very profitable vnto the symple and rude people for whome onely I haue prepared thys homlye thyng to shewe what scriptures auctorities of auÌ„cient wryters and what reasons that they allege for the mayntenaunce of theyr heresyes in answerynge vnto them to shewe breuely howe they disceaue and are disceaued Yet I wyll not brynge in all suche auctorities and places that they allege For I truste in God so to answere and declare suche as I shall reherse here that it shal be easye for a diligent reader to perceaue the craft and disceat of them in all other For certaynly suche scriptures as they brynge in eather they serue nothynge vnto the purpose eather they be glosed wyth theyr owne faÌ„tysed and false expositioÌ„s And as for the testimonies of the auÌ„cient wryters they bryng in very few But they are alleged as sincearely as faithfully as they allege the scriptures For eather they be truncate and be but lompes of the wrytters sayngê lackynge the parte that shulde make the reste playne open eather they be infarced and patched wyth theyr additions and lyes so that they brynge not them whole faithfully and sincerelye ¶ Yet for the more easyer and facyle vnderstandyng both of theyr argumeÌ„tes and also of myne answers I shall gyue vnto the reader certayne necessarie instructions and documentes Where by he shall more perfectly perceaue the falseyt of theyr reasons hereby also be more redyer to make answere to other lyke reasons The fyrst documeÌ„t is that we ought not to seke to proue wyth reason The fyrst document the matters of our faith For yf we shulde be so grosse and carnall that we wolde beleue no more then we can proue by naturall reason we shulde sone dyscharge our selfes of all the artycles of oure fayth and consequently we shuld haue no fayth for it is agaynste the nature of faythe which is of thynges that appeare not vnto reasoÌ„ or sense to be proued by reasoÌ„ But in such matters a trew christiane hart ought obediently to receaue the verytie of Goddes worde 1. Cor. 2. Non in ê‘suasibilibus humane sapientie verbis sed in operation espiritus virtutis vt fides vrÌ„a noÌ„ sit in sapientia hoiÌ„m sed in virtute dei sekyng no persuasible reasons but only to persuade to hym selfe that al that Goddes word affirmeth vndoubtedly to be trew by cause that God who can not lye hathe spoken it be it neuer so impossible vnto natural sense reason A faythful christyane man ought to truste more vnto the infallible veritie of goddes worde then he wolde do vnto hys syght hys felyng tastynge eather any of hys senses or reasoÌ„ for al those may dysceaue be disceaued But the word of god is more stable theÌ„ is eather heaueÌ„ eather earth And for as moche as the myraculous workes of God excedyth incoÌ„parably the wyt and reason of man and be therfore ineffable therfore we ought not to be to inquisityue to knowe howe and why God hath done this or that For there can no man tell neather geue reason of Goddes vnserchable and inuestigable workes Therfore no man can tel howe Christes bodye and bloode can be and is verylye and really in the sacrameÌ„t and in euery part therof and also in so many places were this blessed sacrament is No more then he can tell how that bodi was borne of an immaculate virgyn yet her virgyniall clausures kept inuiolably shut Or how the bodye dead could come alyue out of the graue the stone vnsealed vnmoued Or how the bodye cold come in through the stone walles among the apostles And yet the holy word of God teacheth these thinges to be true but the worde of God sheweth no reason howe For God wolde haue his wonderfull workes hydden from our wyttes reason that our fayth myght haue place the greatter meryte ¶ The second is that the glorifyed bodye of Christ is in moch more noble state The .ii. document coÌ„dition then oure corruptible bodyes are Therfore we must not esteme iudge a lyke of that spiritual heaueÌ„ly body of our grosse mortal corruptible bodies for though such grosse corruptible bodies caÌ„not be inuisible vntoucheable vntastable so that they be suche that where euer they be really present they maye be seen felte touched and tasted yet the glorious bodye of Christ can not be seen felt or tasted but onely when and where it shall please hym and maye be when and where him pleaseth inuysbly and vnpalpablye The bodye of oure sauyoure Christe in the fortye dayes after hys blessed resurrectyon was not sene at al tymes neyther of all men sauyng only suche tymes and of those to whome he wold apere visible Wherfore thoughe we do neyther see feale neather taste the boodye and bloode of Christe in the sacrament yet vndoubtedlye bothe the bodye and bloode of Christe are verely and really in the blessed sacrament For that bodye and blode may be and is there verely inuisible vnpalpable vntouchable for so it hath pleased Christe The .iii. document The thyrde is that thoughe it be repuÌ„gnant vnto nature that one bodye shuld be in many places at on s by cause that the lorde of nature dyd a poynt vnto nature that euery natural body wher it is present it shuld repleate the place and that one body shuld fulfyl but one place at ones therfore the order of nature is broken where there is present any naturall bodye and yet doth not occupie that place or where there is anye one bodye whooly in sondrye places Yet is not this repuÌ„gnaÌ„t neither aboue the power of God that the bodye and bloode of Christe sholde be whooly and reallye present in the sacrament and yet not occupie or fulfyl that place for the quantite of the breade and wyne miraculously do repleate that place being subsisteÌ„t alone wtout the substaÌ„s of bread euen as well as thoughe the substance of breade were there Therfore it is not repuÌ„gnant vnto the power of God that the body of Christe may be verely and realy in innumerable places after this myraculous maner of beynge whiche maner of beynge is apropriat vnto the mooste precious bodye and bloode of our sauiour christ is aboue the course and order of nature Wherefore though Christ be in heauen yet neuerthelesse he is also in the holy sacrament for the holy scripture affirmeth bothe And therfore we are bounde to beleue bothe ✿ The fourth is that we muste not The .iiii. document so carnally and so grossely take the scriptures that teacheth vs that Christ sytteth on the ryght haÌ„d of the father as thoughe we wolde imagyne that God the father had a ryght hande and a left suche other corporall membres as it hath pleased the paynters to setforth so Christ materially to syt on the ryght hande of the father Thus to ymagyne of God who is mooste spirituall it is more then very barbarous and heatheÌ„
that same blessed babe was borne of hys immaculate mother Marye into thys worlde not vnloosinge the virgineal gyrdel or clausure of her pure maidenhed Secondlye howe soone and sodenlye was the shyppe at the shoore when the disciples Ioh. 6. wold haue receiued christ walkynge on the sea as saint IohnÌ„ reporteth in hys syxte chapiter there we maye perceaue howe spedye and myraculous mocyon the shyppe and also the bodye of Christe hadde yet beynge passible and mortall Howe maye we doubte then Mathei Marci â—ltimo that thys bodye maye be here sodenlye wythout any meane passage or corporally penetratyng the cloudes or other meane places sythe that also the same bodye slayne Angelus auÌ„t dnÌ„i descendit de celo accedens reuoluit lapideÌ„ and deade dyd aryse the thyrde day from deathe and passed out from the graue of stone couered sealed and watched wyth soldyers and that not breaking the stone neyther vnsealyng neyther vncouering the graue For we may not thynke that the angell that descended froÌ„ heaueÌ„ rolled the stone dyd let out Christe For certainly he was myraculusly rysen ear the angel apered And the same day the same bodye entred in amonge the dysciples where all the dores were shutte Why shulde we thinke it vnbeleueable or impossible then Ioh. 20. that the same glorifyed bodye shoulde so sodeynlye be reallye and verallye present in the holy sacrament sythe that we rede and beleue by the holye scripture these myraculous mocions of the verye same bodye Furthermore the faythfull and catholyke cristiane oughte to retayne as an artycle catholyke as an ineffallible veritie as the church of Christe teacheth that in thys mooste holye blessed sacramente are the naturall quantitie qualities and the other accydentary properties of bread subsystant or alone by theÌ„ selues myraculouslye wythout any staye or ayde of the substauÌ„ce of breade where in they were before the consecration For that substaunce is not there as we haue sayde neyther any other substance is there where in these accydentall propertes shulde be saue only the substauÌ„ce of the body of Christ the whyche bodye is not subiect vnto them but they are subsistente wyth out the staye of any substance by the myght and omnipotent power of God Not wythstandynge that the faythfull are fully perswaded in this verite wyth constant fayth ledeth captyue all theyr senses vnto the seruice of Christ in this myracle sayth wyth Dauid agaynst all reason made to the contrarye All thynges what euer he wold God hath wrought Psal 134 bothe in heauen and in erthe Yet for lake of fayth and trewe beleue of this one article many of weak fayth do oft staggar And many of late dayes are prostrate fallen flat downe whiche is to be lamented in to detestable duÌ„geon of herises for whiles they grossely stycke vnto the principles of nature consyderynge that nature hathe gyuen vnto bread and fleshe and vnto euerye substaunce his dystincte and peculyar quaÌ„tite qualytes as color fygure tast wyth other accydentall properties and where euer are founde all such naturall properties together is naturally found the substaunce whose properties these are suche grosse reasonars finding also in thys blessed sacrament al the ê“perties of bread as coler quantite figure taste wyth all other on the other syde fyndynge in the sacrament no maner of propertie of fleshe they collecte and coÌ„clude that there is only the substauÌ„ce of bread not the bodye of Christ of the whyche number Frythe was one as it aperethe in hys boke This is the chefe and only cause of theyr errour But vnto thys argumente and vnto al suche carnall and blasphemous dyscussers and dysputers of the myraculous workes of God I shall make answere in the ende of my thyrde sermon And though that thys artycle semeth and is impossible and incredible by nature yet shall I shewe it very credible and possible vnto the power of God and that by these examples whyche al readye are credyble It is as an vnnatural a thinge that the Sonne whose chiefe moost natural propertie is to gyue lyghte beynge created for that purpose shulde at the myddaye hauynge no interposition or lette gyue no maner of lyghte but rather horrible and palpable darkenes Yet the scripture teacheth that when God plaged Egypte the space of thre dayes the Sonne and the Moone gaue no lyght vnto the Egyptians but there remayned Huge and horrible darkenes for by the myghtye power of God the propertye of illuminacyon was wyth holden and suspended not onely in the Sonne Moone Starres but also in all other thynges that naturally shulde haue shewed lyghte for neyther candel neyther fyer gaue them lyghte no more then the fyer of hell gyueth lyght vnto the dampned spirites there Forthermore is it not the naturall propertye of fyer to bourne to incynerate and brynge to asshes Dani. 3. all thynge combustyble sparynge none And yet we reade in Danyell that when the .iii. yonge men faste bounde were cast in to the whote burnyng furnesse of fyer there the fyer burnt a sonder theyr bondes and burned not theyr bodyes nether dyd it any molestacyon vnto them but they walked vp downe in the myddest of the flammynge furnesse as it had byn in a fresshe colde dewe Beholde then In Egypte the sonne geueth no lyght In Caldey the fyer an element of moste actiuitie yet it burneth not Lyke as in these myraculus workes of god the natural ê“pertes of thynges were suspended agaynst nature euen so in the holy sacrament are the naturall propertyes of breade and wyne myraculously sustayned wyth out any sustentacyon of any substaunce eyther of bread or wyne eyther of anye other for there is not the substaunce of bread neyther any other but onely the substaunce of the naturall bodye and bloode of Christ whyche is vnder and with these properties of bread wyne and yet these propretyes are not in that moost impassible substaunce and precious bodye Moreouer the faythe catholyke affyrmeth that these accideÌ„tarie ê“perties of breade and wyne though there be not the substaunce of bread or wyne yet haue they by the power of God al the natural operacyons of breade and sustayneth all the naturall passyons of bread and therfore these propertes Thomas AqÌ„nas Citas her gregorii verba Species sacramentales sunt â—â—aruÌ„ rerum vocabula qÌ„ antea fue ruÌ„â— sz panis et vini In suÌ„ma q. 77. â—â—i primo do norysshe they do replete satisfye they are brokeÌ„ eaten they are dygestyd they maye be mouldye burnt and generally sustayne al the other corruptioÌ„s as thoughe the very substaÌ„ce of bread were there Therfore it is not bread that is so brokeÌ„ eateÌ„ digested norisheth satisfyeth repleieth is burnt mouldy or suffreth any other corruptions for there is no substaunce of breade as I haue sayd neither in the bodye of Christe are any of these accioÌ„s or passions For that body is impassible and can suffre none suche but lyke
