est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundùm ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus à Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequētlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist
Manna was froÌ„ the aier Christe our bread ys from heauen the figure For wher the bread of the Iewes was but froÌ„ the aier our bread Christe ys from heauen in dede and not from heauen as a comon heauenlie thing but from heauen as a thing heauenlie as the Father ys heauenly and withall not as a coÌ„mon bread but as a bread that ys proprelie called and ys heauenlie bread in verie dede bicause yt confirmeth and maketh strong the heart of man And yet immediatelie by expresse woordes this authour declareth as a cause why that MaÌ„na was not the trewe bread and speaketh yt in the person of Chryst Siquidem panis ille siguratiuus erat me inquit praesigurans Manna a figure of Chryste oure bread In 6. Joan. hom 44. qui sum ipsa veritas For that bread was a figuratiue bread prefigurating me saieth Chryst whiche am the treuth yt self Here vnto agreablie also saieth Chrysostome Panem autem simpliciter non verum illum appellat non quòd falsus esset in Manna miraculum sed quòd figura esset non veritas He calleth yt onelie bread and not the true bread not that in Manna was a false miracle but bicause yt was a figure and not the veritie Nowe then as in the woordes of Chryst comparing and also preferring him self before and aboue the bread that the Iewes had vnder Moises in the desert he declareth him self to be the thing figured by that breade and that bread to be the figure so haue ye hearde these learned men expownding this scripture to teache the like or raither the verie same Yf nowe the aduersarie will obiecte and saie that Manna was a figure of the Godhead but not of his Manhead and so consequentlie not of his bodie for that these textes and scriptures speake of the deitie or God head of John 6. Euthim. ibidem Chryst and not yet of his humanitie as Euthimius whom we haue alleaged doeth also testifie expownding this saing of Chryst Ego sum panis vitae I am the bread of life Panis viuificans qui vt dictuÌ„ est dat vitaÌ„ aeternaÌ„ NaÌ„ ea proprie dicitur vita quae aeterna est Quae enim ad teÌ„pus durat noÌ„ vita est sed vitae imago Panem auteÌ„ vitae suaÌ„ vocat diuinitateÌ„ SiquideÌ„ ipsa panis est quae de caelo descendit I am the bread of life the bread that maketh to liue aÌ„d which as yt ys saied geueth eternal lif For that proprelie ys called life which ys euerlasting That that endureth but for a time yt ys not life but an image of life The bread of life he calleth his Godhead For yt ys the bread that descended from heauen Thus Euthim. Yt ys true that all that Chryste hath spoken of him self hitherto sithen he began to speake of Manna ys spoken of his Godhead For so dothe Chrysostome also wittnesse And therfor we accept that that Euthimius saieth and graunt the same But then I wold ye weÌ„t to the next line of Euthymius aÌ„d read Euthim. what he addeth to this sentence that ys nowe oute of him alleaged Yt foloweth ther immediatelie Tandem verò etiam corpus panem vocat Afterwarde also he calleth his dodie bread Whiche he doth when he saieth And the bread Chryste called bread two waies whiche I will geue ys my flesh whiche I will geue for the life of the worlde vpoÌ„ the which text he saieth Duobus modis Christus dicitur esse panis secundùm diuinitatem scilicet bumanitatem Postquam ergo docuit de modo qui secundùm Diuinitatem est nunc etiaÌ„ docet de modo qui est secundùm humanitateÌ„ Two maner of waies Chryste ys saied to be bread that ys to saie after his Godhead and after his Manheade Therfore after he hath taught of the maner whiche ys after his Godhead nowe also he teacheth of that maner whiche ys after his Manhead Thus then yt ys manifest Chryste him self teaching and Euthimius Chrysostom with diuerse other so declaring as ye maie see in the second booke wher the sixt chapter of S. Iohn ys by a nombre of learned Fathers expownded that Chrystes bodie ys called bread and yerie well both for that by that name yt aunfwereth the figure And also as Manna fedde the Iewes so in a more excellent maner the bodie of Chryste feadeth the Chrystians he him self witnessing and speaking of his owne bodie thus Qui manducat Joan. 6. hunc panen viuet in aeternum He that eathe this bread shall liue for euer And here I can but merueill at the maliciouse blindnesse of Oecolampadius who trauaileth by all means to proue that the bodie of Chryst feadeth not the soule and so wolde make Chryst contrarie to him self bothe in this sentence last alleaged and also in this sentence wher he faieth Caro mea verè est Jbid. â— cibus sanguis meus verè est potus My flesh ys meat in dede and my bloode ys drinke in dede But Oecolam wolde haue that the soule ys fedde onely whith the worde of God and faith and therfor speaking of the flesh of Chryste he saith Neque opus est carnem in ipsam ingredi animam Quod ne imaginaremur satis cauerat Dominus dicens Caro non prodest quicquam Neither yt ys nedefull that the flesh entre into the soule whiche thing that we shoulde not imagen the lord did diligently prouide sainge The flesh profitetb nothinge And yet Chryste saieth Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in yowe I am loath as in the prouerbe yt ys saied Actum agere to doo that thing In the xxxvi chap. c. that ys doen all readie and so with prolixitie and tediousnes to greue the readie Wherfor all these scriptures of the sixt chap. of S. Iohn being sufficiently declared in the second booke and among other this text whiche Oecolampadius bringeth inwhiche ys The flesh profiteth nothing ther truly by S. Augustine Chrysostom Theophilact and other expownded and declared to be of an other maner of sense then he deuilishlie wolde wrest yt to and ther also being shewed howe the flesh of Chryst feadeth and profiteth the soule very moche I shall referr the reader thither wher he shall finde Oecolampadius fullie aunswered and matter sufficient I trust wherwith he him self shall be satisfied Wherfor nowe I will but touche a woorde of Oecolampadius wher he saieth that the inwarde man ys fedde by faithe Yt ys a maner of feede that I haue not redd in anie autentike authour But this maie be and ys red that Chryst and his woorde receaued by faith doth feed the soule but not faithe yt self Neither haue I red anie catholique authour that Jnward maÌ„ ys fedde by â—aith the glose of OecolaÌ„p touched teacheth that the flesh of Chryst entreth in to the soule as yt liketh Oecolampadius whith his feigned speache
soche as heys himself Soche true mē they be nowe also that this mā wil creditte in this matter euē soche as he ys himself yf he doe refuse all these kindes of mē aboue produced But howesoeuer he shall take this and the rest of my booke in outwarde countenance I trust yt shal touche his conscience And then as Chrysostom Smalle conforte wher conscience ys consounded saieth Leuis erit consolatio vbi conscientiae sentiunt se esse confusas Yt ys but a light or small comfort when the consciences of men perceaue them selues confownded God of his mercie reduce him and all that be gone astraie home to hys folde again that they be not in his terrible iudgement confownded before him and all his Angells Nowe Reader that the order of this my rude worke maye be knowen vnto Ordre of the Booke thee vnderstād that wher the enemie of Gods trueth hath in his saied sermō made his boast that he ys sure that not one sentēce cā be brought by the catholiq̄s to proue the Articles ther by him rehersed amōge the which beside the reall and substāciall presence of Christ in the Sacramēt he addeth manie other thinges apperteininge to the same which he ioineth together vnder one predicamēt that ys that we haue no proof for them that he maye be perceaued to be a vain and false man I will proue yt by scriptures doctours and Councells And incidentlie diuerse other of his rehersed matters to this principal apperteining Whiche allthough I ouerpasse them not in soche maner as he doth onelie to saie and nothing to proue or improue thē as they be of him vttered yet ye shall finde thē answered wher occasion ys ministred to speake of soche matter And although manie profownde and excellent learned men whose latchettes of their shoes I am not woorthie to loose haue woorthlie written in this matter yet for that none of them to my knowledge hathe after this maner proceaded orderlie to expownde the scriptures that treact of the Sacrament whiche methinke to the confutacion of this man ys necessarie I will by the helpe of God that waie proceade and not by mine owne phantasie but by the verie mindes of the doctours truely seke oute the true vnderstanding of them And for that these scriptures be in three sundrie bookes of the Bible that ys in the olde Testament in the Gospells and in the epistles ther The contens and ordre of this work for the matter beinge lōg I haue diuided this rude worke into three bookes In the first booke are opened soche