Of the excellencie gretnes of this Sacrament se what he saith As ofte as ye shall do this so ofte shal ye make a remembrance of me vntil I come Therfore we hauing in mind his most glorious passion resurrection from hel his ascentioÌ„ to heaueÌ„ we do offer vnto this spotles sacrifice reasonable host bloudlesse offering this holy bread and Cuppe of lyfe euerlastyng We bothe aske and pray the that thou woldest take this oblation into thy high alter by the handes of thy holy Angelles as thou haste vouchesafe to receaue the rewardes of thy Iust seruante Abell and the sacrifice of our patriarke Abraham and that which the high preist Melchisedech hathe offered vnto the. Therfore how oft soeuer thou dost receaue what saith the Apostel to ye. Howe ofte so euer we do take we do show the Lordes death If we showe deathe we showe remission of synnes Remission of synnes howe ofter so euer bloude is shed it is shed in remission of synnes I muste alwaye take it that my synnes maye be remytted I that alwaye do synne muste alwaye haue a medison De Sacramentis li. 6. Cap. 1 For as our Lorde Iesu Christ is the true sonne of God not as men by grace but as a sonne of the substaunce of his father So is it the veray fleshe as he sayde and the veray bloude whiche we drinke But perauenture ye may saye how veray fleshe I that se the similitude se not the truthe of the bloude Fyrst I tolde you of the worde of Christ which worketh that it is able to chaunge and conuert kyndes of nature institute Farthermore whan his disciples dyd not take the worde of Christ but hearinge that he wolde gyue them his fleshe to eate and his bloude to drynke they went backe yet Peter onely sayde thou hast the wordes of lyfe and shal I go from the Therfore least that mo shoulde saye so as ther were a certayne fear of bloud but that the grace of the redemer might abyde styll therfore in a similitude thou takest the sacrameÌ„t but yet thou gettest the grace and vertue of the true nature In his firste prayer at masse I O Lorde remeÌ„bringe thy passion do come vnto thyne alter all though I be a synner that I may offer to the that sacrifice which thou dydest ordayne and commaunde to be offered for our saluation in remembraunce of the. Aduersus uigilantium I reproue all opinions agaynste the churche openly condempne theÌ„ Amb. de fide ab Garcianum Away with Argumentes where fayth is sought Thomas had a greate cause to maruel when he saw Christes body brought into the house with oute hurte through the gates closed whiche coulde not be passed through with mennes bodyes Saynt Ambrose in his boke De spiritu sancto lib iii. Cap. xii It is therfore no meane question and therfore we should the more diligently consyder what is the fotestole For we reade in a nother place heauen is my throne and the earthe the fotestole of my fete But yet the earth is not to be worshipped of vs because it is a creatur of God And yet let vs se though lest the Prophete name the earth to be worshypped which our Lord Iesus toke in the takinge of fleshe So theÌ„ by the fotestole let the earth be vnderstand then by the earth the flesh of Christ which we do now worship also in the misteries and which the Apostelles as we haue before sayd worshiped in our lord Iesu for christ is not deuided but one S. Augustyne Fo. xxxviii Here begynneth the sayinge of Saynt Augustyne priore contione Psal 33. Cum fugerit Dauid Saul persecutorem iniquiens ait Christ was borne in his own haÌ„des CHrist was borne in his owne handes Howe can that be in man Who can vnderstand for who is borne in his owne handes A man may be borne in other mens handes no manne is borne in his owne handes Howe it may be vnderstande in Dauid after the letter I fynde not in Chryste we fynde Christ truely was borne in his owne handes when he geuing his bodye sayth This is my body That body verely was borne in his owne handes Contra literas Petiliani Lib. ii It is another passeouer that the Iewes do celebrate with a shepe an other that we celebrate in the bodye and bloude of our Lorde Christe in Sacramentes fewe in nombre moost excellent in signification hath bounde together a felowshyppe of newe people As baptysme is consecrate in the name of the Trinitie Ad Ianuarium Epi. 118. and the communicatynge of the bodye and bloude of hym And if anye other thynge be commended therin Scriptures canonicall it doth playnely appeare what tyme the Apostels toke fyrst the bodye and bloude of oure lorde that they dyd not take it fastynge is it therfore to accuse maliciously the vniuersall churche that it is alway receaued of the fastynge For that cause it pleased the holye gost that in the honour of so great a sacrament that the bodye of our