Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	faith_n	scripture_n	1,687	5	6.6095	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

As Chryst yt the verie SoÌ„ne of the Father so ys his verie in flesh the Sacr. flesh of Chryst onely But of the verie substanciall flesh of Chryst For he maketh yt by similitude plain that as Chryst ys the very Sonne of God euen of the substance of the Father Euen so ys yt verie flesh that we receaue whiche ys thus moche to saie As Chryst ys the very Sonne of God So ys this verilie flesh that we do receaue And as he ys the Sonne of the substance of the Father So ys this flesh whiche we receaue of the substance of Chrystes fleshe By whiche woordes of sainct Ambrose the fonde phansies of these phantasticall men be taken awaie For here ys not alowed the figure of Chrystes flesh but the thing in dede not a spirituall receauing of Chryst onely but a reall and spirituall receauing of the substanciall flesh of Chryste And thus ye maie see the trueth of the faith to be had in this matter vttered plainlie withoute any darke maner of speache and so stronglie set furth that yt can not be draweÌ„ to any other vnderstanding And therfor I maie boldely chalenge this scripture from the heretikes which so euidentlie refuseth the figure and so plainly teacheth the reall and substanciall presence of Chryst in the Sacrament THE NINETENTH CHAPITER PROCEAdeth vpon the same text by Eusebius Emis and S. Augustine NOwe that ye haue heard two auncientes vnderstanding thys text nowe in hande we will heare one other coople of eche side of Chrystes ParliameÌ„t house one as the other were aÌ„d these agreyng in one minde as the other did which shall be Eusebius Emisenus and sainct Augustin Of the which Eusebius being the elder shall shewe hys minde who in hys time was a great learned man as sainct HieroÌ„ witnesseth and wrote many workes as against the Iewes aÌ„d also against the gentiles and vpon the Gospells and the epistles of S. Paul also Thys maÌ„ being so profowndly learned so auncient in time as liuing aboute the yeare of our Lord. 344. so famouse in constancie of faith and holy in liuing ys woorthie of credit In a certain homelie alleaging this text he sheweth the same to be vnderstanded thus Quia corpus assumptum ablaturus erat ab oculis illaturus sideribus necessarium erat vt in die coenae sacramentum nobis corporis sanguinis consecraret vt coleretur Euseb Emisen homil spasch iugiter per mysterium quod semel offerebatur in precium vt quia quotidiana indesessa currebat pro omnium salute redemptio perpetua esset redemptionis oblatio perennis victima illa viueret in memoria semper praesens esset in gratia vera vnica perfecta hostia fide aestimanda non specie neque exteriori censenda visu sed interiori affectu Vnde coelestis consirmat authoritas quia caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Bicause he wolde take awaie hys assumpted bodie from our eyes and bring yt vppe into the heauens yt was necessarie that in the daie of hys Supper he should consecrate vnto vs the Sacrament of hys bodie and of hys blood that yt might continuallie be woorshiped in mysterie that once for vs was offred in price that bicause the dailie and incessaunt redemption did renne for the health of all men the oblacion of the same redemption should be perpetuall and that perpetual sacrifice should liue in memorie and alway be present in grace A true one onelye and perfect sacrisice to be estemed by faith and not by outwarde forme nor to be iudged by the outwarde seight but by the inwarde affecte Wherfor the heauenly authoritie consirmeth saing that my flesh ys verilie meat and my blood ys verilie drinke Thus Eusebius In this sentence yt ys first to be considered that this authour declaring the cause of the institucioÌ„ of the Sacrament and of the continuaÌ„ce of the same and also instructing vs how we shoulde esteme yt beleuing ther to be another maner of thing then ther doth appear in outward seight teacheth vs by the allegacioÌ„ of this scripture that yt ys the verie flesh aÌ„d blood of Christ which we must esteme by faith and iudge by our inward affect And therfor he saieth not that Chryst doth saie but that the authoritie of Chryst confirmeth yt so to be wherfor thys ys without all controuersie that this scripture now in hand ys by this authour vnderstanded of the Sacrament But here the Aduersaries do triumphe as allwais they doo when any authour Obiection of the Sacramentaries oute of Eusebius speaketh anie woord that maie by any wresting be drawen to their vnderstanding though in verie dede he ment nothing lesse First they saie that this authour doth no affirme that Chryst did consecrate hys bodie and blood but did consecrate the Sacrament of his bodie and blood And after saieth again speaking of the sacrifice of Chrystes bodie vpon the Crosse that the euerlasting sacrifice shoulde liue in memorie and allwaies be present in grace But note saie they that he doth not saie that that he ys present in bodie but in grace But staie a while Reader and be not troobled with these their notes For ye shall see immediatelie that these notes shall be the notes of their coÌ„fusioÌ„ Aunswer aÌ„d declaracioÌ„ of their false doctrin For God be praised though this authorment yea and did set furth the true faith of Chryst by this that ys allreadie alleadged whiche yet might be peruerted by mysvnderstanding of the maliciouse who haue peruerted euen the very plain woordes of Chryst Yet adioining immediatelie to this sentence more of this matter he addeth woordes so plain that they will neither suffer theÌ„selues neither the woords which the Aduersaries haue gone aboute to wrest to be so vnderstanded as the Aduersaries wolde haue them His woordes immediatelie adioined to the sentence of Chryst by him alleaged be these Recedat ergo omne infidelitatis ambiguuÌ„ quandoquidem qui autor est muneris ipse est testis veritatis Nam inuisibilis sacerdos visibiles Eusebins ibid. creaturas in substantiaÌ„ corporis sanguinis sui verbo suo secreta potestate conuertit Let therfore al doubt of infidelitie go awaie for truly he that ys the authour of the gifte he also ys the wittnesse of the trueth For the inuisible preist by a secret power with hys woorde doth conuert or turne the visible creaturs into the substance of bys bodie and blood Thus he What can the Aduersaries now saie Do ye not heare what this authourment by the sainges whiche the Aduersaries wolde wrest and peruert to The presence plainlie auâ—ached by Euseb against M. Iuell their wicked vnderstanding Did not he as well ther as here though not with so plain woordes teache the treuth of this matter that Chrystes bodie and blood ys in the Sacrament Do ye not nowe perceane that he allead ged the text of S. Iohn to declare that the

I saie that I wolde not beleue the Gospell but that the authoritie of the Churche moueth me therunto no more wolde I beleue the Fathers expownding the scripturs but that thervnto I am moued by the Churche Then yt foloweth well that as I ought to beleue the Gospell for the authoritie of the Churche so ought I to beleue the doctours for the autoritie of the Churche And here to ouerthrowe your contempt of them and your self also I do oftentimes conferre the expositions of the later Fathers with the expositions of the elder fathers and finding them alltogether grauelie against youre euell doctrine to consent and yt to confute as hereticall and deuelish I let your light mockes and skornes flie home again to yowe as fleshflies to their carien Against your thirde wickednesse I meen your coÌ„tempt abuse and vntrue handling of the holie scripturs I come in euerie place where mencion ys made of the bless Sacrament with the wholl processe ther conteined In the vi of S. Iohn the xxvi of S. Matth the xxiiii of S. Luke the x. and xi of the first epistle to the Corinth the v. to the Ephesians and the xiii to the Hebrues somoch as the Fathers expownd to appertein to the holie Sacr. I produce not truncatelie and falselie but fullie and trulie euery sentence and euery woord submitting my self to the authoritie of gods woord aÌ„d not bi sleight subdewing yt to mine owne autoritie But here the learned perchaunce maie merueill that I wold ioin with yowe in the scripturs considering the auncient counsell of Tertullian who wolde not that anie catholique shoulde entre into disputacion with an heretique with the scripturs Nihil proficit congressio scripturarum cum haereticis nisi planÃ¨ vt aut stomachi quis meat euersionem aut cerebri c. To ioin saieth he in disputacion with heretiques with scripturs yt doeth nothing auaill except a man will turne vppe side down either his stomacke or his brain what shall thowe gain thowe great learned man in the scripturs when yf thowe defend anie thing yt shall be denied of the contrarie part yf thowe denie anie thing yt shall be defended c. And after he concludeth thus Ergo non ad scripturas prouocandum est c. We maie not therfor appeall to the scripturs neither maie we appoinct our disputacion in them in the which ther ys either none or vnceten victorie or not verie certen For this cause and for that S. Hierom saieth that Scripturae non in legendo coÌ„sistunt sed in intelligendo the scripturs coÌ„sist not in reading but in vnderstanding I haue trauailed by diligent scarching of the fathers from the Apostles to this our time to trie oute by ther common consent howe the scripturs are to be vnderstanded and so haue I as by a line drawen from hand to hand descended from age to age that the true vnderstanding of them receaued and approued in all that diuersitie of ages and places might be perceaued and knowen In this my doing I haue fulfilled the counseill of Vincentius lyrinen who for remidies against errours among other willeth that if anie errour hath ben committed in the olde time either by certain men or by anie one wholl citie or by anie Prouince to reforme that the decrees of auncient generall Councells must be sought and yf none soche can be founde as in these daies though they be fownd they be not regarded then saieth he operam dabit vt collatas inter se maiorum consulat interrogetiî€‚ue sententias c. He shall gene diligence to seke and learn the iudgemeÌ„ts of the elders and coÌ„ferr theÌ„ together but of those elders onelie which although they were in diuerse times and places abiding yet in the CoÌ„munion and faith of one catholique Churche were allwaies allowed as masters or men of autoritie And what soeuer he shall knowe what not one or two of them but what alltogether with one consent haue holden written and taught openlie coÌ„monlie and continuallie let him vnderstand that that ys without all doubt to be beleued Thus he As this counseill ys on my part fulfilled in that I haue searched and conferred the iudgements of the fathers and fownd them though they were in diuerse ages and places fullie and whollie agreeng in the matters of the presence of Chrysts bodie and blood in the blessed Sacrament of the oblacion of the same and of other articles apperteining ther to whiche as in this worke yt maie be clerlie perceaued not one or two but euery one of them haue not obscurely but manifestlie not in one place or at one time but coÌ„monlie and continuallie holden taught and written So wolde wolde I that yowe M. Iuell if yowe regarde the Fathers of the primitiue Churche in dede as yowe bragge in woorde that yowe I saie shoulde receaue and embrace these scripturs as expownded and deliuered to yowe by their hands and their expositions to accept as a cleer and certen vndoubted trueth whiche trueth so opened by theÌ„ I bring furth against your vntrueths and not the bare scripture alone as Tertullian wolde I shoulde not This I trust yowe shall well perceaue if leauing your corruted affection apart yowe will with a cleer eie and vpright iudgement read this worke wherin yowe shall see all the Fathers that commonlie haue expownding the scripturs written of these articles of the Sacrament whiche yowe in your iolitie I will not saie more arrogantlie than as a chrystian preacher should mekelie and lowlie more rashlie then wiselie or aduisedlie with so great bragge wttered in your sermon all soche Fathers I saie shall yowe see aswell grekes as latines aswell auncient as of later time with one coÌ„mon consent and agreement so expownding the scripturs as though they had ben in one time and had coÌ„spired vpon one sense and vnderstaÌ„ding all those shall yowe see impugning your negatiues aÌ„d by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed aÌ„d thus shal the trueth of the scripturs ouerthrow the vntrueth of your heresies Nowe I haue in a generall maner shewed your offences whiche moued me to write against yowe in like generalitie I haue shewed howe I do procead against yowe the specialitie of your offences and of the processe aunswerable to the same yowe shall finde in this worke though simplie without coolour yet plainlie without craft declared Yf my trauaill herein obtein not his enreÌ„ded effect namelie your conuersioÌ„ and ameÌ„dement and to doo yowe that good that yow maie be staied froÌ„ running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull dauÌ„ger I shall not onelie do theÌ„ that good I wish but also helpe to make your daÌ„nacioÌ„ the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnacioÌ„ Yf yowe being obdurated persist in your impietie yt caÌ„ not be auoided but yowe doe yt of malice hauing ben aduertised and