promisses figures and prophecies of the olde Testament as appertein to the Sacrament The seconde booke geueth yow vnderstanding of the scriptures apperteininge to the same conteined in the vj. of sainct Ihon his Gospell the xxvj of sainct Matthew and in the xxiiij of saincte Luke The thirde booke expowndeth so moche of the tenth and the eleuenth chapiter of the first epistle to the Corinthians as toucheth that matter and also one sentence of the epistle to the Ephesians and one other to the Hebrues In this exposition to the more confutacion of the Aduersaire and confirmacion of the catholique I for the most part bringinge sundrie and diuerse doctours vpon euerie text doe ioin a greke doctour and a latine together that the concord and agreement of bothe churches maye well appeare and fullie be seen So haue I also ioined the doctours that haue written within the compasse of these nine hondreth yeares to them that haue written before that yt maie be iudged whether that these of the later time doo differ or dissent from them of the auncient time in the substanciall poinctes of our faith as the aduersarie saieth they doo By which processe gētle Reader thow shalt I trust perceaue that where the arrogante Philistine both blasphemouslie and vntruelie hathe said of the Catholique Church of the liuing God that yt hathe not one scripture one doctour nor one Councell yt hathe vndoubredly as touching the blessed Sacramēt and other articles apperteining to the same not onelie al the holie Scriptures that treact of that holie mysteric but also the holie Fathers and Councells that speake of the same both Grekes and latines and them aswel of the auncient time before a thousand yeares as thē that were of the later time within the cōpasse of a thousand yeares So that the scriptures being thus explained by the common consent of so manie doctours and all the same also conspiring vpon this one trueth as yt shall be perceaued not by a vain bragge withoute proofe but by euident and plain testimonie we maic as truelie as boldlie returning his bragge into his owne lappe saie that this philistine and his cōplices for the maintenance of their heresie against the presence of Christ in the blessed Sacramēt haue not one scripture one doctour nor one Catholiq̄ Coūcel to make for thē Which thīge I dare saie the indifferēt Reader whē he shal haue perused this booke wil not feare to auouche with me And wishinge that this my laboure might be profitable to the simple and Catholique Church Christes Parliamēt house vnlearned for whose helpe I haue most speciallie taken yt I haue framed my writing as neare as the matter will suffre to their capacities And wher in ciuill and politike regiment Lawes Actes and statutes haue their force by Councells and Parliamentes therfor wher the veritie of Christes reall presence in the Sacrament ys a trueth establissed enacted and receaued by Christes Parliament house I meen the catholique Churche yt liketh me oftentimes to allude to the name and therto agreablie to name this booke I haue Title of the booke not entēded to fall one heere breadth frō the faith of the catholiq̄ Churche Yf anie thing hath slipped from me I submitte yt to the correction of Christes catholique Churche and my self also Prainge thee god Reader to accept my labours in good part and remembre me in thy prayers Vale. THE FIRSTE BOOKE THE FIRST CHAPITER VPON OCCASION THAT THIS ADVERSARIE THIS PROCLAMER AND CHALENger wolde haue the scriptures red of all men presupposing the same to be easie to be vnderstanded entreth as by preamble to treact of the difficultie of the scriptures and to prooue that they aught not of all men to be red without an hable interpretour or teacher HAVING in pourpose to declare by the testimonie of the noble men of Christes Parliament house the enacted and receaued treuth or true meening of all or most of soche scriptures as treact of the blessd Sacrament of the bodie and bloode of our Sauioure Christe ther cometh to my minde the doctrine of Luther the great Progenitour of this Aduersarie who in his booke De seruo arbitrio Luther de seruo arbitr as other his ympes likewise in their bookes teacheth that the scriptures of them selues be easie of all men to be vnderstanded and nede no interpretour Wherunto also the more to infatuate the people he addeth
example of godlie liuing that God bothe in his pastours and people maie be glorified As cōcerning the second that the scriptures haue doubtes and difficulties Scriptures ful of doubres Yt appeareth by the expresse woorde of God when he saieth Yf ther rise a matter to hard for thee in iudgemēt c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficiētlie treacted of and proued yt ys enough here nowe to haue touched yt and so to passe to the third Which ys that the people must be taught and learn the lawes of god of the preistes Which thīg ys so manifestlie declared ād in so plain woordes Doubtes in the lawe of God must be dissolued by the preistes opened in the scriptures alleaged that I shal not nede to make any further declaraciō therof forasmuche as yt ys plainlie ther saied that the doubtes of the people in the lawe of God must be dissolued bi the preistes to whose sentēce and iudgemēt they must in any wise stande and not decline frō yt neither on the right hand nor on the left and that on the pain of deathe In the which saing of God yt ys euidēt howe moche God wolde that the determinaciō of his church in the doubtes of his lawe should be estemed ād reuerēced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and contēned and gods ordre and cōmaūdemēt neclected his holie faith and religion infringed and violated yt ys more with Sithes and teares to be lamented then beinge so manifest as yt ys nedefull to be opened and declared Of whose mouthe the people should learn the lawe AlmightieGod by his prophete Malachie telleth Likewise that of the preistes the people should aske People must learn of the preistes the lawe God by the Prophete Aggaeus cōmaundeth Who shoulde teach the people the newe Testamēt he also prescribeth Appointing some Apostles some Prophetes some Doctours or teachers who to theise offices are appointed to rule and instruct the people In ijs quae ad Deū pertinēt in those thinges that appertein to God But nowe al this ordre ys inuerted in manie places The people teache the preistes and not the preistes the people The people dissolue the doubts of the lawe the preistes not being asked for The people God his ordre inuerted speake the preistes holde their peace The people make lawes in religion the preistes are cōpelled to obeie The people take in hande the thinges that appertain to God the preistes are put to scilence A moch like state we finde in the time of Moyses emōge the children of Israel in the time when Moyses was in the moūt with God For they perceiuing him to be lōg absent and thinking that he wolde no more come they began to take the rule vpō thēselues And wheras Aarō before cōmaūded and taught thē the religiō of the true God nowe they taking the rule and inuerting the ordre cōmaunded Aaron and taught him soche Religion as lyked them of a false God When the people sawe saieth the booke of Exodus that yt was long er Moyses came downe oute of the Mountain they gathered themselfes togeather Exod 32. vnto Aaron and saied vnto him Vppe make vs Gods to go before vs. For of this Moises the felowe that brought vs oute of the lande of Aegypte we wote not what ys become Hereby maie yt be perceiued what religion shall be when the ordre that God appointed being broken they will teache and commaunde which in matters to godwarde shoulde be taught and commaunded But with all yt ys to be remembred that for this wickednes the wrathe of God waxed hote against the people and notwithstanding that ther was immediatelie Plaguesfor breaking Gods appoincted ordre in religiō and mynisterie a greate slaughter of the people aboute the nōbre of three thousand and that Moyses made intercession to God for the people Yet allmightie God in the ende saied Neuer the latter in the daie when I viset I will viset their sinne vpon them and the Lorde plagued the people bicause of the calfe whiche Aaron made Wherfore seinge that the moche like trangression ys committed emonge the Chrystian people yt ys to be feared that the wrathe of God will waxe hote against vs. But God graūte vs a Moyses that by earnest intercessiō maie yet mittigate the plague of God that shall come for this wickednesse The plague I feare me will be sore vpon Corah Dathan and Abiron and vpon the capitanes of the multitude whiche be the great and famouse mē in the Num. 16. congregacion which haue gathered thē selues together against Moyses and Aaron and cā not contēt thē selues with soche ordre as God hath put in his Church and which by hys pleasure hath so long continued But yet they come to Moyses and Aaron and saie ye make muche to doo seing all the multitude are holie euery one of them and the Lorde ys emonge them Whieheaue ye your selues vppe aboue the Congregacion of the Lorde I must staie