vnderstande to the general iudgemēt wherbie yt doth appeare that this sacrifice ād preisthood 1. Cor. 11. shall continewe vnto the worldes ende These be the thinges whiche I saied before that God had sheued by figures and prophecies Whiche figures and prophecies being doen and past and ment of these thinges must as necessarelie be fullfilled as the other before mencioned figures and prophecies were fullfiled of the Authour and Institutour of them The figures and prophecies before mencioned were of thinges whiche as touchinge the facte not the vertue efficacie and merite which haue none ende were ended in Christe As his incarnacion ys doen and ended his passion resurrection and ascension be doen and ended in facte not in vertue efficacie and meritte But the newe Testament wherin the vertue efficacie and merites of these factes be continued and applied ys begonne and confirmed in Christes A new lawe a newe preisthood Heb. 7. bloode The preisthood also of the same whiche he ordeined in that newe lawe or Testament For a newe lawe must nedes haue a newe preisthood and a newe preisthood most haue a newe lawe as saincte Paule maketh this argument of necessitie that Translato sacerdotio necesse est vt legis translatiox fiat The preisthood being taken awaie the lawe must nedes be taken awaie A newe preisthood a newe sacrifice For lawe and preisthood go together And with a newe preisthood cometh a newe sacrifice For the diuersitie of preisthood standeth in the diuersitie of sacrifice These three shall endure and remain as the figures and prophecies of the same shall manifestlie declare and proue Of these thinges ther be figures in the lawe of nature and in the lawe of Moyses In the lawe of nature albeit that Seth Noe and other holie men did offer sacrifices vnto God yet were they not figures of this Sacrifice vsed nowe in Christes church but raither of Christes Sacrifice offred vpon Apoca. 13. the Crosse after the maner of Aaron For the whiche cause saincte Iohn saieth he ys Agnus qui occisus est ab origine mundi the Lambe that was slain from the beginning of the worlde Both for that he was figured in the sacrifices doen to God from the beginnig of the worlde also that he gaue vertue to all soche sacrifices But the first that figureth bothe the preisthood and sacrifice of the newe lawe ys Melchisedech of whome we read thus And Melchisedech king of Salem brought furth bread and wine for he was the preist of the most high God and blessed him saieng Blessed be Abraham vnto the high God possessour of heauen and earth And blessed be the high God whiche hath deliuered thine enemies into thy handes And Ahraham gaue him tithes of all Heb. 6. 7. Christ and Melchisedech cōpared togethe To proue this Melchisedech to be the verie figure of Christe we can haue no better argument then the applicacion which S. Paule maketh by the holie Goste in the epistle to the Hebrues wher in the ende of the sixte chapiter he saieth thus Wher the forerenner ys for vs entred euen Iesus that ys made an high preist for euer after the ordre of Melchisedech And then yt foloweth in the beginning of the next chapiter This Melchisedech king of Salē who being preist of the most high God mette Abraham as he returned again from the slaughter of the kinges and blessed him to whom also Abraham gaue tithes of all thinges first ys called by interpretation king of righteousnesse after king of Salem that ys to saie king of peace without Father without mother withoute kinred And hath neither beginning of daies neither ende of life but ys likened to the Sonne of God and continueth a preist for euer In the whiche sentence saincte Paule first reciteth the storie and after doth interprete the woordes and applie the same to Christe as the figure to the thing figured First saieth he ys he called the king of righteousnes wher in saincte Paule dothe interprete the name of Melchisedech For as the learned in the tounges saie Melec doth signifie kinge and Sedech righteousnesse and so saincte Paule by the name of Melchisedech calleth him king of righteousnesse After king of Salem Salem by interpretatiō ys peace And therfore saincte Paule saieth king of Salem that ys to saie of peace Yet ther was a Cittie in dede called Salem of the whiche Melchisedech as the Hebrues do saie being the eldest Sonne of Noë whome the scripture otherwise calleth Sem was the verie king In the whiche as saincte Hierom Hierom. in Esay 41. dothe testifie ther remain the ruines of his palace which doth testifie what a goodlie thinge yt was Whiche Melchisedech notwithstanding that he was a king he was also a preist For as saincte Hierom doth also saie the eldest or first born sonnes in the lawe of nature were preistes And therfore yt dothe appeare that he was an eldest Sonne Sainct Paule goeth on and saieth that he was withoute father and with oute mother By the whiche saincte Paule meeneth not that he had no father nor mother but that the Scripture maketh no menciō of his father nor mother Likewise ys that to be vnderstanded whiche foloweth wher he saieth that Melchisedech was withoute kin hauing neither beginning of daies nor yet endinge In dede he had bothe but the Scripture maketh no mencion of them But all these thinges doth saincte Paule inferre to declare howe liuely Melchisedech as a figure of Christe doth expresse him As First wher Melchisedech ys called king of righteousnesse he figureth Christe verie well For Christe ys that righteouse kinge who according to the saieng of the Prophete Esaie Non secundùm visionem oculorū iudicabit neque Esay 11. secundùm auditum aurium arguet sed iudicabit in iustitia pauperes c. He shall not geue sentence after the thing that shal be brought before his eies neither reproue a matter at the first hearinge but with righteousnes shall he iudge the poor And again the Prophete saieth He shall sitte vpon the seat of Dauid and in his kingdom to sett vppe the same and to establish yt with Id. 9. equitie and righteousnes for the whiche cause as the Prophete saieth vocabunt eum Dominus iustus noster They shall call his name owre righteouse Lord. And wourthilie ys he so called For dailie dothe he righteouslie for that Ioan. 5. that Pater omne iudicium dedit Filio The Father hath geuen all iudgement to the Sonne Before whome Omnes nos manifestari oportet vt referat vnusquisque 2. Cor. 5. prout gessit in corpore siue bonum siue malum We must all appeare that enery man maie receaue the workes of his bodie according to that he hath doen be yt good or euell At the whiche time Procedent qui bona fecerunt in resurrectionem vitae qui vero mala egerunt in resurrectionē iudicij They shall come furth Ioan. 5. that haue don good vnto the
not able to take holinesse Conclude then with this Authour that the Shew bread was a figure of the blessed Sacrament which for that yt ys holiest of all other yt proueth yt well to be the verie bodie of Chryst This Authour by plain woordes conuinceth the wicked opinion of Oecolampadius Oecolāpad conuinced by thautoritie of Isychius who in his booke of the Supper of our lorde saieth that the Sacramēt ys no holier nor otherwise sanctifieth then praiers doo These be his woordes Haec verò creatura panis ita sanctissimo vsui seruiens vt corpus Christi quod repraesentat appelletur vtentesue sanctificat non suae quidem natura sed vtentium sanctimonia hoc est fide affectu sancto Non minùs enim verè hoc quis de Eucharistia affirmat quà m de precibus quae vsu suo hominem sanctificant This creature of bread ys so sanctified seruing to a most holie vse that yt maie also be called the bodie of Chryst whiche yt dothe represent And yt doth sanctifie them that vse yt not of the owne nature But by the sanctimonie of the vsers that ys by faith and holie affection Thus he In whose woordes ys plain contradiction For sirst he saieth that the bread ys sanctified And yet he saieth again yt hath no holinesse in yt Again he saieth Oecolamp his contradiction yt sanctifieth the receauers And after he saieth yt doth not but their own sanctimonie sanctifieth them Thirdlie he saieth yt sanctifieth as praiers do and praiers if theye be deuoute pourchase sanctificacion but sanctifie not of them selues but the bodie of Chryst sanctifieth of yt self Nowe yf he meen this of the bread as yt ys handled nowe a daies of men of this secte I thinke he saieth trueth For nether ys that holie of yt self nether Comunion bread of the Sacramentaries sanctifieth not dothe yt sanctifie the receauers For they by their corrupted faith are rather defiled But if he speake of the Sacrament as yt ys vsed emōg the catholique people then he fowlie erreth For that bread sanctifieth and maketh vs clean as this Authour before hath saied And yt ys of yt self most holie as this same Authour in his last sentence taught And so against this wicked Oecolampadius yt ys holier then praier or anie other thing in the churche of God Nowe when we see this man and Cantorburie and soch other so plainly repugnante to the olde auncient Fathers what shoulde we ells do but reiect them and vtterlie detest them as men framing them selfes a faith vpon their hereticall election and not vpon the faithe of Chryst declared by the Auncient Fathers of the catholique Churche Although Isychius be right plain in this place alleaged yet shall yow heare him hereafter speake more plainlie THE FOVRE AND TWENTETH CHAPITER APplieng the continuall reseruing of the Shewe bread to the reseruacion of the Sacrament proueth the same reseruacion by the olde Fathers and by the perpetuall practise of the Church YT ys oute of all doubte by the testimonie of the Fathers before alleaged that the Shewe bread was a figure of the holie Sacrament Plain yt ys that the same Shewe bread was sett furth bicause yt shoulde be continuallie reserued in the temple and to no vse more was yt appointed then to be reserued Wherfore God commaunded that euerie Sabboth daie hott bread shoulde be sett furth vpō the table and that Aaron and his Sonnes the preistes shoulde eate the stale bread Shewe bread appoincted for three thinges Now the figure must be aunswered by the thing figured speciallie in that parte that ys the cheif and principall parte of the figure The principall parte of the Shew bread and the chief cause of the appoinctement of yt was for three things The first as the text alleaged declareth that yt should be alwais remaining in the temple vpon the table The second vt sit panis in monimentū oblationis Domini that yt should be abread of remēbrance of the offring of the Lord The third that yt should be eaten onelie of Aaron and his Sonnes Seing then the Sacrament ys the thing figured yt must answer the figure in these poinctes whiche be the principall parte of the figure So then as the Shewe bread was reserued So likewise maie the Sacrament be reserued As the Shewe bread was a bread of remenbrance of Shewe bread applied to the Sacramēt the oblaciō or offring of the Lorde So ys the Sacramēt the breade of remēbrāce of the offring of Chryst our lorde As the Shwe bread was to be eatē onely of Aron and his Sonnes So ys the Sacrament of none to be receaued but of our spirituall Aron and his Sonnes whiche folowe their father in holie faith and like conuersation This goodlie agreement and iust answering of the thing figured to the figure therof doth very well proue the thing so to be The Aduersarie can not denie but that the Shewe breade was a figure of the Sacrament For that ys testified by the holie Fahers And the reseruaciō of the Shew breade being a figure of some thing in the newe Testamēt For all the Leuiticall sacrifices and Ceremonies were figures of thinges of the newe Testament wherof can yt be a figure but of the reseruacion of the Sacrament as the bread yt self was a figure of the Sacrament yt self Let the aduersarie bring furth the thinge figured by the reseruaciō of the Shew bread yf he cā yf he can not as certē yt ys that he cā not for somoche God appointed no vain figure Math. 5. as God appointed no vain figure voide of all significaciō and he hath ordeined also that iota vnū aut vnus apex non praeteribit a lege donec omnia fiāt one iotte or one title shall not scape till all be fullfilled maugre of the Aduersaries hearte this parte of the figure ys aunswered by the reseruacion of this blessed Sacrament for the memoriall of the offring of Christ vpon the crosse and to be eaten of his good faithfull children Now wher one of the membres of the proclamaciō of this Aduersarie ys against the reseruacion of the blessed Sacramēt ye maie see that was made One mēbre of master Juells proclamacion against Reseruaciō in◠proued more by self will then by lawe for the lawe ys against him as by that that ys saied yt dothe well appeare But to this further confusion I shall declare and proue that this matter hathe ben putte in execucion in sundrie and diuerse ages frō the beginning of Chrystes Churche And for that this Aduersarie alleadgeth the epistle of sainct Clement written to saincte Iames called the brother of Chryst therfor shall I also alleadg the same epistle and beginning with yt descende to our daies Sainct Clemēt the disciple of saincte Peter the Apostle and an holie martir Phill. 4. Clemens Epist. 2. of Chryste of whome saincte Paule maketh mencion declaring the ordre aboute the blessed Sacrament vsed in
to the Heb. of the sacrifice and choose to speake of that that moost manifestlie and also inuinciblie proued the excellencie of Chryst and his preistheade aboue the preist and preisthead of the lawe And therfor emong other pointes declaring the excellencie of Chryst as that he was made a preist with an othe other withoute an othe last as the cheifest he reherseth his eternitie saing Among them meening the preistes of Aaron manie were made preistes bycause they were not suffred to endure by reason of deathe But this man bycause he endureth euer he hath an euerlasting preistheade Wherfore he ys able also euer Heb. 7. to saue them to the vttermost that come vnto God by him Seing he euer liueth to make intercession for vs. Thus nowe ye maie perceaue that the obiection of the Aduersarie ys aunswered when saincte Paules principall entente ys once knowen Yf by the sacrifice of Melchisedech the excellencie of Chryst might as well haue appeared to the Hebrues who as yet were soche as Quibus lacte opus erat non solido cibo whiche had neade of milke not strong meate and coulde not beare the mysteries of our faith as by his eternitie be you well assured Saincte Paule wolde not haue omitted yt But bycause in the conceit of the Hebrues their sacrifices appeared to them more gloriouse and more excellent then the sacrifice of Melchisedech therfore saincte Paule did not speake of yt But yet the Aduersarie who can not ceasse to impugne the trueth when he seeth that he can not preuaill with his first obiection he hathe inuented an other whiche ys soche one as men ouercommed with furie and malice do make Whose reason and knowledge being obscured do speake they cannot tell what and in that rage vtter as soen a falsehood as a trueth and hauing no sownde Iudgemēt saie good ys euell and euell ys good darkenesse light and light darkenesse Their obiection ys this Melchisedech saie they did not offer bread and wine in sacrifice but he Obiection of the Aduersaries mett with Abrahā retourning from the slaugter of the Kinges and brought furth bread and wine as yt were to welcome Abraham homewarde from the battaill For the scripture saie they hath not in that place of Genesis the woorde offerre to offer but proferre to bring furth For the text ys At verò Melchisedech Rex Salem proferens panem vinum And Melchisedech king of Salem brought furth bread and wine and blessed him This obiection ys so vain that yt ys raither woorthy to be exploded then Thanswere with penne to be remembred raither to be laught and hissed at of the children in the schooles then to be answered and solued Notwithstanding that the vanitie of the same maie the better appeare to the reader and that he also maie be satisfied yt shall be answered both by Scriptures and also by the eldest and noblest learned men of Chrystes Parliament house Yt ys manifest by that that ys aboue saied that one of the partes of the function of a preist ys to offer sacrifice Nowe for asmoche as the Scripture when yt saied that Melchisedech brought furth bread and wine and immediatelie added For he was the preist of the most high God what dependance ys ther of this one parte of this scripture to the other or why shoulde this that he was the preist of the most high God be added as the cause why he brought furth bread and wine but that he as the preist of God had sacrificed that that he brought furth What direct cause ys yt that Melchisedech bycause he was the preist of the most high God shoulde bring furth bread and wine Yt ys nothing perteigning to the preistheade to bring furth bread and wine in the absolute or bare respecte of bread Yt perteined not to Melchisedech his preisthead to bringfurth but to offre bread and ctine and wine but in the respecte that bread and wine were the thinges that he did vse in sacrifice whiche he had at that time offred to God for a thankes geuing for the victorie of Abraham so yt apperteineth to the preisthead And this parte of the text for he was the preist of the most hig God maie very well be added as the cause as in verie dede yt ys Otherwise the bringing furth of bread and wine ys not apperteining to the Preisthead neither to be the preist of the most high God ys or can be the directe and propre cause of the bringing furth of bread and wine This vnderstanding the verie connexion of the scripture and dependēce of the same enfortceth vs to take and none other can be admitted And thus the scripture taken in his owne natiue sense and then to saie he brought furth bread and wine doth nothing improue the sacrificing of Melchisedech in bread and wine as more at large yt shall appeare to yowe when we come to heare the Fathers Nowe for somoche as Melchisedech did sacrifice in bread and wine and to sacrifice ys one of the essentiall and necessarie partes of preisthead and Chryst ys a preist after the order of Melchisedech of necessirie he must then doo sacrifice withe bread and wine This necessitie sainct Paule affirmeth to the Hebrues Omnis namque Pontifex ad offerenda munera hostias constituitur vnde necesse est hunc habere quod offerat Euery high preist saieth he ys ordeined to offer giftes and sacrifices wherfor yt ys of necessitie that this man also haue somwhat to offer Chryste then beinge a preist after the ordre of Melchisedech must nedes haue somwhat to offer after the maner of that order But we neuer redde that he made anie mo oblacions then two The one was vpon the crosse Chryst executed his preisthead after the ordre of Aaron upon the Crosse but after the ordre of Melchisedech in his Last supper when he offred his owne bodie to be slain and that oblation was after the maner of Aaron The other in his last supper wher we must nedes confesse except we will saie that Chryst altogether neclected the preisthead appointed him of God whiche ys not to be saied that he did execute the office of his preisthead after the order of Melchisedech when taking bread and wine he said to his Apostles Take eate this ys my bodie Take and drinke this ys my bloode Yf not then let the Aduersarie shewe when and wher Chryst did sacrifice after the ordre of Melchisedech Yf he did neuer sacrifice after that ordre then ys yt not true that he was a preist after that order for somoche as one cheif parte and office of preisthead standith in sacrificing But vndoubtedlie he a was preist after that order and in his last supper he shewed him self so to be When vnder the formes of bread and wine he offred his owne bodie and blood an vnbloodie sacrifice after the order of Melchisedech And thus moche for the proof of this matter by the Scripture THE NINE AND
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 cōtinue the fight of this battaill ād all Sacramētaries 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 quippiā imaginari interrioribus oculis ea aspicere tanqā misteria Nā hoc est spiritualiter intelligere The woordes that I haue spokē to yowe are spirit and life that ys they are Spirituall vnderstanding what yt ys spirituall and quickning For we must not simplie heholde thē 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 violētly moued to vertuouse and godlie dedes goeth slacklie and slowlie in the beginning but whē he approcheth to the end he maketh moche spede to come to yt And euē so I miself drawing to the ende of the exposition of the matter of the Sacramēt by the sixt chapter of S. Iohn make hast to the ende as though bothe I in the writing ād the reader in the reading were violēly caried in this verteuouse worke ād businesse ād 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 māducāda spiritus vita sunt quia spiritualē habēt intellectū nec mirū quia sunt à Spiritu sancto Ista tamē spiritualitas non est sic accipiēda quia caro Christi sit in sacramēto Eucharistiae tantū modò sicut in signo vt dixerūt aliqui haeretici quia est ibi realiter vt dictū est sed quia māducatur caro Christi in hoc Sacramēto quodd spiritualli modo in quantū species visibiles atterūtur comeduntur spiritus ex virtute Dei carni vnita reficitur The woordes whiche I haue spokē 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 ād 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 refectiō 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 vnderstāded of the Sacramēt 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 commēd 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 vnderstāding of the script ys to be suspectd haue
thought good first to note that being ioinctlie spoken of after the other the first might be corfirmed by this in that that this openeth the place of the speaking of yt And this by that manie somwhat be explained in that yt declareth that Chryst spake ther manie and great thinges which in this place be not so farre reported Ther seemeth betwixpt these two places of Chrysostom to be a contradiction the dissolucion of whiche shall bringfurth some good matter meit for Two sainges of Chrysost conferred and conciled this place The contradiction ys this in the first sentence saing Quomodò igitur turbati non sunt discipuli hoc audientes howe were the disciples not troobled hearing this he geueth vs to vnderstand that the Apostles were so staied and confirmed that when Chryst spake to them comaunding them to eate his bodie they were not neither coulde be troobled In this sentence he saieth thatChryst did first drinke of his bloode lest they shoulde saie Wherfor then doe we drinke blood and eate slesh and therfor shoulde be troobled Wherby contrariwise he semeth to insinuate that they were not perfect but wolde haue ben troobled But these two sainges well weighed ther shall be fownde no contradiction but raither strong euident matter for the opening of the trueth nowe declared Wherfor this ys to be noted that in the sirst sentence Chrysostom spake of the faith of the Apostles as concerning this misterie And as touching their saith they were not troobled at the straunge sownde of Chrystes woordes who bid them take and eate his bodie and drinke his blode who otherwise if they had not ben staied in faith being fullie instructed and fullie perswaded they wolde haue ben troobled at the hearing of soche woordes but they were resolued and therfor wolde not depart and go backe from Chryste as other disciples did but when Chryst asked them will yowe also go awaie They answered Domine ad quem ibimus verba vitae aeternae habes Lorde to whom shall we go Thowe hauest the woordes of euerlasting life They had taken a good tast in the woordes of Chryst though they were repugnaunt to their naturall knowledge Wherfor they subdewed their naturall The Apostles hearing Chystes woordes Take eate this ys my bodie were not troobled in faith knowledge to the heauenly and spirituall knowledge and so perceaued euerlasting life in his woordes Therfore hearing this newe and straunge voice Take eate This ys my bodie Drinke this ys my blood that yt was so in dede as Chrvst spake they beleued most certenlie And therfor in faith they were not troobled For if they had they wolde haue vttered their doubte with a Quomodò howe as they did that were troobled and saied Quomodò potest hic nobis dare carnem suam ad manducandum Howe can this felowe geue vs his flesh to eate And as our men in these daies trobled likewise in faith doe shewe their doubte with a Quomodò with an howe asking howe can Chryst be in the Sacrament with manie soche like questions But the Apostles were deliuered from this trooble and therfor saieth Chrysostom they were not trobled that ys they were not troobled in faith That he meneth they were not troobled in faith his woordes doe declare when he asketh howe were not the Apostles troobled hearing these woordes So that their troble shoulde be vpon the hearing of Chrystes woordes But forasmoche as faith ys of hearing and by hearing Chryst before they had conceaued faith therfor faith by the hearing of these woordes which before by hearing were beleued was not nowe troobled Whiche also this Chrysostome saieth in his answer geuing a cause why they were not trobled Quia multa magna de hoc antè disseruerat Bicause he had spoken manie and great thinges of this before so that by the hearing of these manie and great thinges they were nowe quieted in faith In the seconde sentence wher he sheweth a thing to be doen by Chryst lest they shoulde be troobled he doth not speake of their trooble in faith but of their trooble that mighthaue happened in the execuciō of their faith that ys in the receauing of that bodie and bloode whiche they beleued ther to be reallie present and as verie flesh and verie bloode to be receaued The Apostles beleued the real presence of Chrystes bodie and blood in the Sacr. Wherfor yt ys to be noted that the Apostles beleued in the Sacrament to be not a bare figure as of thing absent but they beleued the verie bodie and bloode of Chryst really present The proofe of this by Chrysostom ys this Yf they had beleued yt to be but a figure and in very dede bread and wine then in the receipt of yt they wolde not haue ben troobled For vnto bread and wine they were accustomed as their vsuall foode But forasmoch as they beleued yt to be the verie flesh and verie blood of Chryst the receipt wher of being both straunge and to oure nature lothsome and speciallie the flesh and blood of a man as Theophilact saieth therfor as they were not troobled in the beleuing so that they shoulde not be trobled in Chryst to induce his Apost without lothsomnesse to eat his flesh and drinke his blood did first eat ād drinke thē himself the receauing of yt Chryst to induce them by his example and to remoue the lothsomnesse of nature abhorring to eate the flesh of man and to drinke his bloode did drinke first vt tranquillo animo saieth Chrysostom ad communicationem mysteriorū induceret That he might induce them with a quiet minde to receaue the misteries Cōsider with yowr self if they had beleued yt to be but bread whie should thei not receaue yt with quiet mind yf yt were wine why shoulde they not drinke yt quietlie And if they were soche thinges what needed Chryst to drinke before them to induce them and to quiet them Did they neuer eate bread before Did they neuer drinke wine before Perchaunce the Aduersaries will saie that they neuer eate bread and drāke wine in that sort before For nowe they did eate bread and drinke wine as the figures of Chrystes bodie and bloode Ys this a sufficient cause to trooble them Had they neuer before eaten any thing as the figure of Chryst Had they not euen a litle before eaten the Paschall lambe a verie liuely figure of Chryst Had they not hearde that Melchisedech did eate and drinke bread and wine in the figure of Chryste Had they not heard that Manna was eaten and the water of the rocke dronken in the figure of Chryst Was this matter so straunge to them that they shoulde be trobled No yt was not this but yt was for the eating of the flesh and drinking of the blood of Chryst whiche for that that yt was neuer in vse before yt was very straunge to them and for that yt was against nature yt was lothsome and therfor they might verie well haue ben troobled
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 vpō 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 meritò 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 Breadchaūged 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 whē 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 Damascē so will I with this authour first cōferr 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 thē 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 rectè 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 Trāsubstāciacōn that ys chaunge of bread ād 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
to this and soche notes as be ther maie be referred also to this Onelie I shall remoue the cauill of the Aduersarie whiche Cauille of the Sacramentaries vpon the woord vertue he wolde grownde vpon these woordes of Theophilact wher he saieth that God trāselementated the bread ād wine into the vertue of his flesh ād bloode By this sentence and speciallie by this woorde vertue wolde the Ad uersarie wrest all the sainges of this Authour that wher he saieth that God transmuteth transformeth turneth or chaungeth the bread and wine into his flesh and bloode they are saieth the Aduersarie to be vnderstanded of the vertue of his flesh and bloode and not of the flesh and bloode them selues Oecol de verb. coena Dom. For this ys his saing Panem vinum conuertuntur dignè comedentibus non in corporalem presentiam sed in virtutem carnis sanguinis Christi The bread and wine are turned to them that woorthilie eate not into the corporall presence but into the vertue of the flesh and bloode of Chryste Let vs nowe weigh this their violent exposition They saie that the bread and wine be turned into the vertue of the flesh and bloode of Chryste yt Sacramētaries teache cōtrarie to their owne rules ys a pretensed rule among them that nothing maie be taught withoute scriptures What scripture haue they to proue this their saing Wher finde they in all the scripture that the bread ys turned into the vertue of Chrystes flesh Certen I am they haue no one title and yet they teache nothing they saie but the sincere woorde of God but vnder soche coolour of sinceritie they vtter manie vntrueths as we shall prooue this to be one First their owne doctrine ys as before ys saied that these dumbe and insensate creatures are not partakers of sanctificacion or holinesse But the vertue of Chrystes flesh ys not onelie an holie thing but also the cause of sanctificacion and holinesse wherfor bread and wine being insensate creatures are not partakers of yt muche lesse can they be turned into yt To prooue this we will open someparte of the vertue of Chrystes flesh for yt ys great and large and hath manie partes But the bread and wine cā Vertue ▪ of Chrysts flesh be turned into none of them The vertue of Chrystes slesh ys to vnite vs to the same his flesh as S. Hilarie saieth The vertue of the same flesh ys to make Chryst naturallie to abide in vs as he also saieth The vertue of the same flesh Hilar. li. 8. de Irini maketh vs membres of Chrystes bodie as saieth Irenaeus The vertue of the same flesh which ys quickning and making to liue or geuing power of life maketh our flesh after the resurrectiō to liue euerlastinglie as saieth S. Cyrill Iren. li. 5. aduers heres Chrysostom rehersing the vertues of Chrystes bloode amonge a great nombre which were to long to reherse saieth thus Hic sanguis facit vt imago in nobis regia sloreat hic animarum nostrarum salus hoc lauatur hoc ornatnr hoc incenditur hic igne clariorem mentem nostram reddit auro splendidiorem This bloode causeth Cyrill in 15. Ioan. the Kinges ymage to florish in vs this bloode ys the saluacion of our soules with this she ys wasshed with this she ys beautified with this she ys enkindled Chriso hō 45 in Ioan. this bloode maketh our minde more clear and more glistering then golde To be shorte the vertue of the flesh and bloode of Chryste ys our redemption iustificacion and saluacion Be the bread and wine turned into these vertues or into anie one of thē yf the breade and wine can receaue no holinesse can they receaue these vertues As by this ye maie perceaue that their doctrine ys neither consonant and agreeable within yt self nor yet sownde and good so shall yt be made plain Sacramentaries doctrine conferred with Theophilact to yowe that yt will not agree with Theophilact whom they labour to wrest They saie that the bread and wine be turned into the vertue of Chrystes flesh and blood and not into the flesh and blood yt self yf the bread be turned into the vertue and not into the flesh then standeth this proposicion of theirs that the bread and wine be still but figures But howe standeth that their saing with the sainge of Theophilact who by expresse woordes saieth Non est figura Yt ys not a figure Again saing that the bread ys not turned into the flesh howe agree they with Theophilacte who saieth also by expresse woordes Panis conuertitur in ipsum corpus Christi The bread ys turned into the verie bodie of Chryste or into the bodie of Chryst yt self Whiche woordes haue great force and limite this turning of the breade solie and onelie into the flesh of Chryste I meen wholl Chryste him self and no other thing for him Again yf the breade be not turned into the flesh of Chryst howe agreeth yt with that Theophilacte saieth that although yt appeare bread yet yt ys flesh Tus then ys maie perceaue that this Authour by expresse woordes denied the breade to be a figure and also affirmed the same bread to be turned into the bodie of Chryst yt self and that the Sacrament ys flesh though yt appeare breade What impudencie than What shamelesnes ys ther in these men that after so plain and manifest asseueracion of the turning of the bread and wine into the bodie and bloode of Chryst made by this authour not in one place as a thing vnaduisedly spoken or sodenlie fallen from him but with good deliberacion both vpon S. Matthew and vpon the sixt chap. of S. Iohn and ther also more then once and here likewise vpon S. Marke denieth the figure and affirmeth the turning of the bread to be into the verie bodie of Chryst yet nowe they wolde vpon one woorde drawe him violentlie to theeir wicked pourpose and make him as yt werewith one breath to saie yea and naie to one thing and in one sentence to denie and again to affirme the same But that we maie once ende this matter and let yowe perceaue the true vnderstanding of this woorde of Theophilact which the Aduersarie abuseth ye shall vnderstand that the woorde Vertue in that place ys taken for the flesh of Chryst and not for the vertue as diuided from the flesh of Chryst Which thing first the processe of Theophilact doeth well prooue and among other this that he saieth that although yt appeare bread yet yt ys slesh which maner of speach prooueth inuinciblie the presence of Chrystes flesh which presence ys no otherwise there but by turning of the substance of bread into yt Besides this the holie doctours vse this woorde Virtus vertue and this Vertue and power takē for the flesh of Chryste Tractatu 26. in Joan. woorde Vis power for the flesh of Chryst in the Sacrament As for the first yt appeareth
doeth well aduertise vs of the office of faith that aught to be in vs which grownded vpon the woorde of God beleueth what yt teacheth though no one of our senses geue vs anie aide ther vnto And here ys Cranmers grosse sensuall heresie improued rebuked the grosse maner of Cranmer who saieth that faith teacheth nothing against the senseis and therfor for somoche as we see no flesh nor bloode nor tast none in the Sacrament ther ys none in the Sacrament But I will not nowe tarie to refell that grosse and sensuall erroure of the senseis forasmoche as I doe more at large speake of yt in an other place Therfor I will no more doe here but by conferring of the doctrine of this authour with the doctrine of the Fathers so by that waie improoue the doctrine of Cranmer Yt ys not saieth this authour seē with our eies nor tasted by our mouthes that the bread ys made flesh nor that the wine ys turned into bloode for yf yt shoulde so be yt shoulde nothing encreace our saluacion Cyrill ad Calosyr Chrystes owne verie flesh in the Sacrament but yt shoulde bring moch loathsomnesse And therfor yt ys so the flesh and blood of Chryst as yt maie be meit for our vse and sufficient also for our saluacion Agreablie to this ye haue heard declared oute of S. Cyrill Leest we should loath flesh and blood sett vpon the holie altars God condescending vnto our weaknesse powred into the offred thinges the power of life turning the same into the treuth of his owne flesh Here ye see Chrystes owne flesh taught to be in the sacrament but so as no sense perceaue the same least we shoulde loath yt if she shoulde see yt or tast ys as verie flesh Damascen also hath the like sainge and Theophilact in diuerse places but one of thē Theophil shall suffice for all Bycause we are weake and loath to eate rawe flesh speciallie the flesh of man therfor yt appeareth bread but yt ys flesh Note this last part of Theophilactes saing yt appeareth bread but yt ys flesh Are we not taught by this that faith teacheth vs one thing and the senseis teache vs an other thing Yt Faith teacheth one thing and senses an other appeareth bread What ys that Owre seight iudgeth yt to be breade owre tast iudgeth yt to be breade owre tast iudgeth yt to be breade and so furth of other senseis But yt ys flesh For owre faith grownded vpon the certen and infallible truthe of Chrystes woorde beleueth and knoweth yt bicause he saieth This ys my bodie to be his flesh Nowe our senseis teache yt to be that that yt ys not For they teach that yt ys bread wher faith teacheth that yt ys flesh in dede Vain therfor ys Cranmers sainge vain also be they that saie bicause they see not nor tast no flesh nor bloode they will beleue none to be ther. As they be sensuall men so they frame to themselues a sensuall faith But God make them once rightlie spirituall And nowe to our pourpose yowe haue seen a conference and a plain agreement betwixt this authour and other in these two poinctes Finallie he expowndeth the woordes of Chryst of the verie presence for saieth he the bread ys chaunged into that thing that Chryst maie trulie saie This ys my bodie And so the wine ys turned into that thing that he maie trulie saie by yt This ys my bloode These woordes with that that ys aboue saied prooue most sufficientlie that the woordes of Chryst are to be vnderstanded withoute figure metaphor or trope This being thus plain we will see what his felowe will doe who ys Nicolaus Methanensis Thus he writeth Quis ille qui conculcat filium Dei Nonne qui sanguinem Nicolaus Methan eius ingratus abrogat nec admittit veracis ab omniue mendacio alieni oris trrditionem mandatum nihili facit Hoc est corpus meum dicentis hic est sanguis meus nisi manducetis carnem filii hominis bibatis eius sanguinem non habetis vitam in vobis Quid haesitas Quid omnipotenti impotentiam attribuis Nonne ipse est qui ex nihilo omnia vt essent fecit Vnus trium personarum diuinitatis qui postremis incarnatus est panem in suum corpus transmutari iussit Quid requiris causam ordinem naturae panis transmutationis in Christi corpus aquae viniue in sanguinem cùm supra naturā rationem mentem cogitationem ex virgine sit natus Non credes itaque nec mortuorum resurrectionem nec in caelos eius assumptionem alia Christi miracula supra naturam mētem cogitationem eminentia Who ys he that treadeth vnder foote the Sonne he treadeth vnder foot the Sonne of God that beleueth not his bodie and blood to be in the Sacr. of God ys yt not he that as an ingrate and vnkinde man dothe abrogate his bloode and will not alowe yt and setteth nothing by the commaundement and tradicion of that true mouthe which ys all wide from all vntrueth saing This ys my bodie And this ys my bloode And except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in yowe What doest thowe doubte What doest thowe attribute impotencie to the omnipotent Ys yt not he that made all thinges of nothing one of the three persons in god head who in these last times was incarnated and commaunded the bread to be transmuted into his bodie What doest thow require the cause ād order of the transmutacion of the natuae of bread into Chrystes bodie and of the water and the wine into the bloode sithen that he aboue nature reasō vnderstanding and thought was born of a virgen Thowe wilt not then beleue neither the resurrection of the dead nor the assumption of him into heauen nor other miracles of Chryst being aboue the reach of nature vnderstanding and thought Thus farre he Ye haue nowe hearde an other wittnesse but not telling yowe an other tale diuerse from him that he ys coopled with or frō anie here before alleaged In the maner of the vtterance of his testimonie he doeth somwhat like vnto Chrisostome speake with wonder and admiraciō that men shoulde doubte of the presence of Chrystes bodie in the Sacrament seing that Chrystes owne mouth hath spoken yt Wherin he wel declareth that this faith in this matter was so firme so sure and so stable that yt was a matter of wonder to him that anie man coulde not beleue yt that had ben brought vppe in Chryst in somoche that he reputeth the misbeleuers of this Sacrament of the nombre of those that treade Chryst vnder foote vpon whome as S. Paule saieth shal come heauie and greuouse punishmentes He teacheth vs as Gregorie Nissen Chrysostom and manie mo haue taught that the bread ys transmuted or chaunged into the bodie of Chryst In the setting furth wherof he vseth
almost S. Ambrose sentence and woordes S. Ambr. li. de myst c. 9. Ambrose saieth Quid hic queris naturae ordinem in Christi corpore cùm preter naturam sit ipse Dominus Iesus partus virgine What doest thowe here seke the order of nature in the bodie of Chryst sith the same Lorde Iesus Chryste was beside nature conceaued of a virgen This authour saieth what doest thowe seke the cause or ordre of the transmutacion of the nature of breade into the bodie of Chryst and of the wine and water into his bloode sith he aboue nature and reason was born of a virgen So farre wide was yt from the mening of this authour to varie from the mindes of the auncient fathers that he vseth their woordes To end yt ys easie to perceaue that this man teaching transmutacion or transubstancion and soche creditte to be geuen to the plain woorde of Chryst for the verie presence of his bodie in the Sacrament vnderstandeth Chrystes woordes withoute figure as also Rupertus did THE THREE AND SIXTITH CHAP. TARIETH IN the exposition of the same wordes by Innocentius and Germanus IN this proceasse we are descended to Innocētius the thirde who liued the yeare of our Lorde 1300. and therfor about 362 years agon In this matter he writeth thus Agnus Paschalis siue dubio figurabat Jnnocen de offic Miss Dominicum corpus sed panis azimus sincerum opus Sicut autem Ioannes Baptista qui dixerat Eccè agnus Dei per adiunctum determinauit Ecce qui tollit peccata mundi Sic Christus qui dixerat Hoc est corpus meum per adiunctum determinauit quod pro vobis tradetur Sicut ergo corpus Christi veraciter tradebatur sic verè demonstrabatur non in figura quaeiam cessauerat sed in veritate quae iam aduenerat The paschall lambe without doubte was a figure of our Lordes bodie but the vnleauened breade signified a sincere worke As Iohn the Baptist The bodie of Chryst both deliuered and demonstrated not in figur but in trueth who saied Behold the lambe of God by a clause adioined did determine yt saing Behold him that taketh awaie the sinnes of the worlde So Chryste who had saied This ys my bodie by a clause adioned determined the same saing which shall be deliuered for yowe Therfor as the bodie of Chryst was verilie deliuered so was yt verilie demonstrated not in a figure whiche nowe had ceassed but in trueth which nowe was comed This authour minding to expownde Chrystes woodes doeth first declare that the Paschall lambe wherof we haue at large spoaken in the first booke was vndoubtedlie a figure of Chrystes bodie wherbie the geueth vs to vnderstand that nowe the figure being taken awaie which can not other wise be ceassed but by the cominge of the veritie that nowe the bodie of Chryst ys not onelie as in a figure as yt was in the paschall lambe but yt ys nowe in veritie He prooueth yt by Chrystes owne woorde who saied and spake nothing but trueth This ys my bodie That he spake yt by his owne naturall and substanciall bodie he prooueth by the determinacion that he put to yt which was this Which shall be deliuered for yowe This particle added determineth his sainge to be of his naturall bodie For he deliuered not his siguratiue bodie neither his spirituall bodie nor his misticall bodie Wherfor yt was spoaken of that bodie whiche might be deliuered for the sinnes of the worlde whiche was onelie his owne naturall bodie Then he concludeth vpon these two partes that as Chrystes bodie was verilie deliuered to deathe so was yt verilie spokē of Chryst in the supper not in a figure which ys nowe past and hoen but in veritie which ys comed To be shorte as he breislie concludeth the trueth so with asmoche breuitie Figure of the Sacramentaries flatlie denied he excludeth the vntrueth He sendeth the emptie figure to the olde Lawe he appointeth the fullnesse of the veritie in the newe Lawe Thus the Aduersaries figure being also denied by this authour as yt hath ben by manie other the conclusion maie be made that Chrystes woordes are to be vnderstanded not figuratiuely but in their propre sense simplie and literallie Nowe on the other side shall geue testimonie the holie man Germanus Germanus epis Constantin Bishoppe of Constantinople who did write an exposition vpon the Masse of the greke church wher in he writeth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse Apostolis iussit illos vniuersae Ecclesiae hoc facere Hoc enim ait facite in meam commemorationem Non sanè id facere iussisset nisi vim inditurus fuisset vt id facere liceret He saieth This ys my bodie this ys my blood He also commaunded the Apostles and by them the wholl Church this to doe For saieth he This doe ye in the remembrance of me Trulie he wolde not haue commaunded them so to doe except he had geuen them powr that thei might doe yt What ys their power afterwarde he declareth saing Spiritus sanctus qui semel egressus est in posterum non dereliquit nos sed est nobiscum erit in perpetuum aeuum haec per manum sacerdotum linguam mysteria conficit Ac non sanctum Spiritum dumtaxat misit Dominus noster vt maneat nobiscum sed ipse policitus est se mansurum nobiscum vsque ad consummationem seculi At Paracletus inconspicuus adest quia ipse corpus non gestauit Dominus verò conspicitur tangi se patitur per tremenda sacra mysteria vt quinostrā naturā acceperit eamue gestet in secula The holie Gost The holie Gost consccrateth the Sacr. by the hand and toung of the preistes who once came furth to vs and neuer hereafter doeth forsake vs but shal be with vs for euer to the worldes ende dothe consecrate these misteries by the hand and tounge of the preistes And our Lorde hath not sent his holie Spiritte that he onelie shoulde abide with vs But he himself also hath promised to dwell with vs vnto the ende of the worlde The holie Gost ys with vs but not seen bicause he had no bodie But our Lord ys both seen and suffreth himself by the fearfull and holie misteries to be touched as one that hath taken our nature vpon him and will beare yt for euer The power thē of the ministres of Chryst ys that they be the instrumētes of holie Gost by whose hād ād toung these mysteries be cōsecrated In that he saieth the holie Gost doeth woork this great work by the toūg of the preist he meneth at the pronunciacion of Chrystes woordes by the mouthe of the preistes at the whiche the holie God inuisiblie woorketh the presence of Chrystes bodie and bloode agreablie to the woordes of Chryst Li. 4. de Sacr. spoken by the preist in the person of Chryst saing
were made partakers of the aultar the answer ys bicause they did eate of the sacrifice Again to applie to the other what ys the cause that the christians be partakers of the bodie and bloode of Chryst shall the answer be bicause they eate a peice of bread and drinke a cuppe of wine no the causes be not like and that cause can not make vs partakers of the bodie and bloode of our Lorde As the Israelites and infidels had their sacrifices so the chrystians haue their sacrifice euē the bread and cuppe of blessing What ys the cause then That that ys like the other whiche ys this Bicause the chrystians do eate of the sacrifice therfore they be partakers of the sacrifice whiche ys the verie bodie and bloode of Chryst For so sainge ther ys a good argument to be made from the liklihood of the causes in eche of thē to the like effectes of eche of them As thus to saie The Israelites bicause they did eate of the sacrifice they were partakers of the Aultar So the Corinthians bicause they did eate of Idolathites whiche were sacrifices of Idolls they were partakers of Idolls Of like maner the christians bicause they eat of the sacrifice of Chryst they be partakers of the bodie and blood of Chryst And thus the disputacion of S. Paule ys of force and prouerh well his entēt And that S. Paule did aswell take the bread of our Lorde and his cuppe to be a sacrisice of the chrystians as the Idolathites of the Corinthians to be the sacrifice of the Infidells euen this doth strongly proue yt that he setteth the table and the cuppe of our Lorde against the table and cuppe of deuells Ye can not saieth he drinke of the cuppe of our Lorde and the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells In the whiche maner of speache as by the cuppe and table of Deuells he vnderstandeth the sacrifice doen to Deuells so must yt nedes be that by the table and cuppe of our Lorde he vnderstandeth the sacrifice doen to our lorde As yt might in plain maner thus haue ben saied Ye can not eate and drinke of the sacrifice that ys offred vnto God and of the sacrifice that ys offred to Deuells For except they were both sacrifices the setting of the one against the other were of no great force And again yf S. Paule did not aswell take the cuppe and table of our The cuppe and table of oure Lorde takē for the sacrifice of oure Lorde Lorde to be a sacrifice as the cuppe and table of Deuells to be a sacrifice he wolde not haue vsed like termes to them bothe but as he had vnderstāded a difference or diuersitie in the thinges so wolde he haue vsed a diuersitie in woordes and tearmes to expresse and declare the same But for somoche as he vnderstanding therby the sacrifice of deuells called the same the cuppe and table of Deuells yt ys manifest that he calling the meat of our Lorde by the like terms vnderstood the thing also to be like that ys to be a sacrifice In this opening of the text gentle Reader thowe perceauest two thinges Reall presence and sacrifice proued by S. Paule to be here learned of S. Paule The one ys the presence of Chrystes bodie and bloode in the Sacrament the other ys that the same bodie and blood be a sacrifice But that yt maie appeare to yowe that this ys not my owne dreame or phantasie in thus vnderstanding S. Paule but the comō sentence of the Fathers of Chrystes Parliament house we shall for triall therof and for better setting furth of Gods trueth and the faith catholique heare the sainges of a In 10. 1. Cor. good nombre of them And first of the auncient Father Chrysostom who expownding this text saieth thus Maximè his sibi verbis fidem facit horrorem Eorum autem huiusmodi est sententia Quod est in calice id est quod à latere fluxit illius sumu◠participes Calicem autem benedictionis appellauit quoniam cùm prae manibus cum habemus cum admiratione horrore quodam inenarrabilis doni laudamus benedicentes quia sanguinem effudit ne in errore permaneremus Neque tantùm effudit sed nos omnes eius participes effecit Itaque si sanguinem cupis inquit noli Idolorum aram brutorum animalium coede sed meum altare meo sanguine aspergere Quid hoc admirabilius Dic quaeso quid amabilius Hoc amantes faciunt cum amatos intuentur alienorū cupiditate allectos propriis elargitis suadent vt ab illis abstineant Sed amantes quidem in pecuniis vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam Christus autem in hoc curam vehementem in nos dilectionem ostendit With these woordes he doth gette greatly vnto him self both creditte and feare Of those woordes this ys the mening That that ys in the chalice ys yt that flowed from the side and we are partakers of yt But he hath called yt the cuppe of blessing For when we haue yt before our handes with admiracion and certein A plain saing of Chrysostō for the Proclamer horrour of the vnspeakeable gift we laude blessing that he hath shedde his bloode that we shoulde not abide in errour Neither hath he onely shedde yt but he hath made vs all partakers of yt Therfore if saieth he thowe doest desire blood do not sprenkle the aultar of Idolls with the slaughter of brute beastes but sprenkle mine aultar with my bloode Saie I praie thee What ys more merueilouse then this What ys more louing This do louers also whē they see these whom they loue allured with desire of straunge thinges when they haue geuen frely to them of ther owne they moue thē that they abstein from the other But louers shewe this desire in money in apparell in possessions but in his owne blood no man at anie time hath doen yt But Chryst in this also hath shewed his care and vehement loue towardes vs. Thus moche Chrysostom God for euer and allwaies be praised who although yt be his pleasure Note here that this ys the meaning of St Paules woordes that that ys in the chalice which flowed out of Chryctes side that his church shall be vexed and tried with the fire of tribulacion as at this present yt ys miserablie afflicted shaken and torne yet he leaueth yt not destitute of sufficient staie and comforte of trueth wherby yt maie bothe defende yt self and impugne the enemie as in this authour expownding this scripture we maie well perceaue Doste thowe reader marke the expositiō of the text S. Paule saieth Ys not the cuppe of blessing whiche we blesse a partaking of the bloode of Chryst Chrysostome saieth of these woordes this ys the meaning That that ys in the cuppe ys yt that flowed oute of the side
of figures But neither Oecolampadius doth thinke that we by his bread and wine do cōmunicate with the bodie and bloode of Chryste but he doeth earnestlie affirme that faith alone ys the cause of this cōmunicacion And suerely howe can yt be doen that the very bread and wine An argumēt grownded on S. Paule to auouche the reall presence maie haue that efficacie that yt maie make vs partakers of the bodie and bloode of Chryste Wherfore yt foloweth agreablie that seinge by the eating of this bread and drinking of that liquor whiche ys in the cupp we doe verilie comunicate the bodie and bloode of Chryst that we haue yt for most assured knowledge that here ys present the veritie of the same bodie and blood Thus farre Roffensis I praie thee reader weigh well the saing of this reuerend Father and thowe shalt perceaue that here ys made an argument so pithie and so strong that all the Aduersaries power can not stande against yt For seing the Aduersarie him sellf affirmeth that by the receipt of his Sacramentall bread we be not partakers of the bodie and blood of Chryst which ys true and S. Paule saieth that by this bread and this drink we be made partakers of thē yt must nedes be that this bread and drinke whiche the Apostle speaketh of ys the verie bodie and bloode whiche duely receaued make vs verilie partakers of Chryst Yf the Apostle had not ment this bread and this drinke to be the verie bodie and verie bloode of Chryst he wolde not so plainlie haue tearmed them but in some place he wolde haue called them figures But so he calleth them not in anie place but allwaies by the propre names of bodie and bloode Wherfor to ende and conclude with all these Fathers thus expownding S. Paule ther ys as he ment the verie bodie and bloode THE THREE AND TWENTETH CHAP. BEGINnith the exposition of this text Quoniam vnus panis c. IIn the text of S. Paule yt foloweth Quoniam vnus panis vnum corpus multi sumus omnes qui ex eodem pane et eodē calice participamus 1. Cor. 10. By cause that though we be manie yet we are one bread and and one bodie in asmoche as we all are partakers of one bread and of one cuppe Forasmoche as this text dependeth vpon the other nowe last expownded and ys inferred as a exposition of that that the Apostle spake of ther namely of owre participacion and communion with Chryst and with our selues and speaketh of the same bread and the same cuppe that ys spoken of ther Therfor yt ys manifest that yt must haue the same vnderstanding as yt had I meen that the bread and the cuppe be not Communiō with Christ ys two waies taken for bare figures of the bodie and bloode of Chryst but for the things them selues the very bodie and bloode And wher the Apostle speaketh of our communion with Chryst yt ys to be noted that we haue a double communion with him One ys spirituall whiche we come vnto in baptisme through the worke of the holie Gost of the whiche S. Paule speaketh to the Corinthians saing In vno spiritu omnes nos in vnum corpus baptizati sumus siue 1. Cor. 12. Iudaei siue gentiles siue serui siue liberi By one spiritt are we baptised to make one bodie whether we be Iewes or gentiles whether we be bonde or free And again to the Romans Multi vnum corpus sumus in Christo singuli autem alter alterius membra We being manie are one bodie in Chryst and euery man emonge vs Rom. 12. one and others membres And other corporall whiche we come vnto by the receipt of his bodie and bloode in the Sacrament of whiche S. Paule speaketh here By the first we are admitted and as yt were gaffed into the misticall bodie of Chryst to be membres of the same by the other we are nourished as with an necessarie foode to growe and to waxe strong and to be made lustie membres of the same bodie which thing cometh better to passe for that by this receipt we are incorporated to Chrystes bodie and receaue with all manie goodlie benefittes of spirituall nutriment and spirituall health For as manie meates are both nutritiue and also holsome according to the naturall qualities of the same yf the partie that receaueth them be well disposed in bodie and not troubled with deseases by reason of yll humours So the foode of Chrystes bodie and bloode ys bothe nutritiue and holsome according to the good qualities of mercie grace and goodnesse yf the receauour be not euell disposed by the reason of viciouse humours But in this these two foodes do differ For the earthlie foode being receaued ys incorporated to the receauer and made one with him But this heauenly foode being duely receaued doth incorporate vs to yt Nec tu me mutabis in te sicut cibum carnis tuae sed tu mutaberis in me Neither shalt thow chaunge me into thee as a meat of thy bodie but thowe shalt be chaunged into me As ther ys then a spirituall communion wher by we are ioined to Christ and spiritually made one with him so ys ther a corporall communion by We haue a spirituall cōmunion with Chryste by baptisme and a corporall by the Sacr. of his bodie and blood the whiche we are ioined to Chryst and corporallie made one with him Yf yt were not so why then hath the Apostle taught vs the communion that we haue with Chryst by the holie gost and Baptisme and nowe teacheth vs of an other communion whiche we haue with Chryst by the receipt of his bodie and bloode Yf they will saie that yt ys no other neither of anie other effect then the other by Baptisme and the holy goste then we maie saie to them that then yt ys vainly instituted for thar yt ys supersluouse seing that this cōmunion ys doen before and ys sufficient for the wholl life of man But that maie not be saied for God woorketh nothing in vain Wherfor seing that S. Paule doth saie that all we that do eate of that one bread and drinke of that one cuppe be made one bread and one bodie ther ys an other vnion in the whiche we are ioined all together than yt that we were ioined in before by faith and Baptisme Holie bread receaued instead of the B. Sacrament For yt ys to be thought that none cometh to receaue this Sacrament but soche as be perfect in faith ād be baptised Wherfore in the primitiue church and so to the time of S. Augusting the Cathecumeni that ys the younge scholers or learners of faith were not suffred to receaue this Sacrament but instead therof they receaued other bread blessed as our people now doe whē they doe not cōmunicate they receaue holie bread And thē being baptised and hauing faith the Aduersarie will not denie but that they be membres of Chrystes misticall bodie and haue
bless Sacr. t. ys proued byour Lorde Iesus to be his bodie bodie to be receaued of sinners As touching the Frst the presupposall or cause why a man shoulde be giltie of the bodie and bloode of Chryste when he doeth vnwoorthilie receaue the Sacrament ys saieth Anselmus bicause by the authoritie of our Lorde Iesus yt ys proued that this bread that we speake of here ys his bodie and that the wine here also spoken of in the vse of the Sacrament ys his bloode Note I praie yowe that this Authur saieth that yt ys prooued of Sainct Paule by the authoritie of our Lorde Iesus that the bodie of the same our Lorde Iesus ys in the Sacrament formoche as the bread and wine ther ys no other but the bodie and bloode of Chryst And doe not onelie as by transcourse lightlie reade these woordes but earnestlie note that he saieth yt ys prooued by the authoritie of our Lorde Iesus Yf yt be proued by him who can improoue yt Yf he saie yt who can denie yt Yf he so teache yt why shall we otherwise beleue yt Let the Proclamer nowe let all the Sacramentaries whiche be his companions bringfurth one Authour that saieth that yt ys proued by the woordes of our Lorde Iesus that the bread and wine of the bless Sacrament be not the bodie and blood of our Lorde Iesus but onelie figures of the same bodie and bloode and not the thinges themselues and shewe the place as we doe and they shall haue the victorie But let them painte their matters as well as they can to bleer the eyes of the simple yet Vincit Veritas the trueth ouercometh And so shall yt in the ende faull oute that they shall be perceaued to be destitute of trueth For their vntrueth shall be confownded by the trueth Though vntrueth for a time gett the vpperhand and be mainteined by the princes and mightie of the earthe for that their sensuall libertie ys not by her restreined but by her in that respectt they are moche pleasured yet as all vanitie faileth vadith and vanisheth So yt being of the same kinde shall fall awaie and consume as the smooke and the fauourers of the same shall be as the dust which the winde bloweth awaie from the face of the crathe But so while I am a litle passed the compasse of the ringe my second matter knocketh and calleth me again wherin breiflie to touche moche matter Three sortes of euell receauers this Authour maketh three sortes of euell and vnwoorthie receauers The first ys of them that doe otherwise celebrate or receaue this holie misterie then yt was deliuered of Chryst In the whiche sorte as he touched the Berengarians whiche were in his time So doeth he the Oecolampadians and the Caluinists of this our time whiche both otherwise celebrating and otherwise receauing this holie misterie then yt was of Chryst instituted they make theÌ„selues vnwoorthie receauers Chryst instituted his bodie to be distributed aÌ„d geuen in this holie refection They geue and receaue a peice of bread and a cuppe of wine Chryst instituted a sacrifice to be celebrated They celebrate a beare tokeÌ„ of remeÌ„brance Wherfor by the iudgement of this Authour they altering Chrystes institucion are accompted among the euell receauers An other sorte ys of them that receaue the holie Sacrament without due reuerence Of this sorte be all the Lutherans who although they coÌ„fesse the verie presence of Chrystes bodie in the SacrameÌ„t yet they denie anie honour or woorshippe to be doen vnto yt Which fond and infatuate doctrine I caÌ„ but woonder at wel knowing that whersoeuer Chryst ys either in heaueÌ„ or Philip. 2. in earth he ys as Chrysostome saieth woorthie of most high honoure aÌ„d if God hath so exalted him and geuen him a name which ys aboue all names that in the name of Iesu euery knee shal bowe both of thinges in heaueÌ„ and things in earth and thinges vnder the earthe by what authoritie caÌ„ or will man will or coÌ„maunde no honour to be doen to him but of this we haue alreadie 3 spooken wherfore staing anie more to saie of yt here I come to the third sorte of receauers which ys saieth this authour of them that presume to come to the receipt of the blessed Sacrament before they haue pourged theÌ„selues and clensed their consciences by penance Of this sorte be all they who well beleuing yet not well liuing come with the filthinesse of sinne allreadie coÌ„mitted yet remaing vpon them or ells with pourpose of sinne to be committed by which both they make themselues vnwoorthie receauers Here nowe ye see a varietie of euel receauers and yet saieth this authour that they all receaue the Sacrament And the Sacrament saieth he by the authoritie of our Lord Iesus ys proued to be the bodie aÌ„d the blood of Chryst Which thing this authour yet by more expresse woordes teacheth in the exposition Anselm ibid. of the other text wher S. Paule as by repeticion saieth He that eateth and drinketh vnwoorthilie eateth and drinketh his owne damnacion saing thus Ideo prius se discutiat purget Quia qui manducat bibit indignè id est sine sui examinatione iudicium sibi manducat bibit Sicut enim Iudas cui buccellam tradidit Dominus non malum accipiendo sed malè accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum vt quia ipse malus est malum sit quod accepit aut quia non ad salutem accipit nihil acceperit corpus enim Domini sanguis Domini nihilominus est sed ille accipit hoc non ad vitam sed ad indicium quia non diâ—uidicat corpus Domini id est non discernit quà m sit dignius omnibus creaturis hoc corpus quod videtur esse panis Si enim cogitaret hoc corpus esse Verbo Dei personaliter vnitum vitam ac salutem eorum esse qui hoc dignè accipiunt non praesumeret indignus accipere sed dignum se praepararet Let him therfor first examine himself and pourge himself For he that eateth aÌ„d drinketh vnwoorthilie that ys without examinacion of himself eateth and drinketh his owne damnacion making no difference of the bodie of our Lord. For as The bless Sacr. ys the bodie and blood of Chryst though euell men receaue yt Iudas to whome our Lorde gaue a morsell not taking an euell thinge but taking yt in euell maner gaue to the Deuell a place in himself so whosoeuer receaueth the Sacrament of our Lorde vnwoorthilie causeth not bicause heys an euell man that thing which he hath receaued ys euell or bicause he receaued yt not to saluacion that he receaued nothing For yt ys neuerthelesse the bodie of our Lorde and the blood of our Lord but he taketh this not to life but to condemnaciou bicause he maketh no difference of the bodie of our Lord that ys he discerneth not howe moch more
accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Quod ideo vestram volumus scire sanctitatem vt vobis huiusmodi homines ijs manisestentur indicijs quorum depraehensa fuerit sacrilega simulatio notati proditi à sanctorum societate sacerdotali authoritate pellantur They with drawe them selues from the Sacrament of the health of man And as they denie Chryst our Lorde to be borne in the veritie of our nature So doe they not beleue him to haue ben verilie dead and risen again And therfor doe they condemne the daie of our health and gladnesse with the sadnesse of their fasting Manichies fasted on the sundaie And when to couer their infidelitie they are so bolde to be at the ministracion of our mysteries to the entent they maie be the longer vnknowen they tempre themselues so in the communion of the Sacramentes That with vnwoorthie mouthe they receaue the bodie of Chryst but to drinke A plain place for reall presence against the Proclamer the bloode of our redemption they vtterlie refuse Whiche thing we will your holinesse to vnderstande that these maner of men by these tokens maie be knowen and whose sacrilegall dissimulacion ys perceaued being disclosed and noted they maie be by the preistlie authoritie banished from the so cietie or felowshippe of true Chrystian people In these woordes ye maie learn the heresies of the Manicheis ye maie perceaue their wicked dissimulacion ye maie vnderstand the verie cause whie they wolde not receaue the Sacrament vnder the forme of wine finallie ye maie perceaue to what pourpose bothe kindes were commaunded to be receaued namely that soche cloaked heretiques might by soche means be disclosed and knowen Nowe Gelasius succeading this man and finding this of springe of vipers not yet destroied he folowed him in pronowncing against them as he did folowe him in time and gouernement and saied thus Comperimus Gelasius autem quòd quidam sumpta tantùm sacri corporis portione à calice sacrati cruoris abstineant qui procul dubiò quoniam nescio qua superstitione docentur astringi aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemue mysterij sine grandi facrilegio non potest peruenire We certenlie finde that certain men when they haue receaued the porcion of the holie bodie they doe abstein from the cuppe of the holie bloode who forasmoche as I knowe not by what supersticion they are taught so to be Porcion of the holie bodie and cuppe of the holie blood witholden let them without all doubte either receaue the wholl Sacramentes or ells let them be forbidden from the wholl For the diuision of one verie mysterie can not be doen withoute great sacriledge Thus he Nowe yf ye will referre this sentence of Gelasius to the sentence of Leo ye shall perceaue that Gelasius writeth not against the doing of the catholique Churche receauing the Sacrament vnder one kinde But against the Manychies who by their heresie diuided the blessed mysterie of Chryst and teaching that he had but a phantasticall bodie denied anie verie blood to be in yt And therfor in their dissembling maner receauing one kinde as a Sacrament of soche phantasticall bodie as they phantasied him to haue they refused the other kinde as a Sacrament of his bloode and so in their conceat they diuided the bloode from the bodie and so diuided the mysterie whiche as Gelasius saieth can not be doen withoute great sacrilege which thing euery good catholique affirmeth and embraceth For yf ye will call to remembrance yt ys declared in the last chapiter that the catholique Churche teacheth that the verie bodie and bloode of Chryst euen wholl Chryst God and man ys vnder eche kinde so that we Doctrine of the catholike churche touching eche kinde of the Sacr. make no diuision of the bodie from the bloode or of the bloode from the bodie or of the godhead from the manheade or of the manhead from the godhead but we teache the wholl verie bodie and the wholl verie bloode whol God and wholl man iointelie to be in these Sacramentes of Chrystes bodie and bloode albeit the one ys more principallie the Sacrament of his bodie and the other more principallie the Sacrament of his bloode Weigh then therfor that these sainges were not spoken against Catholiques but against heretiques that by their wicked heresie diuided the bloode of Chryst from his bodie phantasieng him a bodie withoute bloode whiche in dede ys a great sacriledge Seing then yt ys spoken against soche maner of heretiques whie doeth this Proclamer so wrest and wring this Authour to make him appeare to the vnlearned that he spake against the catholique vse of one kinde in the Churche when the Authour hath not one title against yt Bothe kindes were commaunded to be vsed But whie Not that one kinde were not sufficient but that those heretiques as Leo saieth might therby be knowen and therfor was yt expedient at that time to be commaunded to the confutacion of that heresie as in the Councells of constance and Basill yt was expedient to be doen vnder one kinde for the confutacion of soche heresies as Wycleff and Husse had raised And as these thinges haue ben altered as yt hath ben thought good to the Churche for the wealth of Gods people and the confutacion of his enemies So ys this commaunded but for a time and maie be altered as occasion shall serue but not by euerie priuate man but by the Church onelie But will ye besides all this wresting of this Authour see also the synceritie or raither the false sleight of this Proclamer who to deceaue his audience wolde not faithfullie bring in the whol saing of the Authour as I haue nowe doen. But brought in half a skore of the last woordes and left oute I thinke I maie saie of verie pourpose an wholl skore that go before bycause they made so moche against him that he durst not for shame bring them whollie in For in the former woordes be two thinges verie plainlie taught against Gelasius truncatlie alleaged by the Proclamer auoucheth two thinges against him whiche he concealed him The first ys the verie reall presence of Chrystes bodie and bloode in that he so reuerentlie calleth the Sacrament vnder one kinde the porcion of the holie bodie and the other he calleth the cuppe of the holie bloode As this ys spoken reuerentlie So ys yt spoken plainlie For when he saieth that they abstein from the cuppe of the holie bloode he plainlie teacheth that the content of the cuppe ys holie bloode which holie blood ys not mere spirituall For that as yt ys diuerse times saied ys not conteined in extern or outwarde materiall vessells but in the inwarde spirituall vessells And although this one parte of the Authours sainge whiche the Proclamer left oute doeth prooue the reall presence Yet marke an other as affectuall as this whiche ys that he saieth that