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

that we be all Theodidacti that ys to saie taught of God and of his Spirit so that yt shall not nede for one man to teache an other or for one to learn of an other Of whiche mynde this Aduersarie semeth also to be in that he woolde the scriptures shoulde be commoÌ„ to all men Whiche doctrine yf yt were true then ys my pourpose here vain and superfluouse which ys to seke oute the true meening of the scriptures by the holie fathers and doctours Wherfore as a preamble to this rude worke I haue thought good to discusse and by discussion to make plain to the vnlearned Reader that the scriptures be obscure darke and harde to be vnderstaÌ„ded and for that cause not of all men indifferentlie to be red Wherbie yt shall appeare that my pourpose shall be to good effecte And for the better coÌ„pasing therof I minde to shewe to the vnlearned the waie to atteign to the true vnderstanding of the scriptures and that doen to proceade to my matter principallie intended And wher our cheif pourpose ys to treact of the blessed Sacrament this 1. Scriptures to be hard prooued by seuen argumentes 2. maie iustlie be the first argument that the controuersies therof in theise oure daies moued whiche be to manie do make yt more then manifest that ther be difficulties in the scriptures Yf difficulties then be they not plain The secoÌ„de the disciples whiche heard Christes owne disputacion of this mysterie proceading oute of his owne mouthe as oute of the liuelie welspring aÌ„d who for that they were disciples shoulde better haue disgested Cristes woordes then the people of the Iewes who groslie saied Quomodo potest hic dare nobis carnem suam ad manducandum howe can this man geue vs his flesh to eate Yet they the disciples I meen in the ende of the disputacion saied Durus Ioan. 6. The disciples vnderstode not Christes owne woordes est hic sermo quis potest eum audire This ys an hard saieng who can abide to heare him So that neither the people of the Iewes nor yet the verie disciples of Christe whiche shoulde moch haue exceaded the other did atteign to the trewe vnderstanding of Christes woordes carnall reason preuailing against humble and lowlie submission to faithe Vpon the whiche woordes of the disciples Chrystome saieth Quid ergo est Durus difficilis intellectu queÌ„ capere non posset eoram imbecillitas plenus formidinis Chrysost in 6. Joan. What then ys this woorde harde A saieng not easie to be vnderstanded and whiche being full of dread their imbecillitie coulde not beare or take Yf then the woordes whiche Christe spake being the gospell although vnwritten were as Chrisostome saieth not easie to be vnderstanded what more easinesse maie we thinke to be in theÌ„ nowe being the gospel written And further yf we trulie saie that the scriptures be easie and plain for euerie man to vnderstande yt shoulde appeare that yt was no great benefet 3. that Christe did to his Apostles in opening their wittes that thei might vnderstande the scriptures Neither was it anye great matter that he Luc. 24. did to the two disciples that went to Emaus vnto whome beginning at Moyses and the prophettes he interpreted in all scriptures whiche were written Jbid. of him But certenlie yt was agreat benefet that Christe did at theise two sundrie Christes interpreting of the scripturs and opeÌ„nig of wittes to vnderstaÌ„d them argueth the difficultie 2. Petr. 3. tymes geue in openyng theyr wittes to vnderstand the scriptures to the one and in interpreting the scriptures to the other For withoute this benefet neither the one nor the other coulde haue atteigned to that gifte Wherfore the depenesse of the scriptures weighed and oure infirmitie considered we maie verie well conclude with saincte Peter that as he wittnessing the epistles of saincte Paule be hard so be the rest of the scriptures harde Of this the chamberlain of queen Candace of whome ys made mencion in the actes of the Apostles beinge so well affected to the scriptures that passing from Hierusalem homewarde and sitting in his chariette he was reading 4. Acto 8. them and yet vnderstoode them not had good experience That he vnderstoode them not yt dothe well appeare by his owne confession For Philippe beinge moued by the Spirit of God to ioin him self to his chariette heard him reade Esaie the Prophete and asked him saing vnderstandest thowe what thowe readest and he aunswered and saied howe can I except I had a guide wherefore when Philippe was with him in his chariette and the scripture was red the camberlain asked him saieng I praie thee of whome speaketh the Prophet this of him self or of some other man Philippe opened his mouthe and beganne at the same scripture and preached vnto him Iesus This place teacheth vs that not onelie by the saing and doing of the chamberlain but also by the doing of the holie Goste the scriptures be obscure Philippe sent by the holie Gost to expownd the Scriptures to the Eunuche and harde For the holie Spirit of God dothe nothing in vain wherfore when the same Spirit mercifullie beholding the good affection of this man and knowing the scriptures to be soche as he coulde not vnderstand them withoute an interpretour did send Philippe vnto him to open and declare that vnto him that was obscure and dake before yt dothe inuinciblie proue oure pourpose Whiche facte of the holie Goste had ben vainlie doen yf the scriptures were plain and easie of all men to be vnderstanded Nowe yf this man coulde not vnderstande them withoute an interpretour no more can anie other common man doo And then what dothe yt auaill the scriptures to be commonlie red withoute an interpretour The Apostles them selues when our sauiour Christe spake vnto them of 5. Ioan. 16. The Apostles vnderstood not Christes liuelie voice his passion and resurrection as yt appeareth in the xvj of Iohn coulde not vnderstande him For when he saied vnto them After a while ye shall not see me and again after a while ye shall see me For I go to the Father then saied some of them emongest them selues what ys this that he saieth vnto vs after a while ye shall not see me and again after a while ye shall see me and that I go to the father they saied therfore what ys this that he saieth after a while we can not tell what he saieth As this maner of speache beinge vttered by the liuelie voice of Christe was darke vnto the Apostles so the same beinge nowe written in deade letters ys yt not trowe ye as darke to manie as yt was to them till yt be opened and declared yf yt were not easie to them that heard Christe himself speake yt howe shoulde yt be easie to the vnlearned that do but read yt For as saincte Hierom saieth Habet nescio quid latentis aenergiae viua vox in dures discipuli de Autoris ore

nec aperire possunt nisi ille reserauerit qui habet clauem Dauid qui aperit et nemo claudite claudit et nemo aperit In Actis Apostolorum sanctus Eunuchus imo vir sic enim eum scriptura cognominat cum legeret Esaiam interrogatus Ã Philippo PutÃ sne intelligis quae legis Respondit QuomodÃ² possum nisi aliquis me docuerit Ego vt de me loquar interim nec sanctior sum hoc Eunucho nec studiosior qui de Aethiopia id est de extremis mundi finibus venit ad templuÌ„ reliquit aulam et tantus amator legis diuinaeque scientiae fuit vt etiam in vehiculo sacras literas legeret et tamen cum librum teneret et verbum Domini cogitatione conciperet lingua volueret labijs personaret ignorabat eum quem in libro nesciens venerabatur Venit Philippus ostendit ei Iesum qui clausus latebat in litera O mira doctoris virtus eÃ¢dem hora credit Eunuchus baptisatur et sanctus factus est The heauens were open to Ezechiel whiche to the sinfull people were shette Dauid saith Open thowe mine eies and I shall see the wonderfull thinges of thy lawe The lawe ys spirituall and yt hathe nede of reuelacion that yt maye be vnderstanded and that with open face we maie beholde the glorie of God The booke in the Apocalips ys shewed signed or fastened with seueÌ„ seales whiche if thow geue to a man hauing knowledge of letters that he maye read it he will aunswer I can not For it ys sealed Howe manie nowe a daies thinke Manie nowe a daies holde the booke of scripture scaled them selues learned and do holde the booke sealed neither yet can open it except he onlocke it which shetteth and noman openeth openeth and no man shetteth In the Actes of the Apostles the holie Eunuche yea raither a man for so the scripture doth call him when he did reade Esaie the Prophet being asked of Philippe Thinkest thow thow vnderstandest what thow readest he answered howe can I except some bodie shall teache me As for me that I maie speake somthing of my self I am neither more holie then this Eunuch nor more studiouse whiche came from Aethiope that ys from the furthest coastes of the worlde vnto the TeÌ„ple He left the Courte and was so great a louer of the lawe and godlie Science that he wolde euen in his Chariett read the holie scriptures And yet when he helde the booke and conceaued in his minde the woord of God when he spake it with his tounge and sownded it with his lipps he knew not him whom vnwitting he woorshipped in the booke Philippe came he shewed him Iesus who laie hidde in the letter O great vertue of a teacher The same howre the Eunuch beleued he was baptised and made faithfull and holie Thus farre saincte Hierom. In whose sentence marke well howe many scriptures this holie doctour hath brought forth to declare and proue that the scriptures be obscure and therfore of necessitie require to haue some exercised and learned in them to open and declare them as sainct Hierom declaring the cause whie alleageth these scriptures whiche ye haue heard and immediately addeth and saieth Haec Ã me breuiter perstricta sunt vt intelligeres te in scripturis sanctis sine praeuio et monstrante semitam non posse ingredi Theise thinges are breiflie touched of me to the entent thow shouldest vnderstande that withoute a leader and one shewing the path thow canst not entre in to the scriptures Not moche vnlike to this declaring the obscuritie and hardnesse of the olde Testament he writeth in his epistle to Algasia Quaestiunculaetuae de Euangelio Hieron ad AlgasiaÌ„ tantum de Apostolo propositae indicant te veterem scripturam aut non satis legere aut non satis intelligere quae tantis obscuritatibus suturorum typis obuâ—luta est vt omnis interpretatione egeat Thy questions propownded onelie out of the gospell and the Apostle doo declare that either thowe hauest not sufficientlie red the olde scripture or ells doest not sufficientlie vnderstand yt whiche ys enwrapped with so manie obscurities and figures of thinges to come that euery parte of yt had nede of interpretacon Thus moche saincte Hierom. Saincte Basill teacheth that all the scriptures are not to be published and made coÌ„mon for that some parte of them semeth to require a scilence or closenesse for their obscuritie Wherfor he diuideth the scriptures into two sortes or partis saieng Aliud est Dogma aliud Praedicatio Dogmata silentur Basil li. de Sp. S. ca. 27 Praedicationes verÃ² publicantur Silentij autem species est obscuritas qua vtitur scriptura ita dogmatum sententiam construens vt aegrÃ¨ assequi possis The pointes of learning be one thing and morall instruction ys an other Pointes of learning be kept close or secret Morall instructions are published and openlie taught A kinde of scilence also ys the obscuritie whiche the scripture vseth so framing the meening of the secret pointes of learning that a man maye hardlie atteign therto Saint Ambrose also in a fewe woordes saieth moche to this matter calling Lib 7. epist 44. the scripture of God the great sea hauing in yt a depenesse withoute Botome of depe senses and vnderstaÌ„dinges into the whiche manie flouddes doo entre Chrysostom also vpon this text Vae vobis qui clauditis regnum caelorum Wo be Math. 23. Chrysost oinel 44. in Matth. to yow whiche shett vppe the kingdom of heauen saieth thus Regnum est beatitudo caelestis Ianua autem eius est scriptura per quam intratur ad eam Clauicularij autem sunt sacerdotes quibus creditum est verbum docendi et interpretandi scripturas Clauis autem est verbum scientiae scripturarum per quam aperitur homimbus ianua veritatis Adapertio autem est interpretatio vera Videte quia non dixit Vae vobis qui non aperitis regnum caelorum sed qui clauditis Ergo non sunt scripturae clausae sed obscurae quidem vt cum labore inueniantur non autem clausae vt nullo modo mueniantur Propterea dicit Petrus in epistola sua de scripturarum obscuritate quia non sicut voluit homo locutus est spiritus sed sicut voluit spiritus ita locutus est homo Ratio autem obscuritatis multiplex est tamen satisfactionis causa dicimus duas Obscurata est notitia veritatis ne non tam vtilis inueniatur quÃ m contemptibilis Contemptibilis enim est si ab illis intelligatur Ã quibus nec amatur nec custoditur The kingdom ys the heauenlie blesse The gates of yt ys the scripture by the whiche we entre into yt The keibearers Preistes are the keiebearers of the scriptures are the preistes vnto whom the woorde ys committed to teache and interprete the scriptures The keie ys the woorde of the knowledge of the scriptures by the whiche

