Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	call_v	testimony_n	22	3	7.9392	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundÃ¹m 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 Ã 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 consequeÌ„tlie 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 ostendasî€‚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

admonished of your wicked errours and heresies hertofore by doctour Harding and other and nowe by me Yowe knowe who saieth Haereticum hominem c. after one or two admonicions flie the companie of an heretique knowing that soche one ys subuerted forsomoche as he ys euen by his owne iudgement condemned In dede being as I saied thus admonished and seing with all your wicked doctrine by the whol multitude here alleaged so plainlie and cleerly condemned yt can not be but by your owne iudgemeÌ„t yowe must be condeÌ„ned For this ys so euideÌ„tlie true that yowe or any man can not denie yt that no doctrine nowe holdeÌ„ of the catholique Churche for a trueth and impugned by the Sacramentaries was euer yet at anie time by the churche or by any catholique writer reputed as heresie or errour Again this ys as true that euerie doctrine holden of the Sacramentaries and nowe impugned by the catholiques hath ben before time of the catholique Church and wtiters reputed and adiudged erour and heresie a fewe late inuencions onelie excepted which also are now by catholikes impugned and by plain testimonies of the auncient Church proued to be erours and heresies and so condemned To make good the first saing I will reherse certain catholique propositions Chrysts bodie ys verilie in the blessed Sacrament Chrysts bodie ys ossred in sacrifice in the Masse The holie Sacrament ys to be reserued for the coÌ„munion of the sicke The blessed Sacrament maie be receaued vnder one kinde The bodie of Chryste in the Sacrament ys to be adored Saincts in glorie praie for vs and are to be praied vnto by vs. The dead receaue great benefitte by the sacrisice of the Masse Praier and almose dedes doen for the dead doe auaill them These and soche like the catholiques doe holde the heretiques denie I will not here proclame against yowe but I will ioine this issue with yowe that if yowe can bring anie catholique CouÌ„cell or catholique doctour impugning these or anie of theÌ„ as hereticall or erroneous I will subscribe vnto yowe and saie as yowe saie yf yowe can not as I am sure yowe can not theÌ„ will I saie as I maie well that your doctrine ys erroneous hereticall and deuelish Nowe to saue your doctrine froÌ„ this fowle reproache proue by soche testimonie as I haue saied that our doctrine ys erroneous or ells the shame will be on your side that teach the contrarie To make good my second assertion I will also reherse certain propositions of your doctrine Chrysts bodie ys not reallie in the Sacrament The Sacrament ys onelie a figure of Chryste and not his bodie The substance of bread ys not by due consecracion chaunged turned transmuted nor transelementated into the substance of the bodie of Chryste Ther ys no sacrifice of Chrystes bodie offred in the Masse Praier and almose dedes nothing auaile the dead neither the sacrifice of the Masse These and soche like do yowe and your likes teache and defend for the whiche I will ioin this issue with yowe that if I haue not in this booke sufficientlie proued or can not hereafter if I be required more fullie proue euerie of these to be erroneous and hereticall and long agon for soche to haue ben condemned I will subscribe to them and consesse theÌ„ to be good Yf I haue or can euidentlie proue theÌ„ so to be then confesse yowe theÌ„ to be naught and deuelish Yf yowe refuse thus to doo yet for the defence of your doctrine yf yt maie be defended doo that to vs that I haue doen to yowe I haue doen to yowe in this booke three things First I haue shewed yowe the beginning of the doctrine of the bless SacrameÌ„t the progresse and coÌ„tinuance of yt and the defence of yt SecoÌ„dlie of the Masse which ys the soleÌ„ne sacrifice of Chrysts Church I haue shewed yowe good presidents certeÌ„ and assured practises and these right auncient Thirdlie for the SacrameÌ„taries doctrine I haue shewed wheÌ„ yt began by whoÌ„ yt was inueÌ„ted wheÌ„ and wher yt was condeÌ„ned and so ce assed and by whom yt was raised again in these our daies in the whiche yt ys also laufullie again condeÌ„ned Nowe doo yowe the like for your doctrine and against ours Shew the beginning progresse coÌ„tinuance and defence of your Sacramentaries doctrine Shewe the originalls and auncieÌ„t presidents of your CoÌ„munion which ys the kaie and note of your religion and coÌ„ferre theÌ„ as we haue done the Masse with the auncieÌ„t presidents of the primitiue Churche Shew howe all your innouacions whiche within these feweyears were in no place of the christian world vsed were put down howe and by whoÌ„ that was compased in what Popes time and Emperours reign they were suffred to be doen yf anie suffred persecucioÌ„ or exile for theÌ„ who stoode against these that ouerthrewe them who wrote against theÌ„ that banished your religioÌ„ and wher be the bookes Yf your doctrine be so notablie good and ours so notablie wicked as yowe teache and preache yt to be so great an alteracioÌ„ and decaie of religion froÌ„ so great a good to so grete an euell coulde not be doeÌ„ in the world withoute great note without large testimonies of histores and cronicles of so lamentable a chauÌ„ge Bring furth therfor yf yowe can the monimeÌ„tes and testimonies of this chaunge Yf yowe can not wise maÌ„ will thinke and beleue that ther was neuer none soche Yf ther was none theÌ„ be your procedings but nouelties inueÌ„ted in these later daies and neuer before in vse and therfor well tearmed the newe religioÌ„ newe doctrine newe faith newe churche newe Communion Two things M Iuell I doubt not but yowe knowe Thone that in the primitiue and auncient church ther arose no notable heresie but yt was spedelie impugned Thother that of the originall and progresse of euerie soch ther were notes made and moniments for memorie left As concerning the first yt ys certeÌ„ that eueÌ„ in the beginning of Chrystes Church Ebion and Cerinthus sowing their heresie were streight impugded by S. Iohn against whoÌ„ he was moued to write his gospell and epistles Against the same also with other as Valentinus Marcion Cerdon Symon Samarites Basilides Carpocrates and soch like wrote the holie Father Irenaeus not long after who as in his workes yt maie be seen in diuerse places vsed for an argument against those heretiques the presence of Chrysts bodie in the SacrameÌ„t and yet the same Irenaeus was neuer noted of errour for his so affirming and teaching Origen his works being fownde inspersed with diuerse errours was noted for them but wher he testifieth the presence of Chrystes bodie in the bless Sacrament he was neuer blamed Ciprian the holie martir was verie vehemeÌ„t against Nouatus the heretique and his sect he diligentlie laboured to cut of soche weedes This holie maÌ„ in the matter of the presence wrote so plainlie as no maÌ„ more plainlie he wrote also of baptisme In the matter of the presence the church hath