my hand I shall ells be to tediouse to the reader in this matter in the whiche I thought not to haue writtē the fourth parte of that that ys written and for expedicion leaue vnto him to reade the strory in the booke of Nombres and so further to consider yt And wher ther be manie stories declaring the displeasures of God to haue commed vppon the people bicause they wolde not submitte them selues to the ordeinaunce of him and his ministres but wolde vsurpe vpon them both Yet I will speake but of one in the first booke of the kinges which ys that where God appointed Samuel his beloued and holie Prophet to be the ruler of the people they being a stiffnecked and disobedient people to gods 1. Reg. 8. ordre so long before vsed al the elders gathered themselues together and came to Samuel and saied vnto him Beholde thowe arte olde and thy Sonnes walke not in thy waies Nowe therfore make vs a king to iudge vs as al other nacions haue See their phantasticall prouidence and therwith their disobediēce They take in hande to prouide for their common wealth as though God coulde not prouide them as good a ruler after Samuel as he did in prouiding of Samuel And therfore the ruler whiche God appointed reiected make vs saie they a kinge But what saied Almightie God to Samuel Heare the voice of the people for they haue not cast thee awaye but me that I shoulde not reign ouer them 1. Reg. 12. And after that they had a kinge Samuel to cause them to vnderstand that their offence was great saied I will call vnto the Lorde and he shall send thunder and rain that ye maie perceaue and see howe that yower wickednesse ys great which ye haue doen in thee seight of the Lorde in asking yowe a king And they saied Praye for vs thy seruauntes vnto the Lorde thy God that
immediatelie before dothe make yt so plain that all men of iudgement must nedes confesse that yt can not admitte any other vnderstanding For thus the prophete ordereth the woll senteÌ„ce Vnto vs a childe ys born and vnto vs a Sonne ys geuen vpon his shoulder dothe the kingdom lie and he ys called by his owne name wounderfull the geuer of counsell the mightie God the euerlasting father the prince of peace he shall make none ende to encrease the kingdom and peace And shall sitte vpon the seat of Dauid and in his kingdoÌ„ to sette vppe the same and to stablish yt with equitie and righteousnesse from hencefurth for euer more Who ys he that ys a childe born to vs that ys or maye be called the mightie God and the euerlasting Father but our Messias our Sauiour Christe God and man who ys the Sonne geuen to vs that shall sitte vpon the seat of Dauid for euer more making no ende to encrease his kingdom and stablishe yt with equitie and righteousnesse for euer more but Iesus Christe oure verie Messias the verie naturall Sonne of our heanenlie Father which 1. Cor. 1. ys geuen to vs to be our Redemption iustificacion and sanctification Who geuing his commission to the Apostles to preache his Gospell appointed them no termes limittes or bowndes neither did he make anie difference of creatures or people but Ite saied he in vniuersum mundum et Mar. vlt. praedicate Euangelium omni creaturae Go ye through oute all the worlde and preache the Gospell to all creatures whiche thing they so doinge In omnem terram exiuit sonus eorum et in fines orbis terrae verba eorum Their found ys gon Psal 18. into all londes and their woordes into the endes of the worlde His kingdom ys wounderfullie encreaced so that the prophecie of Malachie ys fullfilled Ab ortu solit vsque ad occasum magnum est nomen meum in gentitibus et in omni loco sacrificatur et offertur nomini meo oblatio munda From the rising Malac. 1. of the Sunne vnto the goinge downe of the same my name ys great emoÌ„ge the gentiles yea in euerie place ys ther sacrifice doen and a clean meat offing offerd vppe vnto my name Yt ys to be noted that the Prophete saieth To the name of God in euery place shall sacrifice be doen whiche maner of doing of sacrifice being meÌ„t of the Sacrifice of Christes Church so to be doeÌ„ eueriewher well declareth the great encreace of Christes kingdom Whiche must nedes so be For Dominabitur à mari vsque ad mare et à flumine vsque ad terminos orbis terrarum His dominion shall be from the one sea to the other and from the flood vnto the Psal â—1 woorldes ende They that dwell in the wildernes shall knele before him his enemies shall licke the dust The kinges of Tharses and of the Iles shall geue presenttes and the kinges of Arabie and Saba shall bring giftes All kinges shall fall downe before him all nacions shall do him seruice Here Iacobus de valentia expounding the dominion of Christe whiche shal Iacobus de Valentia be from one sea to an other saieth that yt ys from the Sea Mediterranian vnto bothe he Ocean Seas and vnto the Southe and so yt comprehendeth all Affrike and vnto the north Sea and so yt comprehendeth all Europe And he shall haue dominion from the flood Nilus and Tanays vnto the endes of the worlde that be toward the Easte whiche comprehendeth all Asia and so his dominion ys ouer all the worlde For being ouer these three partes all whiche three receaued Christes faith and submitted them selues to his holie religion in to the whiche three partes the wholl worlde ys diuided yt maie well be saied that hys dominion ys ouer all the worlde Christe then alone and no pure earthlie kinge ys he that ys promised to Dauid to sitt vpon his seat for euer and to dilate his kingdom so that ther Chryst not Salomon promised to Dauid Act. 13. shall be none ende of the encreace of yt That in this promisse made vnto Dauid was ment Christe saincte Paule also in the Actes of the Apostles declareth Inueni Dauid filium Iesse virum secundùm cor meum qui faciet omnes voluntates meas Huius ex semine Deus secundùm promissionem eduxit Israëli saluatorem Iesum I haue fownde saith allmightie God Dauid the Sonne of Iesse a man after my owne heart which shall fullfill all my will Of this mans seed saieth saincte Paule hath God according as he had promised brought furth to Israël a Sauiour Iesus By which woordes saincte Paule teacheth plainlie that Iesus our Sauioure was promised to comne of Dauid And for that the promisse was made both to Abraham and to Dauid as yt ys declared that Messias shoulde descend from them both Therfore the Euangelist saincte Matthew describing the Genealogie of oure Sauiour Christe after the flesh beginneth the same at Abraham and Dauid calling Christ the Sonne of Dauid and Abraham saing Liber generationis Iesu Christi filij Dauid filij Abraham The booke of the generacion of Iesus Christ the SoÌ„ne of Dauid the Sonne of Abraham And to conclude two prophetes of the newe Testament namelie the most excellent Prophetisse the virgen Marie the mother of that promised seed Christe and Zacharias the Father of Iohn the Baptist do testifie this also She saieth Suscepit Israël puerum suum etc. He hath holpen his seruannt Israël in remembrance of his mercie euen as he promised to owre Fathers Luc. 1. Abraham and his seed for euer The other saieth Et erexit corna salutis nobis in domo Dauid c. And he hath raised vppe an horn of saluacion to vs in the house of his seruannt Dauid Euen as he promised by the mouthe of his holie Prophetes whiche were sence the worlde began In the whiche prophecies we maie perceaue that the holie Goste did strike an vniforme sownde in these two instrumentes fownding that the promisses made to Abraham and Dauid and spoken by the Prophetes sence the worlde began were nowe fullfilled in that that Christ the Sauioure of the worlde was conceaued and incarnate in the wombe of the immaculate virgen Mary by whom the blessing promissed shoulde come to all the nacions of the earth as nowe we haue seen profourmed THE TENTH CHAPITER TOVCHETH THE FIgures of Christes Incarnation passion Resurrection and Ascension AS vnto these two noble Fathers before spoken of God by manifest promise opened the ioyfull coming of our Sauioure into shesh So to other did he describe and painte by figures all the misterie of our Redemption to be wrought doen and perfected by the same oure Sauiour wherby their faith in Christe to come was moche nourished and they by hope of redemption in Gods mercy moche comforted Vnto the wife of Manoah the Angell of God appeared and saied Ecce sterilis es concipies paries filium Beholde