Lorde shoulde firste enter into the Christian mouth before other meates Therfore thoroughout all the worlde this maner is obserued Let vs heare oure Lorde not speaking of the sacrament of baptysme De peccatorum merites et remissionem but of the sacrament of his holy table Except ye eate my fleshe drynke my bloude ye shall not haue lyfe in you What do we seke more What can they aunswer to this excepte with stubbornes they do bend their brawling synowes contrary to the cleare trueth Was not the Lorde ones offered in hym selfe and yet in the Sacrament not onely by al the solempnities of Easter but euery daye to the people is offered Nor he doth not lye Omni die populus immolatur which beynge demaunded dyd aunswer him to be offered For if the Sacrament had not a certaine similitude of those thynges whereof they be Sacramentes they shulde not be Sacramentes at all Therfore they be called sacramentes because one thing is seene in them another thinge vnderstanded That which is sene hath a bodelye forme Epistola ad bonifacium that whiche is vnderstande hath a spirituall frute He that taketh the mysterye of an vnitie and kepeth not the bonde of peace he taketh not the bonde of mistery for hym selfe but a wytnesse agaynst hym self I remember my sayinge when I dydde treat of Sacramentes I told you that after the words of Christ that whiche is offered is called breade but when the wordes of Christe is spoken then it is not called bread Ante consecrationeÌ„ pa. drÌ„ post consecrationem corpus appellatur but it is called the bodye Therefore in the Lordes prayer we pray Oure breade but as it is sayde in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstancial not that whiche goeth into the bodye but that of eternall lyfe which vpholdeth the substaunce of our soule Quâ—tidie Take dailye that maye dailye profite the. So lyue that
that we abide in the Lordes bodye as members that we maye be quickened with his sprite and be not offended yea yf manye eate with vs and drinke temporallye this Sacramentes whiche shall haue in the ende eternall tormentes For nowe the bodye is mixt as vpon the flore but the lorde knoweth who is his We be sure brethren that all we that be in the lordes bodye abyde in hym that he maye abyde in vs. In this worlde we muste neades vnto the ende lyue amonge the euyll Not amonge these euyll I saye that blaspheme Christ For they be seldome founde whiche with tounge do blaspheme but many with life We must nedes therfore lyue with them vnto the ende Lib. 21. e◠25. De ci Dei He that is in the vnitie of hys bodye that is in the ioyninge of Christian members of whose body the faythfull communicatinge of the alter are acustomed to take it is true to be sayde that he receaueth Christes body drinketh Christes bloude And by this heretikes and scismatikes beyng seperated from this vnitie of body they may ther vpon perceaue a sacramente but not to them profitable yea rather noysome wherby they maye be the more greuouselye iudged or more slowly deliuered for that they be not in that bond of peace which is expressed in the sacrament Christe eaten by partes and abydeth hole hole in heauen He is eaten by partes in sacrament and abydeth hole in thy harte He was hole with the father Christus cōmestus intigre manet when he came into the vyrgyn and fylled her and he wente not from hym He came in flesshe that men myght eate hym and he abode hole with the father Sermo Io De uerbis domini that he might fede Aungels He that eateth my fleshe and drinketh my bloude abydeth in me and I in hym Howe must we vnderstande Maye we not here vnderstande them of whome the Apostle speaketh on that they eate and drinke theyr iudgement when they eate that flesh and drinke that bloude Dyd not Iudas seller and betrayer of his master De Iude touch hym fyrst in his handes beinge made a sacrament of his fleshe and bloude vnworthely with other Disciples as more playnely Luke declareth eate and drinke dyd he abyde in Christ and Christ in hym Many also that with fayned harte eate that fleshe and drink that bloude or when they haue eaten and dronken be made Apostelles Do they abyde in Christ or Christ in them But ther is a certayn maner of eatinge that fleshe and drinkynge that bloude as he that eateth drinketh in Christ abydeth in Christ and Christ in hym That is a cercertayne waye which waye Christ sawe whan he sayde these wordes my fleshe is very meate Sermo xxxii Let vs Ioye moste derely belouyd and be glad in the Lorde whiche in this daye hathe consecrated to vs misteryes of holsome comforte Howe hathe the Lorde commended to vs his bodye and his bloude How but of his humilitie for yf he were not meke he wolde nether be eaten nor