the gate of trueth ys opened vnto men The opening ys the true interpretacion Marke ye that he did not saie Wo be vnto yowe that do not open the kingdom of heauen but to yowe whiche do shette yt Therfore the scriptures be not shett vppe but obscure that with labour they maye be fownd but not shette vppe that by no meanes they maie be fownd Therfor Peter saieth in his epistle of the obscuritie of the scriptures Not as man wolde hathe the Spirit spoken but as the Spirit wolde so spake man Ther be manie causes of the obscuritie of yt But to satisfie I tell twain The knowledge of the trueth ys obscured least yt shoulde not be fownd as profitable as contemptible yf yt maie be vnderded of those of whoÌ„ yt ys neither loued nor kept Thus moche ChrysostoÌ„ Who also geueth an other cause of the obscuritie of the scriptures whiche I reserue to be declared in the next chapiter minding to heare the saieng of sainct Gregorie forsomoche as yt ys moche like and agreable to the sainge of Chrysostome Magnae vtilitatis est ipsa obscuritas eloquiorum Dei quia exercet sensum vt fatigatione Gregorius super Ezech. hom 9. dilatetur exercitatus capiat quod capere non potest ociosus Habet quoque adhuc maius aliud quia siscripturae sacrae intelligentia in cunclis esset aperta vilesceret quae in quibusdam locis obscurioribus tanta maiore dulcedine inuenta reficit quanto maiore labore fatigat animum quaesita The obscuritie of the woordes of God saieth saincte Gregorie ys of great profit For yt dothe exercise the vnderstandinge that by wearinesse yt maie be stretched oute and being exercised yt maie take that that yt coulde not take being idle Yt hath yet an other greater thing For yf the vnderstanding of the scriptures were in all thinges open and plain yt shoulde waxe vile The whiche vnderstanding in certain obsture places being fownde dothe with so moche the more pleasure or swetenesse delight as with the more labour being sought yt wearyeth the minde Thus moche Saincte Gregorie I might euen to wearinesse load the Reader with saienges of the Fathers testifieng the obscuritie of the scriptures But for that I haue entred into this matter to vse yt but as a preparatiue to that that ys here principapallie entended to betreacted of I will not tarie vpon yt but heare the testimonie Hieron ad Paulin. Fewe doe well vnderstand the epistles of Peter James Iohum c. of saincte Hierom as concerning the lesser epistles called canonicall I meen the epistles of Iames Peter Iohn and Iude of the whiche he saieth thus Iacobus Petrus Ioannes Iudas Apostoli septem epistolas aediderunt tam mysticas quÃ m succinctas breues pariter et longas Breues in verbis longas in sententijs vt rarus sit qui in eorum lectione non caecutiat The Apostles Iames Peter Iohn and Iude made seuen epistles as misticall as succincte and bothe short and long Shorte in woordes but long in Sentences So as he ys a rare man that in the reading of them doth not want seight of vnderstandinge Thus moche saincte Hierom. Ye haue nowe heard the censure and iudgement of diuerse famouse Fathers as touching the difficultie and obscurytie of the scriptures the contrarie wherof hath not onelie most falslie and shamfullie ben taught by Luther as I haue saied But also with like foolish arrogancie hath ben pratled by his pettie disciples to the entrapping and snaring of manie a simple Soule For thei being persuaded that the scriptures were easie to be vnderstanded proceaded with rash boldenesse to vnderstand euery scripture as their Heresie through arrogancie hath almost ouerrunne Christendom phansic moued them vsing the scriptures as simple children do the bells phatasing them to sownd euen as their phansie conceaueth according to the common saieng As the childe doth sing So dothe the bell ring By the whiche arrogant presumption heresie hath at this daie onerrunne yea almost ouerwhelmed a great parte of christendome Whiche howe lamentable yt ys the charitable christian heart feleth and perceyueth But nowe consider with me gentle Reader two thinges Firste their arrogancie and after their blindenesse Their arrogancie ys to manifest that wher the scriptures them selues as yehaue heard doo testifie that they are obscure and hard And sainte Peter by most plain woordes teacheth that the epistles of saincte Paule be hard to be vnderstanded the common consent and iudgement of the noblest learned men of Chrystes Churche be agreable to the same the experience also not onely of this our myserable time but of diuerse other times in the whiche heresies haue vexed the churche whiche haue risen vpon the ohscuritie of scriptures as Isidore saieth doth proue yt and conuince yt yet these arrogant heretikes will auouche them to be easie and plain Ys yt not more then impudent arrogancye to stand against so manie true substanciall and inuincible wittnesses ys yt not wicked that saincte Peter saing that saincte Paules epistles be hard Luther and his disciples yea his verie petties that can but read and yet not that well shall saie that they be esaie and plain Ys ther anie credite to be geueÌ„ to theise wicked men in other matters that so arrogantlie against all treuth teache this Howe litle will they bassh in soome other matter wher they maie through the darknesse and obscuritie of the scriptures somwhat cloake and shadow their falshood wheÌ„ in so manifest a matter as this ys they bassh neuer one whitte As touching their blindnesse the ignorant that through ignorance can nothing saie dothe not more open his blindnesse then these men do theirs in sainge that the scriptures be esaie and plain For as learning witte and knowledge moue question Scruple and doubte So ignorante blindnesse doth perceaue nothing but plainesse easincsse and saiftie The learned medleth with the scriptures with feare diligence and painfull Ignorance as bolde as blinde studie The ignorant with boldnesse necligence and slackenesse wherbie yt cometh to passe that ys commonlie saied who ys bolder then blind biarde As then Origen Hierom Ambrose Augustin Chrysostome and Gregorie through knowledge and learning holpen with grace did finde perceaue and see the scriptures respersed with manie difficulties and doubtes So Luther and his ofspring through blinde arrogancie destitute and void of grace see no other but that the scriptures be easie and plain for euerie man to read and vnderstande and findeth neither Scruple ne doubte Wherfore Reader I wissh thee to be aduertised raiher to folowe Origen Hierom and the other holie Fathers and with them to perceaue that the scriptures be hard and so with circumspection and instruction of the learned to read or ells contenting thy self to heare to forbear reading raither then to folowe the blinde and so withoute mistrust walke in rough places and ther stumbling fall into the ditche An obi âˆ£ ection But here perchaunce ye will obiect and saie why

teache ye the scriptures to the hard and therby diswade men from the reading of them seing that Chrysostom in a nombre of places moste earnestlie exhorteth men to the reading of the scripturs and doth not feare them with the obscuritie and difficultie therof An aun âˆ£ swere I am not ignorante gentle Reader that Chrysostom doth so Neither do I forgett that Erasmus being very earnest that the scriptures should be red of the common people vseth for this pourpose both the doyng and authoritie of Chrysostom Wherfore I shall first aunswer thee for Chrysostom and after Erasmus Although Chrysostom exhorteth yow to read yet he maketh yow no warrantise of the easinesse of the scriptures that ye maie vnderstand interprete and expownd them and frame to your self a doctrine soch one as shall like your phantasie But as all ready ye haue heard he teacheth that the scriptures be hard and obscure But ther be two causes why Chrysostom willed the people to read One that he expownding the scriptures to his people he thought it shoulde be commodiouse to them for the better vnderstanding of the scripturs if they wolde read that scripture before they came to hym whiche he wolde expoÌ„de vnto them An other that they shoude read them to folowe theÌ„ To these pourposes and with this entent with Chrysost in psal 90. the remembrance also that they be full of difficulties and therfore circumspectlie to be red it were tollerable they shoulde be red But otherwise to folowe their phantasies to be doctours and framers of a faith and doctrine to them selues with the contempte of them whom God hath called and placed to be teachers that Chrysostom willeth not as in the next chapiter folowing ye shall heare him saie As for aunswer to Erasmus ther neadeth no better to be made theÌ„ Alfonsus Alfonsus maketh And yet first to saie to Erasmus yt ys merueilouse that he coÌ„fessing the scripture to be hard as he dothe in the argument of the epistle of sainct hierom to Paulinus and in the argument of the epistle of saincte Paule to the Romans wher he dothe with soche maner of woordes set furth the difficultie of that epistle and yet truely that it wolde raither discourage a man from the reading of it then otherwise moue or prouoke him to read yt ys merueilouse I saie that he wolde the coÌ„moÌ„ rude and vnlearned people shoulde read that that he teacheth to be so hard In the whiche for lacke of vnderstanding manie of them either they spend their labour in vain or ells vainly abuse the scriptures to errour and heresie according to the vanitie of their minde So that to confesse the scriptures to be hard and withall to will them to be common to the rude people yt hath but litle shewe of reason Yf they were easie and plain as Luther falslie teacheth yt might seme consonante to reason that the people might medle with them for that that for the easynesse therof they might wade through them Alfonsus aunswereth thus that although sayncte Chrysostom wolde the the people shoulde read the scriptures as in that tyme yt ys no good collection that it aught to be so at this time For oftentimes yt ys seen that an order or a lawe taken reputed to be good for the maners of the people and condicion of the tyme at one tyme ys lefte and not put in execution at an other time As in olde tyme yt was vsed to kepe night watches at the monumeÌ„tes of holie Martyrs the name wherof whiche we call Vigills yet remaneth Vnto the hwich all maner of ages men women bachelers maidens and children repaired and came Whiche thing was so estemed in the time of saincte Hierom that when Vigilantius depraued yt saincte Hierom wrote verie sharpelie against him for yt And yet afterward the maners of of the people so requiring these Vigills were lefte Why then dothe not Erasmus as well seke to haue these Vigills reuiued and restored seing they were vsed in the tyme of sainct Hierom and of Chrysostome as well as the other was In the time of sainct Augustin children were communicated but nowe yt ys not in vse The Apostles made an ordinaunce at Hierusalem that strangled and bloode shoulde be forborne and not eaten of but yet yt ys not nowe in vse for that the condicon of the tyme and of the people ys otherwise Discipline and publike penance were in vse in the olde daies in the churche but we be loth now to haue yt again in vse So true yt ys that the people in the time of Chrysostom did read the scriptures but yt foloweth not therfore that yt ys good and expedient that yt be so nowe For the condicion of the time and maners of the people be farra different Whiche two ostentimes as they do alter chaunge cause alteracion of orders and lawes as yt semeth to the rulars expedient Yt ys the office of the people to heare and learn and so by that mean to knowe the lawe of their Lord God as the scriptures do testifie and putting yt in practise to vse due obedience toward God and his officers as the next chapiter more at large shall declare THE SYXTE CHAPITER DECLARING HOWE the people shall come to the vnderstanding of the scriptures ALmightie God who in moste goodlie wise disposith all thinges and ordeineth nothing in vain hathe thus appointed that the lawe shoulde be in the mouthe of ther preist and that the people shoulde learne yt of him as yt ys written Yf ther ryse a matter Deuteron 17 Matters of doubt must be refered to the preistes to harde for thee in iudgemeÌ„t betwene bloode and bloode betweÌ„ plee and plee betweÌ„ plague aÌ„d plague and the matters come to strife within thy gates TheÌ„ shalt thow rise aÌ„d get thee vppe vnto the place which the Lorde thy God hath chosen and come vnto the preistes the leuites and vnto the iudge that shall be in those daies and aske and they shall shewe thee the sentence of iudgement And thow must doo according to that whiche they of that place which the Lorde had choosen shewe thee And thowe shalt obserue to doe according to all that they enforme thee accordinge to the sentence of the Lawe which they teache thee and according to the iudgement which they tell thee shalt thowe doo and bowe not froÌ„ that whiche He that wil not heare the preist shall die they shewe thee neither to the right hande neither to the lefte And that man that will do presumptuouslie and will not harken to the preist that standeth ther before the Lorde thy God to ministre or vnto the iudge that man shall die and thowe shalt put awaie euell from Israel And all the people shall heare and feare and shall doo no more presumptuouslie Accordinglie to this also allmightie God saieth by his prophet Malachie Malac. 2. Labia sacerdotis custodient scientiam et legem requirent ex ore eius quia Angelus domini