to be wise in oure owne conceiptes we maie embrace the trueth of yt earnestlie and vnfeignedlie beleuinge the same trueth and by beleuing also vnderstand yt for Nisi credideritis non intelligetis saieth the Prophete Except ye beleue ye shall not vnderstande And therfor let vs all call to the Esay 7. Authour of grace and geuer of faithe with the Apostles and saie Domine adauge nobis sidem Lord encrease our faithe and I doubte not but yf he see that Luc. 17. we come to him he will haue compassion vpō vs and renne and mete with vs and fall one oure neckes and kisse vs and so receauinge vs with moche Luc. 15. ioie and gladnesse walke with vs on the waie and interprete the Scriptures vnto vs and so open oure eyes whiche were holden before that we shall Ibid. 24. knowe him in breaking of the bread And here be aduertised Reader that yf thowe be not with Chryste in the breaking of bread thy eies shall neuer be opened to knowe Chryste For saincte Augustine shewing that the eies of the two disciples that went in Emaus were holden from the knowledge of Chryst vntill the breaking of bread saieth Non enim incōgruenter accipimus hoc impedimentū in oculis eorū à Satana fuisse ne agnosceretur Iesus sed tantùm à Christo propter eorum sidem ambiguam facta Agust de consensu Euāgelist est permissio vsque ad sacramentum panis vt vnitate corporis eius participata remoueri intelligatur impedimentum inimici vt Christus posset agnosci We do not take yt incongruentlie that this impediment in their eies mening the two disciples that went to Emaus was of Satan that Iesus shoulde not be knowen But onelie yt Luc. 24. was permitted of Chryste for their doubtfull faith sake vntill they came to the sacramēt of breade that the vnitie of Chrystes dodie beinge participated yt might be perceaued that the impediment of the Enemie was remoued that Chryste might be knowen Agreablie to this also saieth Theophilact vpon Luk. Insinuatur aliud quiddam Theop. in Luc. ca. 24 nempe quod oculi eorum qui benedictum panē assumunt aperiuntur vt agnoscant illum Magnam enim indicibilem vim habet CARO DOMINI An other thinge also ys here insinuated that ys that the eies of them which do take the blessed breade are opened that they maie knowe him mening Christe For the slesh of oure Lorde hathe a great and vnspeakable powre or strenght Thus moche Theophilacte Thus although the two disciples were in the companie of Chryste and hearde him interprete the scriptures vnto them yet he was a straunger vnto Soche as haue not a sowndfaith in the veritie of the Sacrament are straungers to Chryst. them for they knewe him not And verie well For as they for lake of perfecte and full faith in him were straungers to him So he agreablie as a straunger appeared vnto them And euen so though manie haue hearde the interpretacion of scriptures yea and can them selues interprete and vnderstande manie of them and can speake and talke of Chryste as these disciples did yet be they straungers to Chryste they knowe not Chryste for that they haue not a sownde faith in the veritie of the Sacrament and so in diuerse other poinctes and matters of faithe Whiche happeneth to all sohe as will not be with Chryste in the breaking of the breade For note well this Reader that whosoeuer he be that erreth in the matter Who erreth in the Sacrament erreth in many other matters of faithe of the Sacrament he erreth in manie mo So did Luther the Raiser and stirrer vppe of heresies in oure time So did Oecolampadius Zwinglius Bullingerus Bucerus and Petrus Martir So did our contrie men Cranmer Ridley Latimer and Taler So dothe this Chalenger as his owne confession in his sermō well prouethe So do soche as yet liue conuertlie cloaking and dissemblinge their heresies So that though some other heresie maie be alone in a mā yet be well assured the heresie against the blessed Sacrament ys neuer alone in anie man but accompanied with so manie other heresies as he that hath them becometh a straunger to Chryste and for lacke of a sownde faithe knoweth not Chryste Come therfore and ioin with Chryste in the breaking of the breade be partaker of the vnitie of Chrystes bodie that as saincte Augustine saieth the impediment of the Enemie whiche letteth thee to knowe Chryste maie be remoued and taken awaie For the flesh of Chryste as Theophilacte saiethe hath an vnspeakeable powre or strenght soche power or strenght that after the receipt The ffesh of Chryst in the Sacrament hath an vnspeakable powr of yt in due maner of faithe and sincere deuocion yt will open thine eies that thowe shalt knowe him trulie whiche nowe phantasieng that thowe doest knowe him knowest him but phantasticall Seing then this blessed Sacrament ys of soche great and vnspeakable vertue and geueth so great a benefitt let vs heare the Authour of veritie and of the Sacrament also commending to vs the veritie of the same THE SECONDE CHAPITER EXPOVNDETH THE sixt of saincte Iohn according to the letter THe holie gospell teacheth vs that the Authour of this blessed Sacramēt made two notable mencions therof at two sondrie Two notable menciōs made by Chryst of the Sacrament times The one was the promisse of the institution of yt with a declaracion of the befitte that shoulde ensewe to men therbie whiche ys sett surth and declared in the sixt chapiter of saincte Iohn The other was the plain and certen institutiō of yt in the last supper accomplishing the promisse before made Of these two by the helpe of the Authour of them with thassistance and direction of that his Spirit of trueth whiche he hathe promised shoulde lead vs into all trueth this booke shall tell the verie trueth And forasmoch as by ordre the promisse goeth before the accomplishment of the promisse although saincte Iohn who ys the writer of yt did write yt manie years after the other Euāgelistes had written the last supper yet will I as yt was spoken of Chryst first before the other was doen so first treacte of the same Oure Sauiour Chryst being God and man and knowinge for that nothing was hidden to him all thinges as well the present secrete thinges and thoughtes of man as also the ordre and succession of thinges to come foreseeing that the people wolde resorte vnto him and that mete occasiō shoulde be geuen and that the time wolde verie well serue for the preparinge of the mindes of soche as wolde beleue in him to speake of the high misterie of the receauing of his bodie and bloode he began with the great miracle of the multiplieng of fiue batlie loaues and two fishes By the whiche miracle they being moued to consider his great power might the more easilie be induced to the beleif of the greate miracle
authoritie or credite ys he of that teacheth in the pulpet by speaking then he that teacheth by open writing Yf ye will not beleue me writing ye will not beleue me preaching Yf ye wil beleue me preaching for that I speake the trueth by the scriptures and auncient fathers Beleue me also writing the trueth by the scriptures aÌ„d auncieÌ„t fathers And yf these alowed writers of these later daies teach the trueth by the scripturs aÌ„d auncieÌ„t fathers theÌ„ must they neds be receaued And ther for trulie yt ys necessarie that they be alleaged to th eÌ„tent the trueth maie be perceaued to be one throughout all and that they being ioined with the auncieÌ„tes yt maie be seeÌ„ that the same trueth is taught now that was taught a thousand yeares agoÌ„ before And therfor haue I determined not to geue place to this refusall of Heretiques but to alleage the Authours of these later yeares that the coÌ„sonancie and vnitie of the trueth maie be perceaued in all ages and that ther ys no other trueth taught now theÌ„ was taught in the Primitiue Church and the time of the Apostles yea no other trueth then was taught by oure Sauiour Chryst himself and by his holie Spirit the Authour of all trueth Wherby the foule railinges and slaunders which bemost comoÌ„ lie in the mouthes of the enemies maie be taken awaie and they of their vntrueth and malice woorthilie confownded Thus moche I thought good to saie for that in this book I minde to vse the testimonies of these late writers for th entent aboue specified And nowe therfore to Theophilacte the Grecian I shall ioin the learned doctour Nicolaus de Lyra a latin Authour who writing vpon the sixt of S. Iohn cometh to this text Et panis quem ego dabo caro mea est And the bread whiche I will geue ys my flesh and expowndeth yt thus Postquam egit de pane spirituali qui est Verbum hic consequenter agit de pane spirituali qui est Sacramentum After he hath don saieth this Authour of Chryst with the spirituall bread which ys Nico. Lira in 6. Ioan. the woorde here consequentlie he treacted of the spirituall breade whiche ys the Sacrament What dothe this authour dissent from the Fathers dothe he not signifie that Chryste before the sentence so often alleaged did speake of the spirituall bread hys Godhead which he calleth the woord And doth he not now saie that in yt that foloweth Chryst speaketh of the Sacrament These be sufficient to declare the true vnderstaÌ„ding of our Sauiour Chrystes processe and ordre in the sixte of S. Iohn And for that ye perceaue the same aswell after the minde of Chryste the verie texte so leading vs to vnderstand yt as also after the minde of diuerse learned authours I will nowe procead to see the vnderstaÌ„ding of diuerse textes of the rest of this chapiter that treacte of the blessed Sacrament THE FOVRTH CHAPITER BEGINNETH A further proof of the former matter by S. Cyprian and Euthymius THis distinction of these two breades last before mencioned perceaued and being withall remeÌ„bred that at this text The bread which I shall geue ys my â—…esh whiche I will geue for the life of the world Chryst began to speake