allowed him in the matter of Baptisme notwithstanding his holinesse they haue refused him To be short Epiphanius and S. Augustine wrote bookes of the heresies of them that were before and in their times and although manie besides the fore meÌ„cioned had spoken so plainlie of the blessed Sacr. that they cleerly coÌ„fessed the presence of Chrysts bodie in the same as Martialis Ignatius Iustinus Tertullianus Hilarius and manie other yet be none of all these nor none other for that doctrine noÌ„bred ther amoÌ„g heretiques which vndoubtedlie they should haue ben if the matter had so deserued But trulie yt was neuer yet red in anie god writer nor somoche as dreamed that the coÌ„fessioÌ„ of the preseÌ„ce of Chryste in the bless SacrameÌ„t ys heresie or errour Nowe as touching histories witnessing the wicked beginning the miserable progresse and open end and confusion of heresies yt were superfluouse for me to write sith ther hath ben no notable heresie or heretique which are not recorded either by Eusebius Teodoret Sozomenus Nicephorus Aeneus Siluius and soche other whose bookes be dailie in mens hands By whom when your SacrameÌ„taries heresie begaÌ„ we knowe howe loÌ„g yt continued openlie we knowe who withstood yt and wrote against yt we knowe in howe manie Councells yt hath be coÌ„demned we knowe Furder who haue renewed the same in these later daies we knowe when and howe Luther reigned we knowe howe Oecolampadius folowed though an other waie we knowe howe Caluine hath coÌ„troled both catholiques and heretiques we knowe what the doings of these and their complices haue ben and be we knowe and that they haue ben and be condeÌ„ned for heretiques we know To be short ther hath ben no notable alteracion or molestacion in religion by heresie but yt ys committed to memorie in histories Yf theÌ„ your doctrine and faith your religion and profession your notable CoÌ„munion or raither confusioÌ„ were once good and catholique yt can not be but of so great an alteracion as to make catholique faith damnable heresie or holie coÌ„munion wicked diuisioÌ„ ther must be some notable mencion in histories or some auncient monimeÌ„t in writing to declare yt Yf yowe haue anie soche bring them furth and theÌ„ yowe shall doo foÌ„what to allure wise men vnto yowe For in this poinct I hold him nothing wise that will repute either your doctrine faith religion or communion to be good and catholique vntill yowe shewe good testimonies and presidents of the catholique vse of them which I am certen yowe can neuer doo As for soche euidences as your self nowe and your auncetours heretofore haue picked oute of the right and true euidences of the catholique Churche I meen the holie scripturs Councells doctours and approued histories and with great boldnesse haue shewed theÌ„ to the world and auouched them to be yours and to assure your cause they are allreadie well knoweÌ„ aÌ„d tried not to be yours in dede but to make all for the catholique faith and religioÌ„ and mightilie against your singular phaÌ„sies and to ouer throw your wicked heresies when they be plainlie opened and deliuered froÌ„ your craftie corruptions as they haue ben by sondrie and manie famouse learned men as well in this age as before our time And I to my power haue in this booke for soche matters as I haÌ„dle detected your forgerie and corrupting of the euidences therto appertening by your wresting glosing cutting peicing diminishing adding and other wise falsifieng the right cleer wholl perfect godlie and true testimonies of the scripturs Councells aÌ„d auncieÌ„t doctours And soch as be so flatte against your cause as yowe can haue no aide of them but be forced therfor either to depraue their authoritie with mocking and skorning or flatlie to denie their workes they are defended and holdeÌ„ in their woorthie estimacions and their denied works restored to the right authours The first therfor that ys the scripturs CouÌ„cells and auncieÌ„t doctours yowe can no more abuse for shame and chaleng to be on your side wheÌ„ being sifted froÌ„ your sleights and clered froÌ„ your falshead all meÌ„ maie perceaue theÌ„ not to be your right euideÌ„ce making as thei do so plainlie against yowe aÌ„d mightilie ouerthrowing your cause The other that ys the later learned writers and holie fathers yow maie no loÌ„ger contemne being proued to agree as they doe with their elders and approued as they be of the church to be catholique and holie writers your skoffesand mocks against them will stand for no reason before wise men Nowe yowe vnderstand M. Iuell what I haue here doen to the whiche yf either yowe or anie other for yowe shall by railing Rethorike make a pretensed answer I do yowe to witte that I will not vouchsafe to putt my penne to the papire for that kinde of answer For I haue begonne with yowe in an other sort and like a diuine railing I haue left to ruffins and skoldes and coolours of persuasions to rethoricians directlie according to my profession with all plain trueth haue I proceaded Yf answere therfor shall be made let yt be either a direct answere or none Direct answer ys soche as I make to yow where yowe abuse the vnderstaÌ„ding of the scripture or doctour to proue the same vnto yowe where yowe falsilie to alleage the place truely where yowe corrupt to shewe the right saing when yowe adde and put to to declare what yowe adde and put to wheÌ„ yowe leaue oute to expresse the woordes so by yowe left oute And finallie by full plain and expresse testimonie of scripturs Councells or doctours as the condicioÌ„ of the matter requireth to open and declare the trueth and by like authoritie to proue and coÌ„firme the same Thus haue I doeÌ„ to yowe in pleÌ„tifull maner in euery matter here by me handled so that the trueth of euerie thing ys so fullie opened and by good authoritie so confirmed that I trust euerie man that will see maie see and euerie man that will vnderstand maie vnderstand where the weight of the trueth ys Read therfor M. Iuell and diuorcing your self froÌ„ vainglorie to the which ye haue hen a loÌ„g time maried let your vnderstaÌ„ding be captiuated vnto the seruice of Chryste Let not your vain estimacioÌ„ in errour and heresie detein yowe to come to the honorable estimacion that ys gotten in the professing of Gods trueth Let yt not be saied of yowe as the holie father and Pope Leo saied of Eutiches Noluit intelligere vt bene ageret IniquitateÌ„ meditatus est in cubili suo My good will was that this mi doing should haue beÌ„ in your haÌ„ds a loÌ„g timeer this for yt was finished full three years past but sicknesse pouertie and lacke of oportunitie to printe yt haue thus long staied yt But sith nowe at the last yt ys by Gods helpe comed abroad I heseche him of his great goodnesse to grauÌ„t that it maie be to his honour aÌ„d to the helpe of his people aÌ„d that it maie be a medicine of health to yow aÌ„d

example of godlie liuing that God bothe in his pastours and people maie be glorified As coÌ„cerning 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 iudgemeÌ„t c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficieÌ„tlie 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 thiÌ„g ys so manifestlie declared aÌ„d 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 declaracioÌ„ 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 senteÌ„ce and iudgemeÌ„t they must in any wise stande and not decline froÌ„ 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 euideÌ„t howe moche God wolde that the determinacioÌ„ of his church in the doubtes of his lawe should be estemed aÌ„d reuereÌ„ced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and conteÌ„ned and gods ordre and coÌ„mauÌ„demeÌ„t 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 coÌ„maundeth Who shoulde teach the people the newe TestameÌ„t 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 DeuÌ„ pertineÌ„t 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 coÌ„pelled 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 emoÌ„ge the children of Israel in the time when Moyses was in the mouÌ„t with God For they perceiuing him to be loÌ„g absent and thinking that he wolde no more come they began to take the rule vpoÌ„ theÌ„selues And wheras AaroÌ„ before coÌ„mauÌ„ded and taught theÌ„ the religioÌ„ of the true God nowe they taking the rule and inuerting the ordre coÌ„maunded 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 religioÌ„ and mynisterie a greate slaughter of the people aboute the noÌ„bre 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 grauÌ„te vs a Moyses that by earnest intercessioÌ„ 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 meÌ„ in the Num. 16. congregacion which haue gathered theÌ„ selues together against Moyses and Aaron and caÌ„ not conteÌ„t theÌ„ 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 writteÌ„ 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 disobedieÌ„ce 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