as the soule of maÌ„ which is spiritual is neyther burnt slayne neither corrupt wheÌ„ the body wherin the soule is is burnt slayne or corrupted euen so all these accions and passions are in the accidentarye properties of breade onely and the body of Christe whych is verely vnder those properties suffereth none of all those corruptible accions or passions Yet to conuince the heresies and blasphemes about thys blessed sacrament there hath bene sene verye bloode to issue out of an hoost consecrate when it hath ben violently strykeÌ„ cutte or broken and that by myracle Yet that blood hath not issued out of that iÌ„passible bodye but god almighty hath declared by that myracle the presens of hys blood It is a very facile an easy thynge vnto the infinite power diuine to gyue vnto the accidentall properties of breade might and power to do al naturall operations and accioÌ„s and to sustayne all the passions that very bread shulde For the same Lorde God gaue power vnto the drye waÌ„ or rode of Aaron wythout sappe or iuyse in one nyght Nume 17. to budde to sprynge to brynge forth leues flowers and almondes Therfore lyke as god gaue the natural accions of sappe or iuyse vnto a drye staffe or rodde euen so he gyueth by myracle to the properties of bread the accions of very bread Furthermore why shulde we maruayll to se the accidentall properties of breade eaten broken cutte burnt or corrupted yet the bodye of Christ vnder these qualyties vnharmed for nature teachethe almooste as much in the soule of man for when the bodye of man is eaten cut broken or brunt yet is the soule voyed and free from all those passions by cause it is impassible So is also the iÌ„passible body of Christ in thys sacrameÌ„t free and voyde of all these passions that are suffred in the sacrament Exodi 3. Lyke as the busshe oute of whom God spake to Moyses was not perisshed though the fyer were in it and rounde a boute it yet the bushe remayned both grene and freshe the beutye therof vnpayred euen so the bodye of Christ in the sacrament sustayneth no passions that are wrought in the properties of bread thoughe that the body be really and verelly there That omnipotent Lorde God gaue power Sara Anna Elizabeth Maria mater xpÌ„t vnto the barreÌ„ aboue the course of nature to be with chylde and vnto a virgin hys mother whych is much more myraculous to bringe forth a childe she remaynynge mayden immaculate and mooste pure virgin What is more vnnatural theÌ„ out of the harde stony rock the water to gushe and flowe in wonderful ê‘leÌ„ tye Exo. 17. Yet at the touche of Moyses rod this was wrought by God that oute of a rocke issued an exceding streame of water Ys yt not monstruous to see the great loÌ„pyshe grauitie of yroÌ„ Reg. 2. to swymme And yet so dyd the Axe at Helyseus commaundement as we reade in the boke of Kynges And lyke as these are vnto nature monstruus and impossible yet very easy and facile vnto the infinite power of the lorde of nature euen so it is incredible and impossible vnto nature that the properties accidentall shulde stande be subsistent without any substaunce yet to be subiecte vnto all passyons and to execute all natural actions of theyr naturall substaunce Yet vnto goddes omnipotent myght it is very possible and easye We must not then seke the institutioÌ„ and order of nature where the auctour of nature lysteth myraculously to make transposition alteration And in suche alteration supernaturall diuine workes the blynd reason and fond fantysie of man shulde leue hys presumptuous serche and scrutacion of the cause of goddes archaue workes and suffer fayth to take place subduynge all wytte and reason vnto goddes myghtye wyll and pleasure And not to be so curious inquisitiue howe or what wayes God maye do thys or that Neyther in suche myraculous workes to counsell nature no more then the moste blessed and faythfull fathers Patriarkes and prophetes Whose mooste excellent fayth and credulitie in all thynges that God spake vnto them maye be a moost perfect president and example vnto vs. The which faythfull fathers in the myraculous workes and promises of god consellyd not wyth nature neyther serched neyther skanned them wyth blynde reason But with mooste humble obedient fayth they receyued them constantlye beleuynge that he that hadde spoken the worde was able also to performe the same vnto whome ther is nothynge impossible For that thynge whyche nature can not that can the omnipotent power diuine Yea nature muste gyue place vnto godes power Dyd Abram counsell wyth nature howe it myghte come to passe that which God dyd ê“myse No truely For scripture sayth that he reasoned not wyth nature consyderynge that he was aged and Sara baren But was stronge in faythe Rom. 4. and gaue glorye vnto God beleuynge that he was able to performe it that hadde made the promyse Dyd Moyses reason wyth God in the innumerable wonders and monstruous plages that God wroughte by hys hande No. But when he was commaunded he deuyde the redde wylde Sea wyth one stroke of hys rodde How redely beleued this holy prophet the promise of God wheÌ„ yt rayned Manna and quayles from heauen to satisfye the glottonous and murmuryng Iewes The valyant captayne Iosua set a part al naturall power and reason and by stronge fayth deuyded the ruffe and stormious floode of Iordan and by fayth he dyd se the sturdye and strong walles of Ieryco with the only blaste of the trompets ouer throwen he see also the stones raine from heaueÌ„ vpon his enemyes and in hys tyme he vanquyshed .xxxi. kynges What shulde I or nede I reporte any moo of the innumerable woÌ„ders that almightie god hath wrought by the haÌ„des of the moost faythfull fathers the prophetes sythe that the breuenes of a sermon can not containe so great a number of thinges Excepte that I wolde of a quere make a iust volume Yet may I not passe ouer wyth sylens all the infinite number of myracles that our maister Christ wrought here The whyche were a playne euydence and an euydent tryal of the possibylitie of the myracles that the christiaÌ„e fayth beleueth God to worke in the moost holy sacrament of the aulter Howe possyble is it to hym of bread to make his body syth that he with fyue loues and .ii. fyshes fedde .v. thousande Why caÌ„ not he of wyne Ioh â— make his blood which of water made wyne Why shulde not he be hable to sette the very presens of hys owne naturall bodye vnder the shape of breade and yet not sene of vs syth he made the same bodye inuysyble vnto the Iewes IohnÌ„ 8. that wold haue stoned hym passynge throughe the thyckest of them vnsene and also shewed vpon the mounte of Thabor Mat. 17. the same passyble bodye vnto Peter Iames and Iohan in an heauenly shape and in a
the prestes hed at the masse into the ayre calleth vs vnto remembrans how Christ was lyfted vpon the crosse and hong in the ayer vntyll all hys bloode was spente And the bloode bodye of Christe vnder the forme of wyne lyfted vp also at the masse admonyssheth vs to remember the effusyon of the same bloode vpon the crosse And thus verye lyuelye it sygnyfyeth and representeth vnto vs in the sacryfyce of the masse the holy memoriall of the precious death passioÌ„ of Christ The other significacyon of the sacrament is the mystical bodye of Chryste that is to say the whole church of Christ For in the forme or shape of breade is represented vnto vs the vnion and coniunction of al the menbres of Christ vnto theyr hed Christ and the vnyon and conexion of eche membre vnto other in that mysticall bodye For lyke as of many granes of where ariseth one lofe and of many grapes ysseweth one lyquore of wyne so of many distynct persons of Christen men and women resulteth and cometh but one mystical body of Christe as saynt Paule saythe we many are but one bread and one bodye 1. Cori. 10. in that we al be partakers of one breade This mystical bodye of Christe is not onelye signified and represented vnto vs in the blessed sacrament for so myght any other prophane breade be a sacrament or signe and such a sacrameÌ„t was the shew bread of the temple but also this blessed sacrameÌ„t worthely receaued doth effectually cause the vnion kepeth that body for it knytteth and kepeth to gether the lyuely membrers of Christe and knytteth theÌ„ also vnto the hed christ and combynyng the members together with the hed it maketh but one body of christ his church Not only spiritually for that dothe also fayth and charitie wythout the receauynge of this sacrament but also by the admirable power of God it coÌ„uerteth oute nature in to the naturall bodye of Christe and so maketh vs Ephe. 5. the meÌ„bres of hys body as saint Paule sayth and of hys fleshe and of hys bones These are the two sygnifycatyons of the blessed sacrament The one that is the reall body of Christ is not onely signyfyed but is also contayned in the sacrament The other that is the mystycall bodye of Christe is not onely sygnified but is also in maner caused and continuyd by the worthye receauynge of this holy sacrament Thus is the blessed sacrament a sygne or a sacrament but yet a great deale more worthier and a more excellent sacrament then were any of the olde sacramentes of the olde lawe for they neyther contayned neyther wrought that thinge that they signyfied August de 17. ciuitate dei cap. 20. ✿ The fathers also hauinge respect vnto the thyng that is chestye sygnifyed in the sacrament whyche is the naturall bodye and bloode of Christe they named the sacrameÌ„t as they myght ryght well a sacrafice This sacrameÌ„t is named is a sacrifice ✿ By cause it is the onely sacryfice that succeded in place of al the figuratiue sacrifes whiche were offered vp in figure significacioÌ„ of this most ê‘fect sacrifice that was offered vpon the crosse and redemed the worlde And the very same now also is the busie contynual and dailye sacrifice of the church Ciprianê° 2. lib. epist epistola 3. ad CeciliuÌ„ ✿ Saynt Cipriane in many places but specially in hys second boke of epistles callyth it a sacrifice whose wordes are those in the second epistle ad Cecilium ✿ The sacrament of the sacrifyce of oure lord was prefigured in Melchisedech the preest accordynge vnto the scripture whyche sayth Gene. 14. And Melchisedech brought forth bread and wyne for he was the preiste of the hyest and he blessed Abraham And that he beareth the figure of Christe the holy goost declareth in the Psalmes by the persone of the father vnto the son sayng Be for lucifer I haue begotten the. Oure Lorde dyd swere and he repenteth not Thou art a prest for euer accordynge vnto the order of Melchisedech The whyche order commyth by the same offeryng For hereof it procedeth and comyth By cause that Melchisedech beyng the preeist of the hyest offered bread wyne bycause that he blessed Abraham For who is more rather or more aptly the preeist of the hyest then our lord Iesus Christ The whych offered sacrifice vnto his father he offered the same that Meschisedech dyd offer that is bread wyne that is to say his body bloode I do omyt of purpose Crisostome diuerse other by cause I wold be breue Collect now diligeÌ„t reader of these former thingê what we do honor what we do offer in this blessed sacrameÌ„t Note what thynge we do honour and what it is that we do offer in the blessed