of the Sacrament and continueth the disputation therof to the ende of the chapiter to proue the same more manifestlie to the Reader and withall to make yt clere that that processe ys not of a figuratiue flesh but of Chrystes verie propre flesh and bodie I will beginne at the same text and so descending to the last by a nombre of the most auncient Fathers of Chrystes Parliament house open both the one and the other I trust to the full contentacion of the godlie Reader The firste that shall shewe hys minde of this matter shall be the holie Martyr Cyprian who saieth thus Panis vitae Christus est panis hic omnium non est sed noster est Et quomodò dicimus Pater noster quia intelligentium credentium pater est sic paneÌ„ nostruÌ„ vocamus quia Christus noster qui eius corpus coÌ„tingimus panis est Hunc autem paneÌ„ dari nobis quotidiè postulamus ne qui in Christo sumus Eucharistiam quotidie ad cibuÌ„ salutis accipimus intercedente grauiore aliquo delicto dum abstenti noÌ„ coÌ„municantes à caelesti pane prohibemur à Christi corpore separemur ipso praedicante monente Ego sum panis vitae qui de caelo descendi Si quis ederit de hoc pane viuet in aeternum Panis quteÌ„ quem ego dedero caro mea est pro seculi vita The bread of life ys Chryst and this breade ys not the breade of all men but yt ys ours And as we do saie Oure Father because he ys the father of all that do beleue and vnderstande Euen so also oure bread call we whiche touche his bodie bicause owre Chryste ys bread This breade we dailie desire to be geuen vs least we which be in Chryst and take the Sacrament dailie to oure meate of health some greuouse offence coming betwene while we being excoÌ„municated and not receauing be forbidden from the heauenlie bread maie be separated from the bodie of Chryste he himself openly saing and teaching I am the bread of life whiche descended from heauen Whosoeuer shal eate of this bread shall liue for euer The bread which I will geue ys my flesh for the life of the worlde Thus moch S. CypriaÌ„ In this sentence I doubte not but ye perceaue that this holy Martyr applieth the sentences of the sixt of S. Iohn to the SacrameÌ„t of Chrystes bodie and blood According to whiche vnderstanding he calleth Chryst our bread S. Cyprian aplieth the sixt of S. Iohn to the Sacrament whom he so calleth not onelie bicause of his Godhead but also bicause he feadeth vs in the Sacrament with his bodie For saieth he we being in Chryste do receaue the Sacrament dailie to the meate of health But yf by sinne we forbeare to receaue the heauenlie bread we be separated from the bodie of Chryste Wherby we maie perceaue that not onelie the sixt of S. Iohn ys to be vnderstanded of the Sacrament But also when S. Cyprian calleth the Sacrament the meat of health the heauenly bread and the bodie we are taught that in the SacrameÌ„t ys the verie presence of that bodie to the which proprelie these goodlie titles maie be wourthilie applied Whiche bodie can be none other but the bodie of Chryst God an man But forasmoch as the faith of this famouse Father and holie Martyr Cyprian in this poinct hath ben notablie and manifestlie declared in sentences before alleaged in the first booke and more herafter shall be spoken I will not nowe trooble the reader with any longer declaracion of the same but will ioin with Cyprian one of the other side of Chrystes Parliament house euen Euthymius a grecian whose sentence Reader yt shall
to be spoken of the Sacrament yet this that foloweth doth more proue yt and maketh it so clere that yt can not be gainst said Vt enim homo seruos suos emit ornat ita nos sangume suo Christus Qui huius sanguinis sunt participei cum Angelis ArchaÌ„gelis supernis virtutibus commorantur ipsam regiam stolam Christi induti spiritualibus armis muniti Sed nihil dixi ipsum induti sunt regem Sed sunt purum est admirabile ita si purè accesseris ad salutem accessisti siue praua conscientia ad poenam supplicium Partakers of the blood of Chryst dwell with Angells Qui enim manducat bibit indignè SANGVINEM Domini indicium sibi manducat bibit As a man saieth Chrysostom dothe both buie his seruauntes and deck them euen so dothe Chryst vs with his bloode They that be partakers of this bloode they dwell with Angells and Archaungells and with the powers aboue being cloathed with the kinglie garment of Chryste are defended with spirituall armour But I haue saied nothing They haue putte on the King himself But as yt ys a great thing and a wonderfull eueÌ„ Note here that he speaketh of the Sacrament so if thowe come to it purelie thowe hauest comed to health or saluacion But if with an euell conscience thowe hauest commed to pain and punishment For he that eateth and drinked the blood of our Lorde vnwourthelie eateth and drinketh his owne damnation Thus Chrysostom What can the enemie nowe saie hath not nowe Chrysostome opened him self and fullie and plainly certified vs that all this his communicacion was of the blessed Sacrament Dothe not his allegacion of saincte Paule invinciblie proue yt yf sainct Paule in the place alleaged spake of the Sacrament then Chrysostom that alleaged him spake of the Sacrament and vndoubtedlie he did so Wherfore chrystian Reader observe here and note that Chrysostom dothe not onely vnderstand the text of saincte Iohn of the Sacrament But also that therwith both by plain opening of the woordes of S. Paule by moste goodlie and high praise he teacheth vs that in the same Sacrament ys the verie presence of Chrystes bodie and bloode And in his so doinge teacheth God plagueth vs for abuse of the Sacrament also all good chrystian men highlie to esteme and greatlie to reuerence and magnifie this wonderfull misterie of Chrystes blessed bodie and bloode coÌ„sidering and by faithe perceauing verie Chryste God and man ther to be present And not so lightlie so irreuerentlie so vndeuoutlie to vse it as heretofore euen before the time of heresie yt was vsed or raither abused For the whiche abuse I assure yowe I earnestlie beleue that as in yt we did sore offende So by it God hath sore plagued vs. Let vs therfor be admonished and learn to amend our selues And the like I wolde wish the Aduersarie to do that wher he in this wicked time hath forsaken his faith and with defiled mouthe hath railed in blaspheming this most holie Sacrament and hath called the faitfull Chrystians Idolaters and robbers of God robbing him of his honour and geuing yt to a peice of bread he wolde nowe learn that he hath gon astraie and that not the Catholique Chrystians but he and soche like haue ben Idolaters and robbers of God his honour not honouring him wher he was present but with all vile means dishonouring him whiche he and they maie repent Wolde this famouse and noble clerke holie Chrysostom haue so extolled Honourable titles and great effectes of the Sacrament proue the presence of Chryst therin and magnified this Sacrament so oftentimes calling it blood and atributing to yt goddes power in fearing and driuing awaie of Deuells in wasshing our sowles in geuing remission of sinnes in putting death to flight in being our health and saluacion with a nombre of soche effectes as ye haue heard yf it were but wine Can a cuppe of wine woorke soche wonderfull workes and effectes ys yt of soch force and strength if yt so be the chamberlain of king Darius that tooke vpon him to proue that forte est vinum wine ys strong wold not haue omitted so great praises of yt in his oracion for it wolde haue made moche for his pourpose But surelie this ys spoken by Chrysostome of the verie blood of Chryste whiche in dede hath this great might and power or ells this great Father wold neuer so haue magnified yt And nowe thow that wast once in Chrystes faith and hauest runne astraic return again and magnifie this diuine Sacrament with Chrysostom and all other faithfull in Chryste Return I saie while the time serueth thee and while yt ys daie for Venit nox quando nemo potest operari The night will come when no man can woorke Therfore I do aduertise thee with sainct Paule Cum metu et tremore saluteÌ„â—nam operare with feare and trembling woork thy saluacion Return and saie with the Prophet Dauid Erraui sicut ouis quae Philip. 2. Psal 118. periit quaere seruum tuum Domine I haue erred like the shepe that hath perished seke thy seruannt o Lorde And nowe although I haue a litle digressed froÌ„ the right line of the proofe of the sixt chapiter of saincte Iohn to be vnderstanded of the Sacrament Yet I haue not digressed from charitie nether from the principall pourpose of this booke whiche ys to laboure to reduce them that haue erred to the trueth and to confirme and comforth them that be in yt THE SIXT CHAPITER PROCEADETH IN THE opening of the vnderstaÌ„ding of the same texte of saincte Iohn by Beda and Cyrillus THe trueth of this matter ys soch that ytys testifiedaÌ„d auouched by manie mo fathers of the which we will heare first Beda and Beda in 6. Ioan. Cirille Beda expowndeth the forsaid text of S. Iohn thus Hunc paneÌ„ Dominus dedit quaÌ„do mysteriuÌ„ corporis et saÌ„guinis suis Discipulis tradidit et quaÌ„do semetipsum Deo patriobtulit in ara crucis Quòd verò dicit pro muÌ„di vita noÌ„ debemus intelligere pro elemeÌ„tis sed pro hominibus qui muÌ„di nomine designaÌ„tur This bread saieth Beda our lord gaue when he deliuered the misterie of his bodie and blood to his disciples and when he offered him self on the Altar of the Crosse to God the Father And wher he saieth for the life of the worlde we maie not vnderstaÌ„d it for the ElemeÌ„tes but for meÌ„ whiche by the name of the worlde are signified Thus haue ye Bedes expositioÌ„ whiche al thoug yt be breif and shorte yet it ys plain and clere As he text saeth that Chryst wolde geue twice a bread that shoulde be his flesh So Bede declareth two sundrie maners and times for the geuing of the same First wher Chryste saied the bread which I shall geue that saied Bede our Lorde gaue wheÌ„ he deliuered vnto his Disciples the misterie of his bodie aÌ„d blood The