dronkē Beholde the highnes of hym The worde was in the begynninge Se what meate is euerlastinge Aungels eate highe vertues eate heauenly spirites eate they eate and be full and he abideth hole that he filleth them and gladdeth them For who can ascende to that meat Because man can not ascende to that meate Quia homo ad hūc nequibat ascendere Christus descende bat ut panis fieret this breade vouchesafe to descende to man and that with vnspeakable pitie was done for it was necessarye that that table of Aungels should geue mylk come to littell ones Therfore ye beinge about to come to the aulter of the Lorde loke out all the priuie places of your hart lest peraduenture there be any synnes whiche be not yet healed with almose and fastinge And feare this he that eateth the Lordes bodye and bloude vnworthely he shal be gylty of the bodye and bloude of oure Lorde Therfore let a man proue him self and so let hym eate and drinke of that cuppe Howe the bodye of Christe that honge on the Crosse is receaued and howe not in his Epistle ad Hyreneumin expositi Psal liiii NOt this body that ye se ye be about to eate and drink that bloude whiche they be aboute to shed whiche wyl crucifie me that and not that that inuisible and not that visible Wherfore it foloweth yf it be necessarye that to be celebrate visible it is necessary it to be vnderstande inuisible Ad Iulianum comitem in the decres .ii. Dist Frome these thinges the pitie of our Lorde Iesu Christ delyuer vs and geue vs him selfe to be eaten which sayde I am the lyuely breade whiche came downe from heauen he that eateth my fleshe and so forthe But euery one afore he receaue the bodye and bloude of our Lorde Iesu Christe let hym proue him selfe and after the commaundemente of the Apostle so let hym eate of that breade and drinke of that cuppe For whan we must receaue hym we muste fyrst go to confession and do penaunce and discusse diligently all our actes noysome synnes yf we do perceue them We must strayght way make haste by confession true penaunce to wasshe them awaye leaste with Iudas the traytor hydynge within vs the deuell we perishe deferryng and concelynge or kepynge our synnes frome daye to daye Austen in libro Sent. prosperi Therfore we in forme of breade and wyne which we se we do honor thinges inuisible that is the fleshe and bloude of Christ Nor in lyke maner we comprehende not those formes as before consecration we dyd comprehend them when we do faithfully confesse afore consecration to be bread and wyne whiche nature hathe formed But after the consecration the flesh and bloude of Christ whiche the blessinge hath consecrated whether vnder a fygure or vnder a trewthe this misticall sacrament of the cuppe be done the truth saythe My fleshe verely is meate and my bloud verely is drynke or else how shal it be great The bread that I will geue is my fleshe for the lyfe of the worlde Except it be verye fleshe it cannot geue lyfe It is not lawful to tear christ with teath But bycause it is not leful to deuour christ with teath our Lord wold this bread and wyne in mystery truly his fleshe and his bloude by the consecration of the holy goste potencially to be create and dayely mistically to be offered As the virgin by the holy gost true fleshe with oute generation is create so by the same of the substaunce of breade and wyne the same bodye of Christ and his bloude by vertu of the holy gost mystically is consecrated The bodye of christ is both the veritie the figure The bodye of Christ is a veritie and a fygure It is a verite when the bodye of Christe and bloude throughe vertue of the holy goost is made of the substaunce of breade and wyne And a figure is that
the bloude of Christ Euen to this I aunswere the The holy gooste shadoweth euen these workes aboue speache and vnderstandinge For the bread and wyne be chaunged for GOD knowynge mans infirmitie doth tourne awaye Transmutatio and not beare many thinges that be not commen in vse Therfore he doth by his acustomed coÌ„desceÌ„ding vse those thinges whiche be aboue nature Aquaeo unctio gratiae â—ritus seâ—ctis regeneratio by thinges accustomed to nature And as in baptisme because it is a custome to men to be wasshed and anoynted with oyle be ioyned to the oyle and water the grace of the holy goste and made it a lauer of regeneration after the same maner because it is the maner to men Fâ—cit â— neÌ„ corpi suum to eate bread and drink wine he ioyned to these same his godhead and made them his body and his bloud that be accustomed thinges and whiche are aboue nature That we maye be placed in those thinges that be aboue nature For the bodye after the trueth is coyioyned to the godheade that of the holy virgin is