sacrament We do not ê“perly honour the outewarde aparens of the sacrameÌ„t which is the forme shape of bread wine but we do honour the thing couered verely contained vnder the formes shapes of bread wyne which is none other theÌ„ the very real body blod of our sauiour christ We do not offer at the masse proprely those formes or shapes of bread wyne as a sacrifice for they are no sacrfyce neyther do we cal or name theÌ„ a sacryfice but we offer vp vnto God the father at the masse the very blessed bodie blod of our sauior christ not crewelly sleyng him for so he was offered but ones but with a lyuely louely memorie of chirstes death passioÌ„ we pÌ„sent in maner of an oblatyon the same very bodye bloode now impassible geuynge thankes vnto hym for that inestymable and ineffable mercye that he hathe shewed vnto vs mysers and synners in reconsylynge vs hys ennymyes vnto hym selfe by the deathe and passyon of hys onelye sone Iesus Christe oure Lorde And with this bodie blood of our sauior Christ our hed we offer vp also vnto our father celestiall the whoole bodye mystycall of Christes churche geuynge vnto hym thankes also for the creatyoÌ„ redemptyon and iustificatyon hereof Commyttynge it vnto hys mooste godly and mercyful tuition besekynge him that he vouchsafe to pacifie to kepe to knyt to gether and to gouerne rule it thoroughout al the hoole world The sacrament is named Dynaxis Saynt dyonyse the grecyan namyth thys sacrament synaxis that is communyon or coÌ„men pertakyng by cause there is sygnifyed effectuously wroughte by this blessed sacrameÌ„t not onlye the vnyon and knot of Christes meÌ„bres vnto the hed Christ but also there is sygnyfyed and in verye dede there is by it a coÌ„men partakynge of al gostly goodnes whyche is in eche of the membres or in the hoole For as much as by the condigne and worthye receauynge of thys blessed sacrament we are made one with Christe and incorporated vnto hym therfore by this coniunctioÌ„ and incorporatyon we are made commen partakers wyth the other membres of the grace and
conuinceth maÌ„nes reason and sheweth suche thinges in the worde of God that semys impossible vnto mannes wytte reason to be very easye and possible vnto god as is thys wonderfull mysterye of the blessed sacrament Also buyldeth and confirmeth the fayth and treuth of goddes worde and promyse For where anye thynge in the word or promyse of god semyth vnto our weake wytte blynde reason impossible bycause that reason can not reache wysedoÌ„e or wytte attayneth not the senses lacketh experiens and the carnall or natural maÌ„ beleueth not there myracle shewyth it possible easye to God and fayth teacheth vs to lede captiue to subdue al wytte reason vnto the worde and power of God vnto whome there is nothynge impossible For we muste vnderstande that the miraculus workes of god were not wrought before the former people and lefte truely faythfully reported vnto vs in the holy scriptures to teache persuade only the possibilite of theÌ„ selfes for they were to euideÌ„t to be dowbted of But they were wrought writteÌ„ to declare set forth the possibilitie verite of al thiÌ„ges that the word of god teacheth vs to beleue As for exaÌ„ple Exodi 4. Ait MoydnÌ„o Non credent mihi neque audieÌ„t vocem meaz sed dicent non appa ruit tibi dnÌ„o Dixit ergo ad â—nÌ„ Quid est ê™ tenes in manu tua Respondit Virga Dixit dnÌ„s Proiâ—ce iÌ„ terraÌ„ Pro iecit c. Vt credaÌ„t ê™ apparu it tibi dnÌ„s deus tuus c. Ioh. 10. Et si mihi non vultis credere operibê° credite vt cognoscatis c. The woÌ„derful workes that God almyghty wroughte by Moyses hys deare and faythfull seruaunt before the chyldren of Israell and before the Egiptians dyd not onely declare that God almyghty was hable to shewe suche wonders sygnes and myracles But they manyfestly declared bothe the myghte and power of the Lorde God that sent vnto them Moses hys seruaunt and also confirmed ratifyed the veryte of all suche promyses and commaundementes that Moyses brought vnto them from the mouth of God For thys cause had Moyses power of myracles that these wonders whyche they se hym do before theyr eyes myght teache perswade theÌ„ the veryte and possibilite of hys tydynges and message whych semed both vntrew and impossible Not that they shuld beleue only the myraculous workes that they dyd see but that they by the euydens of these workes shulde beleue the word of God the Moyses ministred brought vnto theÌ„ The holy fathers ê“phetes ratifyed persuaded the verite of goddes message sent by them vnto the people with lyke testimonye of miracles Our sauioure Christe and after hym hys disciples confyrmed and dyd corroborate the verite and possibilitie of hys holye gospell wyth the wytnes of hys wonderfull workes Wherfore I thynke it an argument of no small efficatie and strengthe to perswade and proue by the experiens of gods power in the former myracles the possibilitie of the excedynge great myracles in the moste blessed sacrameÌ„t of the Aulter the whych goddes worde teacheth vs to beleue seme they vnto mans reason neuer so vntrewe and vnpossible For these myraculus workes left vnto vs in the sacrat scripture are none other then the very playne experimentes and euident tryal of goddes myghtye power and registred in the byble to corroborate stablyshe as I haue sayd oure faythe and the doctrine of goddes holy word to conuynce and reprehende all vnbelefe and heresye But specially suche grosse and stubburne blyndnesse that wolde not haue reason subiugate and obedieÌ„t vnto goddes myghtie worde power but wolde that the omnipotent worde and power of God shulde take suche auctoritie place as theyr blynd carnall wytte wyll gyue leue as oure grosse frowarde and obstinate caphernaites doth nowe a dayes aboute the mooste sacrate and blessed Sacrament of the Aulter the blessed monument and memoriall both of the death and also of the might and power of our sauiour and Lorde God Christe The sacrament besydes that it contayneth that vyry bodye bloode of Christ is also a memorial of Christes death and therfore stereth vp our charitie towardes hym And in that that it is inuisibly myraculus it excercyseth our fayth For whyles they denye the reall and verye presens of Christes bodye and bloode in the sacramente contendynge agaynste the scripture by reason to be impossible that it shulde be so they extenuate and imbecyl the power of God also they here in denye and subuerte the verite of Goddes worde ratifyed and confirmed by Christ and his disciples with innumerable sygnes wonders and miracles And why semeth thys incredible Playnly for thys cause onely that in thys moste holy sacrament nature is altered and loseth her coÌ„men course order reason can shewe no persuasion The senses hathe contrarie experiens Therfore these carnall infideles voyde of the spirite of God for wante of faith sayeth and thynke it impossible For manyfest scriptures truely taken and vnderstaÌ„de to proue theyr heresy they haue none Saue that where the scripture in hys natiue sence wyll not sustayne eyther helpe theyr horrible heresie and detestable blasphemye they vyolently wrynge it wreste it they toose it and rugge it wyth tropes and fygures catacreses alligories and metaphers to force it to bowe vnto theyr phanaticall frensye and frantyke heresye And althoughe that the blynde obstinacie of these blasphemous heretykes be suche that there semeth lytle remedye to recouer them TituÌ„ 5. sythe they subuerted are as saynt Paule sayeth condeÌ„pned in theyr owne iudgement Yet for the confirmation and comforte of the faythfull I shall set forth and proue by goddes adiutorie the possibilitie of suche myracles as the faith catholique doth teach and sheweth vs to be wrought by the infinite power of goddes myghtye worde in the holy sacrament of the Aulter Thys shal I do by the testimony of these myraculus workes that the scripture reporteth vnto vs. That whyles we perceyue the scripture to set forth before vs so euident open plaine demonstratioÌ„s and experimeÌ„tes of the oiÌ„potent power deuine that they can not be denyed saue onely of an infidele it maye euidentlye apere vnto euery faythfull christiane howe lykely and possible it is that almyghtie God can and doth by the power of hys myghtye worde these wonderful myracles in the holy sacrament And thys maner of argument maye not seme straunge vnto anye man in that that the veritie and possibilitie of thys mysterye and archane of oure faythe by proued and declared by other myracles wrytten whome we beleue in the holye scripture for there in I haue myne example of saynte Paule 1. Cor. 15. who wrytyng vnto the Corinthians and dysputynge the artycle of the generall resurrection proueth by the myraculous resurrection of Christe the whyche they had receyued and beleuyd by the preachynge of saynt Paule the verytie and possibilitie of the generall resurrection Oure sauioure Christe also
most louely desire toward vs he hath suffered him selfe not only to be sen of such that longeth after him but also to be towched to be eateÌ„ and also there teth to be set in to his fleshe that they al might be satisfyed wyth the desyre or loue of hym ✿ By these wordes of Crisostome we may redely perceaue that these wordes of Iob were a very prophicie of the blessed sacrameÌ„t The which prophicye Christ hath fullfyllyd in that he hath fulfylled this request of Iobes seruantes sufferyng and permyttyng vs hys seruantes to be satisfyed of hys fleshe not by fayth onlye but as Crysostome sayth in that we eate and set oure teath in to hys fleshe ✿ Next vnto Iob I place the prophet Malachie who after that he had rebuked in the voyce of God the olde ieweshe sacrafyces and auaricie as well of the prestes as of the people shewynge them howe they had poluted the name of God in that they had offered poluted breade vpon the aulter of God sayd Mala. 1. ✿ I haue no mynd or wyll toward you neather wyl I receaue any offeryng at your handes from the east vnto the weast my name is great among the heatheÌ„ And in euery place a clene pure sacrifi ce or oblatioÌ„ is sacrificed and offered vnto my name for my name is great amoÌ„g the heatheÌ„ sayth our lorde of hoostes ✿ This sacryfice that the prophete speaketh of in this place can be none other then the blessed sacrifice of the aulter For there is no man beynge of meane lernynge iudgement that wyll vnderstande it of any of the sacryfices of the old lawe of Moyses But rather wyl vnderstaÌ„de it thus That the holy ê“phete ê“phicied the ende of al the imperfect carnall sacrifices of the leuiticall lawe and the institucyon of one moost perfect and holy sacrifice of the bodye and bloode of Christ But here a subtyl sacrameÌ„tarie wyll saye that this prophecie ought to be vnderstand of the oblacyon only that was made vpon the crosse But this maner of vnderstandynge wyll not stande with the veritie of the letter For that oblacyoÌ„ made on the crosse was offered but in one place only and that was vpon the mounte of caluarie But the sacrifice that the prophete speaketh of here as he sayth shulde be offered and sacrificed in euery place sygnifyenge with out doubt the sacrifice of the aulter sacrificed euery where in the churche of Christe whyche is the very bodye and bloode of Christ Now by cause that Christ shulde seclude and abrogate the olde and imperfect sacrifyces of the leuitical lawe and shulde set one mooste purest ê‘fect and sempiternall sacrifice of his bodye blood in place as the end and perfectioÌ„ of the former sacrifices therfore the ê“phet called the blessed sacrament a pure and a cleane sacrifyce offered in euery place vnto his name Certaynly thys could not be so pure clene a sacrifice that it shuld be preferred and set in place of al the other mosaicall sacrifices yf it were nothynge els then bare bread For the deuout fatheres of the olde testament dyd offer vp as pure as cleane bread and as deuoutly as we do And then also shulde the bread of proposition in the mosaycall temple haue ben as cleane and as pure a sacrifice as is the sacrament Yf it were so theÌ„ what neadeth the exchang and permutacyon Wherefore we must nedes vnderstande in this sacrifice the presens of the blessed mooste pure and immaculate bodye and blood of Christ sacryfised and offered vp in the blessed sacrament vnto the name of god euery where But yet a craftye herytike wyll vnderstande or rather wreast this ê“phecye vnto the oblacyon or sacrifice of faith of prayer and of al other godli dedes That can not be so after Luthers opinioÌ„ for al our good dedes with him are synfull whyche is a detestable heresye wherfore diligent reader remeÌ„ber wel that the ê“phete in these his wordes doth ê“myse here that a sacrifice shulde come that shulde succede in the place of the olde mosaical sacrifices whom he rebuked as vncleane but the sacrifice caÌ„not be fayth prayer eather such other good dedes For these were not ordeyned to take the place of the old sacrifices for these were vnder the old law sacrifices who doubteth but that the old faithful fathers offered vp busilie mooste perfect faith most deuote prayers godly dedes innumerable wherfore it is manyfest that this prophecie was spoken ment of the blessed sacrament whiche yf it were but onely bread as I haue sayde it cold not be the pure cleane sacrifice that the ê“phete promyseth here Bycause therfore that it coÌ„tayneth the very immaculate pure bodye blood of Christ therfore it is the pure cleane sacrifice which is offered iÌ„ euery place bycause the name of Christ is great amoÌ„ge the heatheÌ„ Yet least our obstinate aduersaries myght say that these auctorites of scripture be to farre fet to geue any euident profe of the real presens of the body of Christ in the holy sacrameÌ„t â–ª we wyll therfore bring in to coÌ„firme ratifie this verytie more euydeÌ„t more playner testymonies of the scripture And we call fyrst to record with vs the wordes of the ê“mise that our sauyour Christ had vnto his disciples writteÌ„ in the sixt of saynt Iohan wher christ most playnly made this ê“mise Ioh. 6. And the breade sayth he that I wyl geue it is my fleshe for the life of the world And in the same chap My fleshe sayth he is verely meate my blod is verely driÌ„ke But the iÌ„uincible streÌ„gth of this place of scripture the gret craftie subtil wyt of herytikes wold fayne escape by a false glose rather by an opeÌ„ly and manifest lye sayng that our maister christ meÌ„t nothiÌ„g in these wordê of the blessed sacrameÌ„t Where I wold the christane reader shuld wel way coÌ„sider diligeÌ„tly for the true intellection of this place howe this place of the scripture hath ben vnderstaÌ„ded of the churche of Christ who is only the true interpreter of the scryptures and not to geue credens to rashely vnto the erronyus expositours very corruptures of the scriptures as are al suche Iewyshe Caphernaites and obstinate sacramentaries whiche are voyd of the trueth lackyng the spirite of Christe by cause that they are seperated frome the churche by theyr detestable herysies But rather leaue vnto the exposition vnderstaÌ„ding of the catholike church of the lyuiÌ„g god which is as saiÌ„t Paul sayth 1. Tim. 3. the pyller grouÌ„d of veritie trueth How the church hath vnderstande it froÌ„ the begynnyng we shal soue gather perceaue by the auÌ„cieÌ„t catholyke wryters interpÌ„tours Who wryt in theyr tyme not contrarye vnto the churche but as the holy goost instructed them speciallye Clemens in libro 10. recognÌ„ Ad Iaco. fratreÌ„ dnÌ„i Oportet ab eo intelligentiam discere scriptutaruÌ„ qui eam a maioribê° secundum veritatem sibi
traditam etnat in so weyghtye a matter And we maye be sure that the churche hath alwaye the true vnderstaÌ„dyng of the scripture for as muche it is alwaye gouerned by the spirite of veritie Wherfore the expositions of suche catholyke and auncient wryters are to be thought of muche more trueth then are the false newe fangled expositions of those that wyth theyr gaye gloses confoundeth the text and swarueth from the whole churche of Christ The auncient wryters vniformely doth vnderstande this place of saynt IohnÌ„ to be ment of the blessed sacrament as you shall see that lysteth to reade and can iudge in theyr workes And for the trial hereof I shal recyte here some of the mooste auncient of them Origenes super numeruÌ„ Homilia 7. Origene wrytyng vpon the nuÌ„bers allegeth the same texte of S Ioh. vnderstandyng it of the holy sacrameÌ„t whose wordê be these ✿ Those thyngê that were done before were done obscurelye but nowe are they in theyr owne nature and veritie accomplished before baptisme was obscurely in the cloude and in the sea but nowe the generation is in the own nature in water the holy goost Then was the meate obscurely iÌ„ maÌ„na but now it is in the owne nature and the fleshe of the sempiternall worde of God is very meate accordyng as Christ said My flesh is verely meate and my bloode is verely drinke Crisostome also sayth vpoÌ„ the .vi. of s IohnÌ„ in this wyse Ioh. 6. Crisostâ—Ì„e in IoheÌ„z ✿ Christe sayth he in these wordes I am the bread of lyfe spake of the breade of hys diuinite or Godhed but by and by he wyl entreate of the mysteries sygnifinge the sacrameÌ„t for so doth Criosostome cal it Yet First he here disputith of his diuinitie sayng I am the breade of lyfe For this was not spoken of that body of whom about the ende of this chapter he speaketh of sayng And the bread that I wyl geue it is my fleshe For the diuiniâ—ie of him was bread bycause it was god the worde or the second person in trinitye euen as this bread is made by coÌ„myng therunto of the holy ghost the celestiall bread Now be holde good reader how diligently apertly Criosostome maketh distinctioÌ„ and puttyth differeÌ„s betwene the wordes that were spoken of the diuinitie of Christ and the wordes that Christe spake appertayning-vnto his bodye vnder the mysterie of the holy sacrament And sayth that from these wordes in the syxt of saint IohnÌ„ And the bread that I wyl geue it is c. and so vnto the ende of the chaptre Christ speaketh of the blessed sacrament Nowe where our peruerse herytikes denyeth that anye worde in this chapter apperteynyth or was ment of the sacrament they haue here Crisostome an auncient wryter ther aduersarie who expoÌ„dith the latter part of thys chapter vnderstandyng it of the blessed sacrament Cyrillus in IoheÌ„z Cyrill vpon saynt IohnÌ„ declaryng the vi chap. vnderstandyth it also of the blessed sacrament whom he nameth the misticall benedictyon and saythe vpon thse wordes of Christ Except you eate the fleshe of the son of man and drynke his blood you shall haue no lyfe in you ✿ And how he wyll geue sayth Cyrill hys fleshe to be eaten he teachith them not for thei cold not perceaue yet how greate benefites they sholde obtayne yf they eate it in faythe He declareth ones or twyse that by the loue and desyre of eternall lyfe they myght be forced vnto faythe whereby they myghte be the easelyer and soner taught For thus sayth Esaie the prophete Yf you wil not beleue you shal not vnderstaÌ„d Wherfore it was neccesarye firste to radicate faith in the mynde and theÌ„ to aske the thynges that a man ought to seke and enquyre But they before they beleued inquired and asked importunely For thys cause oure Lorde howe it shulde come to passe dyd not declare but exhorted theÌ„ to enquire it by fayth But wheÌ„ his disciples had firme fayth then he brake breade and gaue them saynge Take eate this is my body the cuppe also he gaue aboute saynge Drynke of thys al this is the cuppe of my blood that shal be shede in remission of synnes Nowe thou ê‘ceauist that he declared not the difficultie of the misterie vnto them askyng without faythe But when they had faythe he declared vnto them without askyng These are Civil wordes ✿ Saynt Cipriane Ciprianê° suê‘ orationem dominicam the martir expouÌ„ding the pater noster vpoÌ„ this peticioÌ„ Gyue vs this day our dayly bread saythe Christ whose body we do touche is our cottidiane bread this bread we do desire to be geuen to vs euery day lest we that are in the church do receyue oft times the holy sacrameÌ„t of the aulter for the bread of our helth by anye great or notorius cryme abstainiÌ„g seperated froÌ„ the celestial bread shuld be seperated froÌ„ the bodi of christ he pÌ„achiÌ„ge warning vs him selfe I am the bread of lyfe that came frome heauen yf anye eate of this he shal liue euer The bread that I wyll geue it is my fleshe for the lyfe of the world Then where he sayth that he shall lyue euer that eateth that bread it is manyfest that he speaketh of them that toucheth Hyllarii de trinita te lib. 8. his body And after the maner of coÌ„munion receyuith the blessed sacrament ✿ Hillarie in his eight boke De trinitate vnderstandith this sixt chapter of IohnÌ„ to be spoken of the sacrament and so doth he allege it I wold haue brought in saint Augustine with manye moo holy wryters but the breuenes of a sermon wyll not suffer so longe matter Wherefore I refer the reader vnto saynt Augustines fyrst boke against Cresconium the .xxv chapter also to the fyrst boke De precatoruÌ„ meritis et Remissione the .xxx. and .xxiiij. chapters and vnto many other of his workes wherin he playnly declareth him selfe to vnderstand this syxt chapter of IohnÌ„ of the blessed sacrament And so doth all the catholyke wryters vpon the scriptures take and vnderstande vniformely thys place of scrrpture For they expound interpret the same of the blessed sacrament Vnto whose expositioÌ„s any cristyane man yf he be not besydes hym selfe wyll geue more credite then vnto the erronyous and false gloses of blasphemus apostataes frome Christes fayth For in such serious matters of the fayth Augustinê° post Yre Eligo in bis verbis hoc intelligere quod oiÌ„s vel pe ne oiÌ„s frequeÌ„tat ecclesia the fathers wold neither flater neither faine but in the feare of God speake the verite of scrypture accordyng as they beleued to be the truthe theyr conscience berynge wytnesse Whose fayth vnderstaÌ„ding was none other but the fayth and the vnderstanyng of the churche of Christ which cold not erre Wherefore firmely staÌ„deth the veritie of thys text maketh most euidently for the real presens of the body and blod of Christ in the sacrameÌ„t by cause
the breade that he wolde gyue shulde be he hys fleshe For playnlye in these wordes Christe made a promyse of hys blessed bodye to be eaten as breade in the holye sacrament The whyche promyse the Euangelistes S. Mathew S. Marke s Luke sheweth how it was ê‘formed at the latter supper of Christ And thus doth the one place of scripture open thother Vnto thys sence vnderstanding of this place of S. Ioh. all the auÌ„cient wryters subscribeth coÌ„cordaÌ„tly as I haue sayd vnderstaÌ„dyng it of the corporal eatynge of the body of Christ in the holy sacrament For yf we shuld vnderstaÌ„d it We must not vnderstande the promyse of Christ to be meÌ„t only of i. Cor. x. the spirituall eatynge of hys fleshe in the sacrament only of the spiritual eatyng of the body of Christ by faythe then had Christe made vnto vs christanes no greater ê“myse theÌ„ Moyses made vnto the Iewes wheÌ„ he ê“mysed theÌ„ Manna For they dyde eate in MaÌ„na the body of christ spiritually by fayth as saynt Paule recordeth ✿ All they did eate sayth he the same meat c. To what purpose shuld theÌ„ christ pÌ„ferre the bread that he ê“mised to geue aboue the bread that Moises gaue vnto theÌ„ syth the Iewes in Manna dyd eate the bodye of Christ as wel as we and we no more theÌ„ they as coÌ„cerning the spiritual eatyng It aperith theÌ„ by these pÌ„misses the christ speaketh in this chapiter of the eating of his fleshe body corporally in the sacrament WhoÌ„ they shuld eat not only spiritually in fayth but verely really euen as his fleshe is there that very same that shuld be geueÌ„ for the life of the world For so he ê“mised to geue it vnto vs to be eaten The which ê“mise he hath ê‘formed as thre of the EuaÌ„gelistes with S. Paule recordeth And that the thing maye apere clerely I wyl recyte the narrations of the EuaÌ„gelistê therby we shall ê‘ceyue how plaiÌ„ly opeÌ„ly they affirme this ê“mis of christ to be accoÌ„plished Thus the euaÌ„gelist S. Math. declareth the mater ✿ As they were saith he at supê‘ Iesê° toke the bread wheÌ„ he had geueÌ„ thaÌ„kes he brake it gaue it vnto his disciples and sayd Math. 26. This is my body And taking the cuppe he gaue thaÌ„kes and gaue it vnto them sayde Drynke you all therof This is my blood of the new testameÌ„t that shal be shede for the remyssion of synnes What more plaine more euident wordes can there be spoken to signifye and declare the presens of his blessed bodye and blood in the holy sacrament He could not spake more playnly in so fewe wordes Saynt Marke also with as playne wordes concordantly settith forth the same verytie Mar. 14. Reade good crystiane and marke howe agreably and concordantly the narracions and histories of these euangelistes agreyth are corespoÌ„dent vnto the promises that Christe made in the syxte of saynt Iohn Where he ê“mysed as thou hast harde that the bread that he wolde geue was his fleshe or bodye And here he sayth vnto his dysciples when he had taken breade and blessed it Take and eate this is my bodye As who wolde say This is the bread that I promysed when I sayde The breade that I wyl geue it is my fleshe for the lyfe of the worlde And agayne My fleshe verely is meate and my bloode verely is drynke This he promysed before And nowe in fact and dede takynge breade geuing thaÌ„kê he geueth it to his discyples sayth This is my body Here he geuith theÌ„ his fleshe as meate And takyng the cuppe he geuyth it theÌ„ sayng This is my bloode here he gaue also his blod as drinke Doth not this facte dede of Christ Luce. 21. playnly accomplishe the promise of Christ And on the other syde doth not the ê“mysse of Christ when he sayd The bread that I wyll geue it is my fleshe ratifye these wordes of Christe Take eate this is my body Yes plaiÌ„ly What neade we then to seke any other sence or vnderstaÌ„ding of these places of scripture sith that the one so plainly openyth declareth thother The euaÌ„gelist saint Luke coÌ„firmeth the testimonyes of saynt Mathew Marke in this wise And he toke the bread gaue thaÌ„kê brake it and gaue it them sayde Luce. 22. This is my body which shal be geuen for you This perticle whiche shal be geuen for you was added for none other cause then to signyfie shew that the same body that he gaue vnto them shulde the same nyght be geuen for them into the handes of the Iewes vnto death And after he had supped he toke the cuppe in like maner and sayde This cuppe is the testament in my bloode whiche shal be shed for you Here we haue other wordes theÌ„ saint Mathwe or saint Marke had Yet certaiÌ„ly all is but one meaniÌ„g and vnderstadyng For where they said This is my bloode of the new testameÌ„t and saynt luke saythe This cuppe is the newe testament in my blood Both he they sayth singnifieth That the same cuppe contaynith the very same bloode wherewith the newe testameÌ„t shuld be was the next day ratifyed and coÌ„firmid And this was none other bloode but the moste pÌ„cious blood Exo. 24. Hebre. 9. of the innocent and immaculate lambe Christ For lyke as Moyses when he had read the commaundemeÌ„tes of the law vnto the people he toke the blode of calffes and gotes with water purpull wol ysope and sprynkled the boke and all the people sayng This is the blod of the testament whche God hath a poynted vnto you Athanasius in primaÌ„ ad Corinthios 10. Sanguis enun iste qui calice coÌ„tinetur ille est qui Christi latere ê“â—lux it c. And so confirmed he the olde testament Euen so hath oure sauiour christ ratifyed and confirmed this the newe testament wyth his blood and the same blood that was shede vpon the aulter of the crosse and sprenkeled vpon vs to ratyfy the new testament that very same he gaue vnto his appostles at the supper Therfore the euangelystes saynt Mathewe and saynt Marke calleth it the bloode of the newe testamente And saynt Luke calleth it the new testameÌ„t Saynt Iohan the euangelyste Similia habet et Crisostomus who wrote last of the foure doth passe ouer and speaketh nothynge of thys oure lordes supper No meruel hereof For so doth he the moste thynges that any of the other euangelistes dothe speake of as thynges sufficientlye declared by them Therfore this thynge he touched not For it was sufficientlye declared before by the other thre euangelystes Now thynke I longe or I here the testimony of the appostle Paule in whoÌ„e christ spake And therfore in this mater he spake none other theÌ„ he receaued of our lorde This same holy apostle wrytyng vnto the Corinthians after that he had rebuked theyr vncharitable mysuse of oure Lordes supper declareth thys
flowed out of Christes syde And therof are we partakers Therfore he calleth it also the cuppe of thankes geuynge For bycause that when we haue it in our handes with admiration and tremblynge feare of so ineffable gyfte we laude thanke hym that he hath shede hys bloode for vs to delyuer vs out of error hath not only shede his blood for vs but he hath made vs therof ê‘takers And therfore if thou desyrest blood sayeth Christ seke not the aulter of the slaughter of brute beastes But seke my aulter be springleth wyth my bloode ✿ Saynt Paule in this place rebuketh the CorinthiaÌ„s bycause they dyd participate or partake the ydoll offeringes that for religion and holynes the which could gyue no suche holynes vnto the eaters hereof as saiÌ„t Paule in the same place prouyth vnto them ✿ For there is no suche diuinitie sayth he in the ydolle as the heathen falsly supposeth but that whych is offered is offered vnto deuels who can coÌ„ferre no sanctimonie vnto the eaters of the ydoll offerynges Crisosto ibidem ✿ As yet Crysostome sayth when the Iewes in tyme paste were so weake and readye to seke by ydolatrye suche falfe religion and sanctimonye god permytted and ordeyned for the tyme the bloode of beastes and carnall sacrifices to be donne vnto hym But nowe he hath called vs not onelye from ydolatrye by the institucyon of the blessed sacrament But also from al carnal sacryfyces and blood of brute beastes vnto the communyon and partakynge of the bodye and blood of Christ Which as Crisostome sayth is a more admirable magnificeÌ„t sacrifice theÌ„ euer was the slaughter of beastes in the olde lawe And it is a more noble worthier exchaung permutacyon to call vs thus from the blood of beastes vnto the ê‘ticipacion of hys owne bloode TheÌ„ when he called the Iewes froÌ„ ydoll offerynges vnto the carnal sacrifices in slaughter of beastes For nowe as S. Paul sayth he hath takeÌ„ away Hebre. 10. the former vnê‘fecte legal sacrifices hath placed in ther rowme the new verye ê‘fecte sacrifice of hys bodye and bloode Playnly it were but a symple ê‘mutation exchaunge to cal vs froÌ„ ê‘takyng of the fleshe bloode of beastes vnto the ê‘takynge of a peace of bread of a cup of wyne And also yf there be nothyng in the sacrament theÌ„ bread wyne What nedeth Paul to make so much of the table cuppe of our Lord. For the table of maÌ„na in deserte was the table of god Yea if that in this our table of christ be set before vs no other delicates then bare bread wine theÌ„ may we say that the table of Moises in desert was a more noble costlier feaste a great deale theÌ„ is this Psal 77. Panem celi dedit eis PaneÌ„ angeloruÌ„ maÌ„ durauit homo For that was myraculus for maÌ„na came froÌ„ god by myracle mynistred by angels and therfore it is called angels foode it had the taiste of al swetnesse accordynge to euery good faythfull maÌ„s apetite Euery one had lyke and equall measure therof gathered he neuer so much or neuer so lytle And where it putrified on the other dayes in the weake yf it were reserued aboue a day yet on the sabboth daye it dyd not putrifye it was kept many yeres after dyde neuer putrifye Is not thys a muche more gorgious more noble banket then to feast vs with bare bread wine For as oure Caphernaites saythe there is nothyng done myraculously in the supper of our Lord. But bycause that they can brynge no euident nether playne scriptures as they requyre of vs to proue thys erroure therfore we as redely as sone denye it as they do affirme it Yet perhaps they wyll saye that in the supper of Christ is had the speciall memorie of Christes death and in that coÌ„memoration of Christes passioÌ„ we do ê‘ticipate or partake in fayth the body blode of Christe And in thys consystith the excellencie of the supper of Christe Euen so were also the other oblacioÌ„s of the mosaicall lawe the memory of the passion of Christe whom they in faythe loked for As the Manna put them in remembraunce of Christe the lyuelye breade The slaughter shedynge of the brutall blode put them in mynde of the effusioÌ„ of the blod of Christ whych shuld make ê‘fect expiacioÌ„ of sin And the pascal lambe slayne and eaten wyth his blod paynted vpon the postes of the dore warned them of the death of the innoceÌ„t laÌ„be Christ slayne for vs whose blood was paynted vpon the postes of the Crosse Playnly yf the sacrament be but a memoryall fygure of Christes deathe as the herytykes sayen then were the fygure of Moyses of the sheding offering of the blode of the pascal lambe moch more euident figure and apter sacrameÌ„t of Christes death then bread and wyne And as concernynge the spirituall eatynge participation of the bodye and blood of Christ by fayth in the sacrameÌ„t Yf that be al. There is no cause why that this sacrament shulde excell the other figures For who doubteth that the faythful fathers of the other testameÌ„t dyd receyue in fayth eueÌ„ as moch as we For S Paule wyttnesseth no lesse for them sayng ✿ They al eate of one spirituall meate they all dyd drynke of one spirituall drynke And were thus spiritually the partakers of the body bloode of Christe 1. Cor. 11. whome they beleued shulde be the very sacryfice for theyr sinnes Thus it apperith that the exchauÌ„ge of the olde sacramentes mosaical for the sacrameÌ„tes of the new testameÌ„t brought vnto vs no auayle neyther auauncemente consequentlye the institution of them by Christe was in vayne For he hath not permuted and chaunged for the better For as good and as profitable it had ben for vs to haue kepte the olde pascall lambe as to haue the sacrameÌ„t of the aulter excepte you wyl say that there is lesse charge to prouyde for a peace of bread theÌ„ to bye a whole laÌ„be God for byd that a Christen man shuld thinke that our sauiour Christ so wise and so louyng a lorde god shuld do any thyng frustrate and not rather for our great inestimable coÌ„modite But certaynly thys moste fortunable exchauÌ„g of the pascal laÌ„be for this blessed sacrameÌ„t was vnto vs an inestimable ê‘fite auauÌ„cemeÌ„t For as much as we haue not suche a sacrament whiche is onely the figure of the body of Christe but it contayneth really and verely the naturall body of Christe and therfore when this our sacrament is eaten worthely it doth incorporate vs not onely vnto the mystycall bodye of Christ by fayth but it doth also incorporate vs vnto the natural body of Christ In the same .x. chapter the holy appostle hath also these wordes We many sayth he are but one bread and one body euen as many as partake of one breade In these wordes the appostle sheweth that as
kynge of hys very bloode in the blessed sacrament wherewyth he feadeth and norysheth vs. ✿ Yreneus that holy and auncient wryter recordeth also wyth vs in thys matter in hys fyft boke aduersus hereses where he speaketh very manifestly of thys oure incorporacyon vnto Christ by receuyng the sacrameÌ„t sayth The mengled cuppe the bread brokeÌ„ when they haue receyued the worde of God then be they made the sacrament of the body and blood of Christ Of the which body and bloode the substaunce of oure fleshe is augmented subsistent How can they deny that our fleshe is not partaker of the gyft of God which is eternall lyfe for as moche as oure fleshe is fedde wyth the bodye and bloode of Chryste and made the membre of hym euen as the appostle sayth in the epistle vnto the Ephesians We are the meÌ„bres of his bodye of hys fleshe of hys bones Se now good cristiane how this holy catholyke and verye auncient wryter playnly affirmeth wyth apostle Paule that our fleshe is fedde wyth the bodye and bloode of our sauiour Christe by that we are made the meÌ„bres of his bodye not spirituall membres onely but of hys fleshe and of hys bones Cyrel also shall recorde wyth vs whyche affirmeth the same wrytynge agaynst a certayne heretyke Cyrillus in Ioh. 15 vppon the .xv. of saynt Ioh. ✿ We do not denie saith he that we by trewe fayth syncere charitie are vnyted and knytte to Christ But that we haue no maner of coniunction wyth hym corporally that we vtterly denye and that sayinge is besydes and contrarye to all scripture For who euer doubted Christ to be in suche sorte the vyne tre that we be brauÌ„ches which receiue lyfe thereby Herke euen the same of Paule We are all one bodye sayth he in Christe and though we be many yet in hym we are but one for we do ê‘take all one breade Dothe he thynke that we knowe not the power of the mysticall blessynge the whyche is done or receyued amonge vs Dothe it not cause Christe corporally to dwel in vs by the coÌ„munion or coÌ„men receauynge of Christes fleshe Wherfore els be the meÌ„bres of christen men the membres of Christe Knowe you not fayth he that out meÌ„bres be the membres of Christ shall I make then the membres of Christ the membres of an harlot God for byd Oure sauiour also sayth Ioh. 6. He that eateth my fleshe and drynketh my bloode dwelleth in me in I him In eodem ✿ Thys is the wytnes of Cyril Wherein you here playnely how that he sydes the spirituall coniunction of vs vnto Christ as his membres by fayth and by charyte there is a another vnyon by the whych Christ is ioyned and vnytyd vnto vs corporally and we are made here by the membres of hym corporally A similitude of ware where by Cyrill proueth the corporall coniunction of vs vnto the naturall bodye of Christe Crysosto in IoheÌ„n Home 46 And yet Cyrill sayth moreouer ✿ Wherfore we must consyder that Christ is not in vs spiritually onelye by charite But also he is in vs by a certayne naturall and corporall particypatyon For lyke as yf a man shulde take waxe and melt it and myngle the same wyth other waxe melted ther shulde be made but one ware of them bothe euen so by receauynge of the body and blod of christ he is in vs and we in him Vnto the same subscrybeth Crysostome vpoÌ„ IohnÌ„ ✿ After that he had sayd that we are one bodye wyth hym and the membres of hys bodye and of hys fleshe and of hys bones he layde the reason thereof by and by sayng By cause that we myght be conuerted and tourned not onely by loue into his flesh but in very dede that same is done brought to effecte by the meate whiche he hath geuen vnto vs. And by cause he wolde set forthe or declare vnto vs his iÌ„tyre loue He by his own body hath miÌ„gled him selfe with vs. ✿ How playne a thinge is thys to confyrme our sentence or sayng For he sayth that the meate that Chryst gaue vnto vs that is the body of Christe in the blessed sacrameÌ„t is that same where by he hath mengled hym selfe with vs And that same maketh vs one body corporally wyth hym Not onelye spiritually for that doth faythe and charitye cause but by this we are made membres of hys body and of hys bones Hereby this we are may perceiue that be sydes the spirituall coniuncyon whyche faythe and charytie causeth and therby maketh vs spirituall membres of hys mysticall body howe necessary it is to be knyt also vnto christ corperally by the eatyng of his body in the blessed sacrament Whereby we do not only participall Christ spiritually for so do we partake Christ as ofte as we with perfect faythe and charitie remembre the deathe of Christe But also we do partake Christes fleshe corporally and verely we be come the membres of hys bodye and be of hys fleshe and of hys bones And in thys poynte we are in better state and in more blessed coÌ„dytyon then were the people vnder the former lawes eather of nature eyther of Moyses Thoughe the fayth full and holy amonge them were in graffed and knyt vnto Christes mystycall bodye as all other are that retayneth perfect faythe and charytye wythout receyuyng of the sacrament yet none of them dyd partake the very fleshe and bloode of Christe For as yet the eternall and omnipotent worde was not in fleshe But bycause these faythefull people beleued that thys fleshe shulde come and be theyr redemptyon by there faythe they receaued and dyd spiritually eate thys fleshe and where thereby partakers of the merytes thereof and so counyted and knyt vnto Christes mysticall bodye as membres spirituall thereof Christ had a mysticall bodye before that he toke vpon hym oure nature and he hathe now also by hys incarnatyon a naturall bodye And nowe he hathe two bodyes a spirituall body or a mystycall body also a natural body It was sufficieÌ„t to saluacioÌ„ befor his death passioÌ„ by fayth charite to apê‘taine to be knyt vnto his mystycal body so to partake hys merytes But nowe out sauiour Christe sayth vnto all of sufficient age and discretion hauynge no impediment Ioh. 6. ✿ Except that you eate my fleshe drynke my bloode you can haue no lyfe in you So that nowe we muste be connexed and ioyned not onely vnto hys spirituall mysticall bodye but also vnto hys naturall body by the corporall receyuynge and eatynge of the same fleshe and bloode There in as I haue sayde standeth the great worthynes preferment and dygnitie of the table of Christe aboue the table of Moyses For Moyses set on his table onely the myraculous breade Manna the fygure of Christes bodye But Christ setteth before vs vpon hys table the reall and verye presens of hys natural bodye and bloode Theophi in IoheÌ„z Quomodo inquit noÌ„
apparet nobis cato sed panis Vt noÌ„ abhorreamê° ab eius esu Nam si qÌ„ dem caro apparuisset insuauiter affecti essemus erga coÌ„â—onem NuÌ„c autem condescendeÌ„te dnÌ„o nrÌ„e in firmitati Talis apparet nobis mistiens tibus quali alioqui assue ti sumus in the shape and forme of breade and wyne condesceÌ„dyng herein as Theophilact sayeth vnto our infirmitie and the custome of our nature the whych delyteth in breade as in the conuenient and customed foode abhorreth rawe fleshe and bloode as a token of no table cruelnes vncustomed vnto oure maner of fedynge Therfore this necessarye foode to our soule of his blessed fleshe and bloode Christe hath vouchesafe to gyue vnto vs not in theyr owne lykenesse and forme but in the forme lykenes of our cotidyane fode of bread and wyne And here by he moste gracyously mynystreth vnto vs the lyfe eternall of the whyche he sayde Except ye eate the fleshe of the sonne of man and drynke his blood you can haue no lyfe in you For lyke as the earthely Adam our carnal parent in that we partake his synnefull and corrupte fleshe is cause and occasyon of death vnto vs. Euen so is the celestiall Adam Christe causse of lyfe in vs by that that we partake hys blessed bodye and fleshe For loke as Eue was formed of the fleshe of Adam euen so are wee that are the uery church of Christ by eatyng of his fleshe in the blessed sacrament made of his fleshe and membres of hys bodye And thus of two of the church christe is made one body and fleshe as I haue sayde Ephese 5. The whiche wordes though they be wryten of the fyrst Adam and Eue. Yet in thys place of thys hys epistle saynte Paule allegeth and applyethe them vnto Christ and the churche for as sone as he had spoken these wordes vnto the Ephesians And thus of two persons is made but one fleshe he putteth therto these wordes Thys is saythe he a greate mysterye I speake or meane it in Christe and the churche Howe the Churche and Christe be come one fleshe Ephe. 5. is not to be vnderstanded by the incarnatyon For Christe by his incarnatyon receaued fleshe of vs and not we of hym as Eue dyd of adam For we must vnderstande that he is the heuenly Adam and we his church are the spirituall Eue. As Adam and Eue were of one fleshe bycause that Eue was formed oute of the body of Adam and not Adam formed of the fleshe of Eue Euen so Christ and the church be come one fleshe by cause that Eue that is the church taketh fleshe of Christ that heuenly Adame And therfore S. Paule referreth thys mystery of the coniuntion of Adam and Eue not vnto the incarnatyon of Christe whereby he toke fleshe of vs. But referreth it vnto the eatynge and communion of the blessed sacrament wherein Christ geueth his fleshe and he norysheth vs and feadeth vs with it and so we take fleshe of hym Suche is the most gracyous and mercyfull restitutyon that God hathe made for vs vnto lyfe thorowe oure Lorde Iesus Christe that where as Adam by eatynge of the forbedden frute of the tree hathe procured and mynystred deathe vnto all hys posterytie Euen so as Ruperte saythe it was verye congruente Rupertus that by the eatynge of the frute of another tree lyfe myghte be procured and mynistred agayne vnto the posteritie of AdaÌ„ Certaynly there is none other frute that mynystreth restoreth lyfe agayne vnto the posteritie of Adam but onely the frute that hoÌ„ge on the tree of the crosse which is Iesus Christe the blessed frute of the immaculate wombe of Marye This frute muste be eaten corporallye for Adam dyd eate corporally of the frute that brought death vnto vs so of coÌ„grueÌ„ce we must eat corporally this frute that rendereth and restoreth agayne lyfe Not onelye the lyfe of grace whereby the soule of man lyueth and is strengthed to godwardes in this present mortalitie and moste myserable lyfe But also it mynistreth vnto vs Cyrillus in IoheÌ„z Dedit vobis Moyses maÌ„na sed qui comederunt russum esu riâ—tuÌ„t produrit copiosa de lapide flumina sed qui bibebant russus sitlebant the lyfe eternall bothe of body and soule as Christ saythe He that eateth my fleshe and drinketh my bloode hathe eternal lyfe and I wyll rayse hym vppe at the latter day By eating and dryngking this bodye and bloode the celestyall Adam Iesus worketh in vs eternall lyfe vnto oure soules and at the latter daye he wyll worke and brynge euerlastyng lyfe vnto the bodyes also That as we haue eaten that blessed frute in soule by syncere faythe perfecte hope and charite and in body by the corporal receite of that blessed fleshe Quid ergo rpÌ„s policetur Quid credentibus adferi Corruptibile certe nihil sed benedictionem quaÌ„ coÌ„municatione corporis et saÌ„guinie assequimur vnde ad cam incorruptioneÌ„ integre reducemur vt cibo et potu corporali noÌ„ indigeamê° Viuificat enim corpus Christi et ad in corruptionem sua participatione reducit c. Euen so shal it worke lyffe perpetuall as wel in the body as Cyrill sayth as in the soule That by thys Adame celestiall myght be no lesse restored then by the other Adam was loste The earthely Adam lost for vs lyfe both of body and soule And so hath the heuenly Adam rendered vnto vs lyfe of grace in thys present worlde And in the worlde to come the lyfe of perpetual glorye both of the body and soule The whyche he graunt vs that therein reygueth wyth the father and the holy gooste one God mooste gloryous now and for euer Amen ¶ Sit deo gratia ⧠HOC EST COR PVS MEVM Vbi supra ¶ Thys is my bodye THe catholyke veritie of the real presens of Christes body in the holy sacrameÌ„t taketh no lytle corroboratioÌ„ strengthe of the promisses that our sauiour Christe made vnto hys deare beloued spouse the churche which is as saynt Paule sayth ✿ The pyller and grounde of trenth 1. Tim. 3. ✿ The whyche promyses yf theybe infallible and trewe as vndoubtydly they be theÌ„ maye we iustelye collect thys for a moste assured veritie That oure Lorde and mayster Christe hath not suffered hys churche so many hundred yeres to erre so blyndlye in so weyghtye a matter of the fayth and to remayne so longe in so detestable blasphemy as to worship the creature in the steade of the maker and creator Yf the church of Christe hath not erred in that she beleueth the reall and verye presens of Christe in the sacrameÌ„t and therin worshyppeth verely Christ as the infallible promyses of Christe shall declare then are they abhominable and in tollerable that beleueth the contrarye The constant beleue infallible fayth of the churche is ratifyed by these promyses of Christe Fyrst Christe promysed that he wolde not leaue the