and allmesses be not desiled with the contagion of erroure For then ys bothe the oblacion of the sacrifice clean and the geuing of almesse holie when they that doo these thinges vnderstand what they doe For when our Lord saieth Except ye eate the flesh of the sonne of man and drink hys bloode ye shall haue no lyfe in yowe Ye shoulde so communicate of the holie table that ye shoulde nothing at all doubte of the veritie of the bodie and bloode of Chryst For that ys taken and receaued by mouthe which ys beleued in faithe And in vain ys Amen aunswered of them of whom against that that ys receaued The mouthe receaueth that faith beleueth argument ys made Thus moch Leo. Who as ye maie perceaue so certenlie tooke this texte to be vnderstanded of the Sacrament and of the verie presence of Chrystes bodie in the same that he vseth yt for an authoritie to prooue the same and saieth that for asmoche as our Lord did saie yt we shoulde nothing at all doubte of the veritie of Chrystes bodie and bloode Wherby this also maie be gathered that he vsing this as an authoritie against heretiques did vse yt as a scripture receaued and so vnderstāded throughout all the catholique Church which I saie he vsed against heretikes not against them in the matter of the Sacrament for ther were no soche in those times but against Eutyches and hys disciples whiche most pestilētlie taught that the nature of man which the Sonne of God did take of the virgen was turned Eutiches his heresie into that nature of God And so destroyed the cōiunctiō of the two natures in that one persō of Chryst Against the which heresie this holie mā brought this sentence of scripture as a sentence receaued of all men for the veritie of Chrystes flesh in the Sacrament therwith to prooue that forasmoche as the verie flesh of the manhead of Chryste was in the Sacrament Chryste had still the verie nature of man in him Thus ye maie perceaue that the truthe of this matter of the Sacrament that ys to saie that Chrystes verie bodie and blood be reallie in the Sacrament Reall presence so certenlie beleued that aūciēt fathers vsed yt for authoritie in cōfuting of heresies was in those daies so clear withoute doubte and controuersie so substanciallie beleued that yt was reputed esteemed and accompted an authoritie sufficient to confute the heresie of Eutyches and to defende and maintein the true catholique faithe that in Chryste was both the natures of God and man Now yf the verie flesh and blood of Chryst were not trulie verilie and reallie in the Sacrament the matter of the Sacrament coulde proue nothing against this heresie but raither make with yt But forsomoche as ther ys the verie flesh of Chryste yt proueth very well that the verie nature of man ys in Chryst directlie against the heresie of Eutyches This alone in my opinion might suffice to reduce men from erroure considering that thys was a trueth thus receaued a thousand yeares agon in the whiche time we be well assured that the Church was withoute errour in this matter and men so zelouse in the trueth of the catholike faith that an heresie did not so soone appeare and shewe yt self but yt was furthwith impugned as to the learned yt ys well knowen But this matter of the Sacrament was neuer yet impugned of anie catholique writer that hath liued since Chryst as the learned also do knowe wherfore yt ought to be taken as an vndoubted trueth But omitting to make any further prooff herof by thys authour I will according to my ordre prescribed ioin vnto him Euthymius a greke authour who in hys exposition of this texte geueth vs thus to vnderstand yt saing Nisi comederetis carnem filii hominis biberitis eius sanguinem non habebitis Euth in 6. Joan. vitam in vobis Illi quidem hoc impossibile iudicabant ipse verò omnino possibile ostendit neque id tantùm sed necessarium quod etiam fecit ad Nicodemum Addit autem de sanguine significans de pane ac poculo quae vt dictum est daturus erat Discipulis in vltima coena Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They meening the Iewes thought this vnpossible but he meening Chryste declared yt alltogether to be possible and not that onelie but also necessarie Whiche thing he also did to Nicodemus He speaketh also of hys blood signifieng that he speaketh of the bread and the cuppe whiche he wolde geue as yt ys saied to his Disciples in his last supper Thus Euthymius I haue thought good in this exposition first to note to yow that thys authour notwithstanding the wicked wresting of the Aduersarie vnderstandeth thys scripture with the other holie Fathers of the Sacrament For by plain woordes he saieth that our Sauiour speaketh here of the bread and cuppe that he wolde geue in the last supper And signifieng that he forgatt not what he had saied in the same matter before referreth himself to that that he had before saied saing Sicut dictum est as yt ys allreadie saied For before he saied that Chryst ys called bread two waies that ys after hys deitie and after hys humanitie Therfore after he had spoken of the Chryst called bread two waies bread whiche ys hys deitic nowe in thys place he speaketh of the bread whiche ys hys humanitie of the whiche bread he saied not whiche I do geue yowe but I will geue yowe for he wolde geue yt in his last supper but when when he tooke the bread and after thankes geuen brake yt and gaue yt to his Disciples saing Take eat This ys my bodie And therfor yt ys withoute al scruple or doubte that seing Chryst speaketh here of the bread and cuppe that he wolde geue in his last Supper therfore these woordes be spoken of the Sacrament Neither maie the Aduersarie here cauille vpon these woordes bread and wine that this authour doth meen that in the Sacrament ys nothing but bread and wine as figurs of the bodie and blood of Chryst For so farre wide was this from his meening that he plainlie denieth the substance of the Sacrament to be a figure signe or token of the bodie and blood of Chryst but the verie bodie and blood of Chryst as shall better and more at large appeare by this same authours exposition vpon the xxvi of Matthew in the lviii chap. of this booke Euthimius denieth that which the Sacramentaries affirme ād affirmeth that they de nie So then thys ys first certen that this sixt chapiter of S. Iohn ys by this authour vnderstanded of the Sacrament which ys one thing that ys denied by the Aduersaries So likewise this authour denieng the substance of the Sacrament to be a figure or signe of the bodie and blood of Chryst but the verie reall and substanciall bodie and
doctrines doeth affirme what shall be the priuilege or what reason that onely men shoulde communicate the bodie and bloode of him and not Deuells also for the whiche in his passion he did shedde his bloode hitherto Theoph. Who improuing the opinion of Origen before mencioned saieth that if the bodie of Chryst shoulde suffre for Deuells and his blood shoulde be shedde for thē then vnto thē he shoulde haue saied as he hath to his Apostles and all faithfull men Take eate This ys my bodie Take and drinke This ys my blood Whiche argumēt as yt doth confute the errour of Origen for that yt ys meit that all they that be partakers of the redemption purchaced by the bodie and blood of Chryst should also be soche as to whō in time conuenient yt Deuells be not redemed by Chrystes passion but if they might receaue him spirituallie they shoulde be partakers of his merittes might be saied Take eat This ys my bodie Take drinke This ys my blood Whiche thing to Deuells ys not saied so also yt doeth impugn the errour of our Aduersarie in that that no mencion being made of figures and tropes the wordes of Chryst be left in their owne propre sense teaching vs that we must take and eate his verie bodie and drinke his verie bloode And that they doe so teache vs by the minde of this authour the woordes that folowe in his second argumēt doo well prooue For the better perceaving wherof vnderstād first as the trueth of the catholique faith ys that Deuells be not redemed by the passion of Chryst neither be they nor can be partakers of the vertue and benefitt of the same Nowe