vobis caro mea est pro mundi vita The bread that I shall geue you is my flesshe for the lyfe of the world So as in the very coÌ„secration because it was y e exhibition of that Christe had promysed and they had confessed hym to haue the wordes of lyfe when they sawe him and harde hum execute the same they vnderstode with his wordes his meanynge and beleued hym But I thinke it muche better to pretermytte further occasion of that might be my praise to expound vnto you the scriptures omytrynge myne owne speache to lay before you such exposition and opening of the holy and incoÌ„taminat mysteries of Christe as other haue lefte wrytten whych I do afterwarde in a speciall place for it yet me thinketh here is offered an opportunitie to write that Ihon Damascene sayth alone For he alone openeth the matter so plainly as he might alone suffise for declaration of the thynge and confutation of the deuylles sophistrye deuysed to impugne the same This Ihon Damascene was a greate clerke and one of the greke church and wrote in greke so as they nede not to be offended that loue not y e latyn tongue Two thinges in him shal offendsome One that he stout lye defended the maintenaunce of ymages and vehemently inueyed against them that brake them and wold not haue them stand wherin he wrote so vehementlye as vpon false accusemeÌ„t for another matter deuised coÌ„triued against him his ryght hande was striken of hanged in the market place as y e hand of and offender whych neuerthelesse after he had obteined incontinentlye by grace and fauoure libertye to take it downe the same hande was by myracle restored to his body and ioyned agayne to his arme in perfitte vse as it was before for restitucioÌ„ wherof he prayed to our ladye in wordes of this sentence Domina sanctissima mater quae deum meuÌ„ peperisti amputata est dextera mea ob sanctas diuinas imagines tu qua de causa Leo seui at non ignoras proinde â—iocius succurre dextera enim altissimi quae de te incarnata est per tuas in tercessiones multas facit uirtutes sanet oro hanc meam dexteram tuis praecibus The englysshe of whiche prayer is this O Ladye and mooste holye mother the whiche hast brought forth my god my ryghte hande is cutte of for ymages such as represente godlynes holynes vnto vs thou knoweste for what cause Leo themperoure is so fierce therefore helpe spedely The ryght hande of the highest whiche is incarnate of the hathe wroughte manye vertues by thine intercessions I praye the therfore that he may by thy prayers heale this my right hand Whereby appeareth what opinion this man had of images praier to saintes by his testimony also what was vsed in the church in his tyme whiche myghte releaue suche as can not abyde images or allowe prayer to saintes For this we haue written of hym and in greke and translated by Oecolampadius the Germaine and printed within these sixe yeares in Basile in Germanye where the contrary opinion amoÌ„g the coÌ„mon people is mayneteined so as no maÌ„ shal haue cause to diffame it as set forth by any papist But to y e purpose This Damascene hath wrytteÌ„ an excelleÌ„t worke vnder this tytle De orthodoxa fide of the right catholyque fayth in the .iiii boke whereof the .xiiii chapter he entreateth reuerentlye thinstitution of the most holy sacrament of the thaulter deducyng the conueniency therof from the beginning of our participation of gods goodnes and bicause it is worthye many readynges I haue ben the rather persuaded to write in the originall in greke and therwith the translacioÌ„ in laryn also english Ie shal not greatly augmente the boke and bycause some children learne greake in this time it maye serue them for a lessoÌ„ wherwith to occupy their tender wittes and conferme them
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
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
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 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
againe called Iacob whych latter callinge of Iacob dydde nothynge preiudicate the truthe of gods worde vttered before Forasmuch as this laste maner of callynge was not a through namynge of hym but only as it were a pointing to distinct outwardly the man and because he was ones Iacob is called Iacob againe As the sacrament because it was ones breade is called bread againe And now I returned to this that yf mens fayth were such as is required of christen men they wold be wiselye deefe as the serpente that stoppethe her eares and nothynge be altered with the deuyls intricacions or incantacioÌ„s in wordes and names euen as we beleue certainely that Christ is perfytte god and perfyt man what so euer names be attribute in scripture vnto hym as he is called a shepe a worme a lyon and many other And althoughe Christe saith hym selfe his father is greatter then he yet this is true that his father he be equall and yet equall and greater be in apparaunce contrarye And so beleuynge as euerye good Christen man muste beleue that Christ is equall to his father in substaunce and deitie we beleue the contrary in apparaunce to senses vnexercysed of that Christ sayd hym selfe But these notwithstandynge howe so euer thapparaunce of wordes be in scriptures we beleue the truth taught vs by y e churche as euery man lerneth to spell that sometime c with a â—yttell spelleth est in another place e with a title spelleth en as when we write AmeÌ„ and another tyme e with a tytle spelleth em as meÌ„ brum whiche varietie goeth by rule in place whereunto an humble scoler obeyeth and not by reason as an arrogant witte wolde requyre So in all the secretes and contractions as we myghte call them and misteries hydden of our religion good men haue euer leaned to the rule of teachinge in christes churche and taken a title some tyme for n and sometyme for m as they were taught the place to require and not to spell after theyr owne iudgemente as euerye man weneth it shulde be after his vehement reason of his owne diuise Doth not s Paule saith he call it breade and be not these wordes of scripture And be any words truer or better then the wordes of scripture Of whome I aske this question agayne Hath not the churche had and vnderstanded these wordes of scrypture that ye soo vehementlye alledge Hathe not the churche deliuered those wordes vnto vs And hath not the same churche notwythstandynge taughte thys truthe howe the breade by consecratyon is conuerted into the precyouse bodye of Chryste and condemned those that wolde affyrme breade to remayne and with that theyr condemnation reteyned and kepte in honoure saint Paule who wrote these wordes that ye make so greate matter of The churche hathe condemned the Arryans that denyed Chryste to be equalle wyth his father and yet the same churche hathe stylle kepte in honoure the Euangelyst that wrote howe Chryste sayde his father was greatter then he And yet the Arryans sayde they spake none other then the Euangelystes testyfyed in playne wordes as some wyll saye nowe a dayes they speake none otherwyse then Saynte Paule dothe But suche heretyques wyll heddelye spell as they lyste and not folowe the rule of ryghte vnderstandyng without whiche men muste neades wauer and swarue in their owne coniecture beynge the coniecture the rule of leade that men now a daies sensually folowe plyable to theyr fansyes eueÌ„ so fondely as some like worshipful clerkes haue taken the wordes of scrypture written by the euangelistes for god him selfe and those haue gyuen thankes to the lord for their hyghe knowledge acheued by continuall readynge by them selfe alone and hauynge a newe testamente by theyr gyrdell wherby they haue bosted them self deliuered from the greatte ignoraunce wherwith other were blinded for by their owne deuise iÌ„ their wyse imagination they had seene god and harde god euen face to face by hearinge and seinge the wordes of scripture which they fansied to be god hym selfe because of the wordes of sainte Ihons gospel where it is written The word was god I do not herein fayne reader but wrytte the matter in dede and in dyuerse men deprehended and founde whiche fonde errour hathe ben engendred of blynde arrogancye amongest those that thinke theÌ„ selfe able to wade throughe the scriptures withoute direction of suche teachynge as the churche taught by y e scripture of god hath gathered of y e same scryptures Damascene of whome I haue before spoken hath this good lesson that as it is signified to vs by scripture that we shall be all taught of god so by the same scripture we be admonished to aske of our elders they shall tell vs whiche declareth a maner of reachyng not to be coÌ„tempned of men who despisinge al other men for teachers as they solysshly vnawares learne other to contemne them so do they despise god accordynge to Christes wordes Qui vos spernit me spernit He that despiseth you despiseth me Here may come in percase in thys high matter a scoffe with a questioÌ„ which you And then why shal not I teache you aswell as you me or rather I you For doth not Chryst saye I knoweledge to the father thou haste hydden these thinges from the wise and shewed them to the yongelinges And Paule saith the wysedome of the worlde is folysshenes afore god And then an other question in what vniuersitie was sainte Peter made doctoure And so shall aryse the controuersy whiche the deuyll engendreth who shall teache other who shall be the scoler and who the maister wythout eche man shulde playe bothe partes as of some number eche maÌ„nowe a dayes wolde playe alone al partes and euery man be mayster to him self to himself scoler also with requeste to god that he wyll vouchesaue to teache hym secretelye by often readynge and spelling after his fashion for he may not be instruct by man nor for shame submytte hym selfe to hys felowe to make his mate his maister to haue power ouer hym accordynge to Saynte Paules wordes as he raketh them where he is fashyoned to saye to the Corynthians I wyll be vnder no mans power For soo thenglysshe hathe althoughe the sence be otherwise And this conclusion do these questions engendre where euery man muste be so aunswered as his sensualite may be coÌ„tented which is impossible But to the purpose The churche is a bodye distincte as saynte Paule saith to the Corinthyans wherein euery member hathe not one office confuselye but some be prophetes and some be pastours and teachers c. And where some be appointed to reache some other muste also be appointed to be taught howebeit to auoyde this contentyon betwene this questyoner and me and to eschue all comparyson for this time I am contente to be with hym in y e place of a scooler and aske wyth hym of other that is to saye of those that
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.