the bodye not that the bodye ye takinge came downe from heauen but that the breade and wyne is chaunged into the bodye and bloude of God And if thou doste require the maner how it is done Let it be ynowgh for the to hear that it is done by the holy goste Euen as of the holy virgin mother of God with hym selfe and in hym selfe the Lord susteyned fleshe and nothing else knowe we but that the worde is trew pytthy and allmighty But the maner is vnspeakeable and vnserchable nor it is not redy that to be tolde how naturally by eatinge of breade and wyne and water by drynkinge into the bloude of the eater and drinker shoulde be chaunged and made a nother body besydes that that it was of hym Euen so the breade of settinge forthe and wyne and water by inuocation and commynge of the holy gost supernaturally is chauÌ„ged into the bodye and bloude of Christ they be not two but one Therfore it is done to them that take it in faith worthely in remission of synnes and eternall lyfe and for the kepynge of the soule and the bodye But to them that in mysbeleue vnworthely do take they take it to ponyshment and payne Morcebristi Euen as Christes deathe to the beleuers is made lyfe and incorruptibilite into the fruction of eternall blessednes But to the infideles and murderars of Christ to torment an euerlastyng payne The breade and wyne is not a figure of the bodye and bloude of Christ God forbyd Non est fygura but it is the body of our Lorde deifyed The same Lorde saying this is my bodye not a figure of my bodye but my bodye and not a figure of my bloude but my bloude And therefore this be saide to the Iewes Excepte ye eate the flesh of the sonne of man and drinke his bloude ye shall not haue lyfe eternall My fleshe verely is meate and my bloude verely is drynke and afterwarde he saithe he that eateth me shall lyue for me Therfore with all fear pure conscience and vndoutynge fayth let vs come and let it allwaye be to vs as we beleue not doutyng and let vs worshyppe hym with all clennes of mynde and bodye Let vs come to hym with brynnynge desyre Manus in moduÌ„ crucis formaÌ„tes formyng our haÌ„des after the fashion of the crosse and let vs take the bodye of Christ crucified Melchisedech toke bread and wyne to Abraham commyng frome the killinge of straungers whiche was the preist of the highest God Figur christi Melchisedech That table prefigured this misticall table as that preist of Christ the true preist afore hym hath prefigured the figure and image Panis propitiationis Hostia in cruenta This breade did the shew breades figure this is a pure host bloudeles whiche frome the sonne rysynge to the sittinge whiche the Lorde speaketh by the prophet to be offered vnto hym That is the bodye and bloude of Christ for a stablishment of our soule and bodye vnconsumed vncorrupt Non in secessum iens not goynge frome the bodye as other meate God forbyd that but into your substaunce and conseruation Let vs with all vertu awayte that we take not parte in the participacion of heretikes nor geue Heretici obstinatiam fugiamus For do ye geue holy thinges to dogges that we be not made parteners of their error and euyll faith and condemnation For we be all one bodye bycause we participate of one breade They be called also exemplaries of thinges to come Not as not trwely beynge the bodye and bloude of Christ but by cause now by them we participate the diuinitie of Christ and then intellectually by onely vision Eusebius Emissenus Anno. ccxciiii In as moche as he was aboute to take awaye his assumptid bodye from their eyes and to brynge it in emonge the sterres It was necessary that in the day of his supper he shoulde coÌ„secrate to vs a sacrameÌ„t of his bodye bloude that he myght be contynually worshypped by mistery whithe was once offered for a pryce and that the daiely neuer ceassynge redemption whiche dyd ronne for the helth of all shoulde be a perpetuall oblation of redempcion And that that euerlastynge oblation myght lyue in memorye â–ª alwaye present in grace one true and perfight hooste to be estemyd in faith not in forme not to be iudged by exterior loue Wherfore the heauenly auctorite confyrmeth for my flesh is veray meate and my bloude is veray drynke Awaye therfore with all doute of infidelitie For he that is the auctor of the gyfte is also the wytnesse of the truthe For he conuerteth the visible creatures by his secrete power into the substaunce of his bodye bloude in his wordes saying thus Take ye eate ye this is my bodye the sanctifyenge repetyd Take drinke this is my bloud Therfore as at the appoyntemeÌ„t of our Lorde commauÌ„ding sodenly of nawght stode vp the highthes of heaueÌ„ the depenesse of the flouds the largenes of th earth So by lyke power in spirituall sacramentes where power coÌ„mauÌ„deth the effect seruith How greate howe muche honorable benefites doth the strength of the deuine blessinge worke How shuld it not be vnto you a newe thinge and impossible that earthly and mortall thinges maye be turned into the substaunce of Christ Aske thyne owne selfe whiche arte regenerate in Christ lately thou was a straunger from lyfe a straunger from mercy and from the way of helth Inwardelye thou beynge deade was outlawed sodenly beynge entered within the lawes of Christe and made newe throughe holsome misteries into the body of the churche Not by seing but by beleuing thou haste ouerpassed And of the sonne of perdition haste deserued by pryuy clemency to be made the elected sonne of God abydinge in a visible measure arte made greater than thy selfe
whether the body of a perfight man maye be vnder so litle a broken peace of breade And many such other folysh questions which behoueth with sobernesse to be entretyd of amongest suche persons as haue theyr wyttes exercysed in disputynge reasonyng vpon souche high matters But as vnto the laye people it dothe suffise that they do beleue that after the wordes of consecration be once by the minister spoken ouer the creatures of bread and wyne that ther is incontinent the very body bloud of our sauiour christ which nether can be deuided nor yet receaue any hurt nor is not mete to receue any maner of iniury whatsoeuer chauÌ„ces do become of the outward formes of bread and wyne For if the sacred body of our lorde should be throwne into the myre or into any vyle gonge or any otherwise vnto any irreuerent parsonnes thinkinge should be iniured or soylde in dede the mooste iniury that can be done vnto it is whan it is receued into the mouth of a wicked synfull parson whiche is sore soyled spotted with greuouse and odible sinne Now surely it is therfore sittinge for our christian religion to entreat and order the outwarde formes of breade and wyne of the holy sacrament with all due reuerence But as concerning the very body of our Sauiour it self lyke as God after his nature is no lesse glorious in a vyle synke than he is in heauen and canne by no malyce of man or chaunce by man or otherwyse happeninge receaue any hurt or iniurye no more can the glorified body of our sauiour Christe what iniurye soeuer be doone vnto the outewarde tokens of breade and wyne And to be breife agaynste all doubtes and seruples of mannes weake knowledge Lette vs fyrst call to oure myndes the immesurable power of God vnto whome nothinge is impossible yea vnto whoÌ„ ther is nothing but it is light to be done so it be his pleasure that it should so be whiche saide Take eate This is my bodye And in a nother place of the same Epistle he saithe At the masse tyme the Angelicall sprites do with moste humble reuerence staÌ„de a boute the Alter ther to do there worshippe and lowly reuerence he also is there present whome all the heauenly hoostes of blessed sprites do desire to behold and loke vpoÌ„ And a litle after Let all preistes therefore consider the highnes of their profession whan they do staÌ„d at the aulter they haue aungels to minister vnto them These be the wordes of the famous clerke Erasmus Rothorodame whereby all Christian people maye knowe what was his opinion in the Sacrament not disagreing from the olde fathers here before written ¶ Thomas Cramner in his Cathechisme in the .cc.xxxv. lefe of the fyrst syde CHrist sayth of the breade this is my bodye and of the cuppe this is my bloude Wherefore we ought to beleue that in the sacrament we receaue truely the bodye and bloud of Christ For God is almighty and he is able therfore to do all thinges what he wyl Wherfore when Christ taketh bread and saith Take eate this is my body we oughte not to doubte but we eate his very body And whan he taketh the cuppe and saith Take drinke this is my bloude we ought to thinke assuredly that we drinke his very blode And this we muste beleue yf we will be counted christiâ—n men And where as in this pâ—â—illous tyme certayne dysceytfull persons be founde in many places who of very frowardnes will not graunte that there is the body and bloude of Christe but deny the same for none other cause but that they can not compasse by mannes blynde reasone howe this thinge shoulde be brought to passe ye good children shall with all diligence beware of suche persons that ye suffer not youre selues to be deceaued by them For suche men surely are not true Christians neyther as yet haue they learned the firste Article of the Crede whiche teacheth that God is almyghtye whiche ye good children haue already perfectlye learned wherfore