to receaue Chryst spirituallie ys to receaue the grace and fruict of this passion When then in his second argument this authour saieth that the Deuells be not parone bloode excludeth an other and the legall solemnitie when yt ys chaunged ys fulfilled Thus Leo. For the better vnderstanding of this saing of the authour yt ys to be obserued that he doth compare the solemnitie of the olde iudaicall Passouer to the newe Passouer solemnely begonne by Chryst in his last supper Whiche thing maie well be perceaued by the last woordes of the authour wher he saieth as the conclusion of all that he had before spoken legalis festiuitas dum mutatur impletur And the legall solemnitie when yt ys chaunged ys fulfilled The legall solemnitie was the feast of the Paschall lambe This feast was chaunged and then fullfilled when Chryst in stead of that lambe being the figure made his solemne feast and gaue his owne bodie and bloode the bodie and blood of the right and verie true lambe of God that taketh awaie the sinnes of the worlde of which matter more ys saied in the first booke In the whiche feast saieth the authour that the shadowes shoulde geue place to the bodie and the images shoulde ceasse in the presence of the trueth the olde obseruance ys taken awaie with a newe sacrament Marke then in the legall solemnitie was the shadowe in Chrystes supper the bodie in the legall solemnitie were the Images in Chrystes feast was the presence of the trueth that ys the verie thing signified by the image which ys the bodie and bloode of Chryst not nowe in figure but in verie deed See ye not nowe then what ys in Chrystes supper Ys ther not the bodie of the shadowe and not the onelie shadowe Ys ther not the verie thing and not the image Ys not the bodie of the shadowe In Chrystes supper ys the verie bodie and not the shadow and the verie thing of the image the bodie and blooode of Chrysts Then the verie bodie and bloode of Chryst be in hys supper Thus maie ye perceaue what he ment when he saied that Chryst did ordein the Sacrament of hys bodie and bloode not a Sacrament voyde of hys bodie and bloode but a Sacrament conteining hys bodie and bloode Will ye see this again plainlie taught This authour saieth that the olde obseruance ys taken awaie with a newe Sacrament But what ys thys Sacrament Yt ys a sacrament that ys a sacrifice remouing and ending the sacrifice of the Paschall lambe and others of that nature Yt ys a Sacrament wherin ys bloode excluding the bloode of legall sacrifices Hostia in hostiam transit sanguis sanguinem excludit one sacrifice passeth into an other sacrifice one bloode excludeth an other bloode The sacrifice of the olde lawe passeth into the sacrifice of Chrystes bodie and ther endeth and the bloode of Chryst excludeth and putteth awaie the bloode of the sacrifice of the olde lawe and so ys the sacrifice of that bloode ended Chryste in his supper did not institute a bare Sacrament onelie Thus maie yowe perceaue that when this authour saied that Chryst ordeined the Sacrament of hys bodie and bloode that he ment not onely the institucion of a bare Sacrament but also the consecracion of the bodie and bloode of Chryst lieng hidden vnder the formes of bread and wine in the same Sacrament Whiche ordeinance and consecracion was doen by the woordes of Chryst when he saied Take eate This ys ys my bodie And Take drinke this ys my bloode And so the woordes teache the verie presence of Chrystes bodie and blood in the Sacrament and not a naked figure Yf thus moch satissie not the reader forsomoch as ys here saied of and vpō this authour as I trust yt maie anie that ys not contenciouse yf he desire to see more of this authour let him reparie to the sixt of sainct Iohn and to the beginning of this processe vpon the woordes of the Supper and he shall see more wherfore remitting the reader to those places I staie to saie anie more vpon this coople but hast me according to my promesse to heare an other coople THE SEVEN AND FIFTETH CHAP. PROceadeth in the exposition of the same woordes by sainct Cyrill and sainct Gregorie THough yt be moche that ys allready saied vpon these sewe woordes of Chryst and maie well suffice to teache the trueth of this matter yet that the arrogancie of the Proclamer maie be beaten down and his vntrueth against gods trueth well perceaued we shall yet bring in one or twoo cooples mo of the higher house of Chrystes Parliament and then descend to other of the lower house Of the higher house ther yet remaineth holy Cyrill whose faith in the Sacrament although yt maie well be knowen to vs by hys manie and sondrie sentences both in the first booke and in this vpō the vi of S. Iohn alleadged yet that the faith of the catholique Church maie be discerned from errour and heresie with which titles some heretiques wold defame the same we wil heare him teache vs the faith that ought to be had and geuen to the woordes of Chryst and howe we shall vnderstand them euen as he taught Calosyrius to whom he wrote vpon the woords of Chryst in this maner Non dubites an hoc verum
appeareth not flesh in the Sacr. like vnto his holie flesh and yt auailed to his augmentacion and sustentacion after the maner of man Therfor nowe also the bread ys chaunged into the flesh of our Lorde And howe saieth he dothe yt not appeare flesh but bread That we shoulde not abhorre from the eating of yt What can be saied against these so manifest and so plain testimonies Maie we not or raither aught we not to saie as these holie famouse and learned men do raither then to saie as a fewe phantasticall heretiques and Apostaties do Let vs beleue these pillers of Chrystes Churche and beleuing them seke to be saued as they be Thus haue ye hearde enough I suppose to declare vnto yowe that by consecracion whiche Haimo spake of the bodie of Chryst ys in the Sacrament And therfor Manna as he saied signifieng the bodie of Chryst consecrated signifieth the very reall and substanciall bodie of Chryst And thus hauing opened the minde of this authour who as he ys agreable to the holie auncient Fathers before alleadged So ys he plain and pithie to the readers and strong and mightie to debell the Aduersaries I will come to heare Theophilacte expownde the same place of Sainct Paule Thus he writeth Vt enim nos aqua Baptismi perfusi corpus dominicum manducamus Sic Manna illi mari traiecto in esum sunt vsi Et quemadmodum ipsi Domini sanguinem bibimus Sic illi erumpentem è percusso lapide aquam biberunt As we washed A plain saing for M. Iuell with the water of Baptisme do eate our Lordes bodie So they hauing passed through the sea vsed Manna for their foode And as we drinke the bloode of our Lorde So they dranke the water that gushed out of the smitten Rocke Thus Theophilacte These two testimonies be so like in sense and phrase that they might raither be iudged to come oute of one minde and oute of one mouthe them from two men different in time distant in place and contrie But God who ys not as Sainct Paule saieth Dissentionis Deus sed pacis 1. Cor. 14. The spirit of vnitie among catholiques vnitatis The God of dissention but of peace and vnitie who by his holie spirit wrought that Multitudinis credentium erat cor vnum anima vna The multitude that beleued were of one heart and of one soule made them being of one faith to speake one thing as he did his foure holy Euangelistes Who although they did write in diuerse times and places yet they agreed in vnitie of one trueth But they that can not content them selues with that ordre and condicion that God hath placed them in but being puffed vppe with the spirit of pride go aboute to buyll the tower of Babell to get them a name The spirit of diuision among Protestantes God by his spirit of humilitie and vnitie not working withe them their tounges are diuided and dissention ys among them they agree not they speake not of one thing as yt ys easie to see in the schoole of confusion euen an other Babell the Tower of the wicked name of Luther Among whose disciples was nor ys the spirit of vnitie neither were nor be yet that multitude of one heart nor of one soule but of diuerse Luther he spake with one toung and saied the verie bodie of Chryst was in the Sacrament reallie and substanciallie Oecolampadius he spake in an other toung contrarie to his Master and saied that Chrystes bodie was not ther but as in a sign Some other of Luthers disciples saied that Magistrates and rulers must be obeied Some of them had other tounges and saied that we are called to libertie and therfor we be all equall and owe no obedience to Man Some tounges saied that children must be chrystned again Some other tounges saied naie Some tounges saied that ther were but two Sacramentes Some saied their were three Some otherwise with a nombre of diuisions not onely among the multitude but among them selues I meen that one of them in all places and at all times did not agree with him self but here saied this in an other place clean contrarie as hereafter by the helpe of Gods grace more at large shall be shewed But God qui facit habitare