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—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 quomodÃ² 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 quotidiÃ¨ postulamus ne qui in Christo sumus Eucharistiam quotidie ad cibuÌ„ salutis accipimus intercedente grauiore aliquo delicto dum abstenti noÌ„ coÌ„municantes Ã caelesti pane prohibemur Ã 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

of senseis whiche conflicte if we proceade to continue our faith by soche exercise shall be perfected and in the ende by Gods mercie for this trauaill crowned Therfor that this crown maie be obteined God graunt all catholique people stronglie to coÌ„tinue the fight of this battaill aÌ„d all SacrameÌ„taries to leaue their carnall heresies and to come to this spiritual faith and battaill therof that they also with vs maie be crowned THE FOVRTETH CHAP. ENDETH THE EXPOsition of this text and so of the processe of the sixt of S. Iohn by Euthymius and Lira NOwe one coople mo and then we end this scripture and this processe of the sixt of sainct Iohn The coople shall be Euthymius and Lyra. Euthymius saieth thus Verba quae ego loquor In. 6. Joan. vobis spiritus vita sunt Spiritualia viuifica sunt Oportet namque non simpliciter ea intueri id est carnaliter intelligere sed aliud quippiaÌ„ imaginari interrioribus oculis ea aspicere tanqaÌ„ misteria NaÌ„ hoc est spiritualiter intelligere The woordes that I haue spokeÌ„ to yowe are spirit and life that ys they are Spirituall vnderstanding what yt ys spirituall and quickning For we must not simplie heholde theÌ„ that ys carnallie to vnderstande but ymagen some other thinge and with the inwarde eies beholde these thinges as misteries For this ys spirituallie to vnderstand Thus he Ye maie perceaue thys authour still to proceade and continue in one maner of vnderstanding and allwaies declaring one spirituall maner of Chrystes flesh in misterie wher thinges maie not be taken as they appeare simplie but considering that they be misteries ther must be considered some other thing ther to be present which ys to be beholden not with the outwarde eye but with the inwarde eie whiche thing ys the verie bodie of our Sauiour Iesus Chryst by faith ther in verie dede as verilie to be beleued as the outwarde forme be by the senseis verilie to be seen All violent mocions saieth he Philosopher be slacke or slowe in the beginning and quicke in the ending so man violeÌ„tly moued to vertuouse and godlie dedes goeth slacklie and slowlie in the beginning but wheÌ„ he approcheth to the end he maketh moche spede to come to yt And eueÌ„ so I miself drawing to the ende of the exposition of the matter of the SacrameÌ„t by the sixt chapter of S. Iohn make hast to the ende as though bothe I in the writing aÌ„d the reader in the reading were violeÌ„ly caried in this verteuouse worke aÌ„d businesse aÌ„d nowe as yt were with a natural desire runne hastilie to the ende Wherfor as I haue breiflie ouerpassed this last authour so will I his yockelowe which in this place ys Lira who saieth thus Verba quae ego locutus sum vobis Jn 6. Joan. de carne mea maÌ„ducaÌ„da spiritus vita sunt quia spiritualeÌ„ habeÌ„t intellectuÌ„ nec miruÌ„ quia sunt Ã Spiritu sancto Ista tameÌ„ spiritualitas non est sic accipieÌ„da quia caro Christi sit in sacrameÌ„to Eucharistiae tantuÌ„ modÃ² sicut in signo vt dixeruÌ„t aliqui haeretici quia est ibi realiter vt dictuÌ„ est sed quia maÌ„ducatur caro Christi in hoc SacrameÌ„to quodd spiritualli modo in quantuÌ„ species visibiles atteruÌ„tur comeduntur spiritus ex virtute Dei carni vnita reficitur The woordes whiche I haue spokeÌ„ vnto yow of my flesh to be eaten they are spirit and life for they haue a spirituall vnderstanding And no merueill For they be of the holie Gost This spiritualitie for all that ys not so to be taken that the flesh of Chryst ys onely in the Sacrament as in a signe as certain heretiques did saie for yt ys ther reallie as yt ys saied but bycause the flesh of Chryst ys eaten after a certain spirituall maner forsomoche as the visible formes are bruised and eaten and the spirit by the power of God vnited to the flesh ys refreshed In this sentence of this authour ye see the spiritual maner of the flesh of Chryst in the Sacrament whiche the Sacramentaries had diuised plainlie reiected Reall presence called spirituall for diuerse causes as hereticall and the right spirituall maner taught which ys that the flesh of Chryst ys reallie vnder the formes of bread and wine aÌ„d so receaued Whiche maner of presence and receipt ys called spirituall for diuerse causes of the whiche this authour reciteth diuerse One ys that this presence of Chryst ys wrought by the holy Spirit of God And therfore as workes doen .1 by Gods Spiritt are called spirituall of the woorker so ys this being wrought by the holie Spirit called spirituall An other cause ys that the bodie of .2 Chryst although yt be verilie present yet yt ys not perceaued by anie corporall knowelege but onelie by the spirituall knowledg of faith Wherfore as all thinges not atteigned vnto by corporall knowledge but by spirituall are spirituall So ys this whiche as before ys saied ys by faith beleued but not of naturall knowledge comprehended An other cause this authour rehearseth .3 Whiche ys that our spirit by the vertue and power of God vnited to the slesh ys refreshed As the refection wher with the bodie ys refreshed ys a corporall refection so the refection of the spirit ys a spirituall refectioÌ„ Forasmoche then as our spirit ys by this meat refreshed yt ys a spirituall refection And in his last cause this authour toucheth an other cause whie yt ys spiritual though he do not so expresse yt And that ys by cause the powre and spirit of God whiche ys the Godhead ys vnited to this flesh which diuine Spirit so being vnited and made one with the flesh in the vnitie of person not in the vnitie of nature maketh this flesh a spirituall flesh though neuer the lesse yt be also the verie naturall flesh of man Nowe gentle Reader wher the Aduersaries wolde haue wrested and peruerted this chapter of S. Iohn to haue not ben vnderstaÌ„ded of the SacrameÌ„t whether they were obcecated and blinded through malice nowe iudge Heretiques maliciouse arrogant and impudent Whether also they were not arrogant whiche contemning the authoritie of so manie noble famouse and auncient Fathers as ye haue hearde nowe faith fullie alleaged wolde seke and procead most arrogantly to preferre their owne vain and false Commentes and gloses before the others expositions Whether also they were not impudent shamelesse yea and clean past shame that so boldie wolde commeÌ„d their lies to the people not onelie by their sermons but also to their continuall shame with their pennes in their bookes as a most substanciall and godlie trueth when so manie godlie and auncient wittnesses reclamed by their testimonies and conuinced them to be lies Wherfor nowe Reader being aduertised beware of them and learn as ye Doctrine flieng the comon receaued vnderstaÌ„ding of the script ys to be suspectd haue

Lorde Wherfore yt ys manifest that as the woorthie or vnwoorthie receauing ys referred to the Sacrament so ys the honour or dishonour doen by the same referred also to the Sacrament Wherfor then S. Paule teaching the chrystian people to examen them selues and to prepare them selues that they maie be woorthie receauers of so woorthie a Sacrament taught them in that to honoure the Sacrament Vnto all this this maie be added that forasmoch as S. Paule taught the Corynthians and by them all Chrystian people the presende of Chryst in the Sacrament that he might well teache them to honour him in the Sacrament For wher Chryst ys verilie present ther ys no daunger but the chrystian maie their honoure him That S. Paule teacheth the presence yt shall be made manifest to yow in the thirde booke wher the scriptures of S. Paule shall be more at large handled Wherfor to auoide prolixitie I leaue to speake anie more of them here But this maie be saied here that forasmoche as the woordes of Chryste whiche we haue nowe in hande do teache vs the presence of Chryst in the Sacrament that we maie also honour Chryst in the Sacrament And to conclude against this Proclamer ye maie perceaue by that that ys saied that S. Paule taught vs to honoure the Sacrament THE FIVE AND FOVRTETH CHAP. PROVETH BY the same doctours that the Proclamer nameth that the Sacrament ys to be honoured AFter this man had abused the scriptures to makesome shewe of his wicked pourpose he vsed his like synceritie in naming certain doctours whiche doctours as he saieth neuer make mencion in anie of their bookes of adoring or woourshipping of the Sacrament To declare the trueth of this man we will first produce them whome he hath named as making for him and afterwarde some other Among those whome he nameth Chrysostom ys one A merueillouse thing to see the impudencie or ignorance of this man He nameth Chrysostome as one who in his bookes maketh no mencion of the honouring of Chryst in the Sacrament and yet among all the learned Fathers that writte ther ys none that maketh more often and more plain mencion of that matter then he doth To bring manie of his testimonies the condicion of this rude booke will not suffer for yt wolde therby growe to great â–ª Wherfore one or two places shal be brought whiche shal so clerelie opeÌ„ this matter that I beleue Reader thowe wi lt merueill that this Proclamer durst for shame name Chrysostome as one that maketh no mencion of the honouring of Chryst in the Sacrament In one place thus he saieth CÃ¹m autem ille Spiritum sanctum inuocauerit Chrys de sacerd li. 6. sacrisiciumî€‚ue illud horrore ac reuerentia plenissimum perfecerit communi omnium Domino manibus assiduÃ¨ pertractato quaero ex te quorum illum in ordine collocabimus Quantam verÃ² ab co integritatem exigemus quantam religionem Consideraenim quales manus illas administrantes esse oporteat qualem linguam quae verba illa effandat Denique quae anima non puriorem sanctioremue conueniat esse animam quae tantum illum tamî€‚ue dignum spiritum reoeperit Per id tempus Angeli sacerdoti assident caelestium potestatum vniuersus ordo elamores excitat locus Altari vicinus in illius honorem qui immolatur Angelorum choris plenus est Id quod credere abundÃ¨ licet vel ex tanto illo sacrificio quod tum peragitur Ego verÃ² commemorantem olim quendam audiui qui diceret senem quendam virum admirabilem ac cui reuelationum mysteria multa diuinitus fuissent detecta sibi narrasse se tali olim visione dignum a Deo habitum esse ac per illud quidem tempus derepentÃ¨ Angelorum multitudinem conspexisse quatenus aspectus humanus ferre poterat fulgentibus vestibus indutorum Altare ipsum circundantium Denique sic capitc inclinatorum vt si quis milites praesente Rege stantes videat id quod mihi ipse facilÃ¨ persuadeo When he mening the preist hath called vpon the holie Gost and hath perfected that sacrifice most full of horrour and reuereÌ„ce when the vniuersall Lorde of all thinges ys in his handes handeled I aske of thee in what order of men shall we place him howe great integritie shall we require of him howe great religion or godlinesse Consider also what hands those aught to be that doe ministre What maner of tounge that speaketh those woordes mening the woordes of consecracioÌ„ last of al that it ys meet that that soule be purer and holier then anie other soule that receaueth him so great Angells attende vpon the preist in the time of oblacion and a visioÌ„ therof shewed to an olde man and so woorthie a spirit At that time the Angells also geue attendance to the preist and all the wholl order of the heauenlie powers singpraises and the place nighe to the Aultar in the honour of him that ys then offred in sacrifice ys full of Angells which thing a man maie fullie beleue for that great sacrifice that then ys doen. Trulie I also did once heare a certain man reporting that an olde woorshippefull man vnto whome manie secretes were by Gods pleasure reueiled declared vnto him that God did vouchefaif to shewe him soche a vision and that at that time as farre as the sieght of man might beare yt he sawe sodenlie a multitude of Angells cloathed in bright garmentes compassing the Aultar aboute and afterwarde so bowing downe their heads as yf a man shoulde see soldiours stand when the king ys present Whiche thing I easely beleue Thus Chrysostome In this saing easie yt ys to perceaue howe honorably he thinketh of the Sacrament and what honoure he thinketh yt of For that the Sacrament ys so honourable he knoweth not wher to place the preist that dothe consecrate yt He questioned what hands they aught to be that handle the vniuersall The vniuersall Lorde of all handled by the preist Lorde of all thinges What toung that aught to be that speaketh the mightie woordes of consecracion howe pure that soule aught to be that receaueth so woorthie a thing yea he acknowlegeth the Sacrament to be so honourable that he saieth that the Angells in the time of the ministracion of yt doe assist the preist and attend and for confirmacion of this he bringeth in a vision of an holie man who sawe Angells in bright garmentes Angells honoure the Sacram. stand aboute the Aultar and bowing downe their heades to honour the Sacrament Whiche thing Chrysostom saieth he did beleue Yf man for the ministracion of the Sacrament be so honourable yf yt be soche as Angells do honour yt howe moche aught man to honoure yt That man aught to honour yt the same Chrysostome in the ordre of the Masse by him sethfurth by his owne practise declareth wher we finde his praier and after his praier his rule for the honouring of this Sacrament Thus

before declared hath both S. Ambrose and S. Augustin when they saied Non eraet corpus Christi ante consecrationem sed post consecrationem dico tibi quÃ²d iam corpus est Christi Yt was not the bodie of Chryst before the cosecracion but after the consecracion I sai to thee that nowe yt ys the bodie of Chryst Thus nowe ye see the consonant testimonie of this Father of the latin Church with Euthymius of the greke Church and of these twoo with all the rest and of all among them selues which all as yt were with one mouth as yt becometh soche auncient fathers and noble men of Chrystes high Parliament house and right scholers also of his blessed schoole though they were in diuerse places half of the greke Churche and half of the latine Churche and diuerse times some in the verie beginning of the Churche some two hundreth some three hundreth some foure hundreth years after other and yet in faith and in agreement in the same in the vnderstanding also of the woordes of Chrystes supper they speake as they were but one mouthe and in one time and place all confessing vpon these woordes of Chryst the verie presence of his reall bodie and not one confessing yt to be a figure Tertullian onely excepted who yet so doeth not after the maner of the Aduersaries doctrine but after the maner of the catholique doctrine which as ther at large ys declared teacheth that the Sacrament ys bothe the figure and the thing yt self Nowe therfore Reader seing thowe seest so great consent and agreement of so manie auncient learned Fathers euen of the eldest of the Church of the whiche diuerse haue testified their faith by their bloodes and be holie Martirs of Chryst diuerse holie confessours and sainctes in heauen and all vertuouse and good vpon whose authoritie next vnto the scripturs the Canons of the holie Apostles and the holie generall Councells the Church doeth fownde and buill their faith and religion in all poinctes of the same honouring and reuerencing them and submitting themselues to them and their iudgementes as children to fathers and scholers to masters submitte also thy self to them consent to them agree with them and beleue with theÌ„ that thowe maist be saued with them Remembre whether thowe be English Let all the ProtestaÌ„tes bring furth if they can when anie contrie did whollie opeÌ„lie and quiethe professe soche religon as they nowe preache man or Frenche man Germain Flemming or Saxon. that when thie contrie first receaued Chryst yt receaued this faith in this yt hath continued in this thy fathers were baptised in this they liued in this the most parte of them died and in this hope ys that they be saued Bringe furth yf thow can yf euer till nowe of late daies thy contrie professed soche faith yf yt maie be called faith yf euer yt vsed soche maner of religion yf euer they did so often chaunge their profession Yf no soche president can be shewed yf this waie be a waie that thowe neuer sawest before why wilt thowe vpon the phantasie of nouelties be caried awaie Call to thy minde the good aduertisement of sainct Paule who saieth Be not caried awaie with diuerse and straunge doctrines Forgett not that when Luther first began hys pestilent heresie he acknowleged the presence of Chrystes bodie in the Sacrament so did his disciples Heb. 13 Diuersities of religioÌ„ in these daies howe they began also till within fewe daies hys Disciples Carolstadius Zuinglius and Oecolampadius fell from him and began a newe waie and taught that Chrystes bodie was not in the Sacrament Besides these oute of Luther came the Anabaptistes and a nombre moo of other sectes so that in diuerse contries so manie free cities so manie Dukedomes so manie lordships almost so manie faithes or raither opinions and so manie diuerse countenances of religions In Englonde in the time of King Henrie the eight ther began a newe countenance of religion In the first yeare of the reign of Mutacions of religion in EngloÌ„d his Sonne King Edwarde an other countenance within twoo yeares after ter euen in the time of the same king hys reign an other countenaunce And that ys nowe in thys same Realme varieth from them all Perceaue then that the doctrines that be nowe settfurth by the Proclamer as they be straung so be they diuerse so be they variable so be they chaungeable The doctrine that was before this kinde of people troubled the Church was not diuerse but one not straunge but of auncient continuance not causing warre debate tumultes and insurrections in Realmes diuisions dissentions and contencions betwixt neighbours But as touching religion great quietnesse ioifull peace and amiable concorde not onely in Citties and townes but also in all free cities Lordshipps Dukedomes and realmes of Europe Remembre again that as S. Paule saieth God ys not the God 1. Cor. 14. of dissention but of peace Wher then thow seist peace thither diuerte ther setle thy self ther abyde among these holie Fathers thow seist peace in this matter of the Sacrament among the other ther ys discord as thow hauest perceaued in the xli chapiter of this booke leaue the one and cleaue to the other and the God of peace be withe thee THE NINE AND FIFTETH CHAPITER beginneth the exposition of the same text by the fathers of the later daies and first by Damascen and Haymo I Haue hitherto vsed the testimonies of the auncientes and Fathers of Chrystes Churche naming them noble men of the higher house of Chrystes Parliament for that they be all within or verie neare sixt hundreth years of Chryst whiche the Proclamer can not refuse except he will saie as the great heresiark Luther Luthers prowde contempt of holie fathers saied Non curo mille Cyprianos nec mille Augustmos I care not for a thousand Cyprians nor a thousand Augustines By the testimonie of all whiche the woordes of Chryst are deliuered from the mystie and clowdie figures of the aduersaries and are placed and adourned with the auouching of the bright and clere presence of Chrystes blessed bodie and blood And so ys the Proclamer plentifullie confuted by soche holie fathers as he himself can not refuse And the faith of the catholique Church by the same ys as fullie mainteined and declared And although the Proclamer by Luciferance pride semeth as yt ys in the english prouerbe to correct magnificat I meen to correct the Church and the faith of the same and to be a iudge vpon all the learned men that haue ben these nine hundreth years and by his iudgement withoute anie sufficient Commission to condemne them to deface them and not to esteem their sainges learning or authoritie wherin he foloweth the Manichees and other which for the mainteinaunce of their heresieswolde accept soche scriptures as they liked and soche as they liked not they wolde refuse Yet forasmoche as the Church hath allowed them and their doctrine ys agreable to

exposition of the Aduersaries so ys yt consonaunte and agreable to the doctrine and exposition of the elders In the next chapter before this yowe sawe the exposition of Euthymius vpoÌ„ these woordes of Chryst not vnlike vnto this but altogether like Euth in 26. Matt. Doctrine of the Sacramentarie contrarie to the sathers bothe in woordes and sentence yt ys not saieth he a figure of Chrystes bodie but his bodie not a figure of hys bloode but his bloode Wherfore Reader when thowe seeist the authours agree and agreyng saie the contrarie of that that the Aduersarie teacheth thowe maist be well adsured that the doctrine of the Aduersarie ys false Wherfore seing yt plain before thine eyes flee the falhead and cleaue to the trueth The third note also maketh for the declaracion of this matter that he alleaging the sixt of sainct Iohn referreth yt to the Sacrament in the same sense that he vnderstoode Chrystes other woordes which ys as Theophilact also vpon the same sixt of sainct Iohn saieth Non figura carnis sed caro med est Not a figure of my flesh but yt ys my flesh So that by these authours the sixt of S. Iohn perteineth to the Sacrament notwithstanding the contrarie saing of Luther and Oecolampadius and other of that rable In which chapter ys promised the geuing not of a figure of his flesh but his verie flesh And as yt was ther promised verilie to be geuen so was the same to the accomplishment of the same promesse in verie dede deliuered and receaued euen the verie flesh and verie blood of Iesus Chryst and not the onelie figure of them The fourte note also whiche ys for the due receauing of the Sacrament geueth also light to the vnderstanding of the presence of Chrystes verie bodie in the Sacrament But for that the conuenient place to speake of this matter ys in the thirde booke we shall not here trooble the reader with all We haue nowe seen a goodlie and an euident testimonie testifieng howe Chrystes woordes were vnderstanded in the greke Church we will likewise heare one that shall declare the vnderstanding of them in the latin Church Who shall be Haymo who vpon these woordes of Chryst writeth thus Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Haymo in 26. Matth Postquam coenauit dedit eis panem vinum in mysterio videlicet corporis sanguinis sui Quia enim panis cor hominis confirmat vinum anget sanguinem in homine meritÃ² idem panis in carnem Domini mutatur idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter sanguis The Solemnities of the olde passeouer being fullfilled our Lord goeth to shewe the sacramentes of the newe Passouer After he had supped he gaue them breade and wine in mysterie BreadchauÌ„ged into the bodie and wine into the blood of Chryst not in figur but in trueth that ys of his bodie and bloode Bicause bread doeth make strong the heart of man and wine encreaseth blood in man therfor the same bread ys verie well chaunged into the flesh of Chryst and the same wine ys transferred into the blood of our Lorde not by figure nor by shadowe but by trueth For we beleue that in verie dede yt ys the flesh of Christe and likewise that yt ys hys bloode Thus moch Haymo Yowe see nowe here in the latin Church also a goodlie testimonie and a clere exposition of Chrystes woordes so clere and plain that I shall not nede to trauaill to open the same but onely I haue thought good to note to thee Reader the goodlie order that this authour obserueth in his exposition First he ioneth our newe Passouer to the olde as the verie trueth to the figure whiche being in place the figure vanisheth awaie Wherbie yt ys consequent that yf the Passouer whiche Chryst did institute were the trueth whiche the olde passouer did prefigurate that the newe Passeouer was a true thing in dede and not a bare figure For otherwise shoulde the figure be the figure of a figure and not of a trueth which ys against the nature of a figure And when he had thus ioined the trueth to the figure he declareth wheÌ„ yt was doen saing that after he had supped he gaue them bread and wine in the mysterie of his bodie and bloode Then proceading he geueth a cause whie Chryst vsed bread and wine in this mysterie of his bodie and blood bicause saieth he the materiall bread comforteth the heart and the materiall wine encreaseth the blood therfor to signifie that as these twoo things doe A chaunge in the Sacr. in trueth not in figure woorke ther effectes in our material bodies so thy being transmuted and chaunged into heauenlie bread and wine of Chrystes bodie and blood the bread of the life they woorke the like effect spirituallie in our soules And forasmoche as he had saied that the bread and wine be turned and chaunged into the bodie and bloode of Chryst he immediatelie teacheth howe yt ys chaunged They are chaunged saieth he not by figure nor by shadowe sed per veritatem but in verie dede whiche ys asmoche to saie as yt ys chaunged or turned into the verie flesh and blood of Chryst in verie dede and not into a bare Sacramentall bread as the Aduersarie tearmeth ys Now as I haue doen with DamasceÌ„ so will I with this authour first coÌ„ferr this dictrine with the doctrine of the elders to see howe they agree and after the doctrine of the aduersarie both that yt maie appeare which of theÌ„ best agree with the auncient Churhe and whether ther be anie iust cause why the Aduersarie shoulde reiect this authour or his likes This authour Greg. Nissen serm cathec de diuinis Sacramen saieth that the bread ys chaunged into the bodie of our Lorde and the wine into his bloode doeth not among the elders the great elder Gregorie Nissen vse the like woordes Quamobrem saieth he rectÃ¨ nunc etiam Dei verbo sanctificatum panem in Dei Verbi corpus credimus immutari Wherfor we doe nowe also verie well beleue the bread that ys sanctified by the woorde of God to be chaunged into the bodie of the sonne of God See ye not then that the doctrine which Haymo here teacheth of the transmutacion chaunging or turning of the bread into the bodie of Chryst TraÌ„substaÌ„ciacoÌ„n that ys chaunge of bread aÌ„d wine into the bodie and bloode of Chryst a matter of faith which nowe the Church tearmeth Transubstantiacion ys an auncient doctrine and if yowe will conferre them diligentlie ye shall haue occasion to thinke that this authour Haymo did in this matter folowe Gregorie Nissen their sainges be so like For as Gregorie maketh this matter of the chaunging of the bread into the bodie of Chryst no matter

moche as here after shall be saied In 10. 1. Cor. hom 23. Chrystians eate the bodie of Christ as the Iewes did Manna All though ye haue had here clere testimonie of Chrysostome in this matter yet he ys more plain in an other place expownding the same scripture and applieng yt to the veritie thus Quae autem sequntur sacram mensam significant Nam quemadmodum tu corpus Dominicum manducas ita illi Manna manducauerunt Et sicut tu sanguinem bibis ita illi aquam de petra biberunt These thinges that do folowe do signifie the holie table For as thowe doest eate the bodie of our Lorde so they also haue eaten Manna and as thowe drinkest bloode so they haue dronke the water of the stone And again in the same homelie speaking of the benefittes whiche God gaue to the Iewes as Manna and the water in figures of the benefittes of his bodie and bloode whiche he geueth vnto vs and shewing him to be the geuer of them bothe saieth in the person of S. Paule Qui enim illa illis prebuit inquit hic hanc praeparauit mensam Et ipse idem illos per mare te per baptisma adduxit Et illis Manna aquam tibi corpus sanguinem dedit He that prepared saieth he those thinges to theÌ„ to these hath he also prepared this table And euen the very same hath brought them through the Sea and the through Baptisme And vnto them he gaue Manna and the water and vnto thee the bodie and bloode What can the Aduersarie once saie against these so clere and manifest testimonies for the trueth What blinde glose or maliciouse interpretacion can he bring to make these sainges anie thing looke towarde him Yf the Iewes receaued the figure and we the veritie what baser or lower thing ys yt theÌ„ the bodie of Chryst Yf the Aduersarie saie that we receaue Chryst spirituallie so did they in the receipt of Manna also I meen all they that receaued Yf the christiaÌ„ receaue Chryste but in figure spirituallie as the Iewe did wher ys theÌ„ the veritie well What then receaue we more nowe in or with the veritie vnder Chryst in the Gospell then they did with their figures vnder Moyses in the lawe Yf they proceade and saie that we receaue the Sacramentall bread as a figure of Chryst so receaued the Iewes Manna as a figure of Chryst Yf in euery place the figure wher ys the veritie Yf ther a figure and here a figure yf ther Chryst spiritually and here spirituallie and no more in the one then in the other what then fignifieth the veritie and wher ys the veritie Farder as ye hearde Chrysostome before saie the veritie must haue excellencie aboue the figure yf then we haue the veritie as Chrysostom also saieth then of necessitie yt must folowe that yf the Iewes had the figure of Chryst in Manna and yf the goode receauers with the figure Manna receaued also Chryst spirituallie that we must haue a certen excellencie with our veritie whiche be none other but the presence of him that ys the veritie in dede whiche ys Chryst For we haue a figure with the Iewes and a spirituall receauing with the Iewes and in these we be equall and on our parte ther ys no excellencie This therfore ys the excellencie that where they had the figure we haue both figure and the thing figurated whiche ys the bodie and bloode of Chryste Of these two authours then as of the other ye perceaue these three thinges auouched whiche were before mencioned that ys Manna and the water to befigures of Chrystes bodie and blood and that same bodie and bloode be in the Sacrament and that ther ys an excellencie in the thinges prefigured aboue the figures as to the veritie yt apperteineth aboue the figure THE SEVENTH CHAP. PROCEADETH TO DEclareth the same by saincte Hierom and sainct Cyrill WHen I consider with my self howe long the veritie of the presence of Chrystes bodie in the Sacrament hath ben receaued and beleued howe not in one corner of the chrystian orbe as nowe the Aduersaries of this trueth do occupie but throughoute in all places where Chryste was professed as well in the east Chruch as the west churche in the greke churche as in the latin Churche this trueth was embraced the Sacrament moch reuerenced Chryst God and man there truly and highlie honoured the same also by the greatest grauest and holiest learned men taught and preached and in their bookes by the testimonie of their handes testified and to all the worlde comended I can not ceasse to merueill howe men of this our time be bewitched and infatuated to leaue so sure an anker while they be in the trooblesom sea of this worlde and take holde of a feather in the whiche there ys no suertie nor staie but raither great occasion of present perill and destruction They be not alltogether vnlike the dogge in the fable who swimming through the water and hauing a good bone in his mouthe sawe the shadowe of the same in the water and Protestanres compared to the dogge in the fable soddenlie withoute consideracion leauing his good bone snatched at the shadowe to haue caught yt and so lost for the shadowe the substancial thing So these men swimming through the trooblesome water of his worlde and hauing in their mouthes the substanciall woorde of trueth that was able to feed them seing the shadowe of this vain doctrine whiche like a shadowe appeareth to be somwhat but ys nothing in dede they let the catholique and substanciall doctrine fall from their mouthes and catche the shadowe But as long as they haue but the shadowe their feeding will be so bare or raither nothing that their soules which shoulde be fedde withe the true woorde of God shall perish with famine yt encreaseth my merueilling and woondering that they seing these graue fathers and learned writers so manifestlie teaching the trueth yet as men addicted to swear to the woordes of their wicked masters they moue not from their phantasies What then Shall we ceasse to call vpon them Naie God forbidde S. Paule although he well sawe the stif neckes of the Iewes that they wolde not bowe to the faith yet he saied Quamdiu sum gentium Apostolus ministerium meum Rom. 11. honorificabo si quomodÃ² ad aemulandum prouocem carnem meam saluosfaciam aliquos exillis As long as I am the Apostle of the gentiles I will magnifie mine office yf by anie mean I maie prouoke them whiche are my flesh and might saue some of them God graunte the charitie of S. Paule to all whom God hath called to the office of teachers that they maie magnifie their office and call vpon the people continuallie that some maie be saued though damnacion to them that be called and will not heare be the more greuouse Wherfor although these two coople in the chapiters before alleaged might suffice to certifie vs

also he affirmeth them to be more excellent and blessed then the prophetes and the righteouse men And why so for that they do not onely see those thinges whiche thother sawe not but also those thinges which they desiered to see these men sawe with their eies For they also by faith did beholde these thinges but these moche more clerely did see all thinges Thus Chrysost Yf then they that sawe Chryst in the flesh were moch more blessed and excellent then the prophetes which sawe him onely by faith howe then shoulde not the Sacramentes instituted by Chryst in the flesh and vsed of him in the flesh and signifieng him and his merites being preseÌ„t in the flesh be more excellent then the sacramentes of the olde lawe which in a darke maner and a farre of signified him onely to come And again if they that sawe Chryst in the flesh were more blessed by the sentence of Chryst then the prophetes and righteouse men whiche desiering to see him did not see him howe than standeth the saing of Oecalampadius who wickedly trauailed In expas verborum Caenae almost in all pointes to make the olde lawe and the Sacramentes therof nothing inferiour to the newe lawe and the sacramentes therof saing Absit vt spirituales qui sub lege eraÌ„t Messiamî€‚ue expectabant fide pauperiores nobis fuerint quibus manifestatus est God for bidde that they which were spirituall vnder the lawe and did looke for Messias in faith shoulde be poorer then we vnto whom he ys manifested And howe again standeth this saieng of Oecolampadius whiche within a fewe lines foloweth with the saing of Chryst before mencioned Neque Patriarchis fideles nostri beatiores sunt quos aequauit fides non reddunt inferiores sacramenta Neither be our faithfull more blessed then the Patriarches for those whom faith maketh equall sacramentes can not make inferiour Chryste saieth they are more blessed Oecolampadius by expresse contrarie OecolaÌ„p denieth that Chryst affirmeth woordes saieth naie What hereticall impudencie ys this to denie that that Chryst affirmeth That the holie Patriarches were excellent in faith and as constantly beleued that Messias shoulde come as they that sawe him in the flesh beleued that he was comed no man of sownd minde will denie And yet although in that part they might be equall yet yt ys no good argument that in other thinges and respectes the faithfull Chrystian shoulde not excell For as Chryst hath taught that they that beleued in him and bodilie sawe him were more blessed then they that onely beleued him to come so they that receaue the sacrameÌ„tes in faith presentlie which Chryst hath instituted are in that respect more blessed then they which in faith onelie beleued that soche shoulde be instituted and neuer sawe them nor receaued But see howe this matter carieth me awaie by this yet yt maie be perceaued that though the sacramentes of the newe lawe did not conferre grace as the Aduersaries wolde haue yt but were bare signes and that the fathers of the olde lawe were equall in faith with the Chrystians in the newe lawe yet if Sathan the master of vntrueth and heresie had not with malice blinded the fight of this his scholer and other his likes he and they might well haue seen that both the sacramentes of the newe lawe excell the sacramentes of the olde lawe and that the faithfull of the newe lawe excell the faithfull of the olde lawe though not in all yet in diuerse respectes as yt ys saied THE FOVRTENTH CHAP. PROCEADETH IN the proof of the same by the scriptures and doctours ANd nowe that the sacramentes of the newe lawe do excell the sacramentes of the olde lawe yt shall by most manifest testimonie be proued And first for that our speciall disputacion ys of the blessed sacrament of Chrystes bodie and bloode we shall first deliuer that from the maliciouse blasphemie of the Aduersaries and proue the excellencie of yt aboue other of the olde lawe And so generalie proue the excellencie of all our sacramentes For the fundacion of the proof of the excellencie of the sacrament of Christes bodie and blood I will take the woord of him who ys the fundacioÌ„ of all Chrystians vpoÌ„ whoÌ„ they must all builde which ys Chryst who most plainly declareth the excellencie of this Sacrament in the sixt of S. Iohn And to the fortifieng of this matter for that the Aduersarie most arrogantly saieth but he proueth yt not that the sixt chap. of S. Iohn ys not to be vnderstanded of the Sacrament before I produce the authoritie of Chryst in that place vnderstand gentle Reader that I do not onely saie yt but in the seconde booke yt ys auouched and inuinciblie proued by the testimonie of a nombre namely by Origen Cyprian Eusebius Emiss Hierom Chrysostom Hilarie Ambrose Damascen Augustin Cyrille Euthimius Gregory Theophilact Petrus Cluniacen Guitmundus Dionisius Carthusian Lira and in fewe woordes to comprehende a greater nombre then all these by the Ephesine Councell in the whiche were two hondreth learned Fathers By the testimonie of these yt ys ther proued that in the sixt of S. Iohn Chryst speaketh of the Sacrament of his bodie and bloode To this also maie be added the coÌ„mon and vniforme consent of the chrystian Church before this scissure was made in the time of Luther and Oecolampadius and the other like Angells of Sathan whiche with one mouthe as yt were taught that chapiter to be vnderstanded of the Sacrament This also maketh good proof of the same that when the heresie of the Comunion vnder both kindes was first raised in Bohemia they grownded the necessitie Joan. 6. of that matter vpon this text of that chapiter Except ye eate the flesh of the sonne of man and drinke his bloode ye shall haue no life in yowe For the repression of whiche heresie as the heritiques vnderstoode that chap. of the Sacrament so did no Catholique impugn the same but graunted and accepted yt as a true vnderstanding Whiche then they wolde not haue doen if yt had ben otherwise to be taken yf yt had as that heresie was condempned De consensu Eunngelist li. 3. c. 1 The vi of S. Iohn speaketh of the bodie and blood of Chryste by a generall Councell so shoulde that vnderstanding haue ben condemned likewise To ende this proof that the reader maie see some authoritie in this place presentlie and not to seke farre for yt we shall heare S. Augustin who speaking of the maundie of Chryst saieth Ioannes de corpore sanguine Domini hoc loco nihil dixit Sed planÃ¨ alibi multo vberius de iis DominuÌ„ locutum fuisse testatur Iohn saied nothing in this place of the bodie and blood of our lorde But plainly in an other place he testifieth that our lorde hath spoken of yt very plentifullie Ye heare S. Augustin plainlie saing that though S. Iohn speaketh nothing in that place of the Sacrament yet in an other place saieth he he