praysed so hyghly before but men and lyears and suche as were blynded and had not the spirite of God therfore saye they they are not worthye of credite in all thynges We wyl haue no mennes auctoritie but onely the scriptures Yet these wycked wretches they can be content to take Luther Ecolampadius Coralstadius and Melanthon and Buzere wyth all the rabylment of suche deuylyshe lyars and leude lyuers the whyche hath no more of a christian maÌ„ saue onely the name to be theyr auctours and that of no lesse auctoritie theÌ„ the scriptures These I saye whose learnynge lyffes are as much vnlyke vnto the fathers as were the lyffes of Socrates Sardanapalus or the lyfe of Diogenes and the lyfe of Epicure Here shall you heare some of the auctorities that they haue torne out by peace meale froÌ„ the monumentes and wrytynges of the auncient and mooste catholyke doctours Augusti contra AdamantuÌ„ Fyrste of saynt Augustyne contra Adamantum Manicheum the .xii. chapiter Oure Lorde doughted not sayth he to saye Thys is my bodye when he gaue vnto them the signe of hys bodye Saynt Augustyne calleth the sacrameÌ„t a signe Thys is theyr reason ergo it is but onelye a signe and not the bodye of Christe Euen so myght I argue for Nestorius and saye Christe is called in the scriptures the sonne of man ergo he is onely the sonne of man and not the sonne of God Where you shall vnderstande that saynct Augustyne dysputeth in thys place agaynst one of the Manichees secte whych sayd that the bloode in man was the soule of man bycause that he dyd read in the .xii. chapiter of Exodus that they shoulde not eate any bloode for the bloode sayeth the letter is the lyfe or soule of the fleshe To thys saynt Augustyne sayeth that thys precepte oughte to be vnderstanded that the bloode was the token or sygne of the lyfe or soule For our lorde sayth he doubted not to saye Thys is my bodye when he gaue the token of hys hodye Now let Fryth answere me vnto thys Hathe not the bloode of a best lyfe in it thoughe it be the token of lyfe He muste nedes saye yea Euen so the sacrament is a token of Christes bodye and yet neuerthelesse it contayneth the same very body ✿ Also saynt Ierome vpon .xxvi. Ieronimê° super Matheum chapter of saynt Mathew sayth After that the fyguratyue Passeouer was coÌ„plete and fullfylled and he had eaten the fleshe of the lambe wyth hys apposteles he taketh the breade that comforteth the harte of man and passeth ouer towarde the sacrament of the verye trew Passeouer and lyke as Melchy sedech dyd the preest of the hyest in the fygure here of offerynge breade and wyne he in lyke sorte dothe represent the verite of hys bodye and blood All theyr game lyeth in thys word He representyth Yf he do represent saye they the verytie of hys bodye then the very body is not there This argumeÌ„t is of no force neather streÌ„gth For though that by the sacrament is represented the bodye of Christe yet neuerthelesse the same verye bodye is there also present whych is represeÌ„ted But I wold fayne learne of them why saint Ierome calleth thys the verye sacrament or the sacrament of the veryte Was not the paschall lame a verye sacrament of the Passiouer yeas treuly But this he calleth the verye sacrament by cause that bysydes that it doth sygnyfye the bodye and bloode of Christe it contayneth also no lesse Or whye dothe saynt Ierome saye The verytie of Christes bodye and bloode Dyd not the paschall lambe represent the same bodye and bloode Yes trewly But saynt Ierome here in sygnified the dyfference bytwyxte Moyses lambe and Christes mandye By cause the one was but a bare fygure and nothyng els but a fygure and the other though it were also a fygure yet it contayned the veryte of the thynge that is sygnified by that fygure ✿ Therefore saynt Ierom sayde the Christe represented the veryte of his bodye and bloode You wyll aske me how that the bodye of Christe can represent it selfe or be a signe or figure of it selfe To this I answere that the bodye of Christe vnder the two formes of breade and wyne representeth vnto vs nowe the same bodye as it honge vpon the crosse when the blood was dyuyded frome it for the remyssion of synnes Ambrosiê° âœ¿ S. Ambrose also they allege in hys boke of the sacramentes Where he sayeth in thys wyse He that dyscordyth frome Christe that same eateth not hys fleshe neather drynketh he hys bloode all though that he taketh the sacrament of so worthye a thinge vnto the iugement of hys perdition Also Prosper hath the same wordes in hys boke of sentences Prosper Saynt Augustyne in hys boke intytuled de Ciuitate dei Augustinê° de ciuitate dei lib .xxi. capi xv He that remayneth not in me and in whom I remayne not let not the same say eather thinke that he eateth my bodye For they remayne not in Christe that be not his meÌ„bres ✿ These fathers in the same places where we fynde these wordes thoughe that they saye that the vnworthye receyuers do not receyue the bodye and blood of Christe Yet they saye not that it is not the bodye and blood of Christe But certaynlye they haue playnlye expressed what they mente by these theyr sayenges For as we maye ryghte well collect of them there are thre maner of receyuynges of the blessed sacrament The fyrst is onely sacramentally this terme saynt Augustine vseth The seconde is onely spiritually The thyrde is both spiritually and sacramentally The onely sacramentall receyuynge is when we vnworthelye do receyue the blessed sacrament And by thys receyuynge we are neather incorporated vnto Christe spiritually partakynge the merytes of Christes blessed passion neather incorporated vnto hys naturall bodye as the worthye receauers are but we eate it to the greate dampnation of our soules By the onelye spirituall receauynge whych is by fayth as in hearynge godlye and deuoutlye the masse or els hauynge a godlye and a deuoute memorie of Christes death we are partakers of Christes merytes passion made the membres of hys spirituall or mysticall bodye yet are we not by thys maner of eatynge incorporated vnto the naturall bodye of Christe as we are by the worthye receyuyng of the sacrameÌ„t The thyrde maner of receauyng of this blessed sacrament whych is when we worthely do receaue it doth incorporat vs vnto Christes naturall bodye maketh vs the membres of hys moost blessed bodye of hys fleshe and of hys bones and worketh in vs eternall lyfe of bodye and soule For thys is the propertie of that fleshe and bloode worthelye receyued to worke euerlastynge lyfe as Christ sayeth He that eateth my fleshe and drynketh my bloode hath euerlastynge lyfe Nowe for as muche as in all suche as are diuided from Christe by heresye or froÌ„ god by mortall synne the blessed sacrameÌ„t receiued worketh not in them
lyfe whyche is the proper operatiō of the body blood of Christ but worketh dampnable death Therfore the blessed fathers sayde that they receyued not the bodye of Christe For thoughe it verelye be the verye bodye and bloode of Christe yet vnto them in suche state it semeth not to be so bycause that it worketh not in them lyfe but death For lyke as of a moost excellent medicine receaued of the pacient out of dewe tyme and order and therby diminisheth not the dysease but encreaseth it we maye saye that vnto hym thys was no medicyne but a presēt poyson Euen so maye we saye of all suche christians and heretikes that lyke Iudas vnworthely receaueth the sacrament that they receaue not the bodye bloode of Christe whyche as a mooste helthsome medicine worketh lyfe in the good and in the bad it worketh present death In the tyme of these blessed fathers there were certayne ouerthwart people as we also haue some nowe a dayes that hearynge the great and wonderfull operation of thys blessed sacrament howe it wrought lyfe in the receyuers had fallen into a wonderfull presumption and had persuaded to them selues that though they were neuer so farre gone in heresies and lyued neuer so dyssolutely and wyckedly yf they receaued thys sacrament whyche was taught them to be the verye bodye and bloode of Christe that they shulde eskape perpetuall dampnatyon Wherefore the fathers to brynge them out of thys blynd and dampnable presumptyon vsed thys maner of speache to saye that they dyd not receaue the bodye of Christ neather drinke his blod though they dyd receaue the sacrament to the dampnation ✿ Tertulliane in his in hys forth boke agaynste Marcyon Tertulianus aduersus Martionem li. 4. sayeh Christe professynge that he had a great desyre to eate hys Passeouer wyth them and the breade that he toke and gaue to hys discyples he made it hys bodye saynge This is my body that is to saye sayth Tertulliane the fygure of my bodye Thys place is recyted of Ecolāpadius wyth no smale commendacyon and tryumphe In lyke sorte saynt Augustine in the prologe of the thyrde Psalme sayeth speakynge of Iudas Christe thoughe he were not ignorant of hys vnhappe thoughtes yet he made hym one of his geastes of that bāket where he exhybyted and gaue vnto hys dysciples the fygure of hys body and bloode Fyrst dylygent reader I praye the expende wel the wordes of Tertulliane and thou shalt sone perceaue that Tertulliane cōfyrmeth our fayth maketh nothynge with the sacramentaryes For he saith Christe had a greate desyre to eate hys Passeouer not sayth he the Passeouer that was the slaughter of shepe for that was Moyses passeouer but thys he called hys by cause that in thys was hys owne naturall fleshe and bloode and in the other the fleshe and blood of a shepe Yf ther had ben nothynge els in thys then breade the fygure of his fleshe why shulde he call this more his then the other whiche was also a more expresse fygure of his death then the bread and wyne were Furthermore Tertulliane sayth that Christ made the bread that he toke and dystrybuted to hys dyscyples hys bodye saynge Thys is my bodye In these wordes he moste apertely sheweth that Christe made the bread hys bodye Yf ther be none other thyng there then breade neyther no alteracyon ther in the sacramēt then ther was before I maruayll what thyng Christ dyd make But Tertullianes wordes be to playne to be deludyd or doubted of for he confesseth that Christe made the breade his bodye saynge This is my bodye But that wordes that foloiuith semeth to haue all the dyfycultye bycause Tertulliane added that is to say the fygure of hys bodye And in lyke sorte also saynt Augustine Tertullyanes contre man callyth it a fygure ✿ No dougth but it is very trew that the sacramēt is a fygure an example a sygne and token of the bodye of Christe For euery sacramēt is a fygure or example and sacrate token of an holy thynge Euen so is the blessed sacramēt called a sygne or a fygure of the bodye of Christ in the wrytynges of these ancient fathers The cause why they so named it I haue declared before amōg the names of the sacrament And yet I wyll touch breuely the same agayne For as moche as in the blessed sacrament which is the very sacrifice of the churche catholyke is cōtayned in two dystinct formes that is of bread wyne the same blessed bodye blood that was offered vpō the crosse in ther own lyknes that is in lykenes of fleshe blood the same bodye and blod vnder the forme of bread at the masse lyfted vp in to the ayer ouer the prestes hed it is a token or a remēbranc how that the same body in the tyme of Christes passion dyd hang vpon the crosse in the ayer and was so offered vp by death for our redēption the same body blood contained reali also vnder the shape or forme of wyne lyffted vp at the sacrynge of the masse it is a token callyng vs to remēbrans how the blessed blood was shed on hye vpō the crosse for the remissiō of our synnes And thus the blessed body blode of christ vnder these two formes of bred wyne in the blessed sacramēt signifieth vnto vs how that in the passiō and death of christ the body of christ hong pale wan vpō the crosse frō whō al the blessed bloode was dyuyded by crewel payne passyō is thus a very lyuely memorie remēbrans of hys death for thys cause also S. Basyl calleth it The exemplar bycause it is so lyuely and so expresse an example memorie of the death of Christ Thus is the blessed sacrament where in is contayned verely the bodye and blood of Christ a sygne a fygure a tokē or example of the death of Christ And in this consideration the fathers some tyme and that very seldome dyd cal it a sygne or fygure And in thys sort we graunt no lesse But that it is but a fygure onlye a fygure or nothynge els thē a figure That we vtterly deny For neither in the scripture neyther in any catholyke wryter can they fynde that the sacramēt is called only a fygure or but a fygure or any lyke saynge The fathers though they named it a figure or a token yet they playnlye declare and shew that they beleued that very real presens of the bodye and blood of Christ in the sacramēt as I haue shewed bi their owne wrytinges So I conclude and answere that though the sacrament be a sygne or a fygure yet neuerthelesse it is verely really the verye bodye and bloode of Christ therfore is it not only a fygure or onely and nothinge els then a fygure or a sygne Thys answere in my iudgemēt is sufficient for all suche places that they can brynge in of anye of the auncyent wrytters It is a lacrymable case and
petyous thyng that we be brought now in matters of oure sayth frome all faythe belefe and goo a bought to skanne and to reason suche thynges as shulde be receaued before and aboue all reason wyth mooste humbly fayth for fayth hath no place neyther meryte as S. Gregore sayth where reason sheweth experyens and tryal of the matter for fayth is a free and obedyent persuasyon of maÌ„nes mynd in the veryte of suche thynges that are not manyfest or proued by naturall reason or experiens leauynge onely to the infallyble veryte of Goddes treuth For what so euer thynge that a man beleueth only bycause that he seyth the naturall experyens or natural reasoÌ„ therof this belefe is no fayth neyther shall suche belefe be regarded eather rewarded before God Wherfore to skanne and serche the misteryes of our faith with reason it is none other then a playne subversion of the christiane faith and such curious serchers and reasoners of oure fayth are lyke vnto the heathen grecyans in Paules tyme of whome paule spake The Iewes require tokeÌ„s wonders or myracles and the heathen grecyans worldely wysedome so oure Ieweshe Capharnaytes require to see this myracle in the sacrament or els to haue it manifest by reasoÌ„ or els they wyl not beleue And by cause they see not the fleshe and bloode in the natural shape of fleshe and blood therfore they wyll not beleue suche the seketh a syght by reason and wyll not beleue excepte they see be voyd of the benediction of Chryst And the faythfull people that obediently leaueth more vnto the infallyble word of god theÌ„ they do to reason eather sense requyre nether fealynge neather syghte these I saye hereth hathe the benediction of Christe that sayd Blessyd be they that hathe not sene yet do beleaue Not wtstandynge that I haue thought it almoost a wast worke and lost labour to answere to any such folysh fond and vnreasonable reasons as thynges vnworthye of reasonable answer bycause that they so vnreasonably do reason vppon that thynge the excedyth all wyt and reason Yet one for an example I wyll recyte here the best amonge them all that euer I herd that you may sone ê‘ceaue how folysh they be the frameth suche faÌ„tisies how mad they are the forsakinge the faith catholik the truth of gods word wyl be ouerthrowen wyth so vnreasonable reasons The argument Thys is theyr reason We reade in the scripture that God created made maÌ„ but we neuer reade the man coulde make god yf theÌ„ in the sacrameÌ„t be very Christ then the preest consecratyng the sacrameÌ„t makyth Christ whych is god But it is impossible that the preest shulde make god Therfore it is not possible the Christ shulde be in the sacrameÌ„t that the preest coÌ„secrateth ✿ Thys reason is grounded vpon a false presupposition The answere it presupposeth that the preest or mynister shulde worke all that is done in the consecration and that is very false for gentyl reader thou shalte vnderstande that the preest dothe no more here then he dothe in the sacrament of baptisme And therfore I myght make a lyke reason or argument and proue that the preest were Christe thus He that baptysed as saiÌ„t Iohan sayeth in the water and gyueth the holye goost that same is Christe but the preest baptiseth in water and gyueth the holy goost For there is none verelye and truelye cristined but the same receyueth the holye goost then is the preest Christe then was Peter Christe For he dyd not onely gyue the holy goost but he gaue power to other mynisters to gyue the holye gooste as Paule dyd also to Tymothe and Tyte. Wherfore we muste consyder what and howe muche the preest dothe For the CorynthyaÌ„s were dysceaued moche a lyke about the sacrament of baptysme as these are in thys theyr argument agaynste the sacramente for as these ygnorant people froward herytykes falsly supposeth nothynge to be wrought in the blessed sacrameÌ„t aboue the power and the facte or dede of the mynister so dyd these Corinthians ascribe all the vertue and power of baptysme vnto theyr baptistes or ministers and suche as were baptised of the more worthier ministers there in they reioysed as thoughe they had optayned and receaued the better baptisme Wherfore saynt Paule wyllynge to reforme thys errour he reuoketh them vnto the consyderation of the mynisters and what they dyd in that mynisterie and what and how muche god wrought And sayeth vnto theÌ„ What is Appollo or what make you of Paule They are but the mynisters of hym in whome you haue receaued your fayth And then by a similitude of husbandry he declareth vnto them what they do in theyr ministration and what almyghtye God dothe and sayeth I haue plaÌ„ted and Apollo hath watered but God gaue the increase Neather is he that planteth neather he that watereth any thynge of him selfe and in coÌ„parison of God neather theyr mynistration is any thynge effectuous without god that gyueth the increase do worke with them washyng the soule by the spirite whyles they wasshe the bodyes Euen so I answere vnto these what is the preest saue onely the minister of him that sayd vnto hys apostles Do thys That is to saye That thynge that you haue sene me do nowe Take the breade geue thankes and saye these wordes vpoÌ„ the bread that I haue sayd receaue or eate it in the remembraunce of me The preest onely speaketh the wordes as the minister in the persone of Christe and he that fyrst of bread made hys owne bodye that same now at the wordes and mynisterie of the preest maketh his bodye and blood So that the preest maketh not God which can not be made other then he is all redye neyther the bodye of Christe thoughe it be ther in the sacrament No more then he doth remyt syn and geue the holy goost by cause that God workyth the forgeuenes of synnes and geueth the holy goost in the mynystery of the preest But it is god that worketh these thynges in this mynysterye and makyth of bread in the sacrament the bodye of Christe by hys secrete and omnipotent power euen as he by the same power made that same bodye in the whom of a virgine and as he doth inuisibly washe the soule of him whome the preeste baptyzyth Whye then you wyll saye the mynisterie of the preest is not necessarie sythe God doth al. Yet remember that S. Paule sheweth howe we are goddes helpers and yet no doubt but that god can do dothe all the whole yet not wythout our mynisterie not of necessitie but that there might be an order in thinges Wherfore breuely we answere that the preest maketh not God but god almightie in the mynisterie of the preest by the myghtyfull power of hys worde spoken by the preest maketh of bread the body blood of Christ And thus ought we to beleue be it neuer so muche against nature and neuer so farre aboue reason For vnto
hym that is omnipotent and Lorde of nature it is possible For he can alter nature when hym pleaseth and do wonderfull thynges innumerable that infynytely transendeth the blynd reason of man of the which thynges this is one Where in God hath altered and changed the course of nature and that in such sorte that it passeth the compasse of mannes reason to knowe or tell howe Yet is it is very trew and possible vnto him that sayd these wordes when he ministered the sacrament This is my body as I haue declared in the former two sermones In the fyrst by the lyke myraculous workes of God lefte vnto vs reported in the scripture And it is not onely possyble but also it is in verye dede as I haue declared in the second sermon bothe by the fygures of the old testament and also by the plaine scriptures of the new testament And in the thyrd sermon I haue confyrmed the same fyrste by promyse of Christ made vnto the churche secondly by the faythe of the churche contynued from the apposteles tyme. And for the confyrmacyon of the same I haue brought in the conselles and also the testymonyes of the mooste classical and auntient wryters froÌ„ .vii. C. yeres vpwarde vnto the appostles tyme lastly I haue thus as thou haste redde answered vnto suche of the argumentes and reasons that are made to the contrarye as semed mooste craftye and lykely ConteÌ„ted to make answere but to these few For yf that I shulde haue answered to all theyr folyshe reasons the folly of them wolde haue yrked the reader and I shulde haue exceded in prolixite the length of a sermoÌ„ Yet by these the diligent reader maye wel perceaue the great blyndnes of theÌ„ that setteth forth so boldly suche fonde folyshe reasons as though they were as strong as Achylles And yet are they verey naked of no force or strenghe Here maye you also perceaue and lament howe lytle stabylyte and slender fayth is in them that wyth suche slender reasons and fond persuacyons wyll be broughte frome the catholyke fayth of the vnniuersall churche vnto so horrible and detestable herises vnto the vtter extreme perditioÌ„ of ther soules Excepte they forsake theyr herises and returne by penauÌ„ce vnto the churche catholyke confessynge one faythe one veryte one truth The whyche that they may do I beseke the father omniotent graunte vnto theÌ„ the grace of the holy goost for the merites of his sonne Iesus vnto whom be al honor glory worlde euerlastynge I had not thought to haue answered to any mo of theyr vnresonable reasons then to thys one that I haue answered euen nowe but so to haue lefte those bablynge brawlers wyth theyr fonde and foolyshe brablymentes But bycause that the Prynter shewed me that he lacked matter to furnyshe fullye the laste leffe Therfore I thought to fyll that which wanted with this reason the answere The reason ✿ Howe can that be the bodye of Christe God and man sythe that a mouse or ratte wyll eate it the fyer doth burne it Al these thinges happeneth vnto the sacrameÌ„t of the aulter therfore it can not be the very bodye of Christe ¶ I answere That thoughe the mouse The answere or any other beast do eate the sacrament yet neuerthelesse the same is the very reall bodye of Christe Why then wyll you saye the mowse eateth the bodye of Christe whyche semeth inconuenient we graunt that the sacrament wherin is the very bodye of Christe is eaten of the mowse yet that blessed body is not digested and consumed in the mawe or stomacke neather is it altered after suche maner in the bodye of the eater whether it be mowse or man as other oure corruptible meates are For so longe remayneth the presens of the blessed bodye as the qualities of breade remayne where euer those qualities be Whether they be in the mouthe or stomake and when nature altereth the qualities of the sacrameÌ„t then leaueth the presens of the bodie of Christ those qualities so altered from theyr nature But what though the bodye of Christe eaten in the sacrameÌ„t lye in the mawe of a beast Playnlye it is no derogatioÌ„ to the verye presens of the bodie of Christ no more then yf that same blessed bodie shulde be trodden vnder the feete in the vyle dyrte For that mercyfull Lorde Christ suffered that blessed bodye to be torne and crucyfied of the crewell soldiers for our sake and yet that blessed passyon dyd not dyrogate the veritie of that blessed bodye And loke as that blessed bodye receaued of anherityke or of an vnpenitent synner is nothyng the lesse the very bodye of Christe Though it be receaued of such ê‘sons vnto theyr dampnation Euen so I say thoughe a mouse or any beast do eate it yet is it neuerthelesse the very bodye of Christe Though it neyther profyth neather disê“fyteth the vnreasonable beast which is not apt to dampnation or saluation by cause they lackynge reason wyll can not do good nother euyl Then you wyl replie and saye that the mouse may lyue by eatynge the sacrament I graunt she may Not by cause that bodye is digested and conuerted in to her fleshe but as I shewed in my fyrste sermon by cause that the qualities of bread and wyne in the blessed sacrament miraculously do norishe the eater as well as though the substance of bread were there Where ye say of the burnynge therof and mouldynes or any suche corruptyons To this I say that suche actions are executed and wrought in the sacramentall qualites of bread and wyne yet remayneth the very bodye blood of Christe vnderneath those accidental qualytes so longe as the qualytes remayne and yet that bodye of Christe is vnharmed vnburnt vncorrupte for that blessed bodye is now glorified is in corruptyble and impassible ¶ HEC est fides catholica quam nisi quisque fideliter firmiterque seruauerit absque dubio ineternum peribit ¶ Imprynted at London in S. IohnÌ„s strete by Nycolas Hyll at the costes and charges of Robert Toye dwellynge in Paules churche yarde at the signe of the Bell.