viribus credidisse nec habuisse opinioneÌ„ meaÌ„ sed ea etiaÌ„ de quibus scire me arbitrabar inter rogare me solituÌ„ Quantomagis de ijs de quibus anceps eram This care had I that with the best learned of the Hebrues I wolde go rownde aboute the Prouince whiche all the churches of Chryste do speake of For I acknowledge my dearest beloued Domnion and Rogatian that I neuer trusted moche to my owne iudgement in the studie of gods bookes neither haue I had my owne opinion but I haue vsed to aske of other yea euen those thinges whiche I thought I did vnderstande howe moche more those thinges of the whiche I was doubtfull Thus moche saincte Hierom. By the which saienge howe maie they bashe and be ashamed who hauing Rasshe readers and arrogant teachers maie be abasshed skant anie taste of learninge take vpoÌ„ theÌ„ not onelie to reade the scriptures but also to determin to expownde to aunswer to dissolue yea withoute all stoppe to wade through all matters of the scriptures wher saincte Hierom a man of great learninge and famouse in knowledge did not so sarre presume in matters that he did thinke hÃ¯mself to vnderstaÌ„de but he wolde coÌ„sult and learn the Ã¯udgement of his Elders beinge learned and moche more wolde he so do in doubtefull matters Although in the time of Saincte Hierom manie did studie the scriptures whiche if the people coulde nowe reuerentlie and mekelie vse taking nomore vpon theÌ„ then becometh them and as to their calling apperteineth Many presume to teache before they learn Hieron ad Prulinum might be tollerated but the arrogant abuse then beginning emoÌ„ge the people whiche nowe hath inuaded and troubled a great parte of the Churche that ys that euerie man wolde be a teacher before he haith learned saincte Hierom coulde not conteine but complain and exclame vpon yt sainge Ad minores artes veniam quae non tam lingua quÃ m manu administrantur Agricolae cemeÌ„tarij fabri metallorum lignorumÃºe caesores lanarij quoque fullones ceteri qui variam supellectilem vilia opuscula fabricant absque doctore non possunt esse quod cupiunt Quod medicorum est promittunt medici tractant fabrilia fabri Sola scripturarum ars est quam sibi passim omnes veÌ„dicant Scribimus indocti doctique poÃ«mata passim Hanc garrula anus hanc delirus senex hancsophista verbosus hanc vniuersi praesumunt laceraÌ„t docent antequam discant Alij adducto supercilio grandia verba trutinantes inter mulierculas de sacris literis philosophantur I wil come to the lower scieÌ„ces and soche as are excercised not so moche with tounge as with hande PlowmeÌ„ Masons metall Smiths Carpenters Wollmen fullers and other whiche do make diuerse thinges of housholde and vile workes without a teacher they cannot be that they wolde be Phisitions promisse what to Phisitions apperteineth Craftes men handle thinges to crastes men apperteininge Yt ys onlie Presumptuouse teachers the science of the scripture whiche all men euerie wher chalenge and take vpon them Learned and vnlearned we write PoÃ«tes workes euerie ã€ˆâ—Šã€‰ This science of the scripture the chatering olde wief this science the oldâ—â—otinge man this science the bablinge Sophistre this science all men presume on they teare yt they teache yt before rhey can learn yt Some with high looke and great pride weighing graue woordes vtter ther wisdoÌ„ oute of the scriptures emongest womeÌ„ Thus moche sainct Hierome Whose woordes if a man will applie to this our time he shall perceaue them in euerie parte to be trewe And by theise woordes the Reader maie well perceaue howe moche yt misliked sainct Hierome that all maner of people woulde be prattelers bablers manglers and mincers of the scriptures medling reasoninge and disputinge of thinges they caÌ„ no skill of and presuming to teache before they haue learned Whiche great abuse I wolde to God it were yet no more in this our time then yt was in sainct Hieroms time Note further whiche ys the thinge that ys intended here to be spokeÌ„ of No man maie be his owne teacher in the scriptures that willinge no man shoulde be his owne master and teacher in the vnderstanding of the scriptures he bringeth furth for an example mechanicall artes or handy crastes whiche he saieth be not perfectlie learned withoute a teacher as though he shoulde therbie conclude that the scriptures can moche lesse be learned except the reader haue a teacher He proueth the same also by the sciences liberall for the obteininge of whiche manie philosophers haue trauailed diuerse and manie farre contries to heare famouse men teache the same Jbidm Likewise in the same epistle when he had by diuerse scriptures proued the difficultie of the same he assigneth the cause of his so doinge as ys before shewed in the first chapiter by these woordes Haec Ã me breuiter per stricta sunt vt intelligeres te in scripturis sanctis sine praeuio monstrante semitam non posse ingredi Theise thinges saieth he are of me breifli touched that thowe shouldest vnderstande that without a foreleader and a shewer thowe canst not entre the path into the holie scriptures Nowe wher this Proclamer wolde that yt shoulde be proued by some auncient writers that the laie people were forbidden to reade the woorde of God in their owne toung as though the Churche had nowe forbidden them and wolde therbie bring the Churche in hatred with the people I let him vnderstande that I neuer knewe anye soche prohibicion geuen to the laie people vniuersallie For yf ther had ben any soche ther shoulde not haue ben so manie learned laie men bothe in this Realme and in other Proclamer chargeth the Churche with an vntrueth as ther haue ben and be whiche haue bothe red and written of the scriptures in their natiue tounges and set their doinges abroad to the common reading of all people as well before theise daies as nowe and were not reprehended for their so doinge yf yt were well doen I meen accordinge to the catholique faith Wherfore I saie that he chargeth the Churche in this point with an vntreuth But this I saie that the Churche hath feared the abuse of the scriptures by soche of the laitie as be vnlearned and therwith rashe and therfore hath rebuked yt from time to time as ye maie perceaue saincte Hierom did in his time And I wolde learn of the Aduersarie whether yt be not better for the laie people to heare and learn then to read and read with misunderstanding forasmoche as misunderstanding maketh heresie and Mysunderstading maketh heresie Hilarius heresie condemnacon De intelligentia enim haeresis non de scriptura est saieth Hillarye Heresie riseth vpon the vnderstanding of the scripture not vpon the scripture yt self Seing then as yt ys proued and yet more shall that the scriptures be full of obscurities ful of difficulties and heardnes seing also the

scriptures haue Scripture ys full of hardnesse and diuerse senscis manie senses and in some places require Tropes and figures in some none in some place they beare one sense in some other place they wil not beare the same And the vnframed capacitie of the vnlearned can not therunto atteign shall yt not be better for them to learn the true vnderstanding of the scriptures by hearing then by reading to fall into misunderstanding Maruaill not Reader at this that I saie For the learned yf they be rassh fall into this daunger For the Arrians the Macedonians the Nestorians the Eutichians the Pelagians the Lutherans the Oecolampadians of the which secte this proclamer ys were learned men and yet folowing their owne arrogaunt phantasie fell in to the misunderstandind of the scriptures and by misunderstanding into heresie Moche sooner the vnlearned maye thus fall knowledge of misteries not common to all HieroÌ„ prafa in Ezech Yt hathe ben vsed emong most people of sundrie sortes not to make the knowledge of their high thinges common of all to be handeled The Iewes were forbidden to read Genesis and the Balletts of Salamon before they were thirtie yeares of age Among the Romans the Bookes of the Sibells were red but of certain selected and speciall choosen men Emong the Philosophers Morall philosophie and speciallie Metaphisick was not to be handeled of all men but of soche as were thought mete for that studie Howe moche more then ys the scripture of God with reuerence and fear to be handeled of the chrystians not that I wolde yt should not be knowen of all as yt aught to be knowen but that yt shoulde not be red of all and therbie through misunderstanding God to be dishonoured the scripture abused and not onelie they that read but other also by them deceaued And thus Reader I wish thee to perceaue the godlie meening of the Churche to see the shaunder of this proclamer against yt and with all to vnderstand that the scriptures be hard Whiche meenyng ys not to be imagined nowe to be in theise latter daies inuented as this Proclamer semeth to charge the Churche but the weightie consideracion of this matter that the people shoulde raither learn then read them selues was not onelie in the latin churche as it appeareth by sainct Hierom but also in the greke churche as yt appeareth by Chrysostom For he declaring the causes of the obscurities of the scriptures and alleaging this for the first saieth Primum quia voluit Deus alios esse doctores alios discipulos Si autem omnes omnia scirent doctor necessarius non erat ideÃ² esset rerum ordo confusus Nam ad eos quideÌ„ Chrystomel 44. in Matth. Esay 40. Deutr. 32. quos voluit esse doctores sic Deus dicit per Esaiam prophetam Loquimini sacerdotes in cordibus populi Ad eos autem quos voluit discendo cognoscere mysteria veritatis sic dicit in Cantico Interroga patrem tuum dicet tibi presbyteros tuos annunciabunt tibi Et sicut sacerdotes ne si omnem veritatem manifestauerint in populo dabunt rationem in die Iudicij sicut dicit Dominus ad Ezechielem Ecce speculatorem te posui domni Israel si non dixeris impio vt Ã vijs suis prauis discedat ipse quidem in peccatis suis morietur animam autem eius de manu tua requiram sic populus nisi Ã sacerdotibus didicerit cognouerit veritatem dabit rationem in die Iudicij Sic enim dicit Sapientia ad populum Et extendebam sermones meos non audiebatis IdeÃ² ego in vestra perditione ridebo Sicut enim paterfamilias cellarium aut vestiarium suuÌ„ non habet cunctis expositum sed alios habet in domo qui dant alios autem qui accipiunt sic in domo Dei alij sunt qui docent alij qui discunt First bicause God wolde some shoulde why God wolde the scriptures to be obscure be teachers some learners Yf all men should knowe all thinges a teacher were not necessarie and therfor shoulde the ordre of thinges be confownded For vnto them whome he wolde shoulde be doctours or teachers God saieth thus by Esaye the Prophete Speake ye preistes in the heartes of the people But vnto them whom he wolde to haue knowledge of the misteries of trueth by learning of other he saieth thus in the Canticle Aske thy father and he shall tell thee thy elders and they shall shewe thee And euen as the preistes except they open all treuth to the people they shall make an accompte in the daie of Iugement as our Lorde saieth to Ezechiell Beholde I haue sett thee a watch man to the house of Israel Yf thow saie not to the wicked that he maie departe from his naughtie waies he shall die in his sinnes but I shall require his sowle at thy hande So also the people except they learn of the prestes and shall know the trueth they shall make an accompte in the daie of iudgement So saieth Sapience vnto The store-house of God not comon to all the people I did sette furth my wordes and ye did not heare Therfor shall I also laugh in your perdicion As the housholder dothe not make his store-house or his wardrobbe common to all men but he hath in his house some that deliuer some that receaue So in the howse of God ther be some that teache some that learn Thus moche Chrysostome Whose saieng I nede not to expownde yt ys so plain of yt self Ye perceaue that he teacheth yowe that God hath sette this ordre that the preistes shoulde be teachers and the people learners and that for this cause God hath willed the scriptures shoulde be obscure Whiche in the ende of his saing he coÌ„mendeth vnto vs to be remembred by Ã goodlie Similitude that the housholder maketh not his storehouse and wardrobbe coÌ„mon to Scripture the store-house of God all but certain do deliuer and other do receaue no more theÌ„ ys deliuered The Storehouse ys the scripture wher in for the feading and cloathing of mans sowle ys reposed great plentie of knowledge whiche yet God hath not made common to all men to take at their owne pleasures But he hath appointed officiers to be kepers of this store which be his preistes to geue yt furthe to the people in due tyme and in due maner and forme As all men haue not discrecion to vse plentie well but some will wast yt some will abuse yt and turne yt to other vses then yt was made or appointed for therfore they haue not accesse vnto yt So all men hauing not grace and discrecion to vse the plentie of Gods knowledge in the scriptures well they wast yt that ys they sett litle by yt they do but bable and talke of yt yt runneth aboute their lippes as the meate doth aboute the childes mouthe bosom and cloathes and ys wasted but yt

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

ommbus quae habebaÌ„ dubia sciscitarer I haue not froÌ„ my youth ceassed at any time either to read or ells to aske of learned men soche thinges as I knewe not Nether haue I had or vsed my self as manie do as master to my self But of late eueÌ„ speciallie for this cause I weÌ„t to AlexaÌ„dria that I might se Didymus aÌ„d that I might aske of him soche doubtes as I had in all the scriptures Thus sainct Hierom. In the which reporte ye do heare howe cleresoeuer Luther and Zuinglius make the scriptures that saincte HieroÌ„ fownde doubtes therin and for dissolution of theÌ„ trauailed to Alexandria to Didymus In which facte also yt maie be learned that yf sainct HieroÌ„ so notable a maÌ„ sought a famouse maÌ„ to learn him yt maie well beseme other so to doo Did not Damasus being Bishoppe of Rome send to saincte HieroÌ„ to be aunswered in certain doubtes and disdeined Damasus learned of S. Hierom. S. Augustin of S. Amb. Many learned of S. Aug. not to learn of him Did not saincte Augustin go to Millen to saincte Ambrose to heare him and to learn of him Howe many that were learned worte to sainct Augustin to be taught of him in diuerse matters of scripture Yt wolde well fill an whollvolume to noÌ„bre vppe those that haue trauailed coÌ„tries to heare and learn of good holie learned men and that haue written to other for the like And therfore to conclude this matter I will no more but bringe in the saieng of sainct Clement the holie Martyr and disciple of saincte Peter the Apostle and then enter into the matter which principallie I haue in pourpose to treacte of Saincte Clement in his fiste epistle writeth thus RelatuÌ„ est nobis quÃ²d quidaÌ„ in Clemens epist. 5. vestris partibus coÌ„morantes aduersantur sanis doctrinis prout eis videtur non secuÌ„ duÌ„ traditiones patruÌ„ sed secunduÌ„ suuÌ„ sensum docere videntur Multas enim quidaÌ„ vt audiuimus vestraruÌ„ partium secundum ingeniuÌ„ hominuÌ„ ex ijs quae legunt verisimilitudines capiunt Et ideÃ² diligenter obseruanduÌ„ est vt lex Dei cum legitur non secundum propriaÌ„ intelli gentiaÌ„legatur vel doceatur Sunt enim multa verba in diuinis scripturis quae possunt trahi ad eum sensum quem sibi vnusquisque spontÃ¨ praesumpsit Sed fieri non oportet Non enim sensuÌ„ queÌ„ extrinsecus adulteretis alienuÌ„ extraneuÌ„ debetis quaerere aut quoquo modo it suÌ„ ex scripturaruÌ„ autoritate consirmare sed ex ipsis scripturis sensum capere veritatis Et ideÃ² oportet ab eo intelligentiaÌ„ discere scripturarum qui Ã maioribus secundum veritatem sibi traditam seruauit vt ipse possit ea quae rectÃ¨ suscepit competenter asserere Yt ys reported vnto vs that some duelling in your partes are aduersaires to wholsom doctrines and are perceaued to teache eueÌ„ as yt liketh theÌ„selues aÌ„d not according to the traditioÌ„s of the Fathers but according to their own vnderstanding Some of your countries as we haue heard take many likelihoodes of those thinges that they do read according to the witte of men And therfore yt ys diligentlie to be looked vnto that the lawe of God wheÌ„ yt ys red be not red or taught according to mens owne vnderstanding For ther be manie woordes in the scriptures of God which maie be drawen to that vnderstaÌ„ding that euery maÌ„ at his own pleasure hath chosen But it maie not Scripture maie be drawen to diuerse senses so be doen. For ye ought not to seke an vnderstanding diuerse and straunge which ye maie adulterate or by any maner of means by autoritie of the scripturs in the outwarde face to confirme but of the scriptures themselues to take the true vnderstanding And therfore ye must learn the vnderstanding of the scriptures of him who kepeth yt according to the trueth deliuerid vnto him froÌ„ his elders that he maie also agreablie teache that he hath well receaued Thus farre Sainct Clement To take and embrace this ordre I meen to mistrust oure owne iudgemeÌ„tes aÌ„d therfore to heare our Fathers aÌ„d vpoÌ„ their iudgemeÌ„tes not vpoÌ„ our own phaÌ„tasies to staie our selues in the true vnderstaÌ„ding of the scriptures I haue yf my iudgement faill me not geuen thee gentle Reader god occasion For first to remoue and disproue the false saing of Luther and Zuinglius who haue taught that the scriptures be easie and plain to be vnderstanded wherun to this proclamer willing the scriptures to be common semeth to agree and consent I haue proued by diuerse and sondrie places yea and by whol bookes of the olde Testament that the same ys verie harde and full of difficulties not able to be dissolued but by a maÌ„ wel exercised in the reading and knowledge of the same And the like haue I doen of the gospells As for the epistles of saincte Paule yt ys proued by the inuincible testimonie of sainct Peter that they be harde aÌ„d be depraued of manie to their own damnacioÌ„ And that this might fullie appeare to thee I haue at large opened and proued the same not onelie by the saing and iudgementes of the best aÌ„d most auncient fathers of Chrystes Churche as of sancte Clement Hierom Chrysostome and other but also by their maner of atteigning to the vnderstanding of the scriptures for that they be hard Whiche their maner I haue also declared by their owne testimonie The difficultie of the scriptures thus proued coÌ„trarie to the sainges of Luther and Zuinlius I haue proceaded to declare by the scriptures first and after by the famouse learned Fathers howe we shall come to the vnderstaÌ„ding therof Wher yt ys made manifest that we must atteign therunto by the teaching of the preistes which God hath appointed to be pastours aÌ„d teachers and Fathers of the people to feede theÌ„ to teache theÌ„ and to bring theÌ„ vppe in God And yet maie we not learn of euery one that taketh vpon him the Teachers meet to be folowed name of a pastour teacher or Father but of soche as teache the lawe of our heaueÌ„lie Father and ther withall forgetteth not the lawe of our mother the holie churche Theise two propreties he must haue iointlie for the one withoute the other sufficeth not in a teacher as by sainct Hierom yt ys declared Who also as saincte Clement teacheth must be soche one as teacheth the vnderstanding of the scriptures according to the trueth that he hath receaued and learned of his elders According to which counsell I minding to searche the vnderstanding of certain scriptures which be in controuersie I will repair to them that be the elders of Christes Churche whiche I terme his Parliament house and to learn of them the true vnderstanding of those scriptures I wish therfore the reader to submitte his iudgement vnto them as I will doo and all affection sett aparte to learn of them we ought to learn of

saieth sainct Paule Thus ye see howe well the thing figured aunswereth the figure And albeit that no maÌ„ can bring anie other thing in the newe testameÌ„t that ys figured by the Shewe bread but our heaueÌ„lie bread before saied Yet for that I will not chaleÌ„ge to me any soche credite or Authoritie that by cause I saie yt ys so therfor yt ys so as manie of our Pheudochrystians doe I shall repair to the holie elders of Chrystes parliament house and teache by them what was the enacted and receaued trueth in his matter And first I will heare what sainct Hierom saieth Siautem Laicis imperatur vt propter orationem abstineant se ab vxorum coitu quid de Episcopo sentiendum Hieron ca. â— ad TituÌ„ est qui quotidie pro suis populiî€‚ue peccatis illibatas oblaturus est victimas Relegamus Regum libros inueniemus sacerdotem Abimelech de panibus propositionis noluisse dare Dauid pueris suis nisi interrogaret vtrum mundi essent pueri Ã muliere non vtique aliena sed coniuge Et nisi audisset eos ab heri nudiustertiÃ¹s vacasse ab opere coniugali nequaquam panes quos prius negauerat concessisset Tantum interest inter propositionis panes corpus Christi quantum inter vmbram corpora inter imaginem veritatem inter exemplaria futurorum ea ipsa quae per exemplaria praefigurabantur QuomodÃ² itaque mansuetudo patientia sobrietas moderatio abstinentia lucri hospitalitas quoque benignitas praecipuÃ¨ esse debent in Episcopo inter cunctos laicos eminentia sic castitas propria vt ita dicam pudicitia sacerdotalis vt non solÃ¹m se ab immundo opere abstineat sed etiam Ã iactu oculi cogitationis errore mens Christi corpus confectura sit libera Yf the laye men saieth sainct Hierom be coÌ„manded that for praier they Laie men coÌ„mauÌ„ded for praier times to abstein from their wieues abstein froÌ„ the coÌ„panieng with their wiues what ys to be thought of the Bishoppe whiche dailie for his owne sinnes and the peoples shall offer vnto God vndefiled sacrifices Let vs reade the bookes of the kiÌ„ges and we shall finde that Abimelech the preist wolde not geue to Dauid and his seruaÌ„tes the shewe breade besore he asked wether the seruaÌ„tes were cleaÌ„ not froÌ„ a straunge womaÌ„ but froÌ„ their viues And except he had heard that froÌ„ yesteraie and the daie before they had absteined from the worke of matrimonie he had not graunted them the bread whiche before he had denied Ther ys as great Difference betwixt the Shew bread and the bodie of Chryst difference betwene the Shewe bread and the bodie of Christe as ys betwene the Shaddow and the bodies betwene the ymage and the trueth betwene the exemplars of the thinges to come and the thinges themselues that were perfigurated by the exemplars Therfor as mekenesse pacience sobrietie moderacion abstinence froÌ„ lucre hospitalitie also and benignitie shoulde be chieflie in a Bishoppe and emoÌ„g all laie men a surmouÌ„ting emineÌ„cie So also a propre or peculiar chaistitie Chastitie required in a preist and as I might saie a preistlie shamefestnes that not onelie he shoulde whith holde himself froÌ„ the vnclean worke but also that the minde whiche shall consecrate the bodie of Christe maie from the casting of the eie and from wandring of thought be free Hither to saincte Hierom. In whiche woordes coÌ„cerning the thing which ys nowe principallie sought wher as he saieth ther ys as great differeÌ„ce betwene the Shew bread and the bodie of Christ as betweÌ„ the shaddow aÌ„d the bodies betwen the ymage and the trueth What ells dothe he geue vs to vnderstaÌ„de but that the Shew bread ys the figure aÌ„d the bodie of Chryst in the Sacrament the thing figured Whiche thing figured yf yt were also but a figure as of late the people be taught howe coulde ther be so great differeÌ„ce betwne a figure and a figure as betwene the shaddowe and the bodie betwene the ymage and the trueth Wherfore contrarie wise let euerie man perceaue that as this holie learned maÌ„ in the statutes of Chrystes enacted faithe doth teache as the Shewe bread was the shaddowe So ys the bodie of Chryst in the Sacrament a verie bodie and as the Shewe breade was the ymage So ys the thing represented the verie tueth Obiection But peradueÌ„ture some captiouse false ChrystaÌ„ will saie I adde more then my Authour speaketh of and wrest him to my pourpose For wher this Authour saieth that ther ys as moche difference betwene the shewe bread and the bodie of Chryst I adde and saie the bodie of Chryst in the Sacrament Whiche sainct Hierom speaketh not Answer I adde nothing to the Authours mening For although he saieth the bodie of Chryst absolutelie withoute anie addicion of the maner of the bodie here or ther in plain vision or in mysterie whiche maner whatsoeuer yt be the substance ys all one yet he meneth of the bodie of Chryst in mysterie or in Sacrament For by the example of the puripuritie of life that was required to the eating of the Shewe breade in the olde lawe he moueth the Bishopps of the newe lawe to soche puritie and cleannesse of life as to that lawe ys meet to be had And forsomoche as the office of a Bishoppe aboute the Sacrament Preistes must consecrate offre aÌ„d receaue standeth in thre pointes that ys yn consecracion oblacion and reauing he frameth an exhortacioÌ„ to this pourpose thus that seing they in the olde lawe which shoulde eate of the Shew breade must haue soche puritie that they might not for a time knowe their one vieues moche more they that coÌ„secrate offer and receaue the bodie of Cryste whiche as farre excelleth the Shew bread as the bodie dothe he shaddowe must excell them of the olde lawe in puritie and cleannesse of life Nowe then when saincte Hierom speaketh of the bodie of Chryste that ys coÌ„secrated by the Bishoppe and so offred in sacrifice and receaued dothe he not meen of the bodie of Chryst in the Sacrament And when he speaketh of the bodie consecrated dothe he not meen the verie bodie of Chryst reallie in the Sacrament as the holie Churche doth teache and beleue In this sentence also sainct Hierom doth not onelie impugne the heresie of the SacrameÌ„taries in that he teacheth the veritie of Chrystes bodie in the Wanton lustes of Bishoppes and preistes reproued Sacrament but he also reproueth the fleshlie wanttoÌ„nesse of our Bishoppes and preistes in these daies who against all lawe and ordre being preistes take wieues as they terme theÌ„ and vnder the countenaÌ„ce of pretensed matrimonie continewe their vnchaist and viciouse life who shoulde excell all the people in puritie and cleannesse of life to thintent they might coÌ„secrate the bodie of Chryste and dailie offer pure sacrifice to God for theÌ„ selues and for CoÌ„secracioÌ„ and sacrifice put awai

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 IudgemeÌ„t 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 AbrahaÌ„ 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 verÃ² 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 dependeÌ„ce 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

man immortall For euery foode leaueth his effect or operacion of nature in the thing that feadeth Yf then we feede on Chryst who ys life he will leaue his effect in vs which ys life And for so moch as he ys the eternall and immortall life he wil woork in vs according to his nature that we shall haue eternall and immortall life And therfor he saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that Hom. 46. in Ioan. eateth my flesh and drinketh my blood hath eternall life he saieth not life onely but eternall life And as Chrysostome saieth CÃ¹m dixisset si quis manducauerit ex hoc pane non morietur inaeternum credibile esset eos dicturos quemadmodum superius Abraham mortuus est Prophetae mortui sunt quomodÃ² tu dicis non gustabit mortem inaeternum Resurrectionem ponit per quam soluit quaestionem quÃ²d non morietur in fine When he had saied whosoeuer shall eate of this bread he shall not die for euer and yt was credible that they wolde haue saied as they did before Abraham ys dead and the Prophetes be dead and howe doest thowe saie he shall not tast deathe He putteth the resurrection by the whiche he solueth the question that he shall not die in the ende And therfore he saieth Et egoresuscitabo eum in nouissimo die And I will raise him vppe in the last daie But I will leaue my exposition to see the mindes of the doctours vpon this scripture S. Augustine writeth thus Hanc non habet qui istum panem non manducat nec istum sanguinem bibit Nam temporalem vitam sine illo habere homines Tract 26. in Ioan. possunt aeternam verÃ² non possunt Qui ergo non manducat eius carnem nec bibit eius sanguinem non habet in se vitam qui manducat eius carnem bibit eius sanguinem habet vitam aeternam Ad vtrunque autem respondit quÃ²d dixit vitam aeternam Non ita est in hac esca quam sustentaÌ„dae huius corporis vitae causa sumimus Nam qui eam non sumpserit non vinet Nec tamen qui eam sumpserit viuet Fieri enim potest vt senio vel morbo vel ali quo casu plurimi qui eam sumpserint moriantur in hoc verÃ² cibo potu id est corpore sanguine Domini non ita est Nam qui eum non sumit non habet vitam qui eum sumit habet vitam hanc vtique aeternam He hath not this life that eateth not this bread nor drinketh this bloode For withoute that meat men maie haue the temporall life but the eternall life they can not haue He therfor that dothe not eate his flesh nor drinke his bloode hath no life in him And he that doth eate his fleshe and drinke his bloode hath life euerlasting He hath aunswered to both in that he hath saied euerlasting Yt ys not so in this meate whiche we do take to sustein the life of this bodie For he that doth not take yt shall not liue neither for all that shall he liue that hath taken yt For yt maie be that manie with age disease or some other chaunce euen of them that haue taken yt maie die In this meat and drinke that ys to saie in the bodie and blood of our Lorde yt ys not so For bothe he that doth not take yt hath not life and he that doth take yt hath life yea and that eternall This ys sainct Augustines minde vpon this text Whiche although yt doth speake of the Sacrament yet some perchaunce will obiecte and saie that S. Augustine Ibidem immediately expowndeth him self to speake of the misticall bodie of Chryste whiche ys his Churche and not of the bodie of Chryst in the Sacrament For thus he saieth Hunc iraque cibum potum societatem vult intelligi corporis membrorum suorum quod est Ecclesia in praedestinatis vocatis iustificatis glorificatis sanctis fidelibus eius Quorum primum iam factum est secunduÌ„ tertium factum est fit id est vocatio iustificatio quartum verÃ² nunc in spe est in re autem futurum est id est glorificatio This meate and drinke therfor he will to be vnderstanded the societie or felowshippe of the bodie and his meÌ„bres whiche ys the holie Churhe in the predestinated and called and iustified and glorified sainctes and his faithfull Of the whiche the first vs nowe doen that ys to saie predestinacion The secoÌ„d and the thirde ys both doeÌ„ and ys in doing and shall be doen that ys vocacion and iustificacion The fourth ys nowe in hope but in deed to come that ys glorificacion This ys the sentence of S. Augustine which in deed doth make plain mencion of the bodie misticall of Chryste and expowndeth the meat that ys spoken of to be the folowshippe of the bodie and the membres whiche ys his Churche But what though S. Augustin in this place dothe expownde yt of the misticall bodie of Chryste ys that a good argument that yt ys not to be expownded of the holie Sacrament and of the verie flesh ther in conteined S. Paule saieth that Abraham had two Sonnes the one by a bond maiden the other by a free woman whiche thinges saieth he are spoken by an allegorie For these are two testamentes Nowe ys yt for me to saie that they were not two children in deed but two Testamentes or by cause S. Paule saieth they are spoken allegorycallie therfor they are not spoken historicallie or litterallie Do ye not knowe that saincte Augustine him self saieth that the scripture ys fertile and full of goodlie senseis Therfore though S. Augustine here expowndeth yt thus Yet in other places he expowndeth diuerse sentences of this same chapiter of the verie bodie and reall flesh of Chryst in the Sacrament Wherfore this ys to be considered that S. Augustine in his treactises vpon the sixte of S. Iohn knowing the people to whom he spake then to be sownd S. Augustines cheif entent in hys treactises vpon the sixt of S. John in the faith of the Sacrament and that ther was no controuersie in all the Churche of that matter by the whiche he was occasioned to speake directlie difinitiuelie and more plainly of the same he framed him self to speake of that that neaded as of the maners conuersacion and liuing of the people and not of that that neaded not as to instructe them of the due faithe to be had aboute this misterie For they knewe right well what yt was And therfore he did not go aboute to instructe them quid sumerent sed quÃ m bene sumerent what they did receaue but howe well they shoulde receaue yt And therfor the most parte of his doing was here to moue them that as they did according to ther faith receaue the

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 Ã 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 quÃ²d quidam sumpta tantÃ¹m sacri corporis portione Ã calice sacrati cruoris abstineant qui procul dubiÃ² quoniam nescio qua superstitione docentur astringi aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemî€‚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

They are spoken in a sermon that he made of the supper of our lorde whiche sermon being made to setfurth that thing that yt was made for must and doth seth yt furthe as yt ys And so by the figure of the Paschall lambe and by the figure of Melchisedech he declareth the veritie A short solucion of the Sacramentaries of Chryst in the Sacrament of the whiche moche ys saied before both in the first booke and in the seconde whereinuinciblie by S. Cyprian ys proued the presence of Chryste in the Sacrament In the whiche matter S. Cyprian ys so plain in this sermon that the Aduersarie hath no better euasion then of his owne authoritie to saie that yt ys not S. Cyprians sermon as he doth for the like cause make a like solucion to the bookes of S. Ambrose of the sacramentes saing they be none of his And therfor weigh well the rest of the sermon and what ys saied of him in the other bookes here before and ye shall see what faith he professeth as concerning the Sacrament and howe he wolde be vnderstanded here But that the vnlearned reader maie not be referred to a place vnknowen Effectes of the blessed Sacr. and the means to atteing them to him or enforced to suspend his iudgement in this matter yt shall vpon this present sentence of S. Cyprian be manifested and declared vnto him This ys in this saing of S. Cyprian to be considered that he teacheth the effecte and comoditie of the Sacrament and by what mean we atteing to yt The effecte ys that we be made the bodie misticall of Chryste we be knitte and vnited to him as to our head we be made membres one of an other in this misticall bodie These effectes whiche happen vnto vs by the receipt of the Sacrament yf they be well considered and weighed they be verie excellent and great The mean to atteign to them S. Cyprian also here declareth when he saieth by the Sacrament and the thing of the Sacrament what the Sacrament ys and what the thing of the Sacrament ys and what ys the difference betwixt them both S. Augustin teacheth vs saing Hoc est quod dicimus quod modis omnibus approbare contendimus sacrificium Ecclesiae duobus modis confici duobus constare visibili elementorum specie Li. senten Prosper vide sup cap. 19. inuisibili Domini nostri Iesu Christi carne sanguine sacrameÌ„to re sacrameÌ„ti id est corpore Christi c. This ys yt saieth S. Augustine that we saie that by all means we labour to proue the sacrifice of the Churche to be made two waies to be of two thinges of the visible forme of the elementes and the inuisible Aplain place for the Proclamer flesh and blood of our Lorde Iesus Chryst both the Sacrament and the thing of the Sacrament that ys to saie the bodie of Chryste Euen as the person of Chryst ys of God and man for as moch as he ys very God aÌ„d verie man For euery thing conteineth the nature and veritie of those thinges of whiche yt ys made The sacrifice of the Churche ys made of two thinges of the Sacrament and the thing of the Sacrament that ys to saie of the bodie of Chryst Yt ys therfor the Sacrament and the thing of the Sacrament the bodie of Chryst Thus moche S. Augustin Of whome ye haue heard except my iudgement faill me a verie plain declaracion of the sacrifice of the Churche and of the Sacrament and of the thinge of the Sacrament But leauing here to speake of the Sacrifice and referuing Sacrifice of the Church auouched yt to some other more mete place we will onelie speake of that that this place requireth that ys for so muche as S. Cyprian saieth that we be connected knitt and vnited to Chryste our head by the Sacrament and the thing of the Sacrament to marke and learn by S. Augustin what ys ment therby The sentence of S. Augustin ys plain therin that the Sacrament ys the visible forme of the elementes As for example Euen as the visible forme of the element of water when the woorde cometh to yt ys the sacrament of Baptisme So be the visible formes of bread and wine when the worde ys Sacrament and thing of the Sacr. what they be comed to them the Sacramentes of the bodie and blood of Chryste Beside this there ys also the thing of the Sacrament Whiche S. Augustine saieth ys the bodie and blood of Chryste Nowe when S. Cyprian saieth that we be knitte and vnited to Chryst our head by the Sacrament and the thing of the SacrameÌ„t What ys yt ells but we are vnited as S. Cyrill saieth by the Sacrament and the bodie and bloode of Chryste and that as ye heard S. Cyrill saie before not onelie spirituallie but also corporallie receauing his very flesh Yf of S. Cyprian we aske howe we are knitte to Chryst our head by his bodie and bloode whiche ys the thing of the Sacrament He also aunswereth like vnto S. Cyrill sainge Edentes bibentes eundem cibum potum qui cibus potus est Dominus noster Iesus Christus Eating and drinking the same meat and drinke whiche meat and drinke ys our lorde Iesus Cryste Nowe then ye perceaue that S. Cyprian taketh the meat and drinke that S. Paule speaketh of not for the figures of the bodie and blood of Chryst of the whiche we haue the very presence in the Sacrament whiche as yt ys declared by him very plainly So I doubt not but Chrysostom will as plainlie declare yt so that there shall be no place for the enemie to lurke in Chrysostom Homil. in dictum Apost Nolo vos ignor making a speciall homelie vpon the woordes of S. Paule whiche be nowe in hande declareth both the figures and the thinges figured by expresse woordes saing thus Dixi enim quod oportet veritatem habere excellentiam quandaÌ„ supra figuram Vidisti de baptismate quae figura quae veritas Age ostendam tibi mensas sacramentorum communionem ibi delineari si non iterum petis Ã me totum sed sic requiris quae facta sunt sicut par est in adumbratione figuris videre Igitur quia dixit de mari de nube de Moyse adiecit preterea Et omnes eundum spiritualem cibum comederunt Sicut tu inquit Ã lauachro aquarum ascendens ad mensam curris sic illi Ã mari ascendentes ad mensam venere nouam admirabilem de Manna loquor Et iterum The trueth must haue an excellencie aboue the figure sicut tu admirabilem habes potum salutarem sanguinem sic illi admirabilem habuerunt poculi naturam I haue saied saieth Chrisostom that the trueth must haue a certain excellencie aboue the figure Thowe hauest seeÌ„ of Baptisme whiche ys the figure and whiche ys the veritie Go on I shall shewe thee

your eares for they heare Chryst was not ignorant that their soules did see and heare as the cause principall and yet he asscribeth the effect to the eye and to the eare by the which as by her organs she doth see and heare The scripture also vseth both these maner of speaches Sainct Paule saieth SecundÃ¹m suam misericordiam saluos nos fecit per lauacrum regenerationis renouationis spiritus sancti According to his mercie he hath saued vs by Tit. 3. the fowntain of regeneracion and the renouacion of the holie Gost In the whiche maner of sainge sainct Paule declareth that our saluacion commeth from God as from the cause principall and by Baptisme as the cause instrumentall Sainct Peter speaking of the Arke of Noe in the whiche Noe and his children were saued as the figure of Baptisme by the which we are saued saieth Nunc similis formae saluos vos facit Baptisma Nowe in like maner baptisme saueth yowe In which maner of speach doth 1. Pet. 3. not sainct Peter asscribe saluacion to Baptisme Yet was not he ignorant who was the principall cause of our saluacion Nowe what ys yt to saie that baptisme saueth vs but that baptisme geueth vs grace of remission of our sinnes what then do we offende to speake as the scripture doth and to saie that the sacramentes geue grace Doth S. Peter robbe God and Chryst of his honour bicause he doth asscribe saluacion to baptisme No no more dothe the Churche in saing that sacramentes geue grace Both be vprightlie spoken and Gods honour vprightlie saued Yf then as S. Paule saieth we be saued by Baptisme and as S. Peter saieth Baptisme saueth vs and by the sacramentes of the old lawe no man was saued neither did they saue anie man Nam neminem ad perfectum adduxit Lex for the lawe brought no man to perfection then yt maie be concluded that our sacramentes are more excellent then the sacramentes of the olde lawe Neither can Oecolampadius hys wicked glose stand to peruert the true definicion OecolaÌ„p his wicked glose of the woord cause coÌ„futed of a sacrament Causa non ad efficientiam sed ad significantiae euidentiam referri debet Cause saieth he ought to be referred not to the efficiencie or woorking of the effect but to the euidence of significacion For as Roffensis both well and learnedlie saith against him This woorde cause ys not referred to the euidence of significacion but to the efficacie or ells saieth he this particle of the definicion causa existit and ys the cause were superfluouse For by that particle that the definicion hath vt imaginem gerat that yt beare the image the euidence of significacion ys sufficientlie expressed To haue anie thing superfluouse in a definicion ys a great inconuenience among learned men Râ—ssâ—n li. 2 adversus OecolaÌ„p cap. 29. Wherfore nothing in this definicion being superfluouse yt must nedes stand that the sacramentes be causes effectuall and being so they excell the sacramentes of the olde lawe For wher they were but onelie signifieng owre are as the definicion teacheth both signifieng and effectuall Nam efficiunt quod significant For they bring that to effecte which they signifie Aug. in prolog psal 73 But let vs heare sainct Augustine teaching the difference of these sacramentes for he nothing dissenteth from this that ys saied but moche consirmeth yt Thus he saieth OportunÃ¨ non ex nostra sed Dei dispensatione factuÌ„ est vt modÃ² audiremus ex euangelio quia lex per Moysen data est gratia veritas per Iesum Christum facta est Si enim discernimus duo Testamenta nec eadem promissa eadem tamen pleraque praecepta Nam non occides Non moechaheris Non furaberis Honora patrem matrem Non falsum testimonium dixeris Non concupisces res proximi tui non concupisces vxorem proximi tui nobis praeceptum est et quisquis ea non obseruanerit deuiat nec omnino dignus est qui accipere mereatur montem sanctum Dei de quo dictum est Quis babitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo Innocens manibus mundo corde Haec dicimus fratres charissimi vt omnes de nouo testamento discatis non inhaerere terrenis sed coelestia adipisci Discussa ergo praecepta aut omnia CoÌ„parison of the lawe and the gospell and of their sacramentes eadem inueniuntur aut vix aliqua in euangelio quae non dicta sunt Ã prophetis Praecepta eadem Sacramenta non eadem promissa non eadem Videamus quare praecepta eadem quia secundÃ¹m haec Deo seruive debemus Sacramenta non eadem quia alia sunt sacramenta dantia salutem alia promittentia saluatorem Sacramenta noui Testamenti dant salutem sacramenta veteris testamenti promiserunt saluatorem Quando ergo iam teneas promissa quid quaeris promittentia saluatorem iam habens Haec dico teneas promissa non quÃ²d iam accepimus vitam aeternam sed quia iam venit Christus qui per Prophetas praenunciabatur Mutata sunt sacramenta facta sunt faciliora pauciora salubriora In good season yt ys doen not of owre but of the dispensacion of God that nowe we shoulde heare oute of the Gospell that the lawe was geuen by Moyses but grace and veritie was doen by Iesus Chryste Yf we discern the two testamentes ther be not the same promisses but there be manie of the same coÌ„maundementes Forthowe shalt not kill Thowe shall not coÌ„mitte adulterie Thowe shalt not steale Honour thy father and thy mother Thowe shal not speake false wittnesse Thow shalt not desire thy neighbours goods And thowe shalt not desire the wief of thy neighbour yt ys to vs also coÌ„maunded And whosoeuer shall not obserue them he goeth oute of the waie neither by anie meanes ys he woorthie to take the holie hill of God of the which yt ys saied Who shall dwell in thie tabernacle or who shall rest in thy holie hill He that ys innocent of his handes and of a clean heart These thinges we saie derely beloued brethered that all yowe that be of the newe testament maie learn not to cleaue to earthly thinges but to gett heauenly thinges The coÌ„maundentes therfor discussed either they are all fownde to be the same or ells scarce anie in the Gospell whiche were not spoken of the Prophetes The coÌ„maundementes be all one The sacramentes be not all one The promesses be not all one Let vs see why the coÌ„maundementes be all Sacramentes of the newe lawe geue saluacion one bicause according to these we aught to serue God The sacramentes be not all one For they be other sacramentes geuing saluacion and other promising a Sauiour The sacramentes of the newe Testament geue saluacion The sacramentes of the olde testament haue promised a Sauiour Forasmoch then as thowe nowe holdest the promisses what

communicateth vnder one kinde nor alone thinking that of necessitie yt must so be and coÌ„temneth the auncient practise of the primitiue Church and most fiercelie accuseth the wholl Churche for these thousand years of the transgression of Chrystes institucion and commaundement Thus ye maie see that the Masse of the catholique Church for the substanciall parts and poinctes of yt being conferred to the Masse of the Apostles and Fathers of the primitiue and auncient Church ys fownd to be fullie agreable and the Communion of the Schismaticall Church in all poincts disagreable Yf the Masse had disagreed or dissented in anie substanciall poinct thow maist be well assured gentle Reader that the Proclamer wolde not by so slender so impertinent yea and so vntrue conferences haue gone aboute to improue and disgrace yt as he doeth He conferred yt with the Masse of S. Iames but in soch sorte that yf he had neuer made pithier oracion in the disputacion at the Paruis in Oxforde I ween he shoulde neuer haue ben alowed for a generall Sophister But God be praised that his catholique Churche ys so appoincted that the enemies can not finde anie weightie matter iustlie to repugn or reproue yt But let vs see his conferences S. Iames saeth he saied Masse in the common toung as the people might vnderstand him They saie their Masse in a straunge toung that the people should not knowe what they mene This ys the first peice of his conference The man lackt good stuff to beginne his worke when he ys fain in the first shewe of all to place soch pelf Confider I praie thee gentle reader that yf yt shoulde be in question whether Plato were a man and his enemie shoulde come in and saie he was no man bicause he spake latin yt were but a fond argument and all together impertinent For the matter to be tried ys aboute the substance of Plato and not aboute anie accident and the enemie growndeth vpon the accident and leaueth the substance So the question here ys whether the Masse be good or no which ys about the substance of the thing and he cometh in with an argument of an accident that yt ys saied in latin and therfore yt ys not good what ys this to the pourpose Manie a thing ys good in yt self though yt be not of all vnderstanded The seuen liberal ScieÌ„ces be good though they be not vnderstanded of all men The holie scriptures be good in themselues though all men vnderstaÌ„d them not Yea euen nowe when they be in the vulgar toung they will not speake so familiarlie no not to the mynisters that euerie mynister maie vnderstand them and yet they be good So ys the Masse likewise good though all the people vnderstand yt not This argument therfore proueth nothing against the Masse Yf he wolde rightlie haue proceaded he shoulde haue proued no Masse to be or that that ys called Masse to be in substance not good before he shoulde improue yt for being saied in an vnknowen toung as he tearmeth yt for yt ys meet yt be disputed whether the thing be before yt be disputed whether yt be of this maner of that Against his first comparison therfore we maie conclude that as S. Iames Masse saied in the hebrue toung was in yt self godlie and good though the greke or latin being at the same vnderstand not what was saied so the Masse nowe saied in the catholique Churche in the latin toung though the english or frenche man vnderstand yt not yet yt ys godlie and good in yt self His second comparison ys S. Iames spake oute the woordes of consecracion They in their Masse suppresse the same woordes and kepe them close Hetherto the Proclamer plaieth small game He had leuer in a weightie matter speake some trifling woord then saie nothing Malice will cast dust or what soeuer cometh to hand at his enemie in want of better weapon Here semeth a bare Armarie wher so weake a weapon ys bent against that whiche with all force he wolde ouerthrowe He hath small fauts to obiect against the blessed Masse when lowd speaking or softe speaking ys made a faute As before ys saied what ys this to the substance of the Masse As the Masse saied ys as good as the Masse songe so ys the Masse softelie spokeÌ„ in substaÌ„ce as good as the Masfe lowdlie The primitiue church praied manie praiers of the Masse secretlie spoken Ys not yowr owne Communion as good saied as songe yf ther were anie goodnesse in yt or ys yt not as good saied in a great congregacion wher some stand so farre of as they can not heare the woordes of consecracion whiche in that case are spoken as in soste silence to them as yt ys being song in a small congregacion where all the people maie heare Were all the Masses in the auncient Church throughlie oute spokeÌ„ alowde Let the Proclamer looke the bookes and he shall finde yt otherwise Did S. Basill in his Masse pronounce the wholl action of coÌ„secracion with a lowde voice No when he began the Canon to entre toward consecracion he praied secretlie and the rule ys prefixed at the beginning of the praier Pontifex secretÃ¨ The Bishoppe praieth this secretlie By imitacion wherof I thinke yt receaued throughout the catholique Churche to praie the praiers of the Canon secretlie And when S. Basill came to the consecracion did he speake the wholl processe with a lowde voice No part he spake with a lowde voice part with a secret or sost voice but this moch the Proclamer did not knowe percase wheÌ„ he obiected this secrette speaking for a sault Yf he did he obiected yt more of malice then of trueth or wisdom Howe shender then thys comparison ys and of what weake force yt ys yt maie easilie be perceaued The thirde comparison ys this S. Iames in his Masse mynistred the Communion to the people They in their Masse receaue themselues alone This comparison in some vnderstanding ys true in some yt smelleth of vntrueth Yf yt be vnderstanded particularlie and not generally that ys that S. Iames somtimes when he saied Masse mynistred the Communion to the people yt ys true And so yt ys true that the catholique Church somtime mynistreth the Sacrament to to the people when Masse ys saied Yf yt be vnderstanded generallie that sainct lames at all times when he saied Masse mynistred the Communion to the people yt smelleth I saie of an vntrueth and so shall stand and be reputed vntill the Proclamer proue yt For I see so litle trueth in in him that withoute some better authoritie then his owne bare woorde I can not beleue him in this matter And that I thus doo I haue euen in this Masse saied withoute commucants matter good cause For as I finde that in the Churche of Constantinople Masse was dailie saied when the people did not communicate so doe I finde a rule made in the auncient Churche what the preist shoulde doo when ther were no

ys not taken for that loue that a man flattereth him self to haue when he thinketh he loueth his neighbour but for that charitie that S. Paule spake of when he saied Qui diligit legem impleuit He that loueth hath fullfilled the Lawe This loue causeth a man to ioin in vnitie with God and man Yt causeth obedience to an ordinarie power Yt causeth a man also to flee all corrupt licenciouse and voluptuouse life Wher this charitie ys not be his faith neuer so sownde he ys no woorthie receauer Wherfor Scismatiques and contemners of ordinarie power and voluptuouse or corrupt liuers be no woorthie Two things to be considered in S. Paules woordes receauers Thus moche being saied of woorthie and vnwoorthie receauers ther remaineth two other thinges in S. Paules woordes to be spoken of the one ys what ys receaued the other the peine inflicted for vnwoorthie receauing The thing to be receaued ys signified when he saieth This bread and the cuppe of our Lorde The peine that he shall be giltie of the bodie and blood of our Lorde For the first what the bread and the cuppe of our Lorde ys yt was opened in the exposition of the last scripture that S. Paule ment therby the bodie and bloode of our Lorde Whiche exposition shall here again be verisied and iustified by a nombre of holie Fathers to the entent the trueth receaued in Chrystes Parliament house maie be well knowen and the vntrueth of the aduersarie as well perceaued and seen The second whiche ys the pein inflicted to the vnwoorthie receauer forasmoche as yt shall be plainlie opened and declared by soche auncient writers as I shall alleage I will to auoide prolixitie omitte to speake of yt my self and referre the Reader to the expositions of the Fathers For the whiche consideracion also forasmoche as S. Paule repeteth this text again I haue thought good for the ease of the reader to ioin them together in exposition onelie letting him vnderstand the difference betwixt them that in this text the pein as ys saied of the vnwoorthie receauer ys declared in the other both the pein and the cause also ys opened Of both whiche full declaracion shall be made by the Fathers But before I entre into the exposition of these Fathers I wish the Reader The Sacramentaries abuse S. Paules woordes in two poinctes to vnderstand that the Aduersarie hath also abused this scripture in two poinctes The one that by cause S. Paule calleth the Sacrament bread Therfor yt ys after yt ys consecrated materiall bread the other whiche ys more stowtelie then trulie mainteined they saie that euell men doe not receaue the bodie of Chryst in the Sacrament These their wicked assertions by Gods grace shall be plainlie ouerthrowen For yt shall be ineuitablie proued that by the bread and cuppe that S. Paule speaketh of ys vnderstanded and meaÌ„t the bodie and bloode of Chryst whiche being by S. Paule receaued of euellmen yt must necessarilie folowe that euell men receaue the bodie of Chryst in the Sacra And here maie we see the miserable strictes that men teaching an vntreuth be brought vnto who for the maintenaÌ„ce of that vntrueth are enforced to fall into manie moo For the damnable heresie inuented against the presence of Chryst in the Sacrrment they are compelled to denie the plain woordes of S. Paule as ye shall in the processe perceaue But let vs heare the holie Fathers agreeablie shewing their learninges and faith in vnderstanding S. Paule of the whiche the first coople shall be saincte Cyprian and Origen S. Cyprian writing to certain Martirs and confessours and lamenting the rash admission of certain that had offended to the recipit of the holie Sacrament writeth thus of them so had admitted the offendours Illi contra euan gelii Cypr. li. 3. epist 15. legem vestram quoque honorificam peticionem ante actam paenitentiam ante exomologesin grauissimi atque extremi delicti factam ante manum ab Episcopo clero in paenitentiam impositam offerre pro illis Eucbaristiam dare id est sanctum Domini corpus prophanare audent cÃ¹m scriptum sit Qui ederit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini They against the lawe of the Gospell and yowr commendable peticion before they had doen penannce before they had made confession of their most greuouse and extreame offence before anie hand was putt vpon them of the Bishoppe and the cleargie vnto penance they were so bolde both to offre for them and also to geue vnto them the Sacrament which ys as moch as to prophane the holie bodie of our Lorde Forasmoch as yt ys written He that eateth the bread and drinketh the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde Of this holie Father and martir S. Cyprian if yowe will learn what ys to minister the Sacrament to anie vnwoorthie person yt ys saieth he to prophane to holie bodie and blood of our Lorde That yt ys prophaned in so doing he prooueth by this scripture of S. Paule He that eateth and drinketh vnwoorthilie shall be giltie of the bodie and bloode of our Lorde A thing ys prophaned when yt being holie ys occupied aboute vnholie or coÌ„mon vses As a church dedicated to God to be made a stable The ornamentes The practise of prophanacioÌ„ ys lament ablie to be seeÌ„ in Englond of the same to be applied to the vanitie of mans pride as to make beddes hanginges or cooshinges The plate of yt as king Balthasar did with the plate of the temple to make them vessells for the bankettes of men So the bodie of our Lorde saieth S. Cyprian ys prophaned forasmoch as yt being holie ys cast into an vnholie thing whiche ys the vnwoorthie receauer Now if by the bread spokeÌ„ of in S. Paules senteÌ„ce were not vnderstaÌ„ded the bodie of our Lorde to what pourpose should S. CypriaÌ„ alleadge that text as therby to prooue the bodie of Chryst prophaned That thing ys prophaned that ys deliuered and so abused Yf theÌ„ not the bodie of our Lorde be deliuered in the SacrameÌ„t but mere materiall bread than ys the bread prophaned and not the bodie But CypriaÌ„ saieth the bodie ys prophaned wherfore the bodie ys deliuered And here I wish the ministers of Chrystes Churche to take hede and to be verie circuÌ„spect that they looke well to whoÌ„ they ministre this holie SacrameÌ„t leest they be dot onelie giltie of the prophanacioÌ„ of the holie bodie of our Lorde but also be in verie dede not feeders but deceauers not deliuerers froÌ„ sinnes but heapers and increacers ther of as S. CypriaÌ„ saieth in the same li 3. epla 15. epistle Ea enim coÌ„cedere quae in pernitieÌ„ vertaÌ„t decipere est Nec erigitur sic lapsus sed per Dei offensam magis impellitur ad ruinam To geue or graunt those thinges that turne to a mans destructioÌ„ ys to deceaue

be accompted amonge euell receauers that otherwise thinke of the bodie of Chryst then ys to be thought of yt What ys to be thought of them that wher Chryst promised that the bread which he wolde geue shoulde be his fleshe whiche he wolde geue for the life of the worlde and by expresse woordes for the perfourmaÌ„ce of the same promesse takinge bread saied plainlie This ys my bodie And S Paule as the wholl companie of the Fathers hitherto haue testified and mo yet shall testifie saieth that in the Sacrament ys the bodie of Chryst what I saie ys to be thought of them that will not thinke Chrystes bodie to be his bodie but withe the Ebionites and Cerinthians will make Chryst no God with the Manicheis will make him but a phantasticall figure and with the Nestorians will as they made a distinction betwixt the two naturs leauing the nature of man deuided and distincted from the Godheade so make the holie Sacrament distincted from Chryst wher in verie dede as God and man ys one Chryst So the blessed Sacrament as touchinge the Substance and Chryst ys all one the Substance of the Sacrament being none other but the verie substance of Chryst These euell receauers and abusers of Chrystes holie Sacrament as they abuse the thinge yt self So by slaunderouse tearmes doe they abuse them that well vse the same For the true Christians that honour God call they Idolaters Soche as acknowledge Chrystes verie bodie in the Sacrament call they grosse Capharnaites And soche as beleue the substance of bread by the omnipotencie of God to be chaunged and made the substance of Chryste they call Papistes But God geue them a better minde and the catholiques plentie of pacience patiently to suffre their railinges so long as God for our correction will permitte the same to continue And nowe to return to our matter this finallie ys to be noted in our Cassiod howe he vttereth Sainct Paules woordes Authour that alleging our text of Sainct Paule he vseth not the woordes of Sainct Paule but the meaning and vnderstandinge Thus he alleageth Sainct Paule Qui enim corpus Domini indignÃ¨ manducat iudicium sibi manducat For he that eateth the bodie of our Lorde vnwoorthilie eateth his owne iudgement Note well that he saieth not he that eateth the bread but he that eateth the bodie of our Lorde expownding what bread Sainct Paule spake of in that scripture the bread I saie of Chrystes bodie as oftentimes yt ys allreadie saied What can be saied more plainer wolde the Proclamer haue anie plainer speache then this Let him note the woordes and the circunstance also and weigh yt well and he shall finde yt so plain that all his engines and wrestinges and all his subtiltiesâ— with the aide of all his complices shall not be able to withstand the plain trueth of yt But Let vs heare Damascen speaking as plainlie as he and by like woordes openinge to vs the true mening of Sainct Paule This Damascen setting Damascen li. 4. ca. 14. furth the vertue goodnesse and power of the Sacrament saieth thus Si aurum offendat adulteratum per iudicialem correptoriamî€‚ue ignitionem purgat vt non in futuro cum mundo damnemur Curat enim morbos omnimoda damna quemadmodum dicit Apostolus Si nos vtique iudicaremus non vtique iudicaremur CÃ¹m iudicamur autem Ã Deo corripimur vt non cum mundo condemnemur Et hoc est quod dicit Quare qui participat corpus sanguinem Christi indignÃ¨ iudicium sibi tosi manducat bibit Per illud purgati vnimur corpori Domini spiritui eius efficimur corpus Christi Nam spiritus viuificans est caro Domini quia ex viuificante spiritu concepta est Quod enim natum est ex spiritu spiritus est Hoc autem dico non auferens corporis naturam sed viuificationem diuinitatem eius ostendens Yf yt finde golde that ys corrupted by iudiciall and correptorie fieringe yt pourgeth yt that we be not in time to come condemned with the worlde For yt cureth diseases and all maner of hurtes as the Apostle saieth Yf we wolde iudge our selues we shoulde not be iudged but when we are iudged of God we are chasticed that we shoulde not be damned with the worlde And this ys yt that the Apostle saieth Wherfor he that receaueth the Damascen vttereth the woordes of S. Paule as other elders before bodie and blood of Christe vnwoorthilie he eateth drinketh his owne damnacion We being purged by that are vnited to the bodie of our Lorde and to his Spiritt and are made the bodie of Chryste For the flesh of our Lorde ys a quickning Spiritt bicause yt was conceaued by the quickninge Spirite For that that ys borne of the Spiritte ys a Spiritte This doe I saie not taking awaie the nature of the bodie but declaring his Godhead and power to geue life Thus he Leauing diuerse good and godlie notes in this sainge of Damascen to be considered by the Reader I hast me to note those thinges that be to the pourpose of this present cause Of the whiche the first and cheifest ys that he alleaging the sainge of Sainct Paule shewinge vs the exposition of the scripture and geuing vs the vnderstanding of the same and the right meninge of Sainct Paule speaketh yt by these woordes He that receaueth the bodie and blood of Chryst vnwoorthilie eateth and drinketh his owne damnacion In whiche maner of speache as an expositour aught to doe by vnwrestable woordes he declareth what Sathan wolde wrest and soo by plain woordes calleth that that Sainct Paule calleth the bread and cuppe of our Lorde the bodie and blood of Chryst he right well knowing that they be so in verie dede I trust the Proclamer will not here vpon this Authour cast the stinking mist of his figure considering that yt ys an exposition And the nature of an exposition ys to be plainer then the thing expownded And although both the text and the exposition speake the trueth yet he knoweth that what the text oftentimes speaketh obscurely or doubtfullie that must the exposition speake plainlie clerely and manifestlie Whefor he must nedes confesse that this Authour shewing the minde of S. Paule and expownding the bread and the cuppe to be the bodie and bloode of Chryst that yt ys plainlie so And wher diuerse of the adhereÌ„ts of this Proclamer beare great Stomacke against this Authour for his plain trueth in manie matters Lett both him and them knowe that as in all pointes of this matter the wholl catholique Churche hath alowed him So ys he agreable to all that hitherto haue ben alleaged in the exposition of S. Paule which all be right auncient or hereafter shall be alleaged though they be not so auncient A Breif note also can I not but make of Damascen wher he saieth that we being pourged are by the receipt of the bodie of Chryste vnited to the same

naturall bodie and bloode of Chryst wherby also yt ys manifest that the naturall bodie and bloode of Chryste be in the Sacrament For if they were not howe coulde they so be receaued Again yt ys manifest that not onelie the inwarde man the inuinsible or The outward naturall man receaueth the bodie and blood of Chryste spirituall man receaueth the bodie and bloode of Chryst but also the outwarde the visible and naturall man And for the full and perfect vnderstanding of this note well the cheife grownde of this auncient holie Father Irenaeus His pourpose ys to prooue that our flesh although yt be a mortall thinge shall receaue immortallitie although yt be earthilie yt shall receaue an heauenly and euerlastinge life howe proueth he that By that that our mortall flesh receaueth the immortall flesh and bloode of Chryst and therby nourished shall in his time atteign to immortalitie aÌ„d life euerlastinge The Sacramentaries denieng the receipt of Chrystsnaturall bodie into our denie withall the argument of Jren. aÌ„d of consequent the immortallitie of our bodie after resurrect Consider then that the argument of this holie father against this heresie to prooue that our bodies shall rise and that they at the same resurrection shall atteign to immortallie ys that we receaue the bodie aÌ„d blood of Christ by the whiche yt beinge immortall and also able to geue immortalitie we shall be made immortall and receauers of euerlastinge life The Sacramentarie then denienge that we receaue the bodie of Chryst into our bodies denieth the argument of this holie Father and tectlie also denieth owre resurrection and immortalitie which to manie of them haue allreadie apertlie doen and robbeth vs of one great article of our faith and of our cheif and high comforte that we hope to haue in our resurrection For as S. Paule saieth Si in hac vita taÌ„tÃ¹m in Christo speraÌ„tes sumus omnibus hominibus c. Yf in this life onelie we beleue on Chryst then are we of all men most miserablie Yf then they will robbe vs of the mean to atteign to this resurrection and immortallitie whiche mean ys the very receipt of the bodie and blood of Chryst they shall also robbe vs of the effect For the cause being taken awaie the effect also must be taken awaie as the cause beinge admitted the effect must necessarilie folowe For the cause of the immortalitie of our flesh ys the coniunction of the immortall flesh of Chryst with owre whiche ys doen 1. Cor. 15. by the receipt of the same in the Sacrament Of these two Chryst ys a full wittnesse for the first he saieth Nisi manducaueritis carnem filii hominis biberitis eius sanguinem non habebitis vitam in vobis Except ye eate the flesh of the Sonne of man and drinke his blood ye shall haue no life in yowe wherby ys testified that the receipt of the bodie and blood taken awaie from vs immortalitie and euerlastinge life ys also taken awaie For the other Chryst also testifieth Qui manducat meaÌ„ carnem bibit meum ibid. sangumem habet vitam aeternam He that eateth my flesh and drinketh my blood hath euerlastinge life Wherby ys taught that the receipt of the bodie and bloode of Chryst ys the cause and mean of and to euerlasting life But that the Aduersarie shall not cauill and saie that I speake moche in this matter at mine owne libertie and ther vnto expownde the scripturs by mine owne authoritie he shall heare the holie Father Cyrill affirme as moche as I haue saied and expownde the scripturs to the same sense Thus he Cirill in 15 ca Joan. writeth Non poterat aliter corruptibilis haec natura ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur Non credis mihi haec dicenti Christo te obsecro fidem praebe dicenti Amen amen inquit dico vobis Nisi manducaueritis carnem filu hominis biberitis eius sanguinem non habebitis vitam in vobis Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam Audis apertÃ¨ clamaÌ„tem non habituros nos vitam nisi sanguinem cius biberimus carnem manducauerimus In vobis autem ipsis dicit id est in corpore vestro Vita autem iure ipsa vitae caro intelligi potest Haec enim nos in nouissimo die suscitat quomodÃ² dicere non grauabor Caro vitae facta Vnigeniti caro ad virtutem vitae traducta est Non potest igitur morte superari Propterea in nobis facta interitum Ã nobis expellit Non enim abest ab ea vnigenitus Deisilius Vnde quia vnus est cum carne sua Ego inquit suscitabo cum This corruptible nature of owre bodie could not other wise be brought to incorruptibilitie Oure corruptible nature could not atteign to incorruptibilitie but by the receipt of the incorruptible flesh of Chryste and life except the bodie of naturall life shoulde be ioined to yt Beleuest thowe not me sainge these woordes I praie thee then beleue Chryst sainge Verilie verilie saieth he I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe He that eateth my flesh and drinketh my bloode hath euerlastinge life Thowe hearest him openlie saing that we shall haue no life except we drinke his bloode and eate his flesh He saieth in yower selues that ys in yower bodie By life maie of right be vnderstanded that flesh of life For this flesh shall raise vs vppe in the last daie And howe yt shall not greiue me to tell The flesh of life being made the flesh of the onelie begotten Sonne of God ys brought to haue the power of life Yt can not therfor be ouercomed of deathe Wherfor that flesh beinge in vs expelleth deathe from vs. For the onelie begotten Sonne of God ys not absent from that flesh Wherfore bicause he ys one withe his flesh he saied I will rayse him vppe Se ye not here plainlie affirmed by sainct Cyrill and that by those places of the vi of sainct Iohn that this corruptible nature of owre bodie can not atteign to immortalitie and life except the bodie of Chryst whiche he calleth the bodie of life be conioined to yt To returne then the argument of Irenaeus ys of great force For in dede that The flesh can not be subiect to mortalitie that duelie receaueth the flesh of immortalitie flesh can not be subiecte to mortalitie that receaueth the flesh of Chryst whiche geueth immortalitie But once to ende with Irenaeus I wishe the Reader to be aduertised of two thinges The one that wher Irenaeus and S. Cyrill saie that by the receipt of the bodie of Chryst we receaue immortalitie he maie not thinke them to speake against the scripture whiche saieth Quis est homo qui viuit non videbit mortem What man ys

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