whiche God of his mercie graunt Amen THE ONE AND SIXTETH CHAPITER maketh a recapitulacion of that that ys doen in this worke NOwe gentle Reader haue I goen thorowe all those scriptures that treact of the holie Sacrament speciallie soche as be commonlie alleadged either by the catholiques to proue the same or by the Aduersaries to improoue yt In the haÌ„dling of which scriptures so litle haue I geuen to mine owne iudgement that yt beinge suppressed I haue as meit yt ys and as I wolde wish all that liue in this time of controuersies to doe geueÌ„ place to the iudgementes of the learned fathers of Chrystes Churche in all ages In the setting furth of which Fathers I haue in sundrie places and matters coÌ„ferred the doctrine of the elder and the younger together that the concorde that ys betwixte theÌ„ might fullie be perceaued This being trulie and faithfullie doen the iudgement wher of I referre to the catholique Churche and submitte both myself and this ys my worke to the correction of the same yt maie and doeth easilie appeare and maie clerelie be seen howe vain the bragge of the Proclamer ys who wolde haue but one scripture one doctour or one Councell produced for the testimonie of the trueth of the catholique faith And nowe ther be so manie scriptures doctours and Councells brought furth that ther ys not one left to bolstar vppe his heresie The scriptures which he and his complices pretend to haue in their possession are by the iudgement of the Fathers of Chrystes Parliament house prooued neuer to be theirs but are and haue ben allwaies in the possession of the catholique Churche Considre Reader howe manie fathers of the greke churche be here produced as Dionise Iustyne Irenaeus Origen Gregorie Nazianzen Basill Chrisostom Cyrill with other of the elder sort which although they were of one Churche yet they were of diuerse times some of them with in one hundreth yeare after Chryst some two hundreth some three and yet all these agree in one trueth of the presence of Chrystes bodie in the bless Sacrament In the latine Churche were Alexander Tertullian Cyprian Hilarie Optatus Hierom Ambrose Augustine and other whiche although they were farre distaunte manie hundreth of miles from the fathers of the greke Churche yet in consent and agreement together in this matter they ioin and go together Of the greke churche again be produced other that were manie yeares after the other Fathers before rehersed as Theodorete Euthimius Damascen Theophilact Oecumenius and Bessario with other whiche although they liued in great diuersitie of ages hauinge manie hundreth yeares passing betwixt them yet they liued in the vnitie of faith and religion Again also in the latine Churche answerablie to these were produced Gregorie Beda Haymo Anselme Paschasius Thomas de Aquino Lyra and Dionise with other whiche also liuinge with moche difference of times and diuersitie of places were yet with the eldest and the midlest and with the latest all of one minde And here note that these authours as they doe according to the rule of Vincentius Lirinen alltogether teache Chrystes presence in the Sacrament so doe they yt manifestlie commonlie and continuallie For Origen Basill Chrysostome Cyrill Theodoret Euthymius and Theophilact whiche be the greater writers of the grecians are not produced once onely neither speaking obscurelie but they are often and manie times and that with speache most plain and manifest and that commonlie in euerie weightie matter of the booke Likwise be the Fathers of the latine churche whiche in euery place beare agreable testimonie to the Fathers of the greke churche And for asmoche as these fathers haue expownded the scriptures to vs that doe treact of the Sacrament and doe therin agree yt ys meete for vs to accept that sense and vnderstanding that by the handes of so manie Fathers ys so consonantlie deriued to vs. All they vnderstande them of the presence of Chryst in the bless Sacrament wherfor yt ys meete that we also vnderstand them so and not onelie yt ys meete but we aught and are bownde to doe so Nowe therfor let the Proclamer turne his Historie of Mitridates vnto his owne heade and his likes who lainge wicked seige to the citie of Gods Church wolde beare the citizens in hand that the armie of the holie learned Fathers and doctours of Chrystes Churche were on their side But God be praised the contrarie nowe appeareth For this holie armie ys comed down and haue ioined with Gods citizens and haue vanquished Mitridates and his companie and deliuered the citie from their cruel tirannie of he resie and haue declared them selues to all the worlde that they be frendes of Gods citie and defenders of the same and aduersaries to Mitrydates the Proclamer and vanquishers of the same For we haue not by bragge onelie saied that the scriptures doctours and Councells be on our side as this Mitrydates this proclamer did But we haue euidentlie and inuinciblie prooued yt in dede Giezi the lieng and leprouse seruante of Heliseus coulde not when his master was compased aboute with the theues of Syria see anie that were on his masters side but against his Master he sawe manie yet in verie dede there were mo on the Prophets side then on the Syrians part as after yt was well declared So this Giezi this Proclamer the lieng leprouse seruant seeth not what a noble companie ys on Christs side but on the Syrians side the enemies of Chryste he seeth multitudes For hitherto beinge blinded with ambition and as Giezi did lieng for some gain or promotion he hath since fallen into the deapth of the spirituall leprey which S. Austen calleth heresie Leprosi saieth he non absurdÃ¨ in telliguntur qui scientiaÌ„ verae fidei non habentes varias doctrinas profitentur erroris Nulla porrofalsa doctrina est quae non aliqua vera intermiseat Vera ergo falsis inordinatÃ© permixta in vna narratione vel disputatione hominis tanquam in vnius corporis colore significant lepram tanquam veris falsisî€‚ue colorum fucis humana corpora variantem atque maculantem The lepres are verie well to be vnderstanded those whiche not hauinge the knowledge of the true faith doe professe diuerse doctrines of errour For their ys no salse doctrine whiche hathe not some true thinges medled with yt True thinges therfore inordinatelie permixed with false thinges in one narracion or disputacion of a man as yt were appearing in the coloure of one bodie doeth signifie the leprey altering and defiling the bodies of men as yt were with true and false shewe of coloures By these means then this man was so blinded that he could not see one scripture one doctour nor one Councell on Chrystes side or on his trueths side But on the enemies side on heresies side he could see an wholl armie But I compare this armie vnto the people that were with in the walls of Hierusalem at the time of the destruction of the same whiche as Iosephus

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