eschew suche erronious opinions and beleue the wordes of oure Lorde Iesus that you eate and drinke his verye boâ—â—e and bloude in the Sacrament aâ—thoughe mannes reason cannot comprehende howe and after what maner the same is there present Wherfore doubte not good chyldren but there is the bodye and bloude of our Lorde whiche we receaue in the lordes supper For he hath sayde so and by the power of his worde hath caused it so to be Wherefore seynge Christ sayth do this as often as ye do it in remembraunce of me it is euident thereby that Christe causeth euen at this tyme his bodye and bloude to be in the Sacrament after the maner and fasshion as it was at that tyme when he made his mauÌ„dye with his disciples For else we coulde not do it in the remembraunce of hym that is to saye to receaue his bodye and bloud euen so as he hym selfe dydde geue it to hâ—s disciples And let not the folysshe talke of vnbeleuers moue you who are wonte to aske this question How can the preiste or minister make the bodye and bloude of Christ To this I answere that the mynister dothe not this of hym selfe But Christ hym selfe dothe gyue vnto vs his fleshe and bloude as his wordes dothe euideÌ„tly declare In the .cc.xxxiiii. And this is the meanynge and playne vnderstandyng of the wordes of the Lordes supper Wherfor learne them diligently I praye you that when ye be asked what is the coÌ„munio or the Lordes supper ye maye answer it is the true bodye true bloude of our Lorde Iesus Christ hymselfe to be eaten and dronken of vs Christen people vnder the forme of breaâ—e and wyne ¶ In the fyrste booke of common prayer set forth by kynge Edwarde the syxt fol. c.xvi HEre vs O mercifull father we beseche the and with thy holy sprite and worde vouchsafe to blesse and sanctifye these thy gyftes of breade and wyne that they maye be vnto vs the bodye and bloude of thy moste dearly belouyd sonne Iesus Christ And in the .cxxi. lefe And ye muste not thinke lesse to be receaued in parte then in the hoole But in euery of them the hole bodye of our sauiour Iesu Christ ¶ Of prayinge for the deade BE liberal vnto al men liuinge yet let not to do good euen vnto them that are dead Ecclesiasticus .vii. Set thy bread and wyne vpon the burieng of the iust and eate and drinke not therof with synners Tob. iiii So he gathered of euery one a certayn insomuch that he brought together two M. Dragmes of siluer whiche he sente vnto Ierusalem that there might a sacrifice be offered for the misdeede In the whiche place he dyd wel and right for he had some consideration and ponderinge of the lyfe that is alter this tyme. For if he hadde not thoughte that they whiche were slayne dyd yet lyue it had ben superfluouse and vayn to make any vowe or sacrifice for them
that is outewardly felte Agayne dayely this oblation though Christ once offeryd be cause we synne dayely in synnes withoute whiche mortall infirmitie cannot lyue And therfore be cause we dayely do fall christ dayly misticallye for vs is offered within the Catholike church in mystery of christes body Nothinge more is done of a good prest nothinge lesse of an euell preist Nothīg more is done of a good Preists then of an euyll for he is not consecrated in the merite of the consecratour But in the worde of the creatour and in the vertue of the holy sprite For if it were in the merite of the preist it should not pertayne to Christ But now as he is which baptiseth so is he whiche by his holy sprite dothe make this creature of breade his fleshe and wyne his bloude In Glo. ord superi Cor. ca. xi Ther be two maners of eatynge of our Lorde one is sacramentall by whiche Ther be two maner of eatings of Christe do eate as well the good as the euell An other is spirituall wherby the good onely dothe eate And this is not only to eat Christ and in his sacrament to take his boodye but to dwell in Christ and haue Christ dwellinge in hym For they do eate hym spiritually whiche in the vnitie of the Churche whiche that sacrament dothe signifye doth abide For he that discordeth frome Christ nor eateth Christes flesh though he do dayly to his Iudgement take a sacrament so greate a thinge Contra. Epist fundament ca. v. I wolde not beleue the gospell except the auctorite of the churche had moued me In his .iii. boke .xxii. cha xxviii sermon agaynst Maximinum The Sacrament of the alter is a figure of Christes death and passion of the misticall body of the Churche and of his naturall bodye ther in present Augustin de uerbis diu Ser. xi That same that he also saithe Who eateth my fleshe and drynketh my bloud dwelleth in me and I in hym how shall we vnderstāde it Maye we vnderstande also thē of whom the Apostle spake that they did eate to them selfe drinke iudgement when they did eate the same fleshe and drinke the same bloude the fleshe it selfe the bloude it selfe Dyd not Iudas the wicked sellar and betrayer of his master when he dyd eate and drinke as Luke the Euangelist declareth the Fyrst Sacrament of the fleshe bloude of Christ made his owne handes dwell in Christ or Christ in hym Finally many that with fayned herte eate that fleshe drinke the bloude or when they haue eaten and dronken be come apostatase do they dwell in Christ or Christian in them But withoute doute ther is a certayne maner of eatinge that fleshe drinkinge that bloude after whiche maner whosoeuer eateth and drinketh dwelleth in Christ and Christ in hym Therfore not in what soeuer maner any man eateth the fleshe of christ and drinketh the bloude of christ he dwelleth in Christ and christ in hym but after a certayne maner whiche maner he saw where he sayde these wordes Ang. de bap li. v. ca. viii It was neuerthelesse the bodye of our Lorde also vnto them to whom the Apostle sayde he that eateth vnworthely eateth and drinketh iudgement to hym selfe ¶ Here foloweth the worde of Saynt Ierome vpon the .xxi. cha of Ose I Haue geuen to the Iewes the eatinge of my bodye I beinge both the meate the gest so dyd he vnderstande christes wordes Also vpon these wordes of Malachye the fyrst chap. ye offered vpon myne alter poluted breade saithe Ierome we poluted breade that is the bodye of Christ when we vnworthelye come to the alter and being foule do drinke clene bloud for when sacramentes be defiled he whose they be is defyled super Math. ca. xxvi They supping Iesus toke bread whan the figuratyue passeouer was fulfilled and he had eaten the fleshe of the lambe with his disciples he toke breade whiche dothe comfort mans harte and he went ouer to the sacrament of the trew passeouer that as in prefiguringe of hym Melchisedech the preist of the highe god did offeringe breade and wyne he dothe also represent the truthe of his owne bodye God forbyd that I speake any wronge thinge of them whiche succedyd the apostolyke degre do with their holy mouthe make the bodye of Christ Ad Litū Cap i. by whom euē we be christians If lay men be commaunded that for prayer they abstayne frome the company of theyr wyues what is to be done of the byshope or preist whiche is dailye aboute to offer cleane sacrifice for his owne synnes and the peoples Let vs rede the bokes of the kinges and we shall fynde that the preist Abimalech wolde not fyrst gyue vnto Dauid and his seruauntes of the shewbreades But that he dyd aske hym whether that his seruantes were clene frō theyr wyues not frō straungers but frō their owne wiues and but that he hard that they abstayned yesterday the daye before frome worke of wedloke he wolde not haue graunted them the breades whiche he had afore denyed So moche is betwene the shewbredes and the body of Christ as is betwene a shadowe a bodye betwyxte an ymage and the truthe betwene exemplaries of thinges to come and those thinges whiche were prefigured by the exemplaries Vpon the fyrst chapter of Tyte Preistes do offer dailye for their synnes and the peoples also pure sacrifices and the preist maketh christes bodye at masse Saynt Barnard sayth as Christ gaue his fleshe for vs so he gaue his fleshe to vs in that mistery to redeme vs in this to fede vs. ¶ Petrus Lumbardus in his .iiii. boke Chap. xii PEtrus Lumbardus sayth in his .iiii. boke and the .xii. chap. After this it is asked whether that that the preist doth maye be sayde properly a sacrifice or immolation and whether Christ be dayly immolate and offered or onely once Whervnto it may be shortly aunswered that whiche is offered and consecrated of the preist is called a sacrifice and oblation because it is a memorye and representation of the true sacrifice and holy immolation done in the aulter of the crosse And Christ was once deade on the crosse and ther was offered in hym selfe but he is dayly immolate or offered in the Sacrament because in the sacrament there is made a memorye of that is once done Whervpon saynt Augusten in his .xxiii. Epistle written vpon the .vi. chap. vnto the Romaynes sayth We are assured that Christe rysing from death dyeth not now c. yet least we shoulde forget that is once done in oure memorye euery yeare is done that is to saye as often as the Pascha is celebrate is Christ as often kylled No onely a yearely remembraunce representeth that was once done and causeth vs to be moued as though we sawe oure LORDE on the crosse Also Christe was once offered in hym selfe and yet is dayly offered in the sacramente whiche is thus to be vnderstande that in the open shewynge of his bodye