vnius moris in domo Who maketh men to Psal 67. be of one minde in the house maketh men that dwell in his house of his holie Churche to be of one toung of one minde to beleue one thing and to saie one thing Therfor let these men of Babell go these men of confused tounges and let vs heare the people of agreement Ye see I saie howe Theophilacte agreeth with Haimo and yf ye ascende to Oecumenius to Chrysostome and other ye shall see soche agrement in sense soche liknesse in woordes that a man might saie that they were all spoken not of diuerse men but of one man Conferre them together Reader and trie my ttueth I shall not nede to trooble thee with many woordes to open the saing The Iewes eate Māna we our Lordes bodie They dranke water we the bloode of Christ of Theophilacte for yt ys so euident and plain that yt nede no expositour Onelie I wish that for the pourpose that he ys alleadged that ye note first that he compareth Manna and the water to the bodie and bloode of Chryst as the figures to the verities in that he saieth As we eate our Lordes bodie So they Manna As we drinke the blood of our Lorde So they drinke the water of the Rocke That by the bodie and blood of Chryst he meneth the bodie and bloode in the Sacrament whiche he most manifestlie affirmeth and by expresse woordes denieth the onelie figure of the Aduersarie so wickedlie auouched Cap. lx yt appeareth in his exposition of this saing of Chryst This ys my bodie in the six and twenteth of Sainct Matthew and in the fourtenth of Sainct Marke whiche bothe be alleageth in the seconde booke in the exposition of the same saing of Chryst Likewise also dothe he vpon the vj. of Sainct Iohn wher he saieth thus Theoph. in 6. Ioan. Marke that the bread which ys eaten of vs in the mysteries ys not onelie a figure of the bodie of our Lorde but the flesh yt self of our Lorde For he did not saie the bread whiche I will geue ys a figure of my flesh But yt ys my flesh In this sentence yt perceaue Theophilacte not onelie auouching the verie substanciall presence of Chrystes flesh in the Sacrament whiche ys the Reall presence auouched and the hereticall figure denied catholique doctrine but also denieng the figure whiche ys the hereticall doctrine What wicked obstinacie ys this that wher this Authour denieth yt to be a figure they affirme the contrarie and wher he affirmeth the substanciall presence of Chrystes flesh they denie yt Yf the Aduersaries had but one soche place to denie the presence as certen I am they
he ys a sacrifice Chrysostome answereth ther to be a sacrifice where he permitteth to be broken He ys broken in the Masse vpoÌ„ the aultar wherfore he ys their in sacrifice But here vnderstande that although Chrysostom saieth that Chryst suffreth and that the Sacrament ys broken yet he meneth not that anie violence ys doen to that blessed bodie or that yt ys affected with greif pain or passion for yt being passed all these miseries yt ys nowe an impassible bodie and what violence soeuer anie cruell heart wolde inferre to yt yet yt being impassible no pain can be inflicted to yt Neither think this to be a straunge speache seing that Chryst himself when he was in hys passible bodie and gaue his passible bodie to his Apostles impassiblie saied Take eate This ys my bodie whiche ys broken for yowe For although he so saied yet in geuing oute of his bodie he suffred no violence nor pain And as that breaking wrought no greif to his blessed bodie then no more doth yt nowe For the same woundes that he bare in his passible bodie passiblie he beareth the same after his resurrection and now still impassiblie And nowe that ye haue hearde Chrysostome declaring vnto yowe the vnderstanding of this scripture in the whiche he hath in no darke speache but in plain maner with expresse woordes taught the presence of Chrystes bodie and blood in the Sacrament and yt also to be a sacrifice and that by this scripture we shall nowe leaue him for this place and heare S. Hierom. Who for this time shall be ioined with Chrysostome that one veritie maie Hieron in deci 1 Cor. be testified on both sides of Chrystes Parliament house S. Hierom ys but short and this ys his exposition Calix benedictionis ideo primum calicem nominauit vt possit de pane latius disputare nonne communicatio sanguinis Christi est sicut ipse saluator dicit Qui manducat carnem meam bibit sanguinem meum in me mâ—aet ego in eo The cuppe of blessing which we blesse therfore hath he first named the cuppe that he maie more at large dispute of the bread ys yt not a communicacion of the bloode of Chryst As our Sauiour himself saieth He that eateth my flesh and drinketh my bloode dwelleth in me and I in him Thus S. Hierom. This ys his breif exposition vpon this first parte of S. Paules text whiche ys not so bare and hungrie but that yt bringeth good foode with yt to nourish and comforte the faith of a Chrystian man in this matter of the Sacrament For when he cometh to the pith of the sentence whiche ys this ys yt not a communicacion of the blood of Chryst he addeth this for an exposition to yt as our Sauiour himself saieth He that eateth my flesh and drinketh my blood dwelleth in me and I in him as who might saie yt ys soche a communicacion of the blood of Chryst that who so doth communicate of yt shall haue that benefitt that Chryst himself spake of saing He that eateth my flesh and drinketh my bloode dwelleth in me and I in him That he alleaging this scripture of Chryst to expownde the saing of S. Paule doth signifie vnto vs that S. Paule ys to be vnderstanded to haue spoken of the verie bloode of Chryst in the Sacrament he that hath redde sainct Hierom howe he vnderstandeth the sixth chapter of sainct Iohn whose authoritie hath ben vsed in the seconde booke for the same pourpose shall not nede to doubte But that the reader shall not be driuen to seke farre for the triall herof sainct Hierom shall be produced alleaging this same verie saing of Christ in the sixth of sainct Iohn Wherin he shall clerely see and perceaue the true vnderstanding of yt after Jn psalm 109. the minde of sainct Hierom. Thus he saieth vpon the psalme Quomodò enim Melchisedech Rex Salem obtulit panem vinum sic tu offeres corpus tuum sanguinem tuum verum panem verum vinum Iste Melchisedec ista mysteria quae habemus dedit nobis Ipse est qui dixit Qui manducauerit carnem meam biberiâ— sanguinem meum secundùm ordinem Melchisedec tradidit nobis sacramentum suum Sacrisice of Chryste in his supper and Melchisedecs compared For as Melchisedec King of Salem hath offred bread and wine so shalt thowe offre thy bodie and bloode the true bread and true wine This Melchisedec hath geuen vs these mysteries which we haue Yt ys he that hath said He that shall eate my flesh and drinke my bloode according to the ordre of Melchise dech be hath deliuered vnto vs his sacrament Hitherto S. Hierom. Do ye not see that our Melchisedech dothe offre the true breade and true wine his bodie and bloode noâ— after the ordre of Aron vpon the crosse but after the ordre of Melchisedec And hath not he geuen vs these misteries And doth not he of these misteries after the minde of S. Hierom saie he that eateth my flesh and drinketh my bloode dwelleth in me and I in him By this then yt ys euident that the saing of S. Paule referred and expownded by this ys vnderstanded of the true wine the bloode of Chryst as this ys The other text also ys but breiflie touched and folowed thus Et Panis queÌ„ Hieron Ibid. frangimus nonne coÌ„municatio corporis Domini est Ita panis Idololatriae Doemonum participacio esse monstratur And ys not the bread which we breake a communicacioÌ„ of the bodie of our lorde Euen so also the bread of Idolotrie ys a partaking of Deuells Albeit this expositioÌ„ in the first seight and face semeth not moche to saie to the maintenaunce of the catholique faith as touching the matter of the SacrameÌ„t yet if yt be well weighed yt shall be fownde to make moch And for the better weighing of yt yt shall be necessarie that yt be called to memorie that before ys saied in the last chapiter that the cause why meÌ„ be made partakers of Deuells ys that they do eate of soche meates as be offred in sacrifice to Deuells for ther ys no meat accompted to make men in that felowshippe what meat soeuer yt be in that onely respect that yt ys eaten but onely that that ys offred to Deuells Nowe then when in the exposition the probacion ys that as the eating of the breade which ys broken ys a communicacion of the bodie of Chryst So the bread of Idolatrie ys a participacion of Deuells must not both these be vnderstanded of the thinges offred in sacrifice yf not what auaileth the applicacion of the one to the other Howe can S. Paule proue the Corinthians to be partakers of Idolls but by the partaking of Idolathites Wherfor this expositour folowing S. Paule bringeth his argument from the sacrifice of Chryste as a thing cleare and manifest to the Corinthians As who might saie As the partaking of the bread of Chryst in sacrifice
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad