solde himself ouer to he Deuell to be blinded ys sufficieÌ„t to moue and stirre anie heart to accept the the true catholike faith But yf men wil not see what shal we saie who ys blinder theÌ„ he that will not see God yet illumine their heartes that they cal not darknesse light and light darknesse To proceade in our matter to this auncieÌ„t Father of the higher house shal be ioined Lira ne of the lower house to shewe his vnderstaÌ„ding of this text Thus he saieth writing vpon yt Hic probat quoddaÌ„ supposituÌ„ Dixerat enim quòd maÌ„ducatio dat vitaÌ„ Istud probat hic quia illud per qnod aliquis vniture principio viuificatiuo illud dat vitaÌ„ Hoc patet in vita corporali etc. Here Lyra in 6. Ioan. he proueth a thing supposed For he had saied that the eating of this flesh geueth life This he ê“ueth here For that by the whiche a maÌ„ ys vnited to the principle that maketh thinges to liue geueth life This appeareth in the corporall life By this SacrameÌ„t a maÌ„ ys vnited to Chryst who ys the beginning of the spuÌ„all life And this ys yt that ys saied He that eateth my flesh and drinketh my bloode dwelleth in me and I in him that ys to saie he ys vnited to me This Authour ê“ceadeth as yow haue hearde him beginne wher he taught that Chrystes flesh was so verilie meat that yt was in the SacrameÌ„t not as in a sign but reallie and in very dede To the whiche flesh of Chryst saieth he we be vnited by the SacrameÌ„t that ys by the receauing of the SacrameÌ„t wherin being reallie Chrystes verie flesh we be vnited to the same For yf yt be not ther we cannot be vnited to yt by the SacrameÌ„t For an vnioÌ„ ys the making of two things or mo one whiche thinges must be present so to be vnited Wherfor the bodie of Chryst ys reallie in the SacrameÌ„t or ells ther can be no vnioÌ„ What maner of vnion ys wrought by the SacrameÌ„t S. Hilary hath taught vs that yt ys a natural vnioÌ„ that ys an vnioÌ„ of Chrystes natural flesh and substaÌ„ce and of our natural flesh and substaÌ„ce whiche both by this SacrrmeÌ„t be made one so that Chryst dwelleth in vs and we in him Yf anie of the Aduersaries wolde take occasioÌ„ to obiect as they wil doo as wel vpoÌ„ a woorde as a whol senteÌ„ce that this Authour saieth that Chryste ys the beginning of the spuÌ„al life wherfor we be ioined to him spirituallie for the hauing of that spuÌ„al life and not corporal life it ys very manifest I saie that we liue not corporally by the SacrameÌ„t but this corporall life ys mainteined by other foode But the life that we haue by the receipt of Chryst in the SacrameÌ„t ys the eternal life whiche ys called the spsial life as distincted froÌ„ the corporal and temporal life TemporaleÌ„ vitaÌ„ sine illo habere homines possuÌ„t aeternaÌ„ verò omnino noÌ„ possuÌ„t Men maie haue saieth S. Augu. the teÌ„poral life withoute the SacrameÌ„t but the eternall life by no means can they haue For this meat suffreth the teÌ„poral death to come to vs but as Chrysostom saieth yt expelleth death meening the eternall death Of the whiche S. August saieth QuantuÌ„ pertinet ad mortem istaÌ„ visibileÌ„ et corporaleÌ„ nunquid nos noÌ„ morimur qui maÌ„ducamus paneÌ„ de caelo de scendenteÌ„ Sic sunt mortui et illi quemadmoduÌ„ et nos sumus morituri QuantuÌ„ attinet vt dixi ad morteÌ„ huius corporis visibileÌ„ atque carnaleÌ„ QuantuÌ„attinet Aug. tract n Joan. 26. ad morteÌ„ illaÌ„ de qua terret DnÌ„s quia mortui sunt patres istorum Manducauit Manna et Moyses manducauit Manna et Aaron maÌ„ducauit Manna et Phinees manducauerant ibi multi qui DnÌ„o placuerunt et mortui non sunt For somoche as doth pertein to this visible and corporal death do not we die which do eate the bread descending from heauen So also be they dead euen as we also shall die for somoche as perteineth to the visible and corporall death of this bodie as I haue saied for somoche as perteineth to that death from the whiche our Lorde doth feare vs that the fathers of these be dead Moyses also did eate Manna and Aaron did eate Manna and Phynees did eate Manna manie did eate ther whiche haue pleased God and be not dead Thus moche S. Augustine In all whiche sainges ye perceaue that by the receipt of Chryst in the Sacrament we haue life not corporall and temporall but eternall Neither by yt do we eschape temporall and corporall death but eternall death So that yowe se the eternall life set against visible corporall and temporall life as a spirituall life whiche spirituall and eternall life ys by faith and holy conuersacion answerablie begonne in this life in owre inwarde man and in our bodies by the receipt of Chrystes liuing flesh as he himself saieth Ego resuscitabo eum in nouissimo die I will raise him in the last daie Ego saieth Cyrill id est corpus meum quod comedetur resuscitabo eum I that ys my bodie whiche shall be eaten shall rayse him vppe in the last daie And again he saieth Ego ergo qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo I therfor Chrystes bodie shall raise our bodies saieth S. Cyrill in the person of Chryst who am made man by my slesh will raise the eaters of the same in the last daie So that Chryst ys he by whome being vnited vnto him we shall haue that eternall and spirituall life that knoweth neither corruption nor ende THE SEVEN AND TWENTETH CHAP. ABIdeth in the same exposition by Theophilact and Rupertus Tuicien THeophilacte vpon the text nowe in hande saieth thus Hoc loco discimus Sacramentum Communionis Nam qui edit bibit carnem sanguinem In 6. Joan. Domini in ipso manet Domino Dominus in ipso Contemperatioenim fit noua super rationem ita vt sit Deus in nobis nos in Deo Non audis terribilem auditum Non Deum nudum manducamus tangi enim nequit incorporeus est neque occulis neque manibus apprehendi potest Iterum nudi hominis caro nihil prodesse potest Sed quia Deus vniuit sibi carnem secundùm ineffabilem contemperationem viuisica est caro non quòd in Dei naturam transierit absit sed ad similitudinem candentis ferri quod ferrum manet ignis ostendit operationem sic ergo Domini caro manens caro viuisica est sicut Dei caro In this place we learn the Sacrament of CoÌ„munion For he that eateth and drinketh the flesh and blood of our Lorde dwelleth in the same our Lord and our Lord in him For ther ys a newe contemparacion Not God alone spirituallie but the flesh of Christ verilie
to the Heb. of the sacrifice and choose to speake of that that moost manifestlie and also inuinciblie proued the excellencie of Chryst and his preistheade aboue the preist and preisthead of the lawe And therfor emong other pointes declaring the excellencie of Chryst as that he was made a preist with an othe other withoute an othe last as the cheifest he reherseth his eternitie saing Among them meening the preistes of Aaron manie were made preistes bycause they were not suffred to endure by reason of deathe But this man bycause he endureth euer he hath an euerlasting preistheade Wherfore he ys able also euer Heb. 7. to saue them to the vttermost that come vnto God by him Seing he euer liueth to make intercession for vs. Thus nowe ye maie perceaue that the obiection of the Aduersarie ys aunswered when saincte Paules principall entente ys once knowen Yf by the sacrifice of Melchisedech the excellencie of Chryst might as well haue appeared to the Hebrues who as yet were soche as Quibus lacte opus erat non solido cibo whiche had neade of milke not strong meate and coulde not beare the mysteries of our faith as by his eternitie be you well assured Saincte Paule wolde not haue omitted yt But bycause in the conceit of the Hebrues their sacrifices appeared to them more gloriouse and more excellent then the sacrifice of Melchisedech therfore saincte Paule did not speake of yt But yet the Aduersarie who can not ceasse to impugne the trueth when he seeth that he can not preuaill with his first obiection he hathe inuented an other whiche ys soche one as men ouercommed with furie and malice do make Whose reason and knowledge being obscured do speake they cannot tell what and in that rage vtter as soen a falsehood as a trueth and hauing no sownde Iudgemēt saie good ys euell and euell ys good darkenesse light and light darkenesse Their obiection ys this Melchisedech saie they did not offer bread and wine in sacrifice but he Obiection of the Aduersaries mett with Abrahā retourning from the slaugter of the Kinges and brought furth bread and wine as yt were to welcome Abraham homewarde from the battaill For the scripture saie they hath not in that place of Genesis the woorde offerre to offer but proferre to bring furth For the text ys At verò Melchisedech Rex Salem proferens panem vinum And Melchisedech king of Salem brought furth bread and wine and blessed him This obiection ys so vain that yt ys raither woorthy to be exploded then Thanswere with penne to be remembred raither to be laught and hissed at of the children in the schooles then to be answered and solued Notwithstanding that the vanitie of the same maie the better appeare to the reader and that he also maie be satisfied yt shall be answered both by Scriptures and also by the eldest and noblest learned men of Chrystes Parliament house Yt ys manifest by that that ys aboue saied that one of the partes of the function of a preist ys to offer sacrifice Nowe for asmoche as the Scripture when yt saied that Melchisedech brought furth bread and wine and immediatelie added For he was the preist of the most high God what dependance ys ther of this one parte of this scripture to the other or why shoulde this that he was the preist of the most high God be added as the cause why he brought furth bread and wine but that he as the preist of God had sacrificed that that he brought furth What direct cause ys yt that Melchisedech bycause he was the preist of the most high God shoulde bring furth bread and wine Yt ys nothing perteigning to the preistheade to bring furth bread and wine in the absolute or bare respecte of bread Yt perteined not to Melchisedech his preisthead to bringfurth but to offre bread and ctine and wine but in the respecte that bread and wine were the thinges that he did vse in sacrifice whiche he had at that time offred to God for a thankes geuing for the victorie of Abraham so yt apperteineth to the preisthead And this parte of the text for he was the preist of the most hig God maie very well be added as the cause as in verie dede yt ys Otherwise the bringing furth of bread and wine ys not apperteining to the Preisthead neither to be the preist of the most high God ys or can be the directe and propre cause of the bringing furth of bread and wine This vnderstanding the verie connexion of the scripture and dependēce of the same enfortceth vs to take and none other can be admitted And thus the scripture taken in his owne natiue sense and then to saie he brought furth bread and wine doth nothing improue the sacrificing of Melchisedech in bread and wine as more at large yt shall appeare to yowe when we come to heare the Fathers Nowe for somoche as Melchisedech did sacrifice in bread and wine and to sacrifice ys one of the essentiall and necessarie partes of preisthead and Chryst ys a preist after the order of Melchisedech of necessirie he must then doo sacrifice withe bread and wine This necessitie sainct Paule affirmeth to the Hebrues Omnis namque Pontifex ad offerenda munera hostias constituitur vnde necesse est hunc habere quod offerat Euery high preist saieth he ys ordeined to offer giftes and sacrifices wherfor yt ys of necessitie that this man also haue somwhat to offer Chryste then beinge a preist after the ordre of Melchisedech must nedes haue somwhat to offer after the maner of that order But we neuer redde that he made anie mo oblacions then two The one was vpon the crosse Chryst executed his preisthead after the ordre of Aaron upon the Crosse but after the ordre of Melchisedech in his Last supper when he offred his owne bodie to be slain and that oblation was after the maner of Aaron The other in his last supper wher we must nedes confesse except we will saie that Chryst altogether neclected the preisthead appointed him of God whiche ys not to be saied that he did execute the office of his preisthead after the order of Melchisedech when taking bread and wine he said to his Apostles Take eate this ys my bodie Take and drinke this ys my bloode Yf not then let the Aduersarie shewe when and wher Chryst did sacrifice after the ordre of Melchisedech Yf he did neuer sacrifice after that ordre then ys yt not true that he was a preist after that order for somoche as one cheif parte and office of preisthead standith in sacrificing But vndoubtedlie he a was preist after that order and in his last supper he shewed him self so to be When vnder the formes of bread and wine he offred his owne bodie and blood an vnbloodie sacrifice after the order of Melchisedech And thus moche for the proof of this matter by the Scripture THE NINE AND
but still closed and shett howe coulde that bodie hauing as ys saied flesh and bones enter into the disciples the doores still being shett So doth yt also saie Howe can a man receaue the wholl bodie of Chryst with his mouth But as these two former thinges be made possible to thee by faith let this third so be also For yf thowe beleue them bicause the scripture teacheth thee beleue the scripture and the holie Fathers also which teache thee that this bodie of Chryst ys so present and so receaued And yf yt be present yt must nedes be that same bodie that was born that was crucified But not as yt was born and crucified That same bodie in substance not the same in qualitie and condicion But yet the verie same wholl bodie So did Chrystome teache that we shoulde take In 10. 1 Co. Hom. 24. yt saing thus Et quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum hoc corpus crucifixum verberatum morte victum non est Hoc idem corpus cruentatum lancea vulneratum fontes sanguinis aquae vniuerso orbisalutares scaturiuit When thowe saieth Chrysostom speaking of the Sacrament seist that thing sett furth saie with thy self for this bodie I am no more earth and ashes This bodie crucified and beaten was not ouercomed with death This same verie bodie bloodied and wounded with a speare hath lett runne oute fountains of water and bloode holsome to all the worlde Thus he Note Reader that Chrysostom willeth yowe when ye see the Sacrament The same bodie ys in the Sacr. that was crucisied sett furth to saie with your self This bodie being crucified was not ouercomed with death This same verie bodie wounded with a speare sent holsom streanies of water and bloode to the worlde Wherby ye are taught that the same bodie ys in the Sacrament that was crucified And therfor are ye not willed to saie at the seight of the Sacrament This ys a signe figure or token of the bodie that was crucified but this ys the self same bodie and none other For Chryste hath but one bodie and that same one bodie ys in the Sacrament substanciallie whollie and perfectlie And therfor as that Chryste was incarnate we knowe and by whose worke yt was doen we knowe but the maner howe that flesh was wrought we knowe not That Chryst did rise from deathe and that his soule was in Hell we knowe but howe yt came to his bodie again we knowe not yet by whom yt was doen we knowe So that Chrystes bodie ys in the Sacrament we knowe and by whom yt ys wrought that yt ys ther we knowe but howe yt ys ther more then ys saied we knowe not Nowe yf ye will not beleue his bodie to be in the Sacrament bicause ye knowe not howe yt ys ther howe will ye beleue that Chrystes soule returned to his bodie seing ye knowe not howe yt came ther. Chryst made the water wine in Cana Galilaeae But howe we knowe not Joan. 2. For he spake no extern woord neither did anie extern facte toward the turning of yt appeare more thē that he did bid the ministers to drawe and geue the stewarde The fiue loanes and two fishes the seuen loanes and the fewe fishes we knowe to be multiplied and by whom but howe whether by Ibid. 6. Matt. 15. putting to of an other substance or they thē selues were encreased or otherwise we knowe not That Lazarus was dead and so certēlie that he being foure Joan. 11. daies in the graue did stinke we knowe but howe the soule came to that putrisieng bodie and from whence and howe that stinkinge bodie was made hole and swete we knowe not but by whome yt was doen we knowe Therfor the maner of these and manie mo being wrought by the diuine power for somoche as the scripture saieth that they were doen though the maner of the doinge be vnknowen we beleue them So forasmoche as the scripture saieth that the slesh of Chryst ys meate in deed and that we must eate yt yf we will haue life Let vs beleue yt though we knowe not howe yt ys so made nor can comprehende howe soche a bodie shoulde entre into a VVe maie not be curiouse in the workes of God mans mouth Let vs not be curiouse in searching the wonderfull workes of God Yf he did saie yt yt ys knowledge enough for a Chrystian man to beleue that yt ys so I tarie to long here but the chrystian charitie I beare to them that haue erred that they maie be reduced and staied hath thus caried me THE THREE AND TWENTETH CHAPITER endeth the exposition of this text by Theophilact and Beda THe last coople whiche shall be brought furth for the expownding and vnderstanding of this text of S. Iohn shall be Theophilact and Beda Whome I will breiflie alleage bicause I wolde be gone from this to other in same chapiter Theophilacte saieth thus Non enim nudi hominis caro est quae manducatur sed Dei quae deificare valet vtpote contemperata Deitati Ista etia vere est cibus eò quòd non ad paruum tēpus duret neque corrumpatur sicut corruptibilis cibus sed aeternae vitae sit subsidium Similiter et potus sanguinis Domini verè est potus quiae Jn 6. Joan. non ad tempus sufficit siti sed semper absque siti conseruat nec indigere permittit bibentem sicut et ad Samaritanam dicebat Qui bibit ex aqua quam ego dabo non sitiet Nam quisquis grattam sancti Spiritus per sumptionem diuinorum mysteriorum susceperit neque famem spiritualem neque sitim patietur qualem incredult Yt ys not the flesh of a bare man whiche ys eaten but of God and whiche ys able to make vs as yt were Goddes as contemperated to the Godhead This flesh also ys meat in very dede bicause yt endureth not for a litle while neither ys yt corrupted as the corruptible meat but yt ys the helpe of eternall life likwise also the drinke of the bloode of our Lorde ys drinke in dede bicause yt sufficeth the thirst not for a time but allwaies yt conserueth from thrist and suffreth not the drinker to lacke as he saied to the Samaritane He that drinketh of the water whiche I shall geue him he shall not thirst so as do the vnbeleuers Thus moche Theophilacte I shall not nede to trauaill here to shewe that he vnderstandeth this text of the Sacrament For that ys all readie made so manifest that yt can not be denied And for the presence I will not trouble the reader to make any farther proofe or declaracion here seing yt maie be well perceaued by that that ys allreadie saied what this Authours meening ys in this matter I will therfor passe him thus ouer and come to Beda who breiflie writeth thus Dixerat superiùs Qui manducat
astruant si haec vniuersalis Ecclesiae fides vera ad salutem non extitit aut nunquam catholica fuit aut perijt Sed aut non fuisse aut perijsse Ecclesiam nemo catholicus consenserit Nam cùm Ecclesia Prophetia Euangelijs instituta sit vbi est quod Abrahe veritas promisit In semine tuo benedicentur omnes gentes Itemue vbi est quòd eadem veritas Apostolis ait Docete omnes gentes qui crediderit saluus erit Cùm enim onmes gentes ita se credere glorientur si salutis benedictione carent vtrobique veritas Dei in prophena in Euangelio perichtatur Euen the same that Chryst did testifie of the veritie of his bodie did Peter testifie also and hicause he spake for the other Apostles the other Apostles testifie with him What then can more assuredlie be saied of the veritie of the bodie and bloode of Chryst in the Sacrament except we wolde see the verie same flesh with our eies In whiche thing yet our Lorde hath not left vs but hath in all poinctes holpen our litle faith For although by the testimonies of Chryst him self and so manie holie men and also by the catholique faith of the vninersall Churche which from the beginning of her conuersion hath so beleued and ys so saued yt be sufficiently taught or auouched that the verie flesh of Chryst and his verie bloode be sacrificed in our Lordes table The vniuersal Church from the beginning of her conuersion hathe euer beleued the presence and sacrisice leest yet anie ouerwhart man shoulde otherwise vnderstande or expownde yt ther haue ben doen of God certain miracles agreable to this our faith when or wher or to whom he hath vouchesaif to reuele the mysterie Which truly to be doen no man shall be ignorant that shall read the workes of the holie Fathers whiche do testifie that the Sacrament of the bodie and bloode of Chryst the formes of bread and wine taken awaie to haue shewed yt self flesh and blood in his naturall forme as yt ys wont to be Seing then the faithfull that be past and goen and they also that be nowe liuing in euery place of the worlde do this beleue and this teache Yf this faith of the vniuersall Churche be not a true faithe to saluacion then either the Church was neuer catholique or ells yt hath or ys perished But that the Church hath not ben or that yt hath decaied or perished no man that ys The church neuer yet perished catholique will consent For forsomoche as the Churche was sette vppe bothe with Prophecies and Gospells wher ys that that the trueth promised to Abraham In thy seed shall all nacrons be blessed Likewise also wher ys that that the same trueth saieth to the Apostles Teach all nacions he that shall beleue shall be saued Forasmoch then as all nacions glorie that they so beleue yf they arteign not the blessing of saluacion the trueth of God in both partes both in prophecie and in the Gospell ys in daunger Thus farre Algerus By whose testimonie ye see that the vniuersall Church professed this faithe of the presence of Chrystes bodie and bloode in the Sacrament which faith was good to saluacion or ells we must saie that ther was neuer anie catholique Church or ells yf ther were anie that yt ys decaied perished and goen Which maie not be saied For Chrystes Churche abideth for euer And as all the Churche beleued Chryst in the Sacrament to be present so no doubte they adored him ther whom they knewe ther to be present Before this Authour was Paschasius more then twoo hundreth yeares Who reporteth the same faith vniuersallie to be professed in the Churche of Chryst vntill his time of all that trulie beleued in Chryst Thus he writeth Discant diuinis verbis in omnibus acquiescere in nullo de ijs dubitare quia vsque in praesens nemo in â—ijs errasse legitur nisi qui de Christo errauerit Quin potiùs admiremur profundissimum Dei consilium quòd magni consilij Argelus instituit qui vult omnes saluos fieri homines Admiremur saudemus atque mâ—elligamus in his quòd beatus Hilarius intellexit quo artificio vt ita loquar nos Christus in se collegit vel quo mysterio vnum in se nos esse naturaliter voluit non per concordiam solummodò voluntatis sed per naturam carnis suae sanguinis Ideo verum est quod Ambrosius ait sanctissimus Quia ipsa eademue caro est sanguis quam accipimus communicamus quae nata est de Maria quae pro nobis pependit in cruce Vnde si quis negat hoc ita esse quia Sacramentum vocatur erit ei sicut sanclus Augustmus testatur mors non vita qui mendacem putauerit vitam Et quia Christus suum dicit esse corpus suumue sangumem non oportet etsi carneis non videmus oculis quod credimus mente dubitare in aliquo Audiuimus quid sanctus Cyrillus cum vniuersis coepiscopis in Epheso congregatis sentiat Quid Graecia cum ijsdem quid Aegyptus sanctus Hieronymus presbiter Et ideo quamuis ex hoc quidam ex ignorantia errent nemo tamen adhuc est in aperto qui hoc ita esse contradicat quòd totus orbis credit confitetur Quapropter charissime nihil in hoc dubites mysterio quod veritas-Christus de se largitus est nohis quia etsi sedet in dextra Patris in caelis non dedignatur suo sacramento quotidiè per manus sacerdotis vt vera hostia non infidèliter sed fideliter immolari Let them learn to agree to the woorde of God in all thinges and in no one poinct to doubte For vnto this present no man ys redde to haue erred but he that hath erred aboute the person of Chryste But raither let vs reuerence the depe secrettes of God whiche the Angell of great secret hath instituted who will all men to be saued Let vs honoure and praise and also vnderstand in these thinges that Sainct Hilarie hath vnderstanded by what workmanshippe or cunning yf I maie so spcake Chryst hath gathered vs into him or by whatmysterie he wolde vs naturally to be one in him not onely by concorde of will but also by the nature of his flesh and bloode Therfor yt ys true that the most holie Ambrose saied that yt ys the same Notable proues of the reall presence verie flesh and bloode whiche we receaue and communicate whiche was born of Marie and which hanged for vs vpon the Crosse Wherfore who soeuer denieth this so to be bicause yt ys called a Sacrament yt shall be to him as Sainct Augustine dothe testifie death and not life that will thinke life to be a liar And bicause Chryst doth saie yt to be his bodie and bloode although we doe not see yt with our fleshlie eies that we beleue with
ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembrāce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie ād neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne instituciō of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt whē he saied Panis quē ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the Canōin the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not cōmon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions ād vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cùm accipimus à sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why thē doest thow alone drinke ād arte dronkē seeing
my God looke vpon me why hauest thow forsaken me When he Psal 21. Mar. 15. had thus cried one ranne and filled a sponge with vineagre and put yt vppō a Reed and gaue him to drincke Saincte Matthew saieth that they gaue him vineagre mingled with gall which fullie aunswereth the prophecie Math. 27. which saieth Dederunt in escam meam fel in siti mea potauerunt me aceto They gaue me gall to eate and when I was thirstie they gaue me vineagre to Psal 68. drinke Saincte Iohū concludinge here the wholl storie of the passion saieth thus Postea sciens Iesus quia omnia consummata etc. After these thinges Iesus knowing Ioan. 19. that all thinges were nowe perfourmed that the scripture might be fullfilled he saied I thirst Ther stoode a vessell by full of vineagre Therfore they filled a sponge with vineagre and wounde yt aboute with Isope and put yt to his mouth As sooen as Iesus receaued the vineagre he saied Yt ys finished and bowed downe his head and gaue vppe the Goste In this woord Consummatum est yt ys finished Christe who saied that all Ioan. 19. Luc. 24. must nedes be fullfilled which was written of him in the Lawe of Moises and in the prophetes and in the Psalmes perceauing that all those that spake of his incarnacion conuersation and passion the ende of whiche passion was instante were fullfilled in him and by him signified to vs the ende of the same whiche ende was that all thinges be doen in dede as these bookes forespake by woorde in figures and prophecies Nowe the end of these bookes being commed and therfore well finished as one that had doen his worke appoincted at his own pleasure he gaue himself to rest and yelded vppe his most blessed Spirit THE TVVELVETH CHAPITER BRIEFLIE TOVcheth a prophecie or two of Christs Resurrection and Ascension NOwe gentle Reader thowe hauest heard the goodlie storie of the passion of our Sauiour Iesus Christe not according to the woorthinesse of soche a matter treacted of and handled but for the avoiding of tediousnes breiflie and as yt were in a transcourse ouerrunne Wherin yet yf you well note the conference and applicacion of the storie of the Gospell to the prophecies and weigh well howe the one aunswereth the other yt will occasion yowe as I suppose to honour God in his prouident wisedom and foreknowledge and to reuerence his holie mysteries in the scriptures also teaching vs the same Nowe to perfourme my promisse I will bringe furth a prophecie or two of his Resurrection and ascension and so end this matter As the storie of the Gospell hath sufficientlie wittnessed that Christe our Sauiour gaue vppe the gost vppon the crosse and ther to declare himself a Prophecie of Chrystes resurrect and ascēsiō mortall man died So doth yt testifie vnto vs that he was buried and that the third daie he rose again and that as sainct Paule saieth accordinge to the Scriptures And for asmoche as the Gospell was not perchaunce then written or receaued as of autoritie to proue that article to vnbeleuing men 1. Cor. 15. yt ys to be supposed that saincte Paule ment the Scriptures of the Prophetes whiche did prophecie the resurrection of Christe of the whiche matter we read thus in the psalme I haue sett God allwais before me for he ys Psal 15. on my right hand therfor I shall not fall wherfore my hearte was gladde and my tounge reioced my flesh also shall rest in hope for whie Thowe shallt not leaue my sowle in Hell nether shalt thowe suffer thy holie one to see corruption That this prophecie speaketh of the resurrection of Christe saincte Peter in the first sermon that he made after he hadde receaued the holie Goste whiche was euen the same daie of Pentecost dothe alleage the same scripture by the teaching of the same holie Spirit to proue the resurrectiō of Christe wher he saieth thus Ye men of Israell heare these woordes Iesus of Nazareth Acto 2. a man approued of God emong yowe with miracles wonders and signes which God did by him in the middest of yowe as ye your selues knowe him haue ye taken by the handes of vnrighteouse persons after he was deliuered by the determinate counseill and foreknowledge of God and haue crucified and slain him whom God hath raysed vppe and loosed the sorowes of death bycause yt was vnpossible that he shoulde be holden of yt For Dauid speaketh of him before hand I sawe God allwais before me c. as ys before alleadged And proceading in this matter noteth the speciall poinctes of this Prophecie that doo proue the resurrection of Christe and saieth Therfore seing he was a Prophete speking of Dauid and knewe that God had sworne with an othe to him that Christe as concerninge the flesh shoulde come of the fruicte of his loines and shoulde sitte on his seat he knowing this before spake of the resurrection of Christe that his sowle showlde not be lefte in hell neither his flesh shoulde see corruption This Iesus hath God raised vppe wherof all we are wittnesses In the whiche wholl sentence and saieng of saincte Peter two thinges are to this pourpose to be noted First that before the allegacion of the prophete Dauid he saieth thus speaking of Christe whom God hath raised vppe and loosed the sorowes of death Yf ye aske the holie Apostle the cause whie God hath raised him from deathe he aunswereth Bicause yt was vnpossible that he shoulde be holden of yt Yf ye procead to aske him why yt was vnpossible he aunswereth For Dauid speaketh of him Wherin he noteth the immutabilitie of God and the certentie of his woorde As who should saie forsomoch as God hath spoken by his Prophete Dauid that he wolde raise vppe Christe again yt ys vnpossible but he must be raised and therfore he was raised The second thing to be noted in the Apostle ys that he noteth as yt were with his fingar the verie speciall woordes of the prophecie of Dauid that forespake the resurrection of Christe where the Apostle speking of Dauid saied He knowing of this before spake of the resurrection of Christe that his sowle shoulde not be left in Hell nether his flesh shoulde see corruption This sentence ys yt that plainlie proueth the resurrection Wherfore the Apostle to conferre the fullfilling of the prophecie to the prophecie yt self concludeth the sentence thus This Iesus hath God raised vppe wherof we all are wittnesses Albeit the learned Fathers alleage other places also yet for so moche as I haste to the matter principallie entended I will staie my hande in this matter Mindinge with like expedicion to finish the rest that remaineth to be doen by my promesse that ys onelie to declare the ascension of Christ by prophecie as I haue doen by figure Of the Ascension of our Sauiour Christe the Prophete Dauid also in the Psal 67. Prophecie of the Ascēsion psalme dothe Prophecie thus
but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing Ideò hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideò cùm accipimus à sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—…s ad pietatem Nam cùm intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quòd corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our
sacrifice of the bodie and blood of Chryst. true bread and true wine and deliuered vnto vs these misteries that we haue to vse in the remembrance of him vntill he come to iudgement Wherto yf we adde the exposition of this prophecie of Daniel that in the time of Antichrist the seruice of God shall be by him forbodden what shall we ells vnderstand by the dailie sacrisice but the sacrifice of our Melchisedech left with vs to be vsed as our most high seruice to God Which thing Lyra by verie plain woordes dothe declare expownding this text of Daniell thus Hic Angelus instruit Danielem de termino à quo incipiendi sunt praedicti tres anni cum dimidio dicens A tempore cùm ablatum fuerit iuge sacrificium id est à tempore quo sacrificium altaris cessabit celebrari solemniter Here the Angell teacheth Daniell the tyme from the whiche the three-years and a half shall beginne saing from the time when the dailie Sacrifice shall be taken awaie that ys from the time in the whiche the sacrifice of the Altar shall ceasse solemnelie to be celebrated Thus Lyra. As by the exposition of these Fathers yt doth appeare that the dailie Sacrifice ys the sacrifice of the Altar the Sacrifice of Chrystes bodie and bloode So herunto reason also agreeth and by yt we are also forced thus to vnderstand the prophete For he can not be vnderstanded of the sacrifice of lawde and praise of the which S. Paule speaketh Per ipsum offeramus hostiā laudis semper Deo id est fructum labiorum confitentium nomini eius By him mening Hebr. 13. Chryst let vs offer sacrifice of lawde allwais to God that ys to saie the fruicte of our lippes confessing his name Of the whiche sacrifice the prophet Dauid speaketh saing Immola Deo sacrificium laudis Ofer vppe vnto God Psal 49. the sacrifice of lawde Neither can yt be vnderstande of the sacrifice of the mortificacion or affliction of our bodies to the whiche S. Paule exhorteth vs saing Obsecro vos per misericordiam Dei vt exhibeatis corpora vestrae hostiam viuentem sanctam De◠placentem I besech yowe by the mercie of God that ye geue vppe your bodies as a liuelie and holie sacrifice vnto God and pleasing to him Neither can yt be vnderstanded of the sacrifice of a contrite hearte of the whiche Dauid speaketh Sacrificium Deo spiritus contribulatus A troobled spirit ys a sacrifice vnto God For all theise sacrifices shall be in vse in the time of Psal 50. Antichrist euen in the heat of his persecution For the Angell saied Eligentur dealbabuntur quasi ignis probabuntur multi Many shall be chosen Daniel 12 and purified and shall be tried as yt were fire In soche men ther ys no doubte but they will continuallie withe their humble praiers praise God and confessing his faith magnifie his holie name and fo offer vnto God the sacrifice of lawde and praise as the fruictes of their lippes They will also not onely mortifie and crucifie their bodies with all the lustes and concupiscence but they will also at that time geue vppe their bodies to suffer tormentes yea and very deathe for the name of Chryst and so offer them as pleasaunt sacrifices vnto God Other some ther shall be whiche seing the heauie great and violent persecucion that shall be vsed by Antichryst and Psal 105. his ministres will with Daniell confesse their sinnes and the sinnes of the people and humbly with Dauid saie Peccauimus cum patribus nostris iniustè egimus iniquitatem fecimus We haue sinned with our Fathers we haue don vniustlie we haue committed iniquitie Seing then that Antichrist neither shall nor can put downe or take awaie these sacrifices but that they shall be vsed vnder his swoorde and in the middest of his flammes and other tormentes yt ys most euident that none of these be that dailie sacrifice that shall be put downe For these sacrifices shall be openly offred and that dailie Yt remaineth then that of necessitie this prophecie must be vnderstande of the dailie sacrifice of the bodie and blood of Chryste whiche although Antichrist shall put down the daily sacrifice of the Altar some godlie disposed people maie percase secretlie vse as Lyra saieth vt shal for three years and a half ceasse openly and solemnely to be celebrated And further of congruence yt maie be reasoned yf the Fathers that haue ben in all ages before Chryste did knowe that yt was a thing acceptable and pleasing to God to offer extern sacrifice to him shoulde not the Chrystiā know more who liueth in the clear light wher they liued in the shaddowe Yf those sacrifices were a swete sauour to God as no doubte but they were so for his sake whom they figured howe moche sweter then ys our sacrifice vnto him offringe as we do Chryst him self in sacrifice Yf they gaue to God not onely the sacrifices of lawdes and thankes but also an extern sacrifice of thankes as yt were of an higher thanke for soche befittes as they receaued shall not the chrystian who hathe receaued greater benefittes incomparablie passing thers geue at the leest as great thankes as they Yf we shall offre no other sacrifice then the sacrifice of praise and thankes geuing and sochelike the fathers did so as well as we and ouer and besides that they offred an extern sacrifice of thākes What ingratitude maie yt well be thought then that we receauing manie mo benefittes then they shoulde geue fewer thankes then they Yt ys an euell proporcion the mo and greater benefittes the fewer and lesse thankes the fewer and smaller benefittes the mo and greater thankes O lorde what obcecate and blinde enemies of God were these that coulde Chrystians vsing no external sacrifice are lesse thākfull then the Fathers of the lawe not see these thinges but wolde that we Chrystians hauing clerer knowledge then other shoulde lesse do their duetie then other and receauing mo benesittes shoulde be lesse thankfull And thus God shoulde be robbed of his honoure and the Chrystians withdrawed from doing of ther due seruices And then woulde yt shortly come to vs as yt came to them who knowing God haue not glorified him as God neither were thankfull but waxed full of vanities in their ymaginacions and their foolish hearte was blinded when they cownted them selues wise they became fooles THE THREE AND THIRTITH CHAP. OPENETH the prophecie of Malachie NOt onely the Prophete Daniel as before ys saied doth prophecie that ther shall be a sacrifice but also Malachie who plainlie declareth the reiecting of the sacrifice of the Iewes and the placing of a common vsed sacrifice Non est mibi voluntas in vobis dicit Dominus Malac. 1 exercituum munus non suscipiam de manu vestra Ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificatur
a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substāce but diuerse in maner Caluery but in euery place where Chryst ys knowē and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the stāderd bearers of the wicked armie of the enemies of gods trueth ys but a violēt or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes Parliamēt house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh menciō of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad Burdegalē cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant eū in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett
man immortall For euery foode leaueth his effect or operacion of nature in the thing that feadeth Yf then we feede on Chryst who ys life he will leaue his effect in vs which ys life And for so moch as he ys the eternall and immortall life he wil woork in vs according to his nature that we shall haue eternall and immortall life And therfor he saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that Hom. 46. in Ioan. eateth my flesh and drinketh my blood hath eternall life he saieth not life onely but eternall life And as Chrysostome saieth Cùm dixisset si quis manducauerit ex hoc pane non morietur inaeternum credibile esset eos dicturos quemadmodum superius Abraham mortuus est Prophetae mortui sunt quomodò tu dicis non gustabit mortem inaeternum Resurrectionem ponit per quam soluit quaestionem quòd non morietur in fine When he had saied whosoeuer shall eate of this bread he shall not die for euer and yt was credible that they wolde haue saied as they did before Abraham ys dead and the Prophetes be dead and howe doest thowe saie he shall not tast deathe He putteth the resurrection by the whiche he solueth the question that he shall not die in the ende And therfore he saieth Et egoresuscitabo eum in nouissimo die And I will raise him vppe in the last daie But I will leaue my exposition to see the mindes of the doctours vpon this scripture S. Augustine writeth thus Hanc non habet qui istum panem non manducat nec istum sanguinem bibit Nam temporalem vitam sine illo habere homines Tract 26. in Ioan. possunt aeternam verò non possunt Qui ergo non manducat eius carnem nec bibit eius sanguinem non habet in se vitam qui manducat eius carnem bibit eius sanguinem habet vitam aeternam Ad vtrunque autem respondit quòd dixit vitam aeternam Non ita est in hac esca quam sustentādae huius corporis vitae causa sumimus Nam qui eam non sumpserit non vinet Nec tamen qui eam sumpserit viuet Fieri enim potest vt senio vel morbo vel ali quo casu plurimi qui eam sumpserint moriantur in hoc verò cibo potu id est corpore sanguine Domini non ita est Nam qui eum non sumit non habet vitam qui eum sumit habet vitam hanc vtique aeternam He hath not this life that eateth not this bread nor drinketh this bloode For withoute that meat men maie haue the temporall life but the eternall life they can not haue He therfor that dothe not eate his flesh nor drinke his bloode hath no life in him And he that doth eate his fleshe and drinke his bloode hath life euerlasting He hath aunswered to both in that he hath saied euerlasting Yt ys not so in this meate whiche we do take to sustein the life of this bodie For he that doth not take yt shall not liue neither for all that shall he liue that hath taken yt For yt maie be that manie with age disease or some other chaunce euen of them that haue taken yt maie die In this meat and drinke that ys to saie in the bodie and blood of our Lorde yt ys not so For bothe he that doth not take yt hath not life and he that doth take yt hath life yea and that eternall This ys sainct Augustines minde vpon this text Whiche although yt doth speake of the Sacrament yet some perchaunce will obiecte and saie that S. Augustine Ibidem immediately expowndeth him self to speake of the misticall bodie of Chryste whiche ys his Churche and not of the bodie of Chryst in the Sacrament For thus he saieth Hunc iraque cibum potum societatem vult intelligi corporis membrorum suorum quod est Ecclesia in praedestinatis vocatis iustificatis glorificatis sanctis fidelibus eius Quorum primum iam factum est secundū tertium factum est fit id est vocatio iustificatio quartum verò nunc in spe est in re autem futurum est id est glorificatio This meate and drinke therfor he will to be vnderstanded the societie or felowshippe of the bodie and his mēbres whiche ys the holie Churhe in the predestinated and called and iustified and glorified sainctes and his faithfull Of the whiche the first vs nowe doen that ys to saie predestinacion The secōd and the thirde ys both doē and ys in doing and shall be doen that ys vocacion and iustificacion The fourth ys nowe in hope but in deed to come that ys glorificacion This ys the sentence of S. Augustine which in deed doth make plain mencion of the bodie misticall of Chryste and expowndeth the meat that ys spoken of to be the folowshippe of the bodie and the membres whiche ys his Churche But what though S. Augustin in this place dothe expownde yt of the misticall bodie of Chryste ys that a good argument that yt ys not to be expownded of the holie Sacrament and of the verie flesh ther in conteined S. Paule saieth that Abraham had two Sonnes the one by a bond maiden the other by a free woman whiche thinges saieth he are spoken by an allegorie For these are two testamentes Nowe ys yt for me to saie that they were not two children in deed but two Testamentes or by cause S. Paule saieth they are spoken allegorycallie therfor they are not spoken historicallie or litterallie Do ye not knowe that saincte Augustine him self saieth that the scripture ys fertile and full of goodlie senseis Therfore though S. Augustine here expowndeth yt thus Yet in other places he expowndeth diuerse sentences of this same chapiter of the verie bodie and reall flesh of Chryst in the Sacrament Wherfore this ys to be considered that S. Augustine in his treactises vpon the sixte of S. Iohn knowing the people to whom he spake then to be sownd S. Augustines cheif entent in hys treactises vpon the sixt of S. John in the faith of the Sacrament and that ther was no controuersie in all the Churche of that matter by the whiche he was occasioned to speake directlie difinitiuelie and more plainly of the same he framed him self to speake of that that neaded as of the maners conuersacion and liuing of the people and not of that that neaded not as to instructe them of the due faithe to be had aboute this misterie For they knewe right well what yt was And therfore he did not go aboute to instructe them quid sumerent sed quà m bene sumerent what they did receaue but howe well they shoulde receaue yt And therfor the most parte of his doing was here to moue them that as they did according to ther faith receaue the
he ther ys no soche thing of beleife ther. for aboute other thinges to be beleued either Chryst him self or the Euangelistes doe stand in the declaracion as in the matter of the incarnacion and birth of Chryste of his baptisme of his passion and death of his resurrection of his ascension and soche other Wherfor saieth he their ys no soche great worke of faith wrought in the Sacrament But see howe the spirit of erroure blinded this man and whether he Crammers spirit and Chryso stomes compared led him Yf he had ben led by the same spirit that Chrysostom was led by he shoulde haue seen that that Chrysostom did sec Chrysome as ye haue hearde saied that Chryst had spoken manie and great thinges of this Sacrament before to the Apostles and therfor nowe when Chryst went to the perfourmance of his promisse made before and in fewe woordes saied Take cate This ys my bodie Theie were mindefull of his promisse made before and of his great instruction geuen vnto them for their beleif in that behalf so that being sufficientlie instructed and therfor redilie prepared when Chryst spake the woorde and commaunded them to eate his bodie they were not troubled for their saith was staied So that Chrysostom coulde see manie and great thinges that Chryst had spoken of this matter But this other man blinded with the great mist of heresie coulde se nothing wher Chrysostom sawe manie thinges and great thinges Therfor yowe that be yet or haue ben seduced here by this great piller of that sect be aduertised that if he being a learned man and yet the wicked spirit so blinded him that wher Chrysostome saied that Chryst did speake manie and great thinges of this Sacrament whiche yet this learned man coulde not see one of them yowe that be learned see one of yowr best learned meÌ„ blinded and beware in time But yowe that be vnlearned of this moche more doe yowe be ware Foryf the learned be deceaued by the Deuell and blinded and led oute of the waie of trueth moche more the vnlearned maie be deceaued and blinded as was yowr first fownder in this our time Luther by name who saied that the sixt chapiter of S. Iohn was whollie to be set a part as in whiche ther was no sillable that spake of the Sacrament Yet Chrysost saieth Chryst spake manie and great thinges of the SacrameÌ„t And in all the Gospell ther ys noplace that speaketh of yt before the supper but the sixt chapter of S. Iohn Wherfor Luther gropeth also in the darke and can not see one sillable of S. Iohns sixt chapter speaking of the Sacrament which speaketh moche of yt whiche thing also ys by expresse woordes testified of S. Augustine who saieth thus speaking of the supper of Chryst Ioannes de corpore sanguine Domini Aug. li. 3 â–ª de Conseuse Euang. Chryst spake of his bodie and blood plentisullie in the sixt of S. Iohn hoc loco nibil dixit sed planè alibi multo vberiùs de iis Dominum locutum esse testatur Iohn spake nothing in this place of the bodie and bloode of our Lorde But in an other place he plainly testifieth that our lorde verie plentifullie spake of these thinges Wher note breiflie by the waie that S. augustine saieth not that S. Iohn spake of the Sacrament of Chrystes bodie and bloode but of the bodie and bloode of our Lorde by expresse and plain woordes and ther with fignifieth the same bodie and blood to be spoken of both in the sixt of S. Iohn and in the other Euangelistes wher they treacte of the last supper of Chryst And thus ye haue perceaued the authour of that booke not onely blinded but also directlie saing contrarie to Chrysostome in these two places iointly alleaged and also to S. Augustine And therfor once again I wish yow to be warned that seing the sainges of your cheif masters be clean contrarie to the sainges of the cheif masters of Chrystes Church beware of them suspect them flie farre from them Ye haue good cause so to doe yf yowe consider the matter well And now to yowr farder instruction in this poinct and to the more confutacion of the aduersaie and declaracion of the trueth I will craue yowr pacience to heare one other place of the same Chrysostom wherin ye shall both more plainly perccaue both that the vi of Iohn and also the woordes of the supper doe manifestlie speake of the bodie and bloode of Chryst in the Sacrament Thus he writeth Hac de causa desiderio desideraui hoc Pascha vobiscum Chris homil 83. in 26. Math. comedere qno vos spirituales faciam Ipsequoque bibit exâ—… ne auditis verbis illis dicerent Quid igitur sanguinem bibimus carnem comedimus ac ideo perturbarentur Nam quando prius de iis verba fecit multi solummodò propter verba scandalum passi sunt Ne igitur tunc quoque id accideret primus ipse hoc fecit vt tranquillo animo ad commumcationem mysterioram induceret For this cause with desire haue I desiered to eate this passeouer with yowe by the whiche I maie make yowe spiritual He also dranke of yt lest when they had heard these woordes they shoulde saie what therfor doe we drinke bloode and cate flesh And ther for they shoulde be troobled for when he did first speake of these thinges also manie alonlie for his woordes were offended Lest therfor that also shoulde then happen he himself first did this thing that with quiett minde he might induce them to the partaking or communicacion of the mysteries Thus moche Chrysostome In whiche saing I will first note to yowe for the sixt of S. Iohn that after I maie the more at large open his minde to yowe for the presence That Chryst spake of his bodie and blood in the SacrameÌ„t IoaÌ„ 6. Chryst spake of his bodie and bloode in the sixt of S. Iohn these woordes of this authour doe teach vs wher he saieth Quando de iis prius verba fecit multi solummodò propter verba scandalum pasi sunt When he first spake of these thinges manie euen alonely for the woordes were offended Wherby yowe maie perceaue that Chrysostome sheweth here that Chryst spake before of this mysterie of his bodie and bloode in that place wher manie onelie were offended for the woordes Wher that was yt ys clere to all men that can read the Gospell that yt was ther wher they saied Durus est est hic sermo quis potest eum audire This ys an harde saing who can abide yt wher yt ys manifest Joan. 6. that they were according to Chrysostoms saing offended onely for the woordes of Chryst whiche made them to saie that yt was an hard saing So that wher Chrysostom in the other sentence saied that Chryst had spoken great thinges of this mysterie but opened not in what place here by circumstance he sheweth the certen place This I
figurabatur de coelo certè Manna veniebat Attende quem figurabat Ego sum inquit panis vinus qui de caelo desceÌ„di Nowe saieth S. August the light being brought in let vs seke what the other thinges do signifie What the clowde the sea and Manna do meen For these thinges he hath not expownded But what the stone was he hath shewed The passing through the sea ys Baptisme But bicause Baptisme that ys to saie the water of health ys not of healthe excepte yt be consecrated in Chrystes name who shed his blood for vs the water ys blessed with his crosse and that Manna from heauen ys plainlie expownded of our A figure geueth not life but the blessed Sac. geueth life ergo yt ys more then a figure Lorde himself Your Fathers saieth he haue eaten Manna in the Wildernesse and they be dead When shoulde they liue A figure maie prenunciate life but yt can not be life They haue eaten saieth he Manna and be dead that ys to saie Manna that they did eate coulde not deliuer them from death not that Manna was death vnto them but bicause yt deliuered not from death He shoulde deliuer from death who was figurated by Manna The Manna trulie came from heauen Marke whom yt figured I am saieth â—e the liuing bread whiche came downe from heauen Thus farre S. Augustine In whose woordes ye see a goodlie applicacion of the figures to the thinges figured Howe well and aptelie the redde sea figured Baptisme whiche ys made redde in vertue by the bloode of Chryst Sainct Augustine most godlie hathe declared And he hath doen no lesse in the applicacion of Manna to Chryste in the Sacrament Marke saieth he whom Manna did figure Yt figured him who saied I am the bread of life whiche came downe from heauen That Chryst spake these woordes ther ys no doubte But whether he spake them of his bodie in the Sacrament the Sacramentarie will make a doubte But that S. Augustine meent that the bodie of Chryst in the Sacrament ys the thing figured by Manna he himself doth so plainlie open in an other place that we are deliuered from doubte therof Thus he saieth Manna typus est escae spiritualis quae resurrectione Domint veritas facta est in Eucharistiae mysterio Manna ys a figure of that spirituall meat whiche in the resurrection Lib. quest 〈…〉 test quest 65. of our Lorde was made the veritie in the Sacrament In whiche woordes ye see the iust applicacion of the figure to the thinge sigured Manna ys the figure the bodie of Chryst in the Sacrament ys the thing figured and the veritie Let yt not trooble the Reader that he calleth yt the spirituall meat as though therby were not affirmed the verie reall presence But remembre that MaÌ„na howe yt was called a spiritual meat and the water of the rock a spiritual drinke S. Paule calleth Manna a spirituall meat although yt were corporall and the water also he calleth spirituall althoug yt were likewise corporall not that he wolde so teache them to be spirituall that they were not in very dede corporall but bicause they were miraculouslie and wonderfullie not by the ordinarie power and worke of God whiche he dailie worketh in the producing and conseruing of his creatures but by a speciall and vnwonted maner geuen to the people of Israell Wherfore yt liked S. Augustin as he might very well to call yt beinge the veritie a spirituall meate as Manna the figure was called spirituall meat Wherby the one better answereth the other And in dede as Manna was sent to the Iewes beside the course of nature So was Chryst sent to vs beside the course of nature And as yt was made meat to them merueillouslie So ys the bodie of Chryst in the Sacrament made meat for vs merueillously And thus both these be spirituall The bodie of Chryst in the Sacr. howe yt ys called a spirituall meat meates although the bodie of Chryst more spirituall both for that after his resurrection his bodie was glorified and indewed with the giftes of immortalitie agilitie impassibilitie subtilitie and claritie and also for that in the Sacrament yt ys beholden by faith and not by senses whiche ys a spirituall maner Thus then yt appeareth very manifestly that the bodie of Chryst ys and maie be called for diuerse consideracions a spirituall meat and yet be neuer the lesse a corporall substance That thus in this place yt ys to be vnderstanded to be a spirituall meate and not after the maner that the Aduersarie wolde haue yt wrested the very woordes of Sainct Augustin enforce For he saied that this spirituall meat ys in the mystery or Sacrament The spirituall maner that the Aduersarie wolde here violentlie intrude and thrust in ys not nor can not be in the Sacrament but in the receauer who by faithe and charitie receaueth after that spirituall maner whiche faith and charitie be not in the Sacramentall bread as they tearme yt but in the man the receauer of yt Of the whiche spirituall meat the bread ys a signe or a figure as they teache saing that as they receaue that bread to nourish the bodie So they spiritually receaue Chryst to nourish the soule So that that spirituall meat of the whiche they speake ys not in the Sacrament Therfor yt ys to be concluded that he speaketh of the naturall meat of Chrystes bodie whiche ys according to the minde of this holy Father and the doctrine of the catholique Churche verilie really substanciallie in the Sacrament and yet neuer the lesse spirituallie in maner aboue declared In this matter diuerse other places might be brought in but for that I wolde not wearie the Reader but raither delight him with the hearing of some other and that conuenient place might be had for Oecumnnius we shall ceasse with thus moche of Sainct Augustine and heare the said Oecumenius Oecumen 1. Cor 10. vpon the same text of Sainct Paule Thus he writeth Comederunt nempe Manna sicut nos corpus Christi Potum spiritualem hoc est aquam è rupe siue petra seaturientem biberunt quemadmodum nos sanguinem Christ They haue saieth A plain saing for the Procla Oecumenius eaten Manna as we the bodie of Chryst They heaue dronke a spirituall drinke that ys water running oute of a rocke or a stone as we the bloode of Chryste Thus he This ys but a breif exposition but yet wonderfull weightie and mightie to ouerthrowe the enemie Methinke I shoulde nothing saie here to opeÌ„ the matter wher all ys so plain but to declare that I wonder that men will or can be so deluded in a matter so clerely taught as yt ys here I merueill also howe malice can preuaill or howe yt self against so manie fast a trueth by soche expresse woords vttered that no mistes or clowdes of wicked glose can wrest but in soche wise as yt maie very well be perceaued But to come to the pourpose this ys
speaketh plentifullie of yt We read in no place of S. Iohns Gospell that he speaketh plentifullie of Chrystes bodie and blood in the Sacrament but in the sixt chapiter Wherfor S. Augustine vnderstandeth the sixt chapter of S. Iohn to speake of the bodie and bloode of Chryst In these woordes also of S. Augustin yt ys not to be ouerpassed but by the waie to be noted that he saieth not that S. Iohn speaketh of the Sacrament figure or sign of the bodie of Chryst but plainlie he calleth yt the bodie and bloode of Chryst and saieth that S. Iohn speaketh of them in the sixt chap. This then being certen and euident that the woordes of Chryst in the sixt of S. Iohn as by Chrysostom and Euthymius by S. Augustin and Teophilact they are distincted be spoken and vnderstanded of his bodie and blood according to the distinction we shall bring in the woordes of Chryst for the proof of this that ys here to be prooued Thus Chryst saieth Non sicut manducauerunt patres vestri Manna mortui sunt Qui manducat hunc panem viuet in aeternum Not as yowr Fathers did eat Ioan. 6. Manna and be dead he that eateth this bread shall liue for euer In the whiche saing of Chryst we are taught two thinges The first that Manna ys a figure of our heauenly Manna I meen of Chryst in the Sacrament our most pleasant foode as the comparison of the one to the other made by Chryst him self doth well proue and as at large yt ys testified by the testimonie of manie Fathers in the. 4. 5. 6. 7. 8. 9. and tenth chapiters of this booke Thexcellēcie of the B Sacr. aboue Manna The second thing ys the excellencie of our Manna the bodie of Chryst in the Sacrament the thing figured by the other Manna Whiche excellencie Chryst very manifestlie declareth when he saieth that the eaters of Manna are dead but the eaters of this Manna in the Sacrament shall not onely liue but they shall liue for euer As life in naturall thinges ys moch more excellent then death so that which geueth naturall life ys moche more excellent then that whiche geueth yt not life As betwixt life and death ther ys no iust cōparison both for that inter ens non ens nulla est comparatio betwixt some thing and nothing ys no comparison and also for that no comparison can be grownded wher ys no positiue so betwixt temporall life and eternall life ys no comparision for that as S. Gregory saieth Temporalis vita aeternae vitae comparata mors est potius dicenda quà m vita The temporall life compared to the eternall life ys raither Gregorius to be called death them life Then the eternall life so farre passing the temporall life as life doth death how moch then surmounteth the Manna Māna the figure gaue but tēporal life Māna the thing eternall life of the chrystians the Manna of the Iewes wher as this geueth but temporall life the other eternall as saieth S. Augustin Manna de coelo apertè ab ipso Domino exponitur Patres vestri inquit manducauerunt Manna in deserto mortui sunt Quādo enim viuerent Figura vitam praenunciare posset vita esse non posset Manducauerunt inquit Manna mortui sunt id est Manna quod manducauerunt non illos potuit de morte liberare non quia ipsum Manna mors eis fuit sed quia à morte non liberauit Ille enim liberaturus erat á morte qui per Manna figurabatur De coelo certè Manna veniebat Attende A figure maie fore the we life but yt can not be life quem figurabat Ego sum inquit panis vinus qui de coelo descendi Manna from heauen ys plainly expownded of our lorde himself Yowr fathers saieh he haue eaten Manna in the wildernesse and are dead for when shoulde they liue A figure maie foreshewe life but yt can not be life They haue saieth he eaten Manna and are dead that ys to saie Manna which they haue eaten could not deliuer them from death not that that Manna was death vnto them but bycause yt deliuered them not from death He shoulde deliuer them from death who was figured by Manna Certenlie that Manna came frō heauen Take hede whom yt did figure I am saiethe he the liuing bread whiche descended from heauen Thus farre S. Augustin Seing then that Manna the figure whiche rained to the Iewes coulde not deliuer from death as here yowe haue heard S. Augustin testifie and Manna the bodie of Chryst the thing figured and conteined in our Sacramēt doth Our Sacr. geuing lise sarre excelteth Māna that gaue got life deliuer from death and therfor of consequent geueth eternall life as Chryst him self also auoucheth in the text alleaged yt can not otherwise be concluded but that our Sacrament of Chrystes bodie and bloode ys incomparablie excelling Manna and anie other sacrament that in the olde lawe did figure Chryst As here by the comparison which Chryst hath made betwixt Manna and his bodie the excellencie of the one aboue the other ys easie to be discerned so nowe shall we see the like handling of the figure and the veritie by the holy fathers Holy Cyprian sheweing the meting and applicacion of the olde Paschall lābe which was a figure of our new Paschall lābe declareth most plainlie the excellencie of the one aboue the other Caena disposita inter sacramentales epulas obuiarunt sibi instituta noua antiqua Et consumpto agno quem antiqua traditio proponebat Cyprian de cana Do. inconsumptibilem cibum magister apponit Discipulis Nec iam ad elaborata impensis arte conuiuia populi inuitantur sed immortalitatis alimoniae datur à comunibus cibis differens corporalis substantiae retinens speciem sed virtutis diuinae invisibili efficien tia probans adesse praesentiam The supper being ordined emong the Sacramentall The inconsumptible 〈◊〉 geuē to the Apostles both conteined the presēce of diuine power and also reteined the forme of corporall substance meates ther mett together the newe and the olde ordinances and the lambe which the olde tradiciō did sett furth being consumed the master sett before his disciples inconsumptible meate Neither are the people bidden to feastes prepared with charges and conning but the foode of imortalitie ys geuen differing from comon meates reteining the forme of corporall substance but prouing by inuisible woorking the presence of the diuine power to be present Thus S. Cyprian As in this sentēce ye see the applicaciō of the ordinaūces of the old law to the newe so maie ye easilie perceaue that the one farre excelleth the other The meat whiche was geuen according to the olde ordeinaunce was consumed but the meat whiche was geuen according to the new ordeinance was inconsumptible That that ys of a limited power and finite yt maie haue a certain degree of excellencie cōpared
and other Disciples did in the Masse make oblacion and offre sacrifice as the Apostles did This man S. Clement I meen euen as S. Iames did immediatelie after the holie consecracion praied thus Memores igitur passionis eius mortis resurrectionis reditus in coelos futuri eius secundi aduentus in quo veniet iudicaturus viuos mortuos redditurusque cuique secundùm opera sua offerimus S. Clemens in Missa vt refert Methon ibi Regi Deo secundùm eius institutionem panem hunc hunc calicem gratias tibi per eum agentes quod nos dignatus fueris astare coram te tibi sacrificare Being therfor mindefull of his passion death resurrection ascension into heauen and of his second coming in the whiche he will iudge both quicke and dead and will geue to euerie one according to his workes We offre vnto the King and God according to his institucion this bread and this cuppe geuing thee thanks by him that thow hauest vouchsafe vs to stand before thee and to offre sacrifice to thee Thus S. Clement Let not the good Chrystian be dismaied nor the Sacramentarie triumphe S. Clement offred Chrysts bodie and blood in sacrifice that he saieth we offre this bread but let them both vnderstand that as our Sauiour Chryste in the vi of S. Iohn and S. Paule in the x of the first to the Corinth whiche ys allreadie declared and in the xi of the same whiche here shall be declared doo call the bodie of Chryste bread So doth S. Clement here For proofe wherof haue recourse to the praier of S. Clement in the last chapter before and see his faith what he beleued to be in the Sacrament wher ye shall finde him desiering that the holie Gost maie be sent who maie make the bread the bodie of Chryste and the wine the blood of Chryste Yf then the bread by the worke of the holie Gost be made the bodie of Chryst then ther ys no other bread there after consecracion to be offred in sacrifice but the bread of the bodie of Chryst and the cuppe of his blood Neither can the Sacramentarie with all his wresting malice vnderstand this of materiall bread For this that ys here offred ys offred according to the institucion of Chryste but as the Sacramentarie can not but confesse Chryste neuer instituted materiall bread to be offred in sacrisice Wherfor yt can not be vnderstanded of materiall bread Yt ys euident then that S. Clement offred Chrysts bodie and blood the verie true bread and true wine in sacrifice This being made plain we shall descende to S. Basill and see what he did whether he offred in his Masse or no. He as S. Clement immediately after S. Basill offred the like sacrifice to S. Ja. ād S Clem. the consecracion continued his holie taulke to God saing on this wise Memores ergo Domine nos salutarium eius passionum viuificae crucis triduanae sepulturae ex mortuis resurrectionis in caelum ascensionis in dextra tua Dei Patris sessionis gloriosae ac terribilis secundae eius praesentiae tua ex tuis tibi offerimus We also therfor o Lorde being mindfull of his holsom passions liuelie crosse three daies buriall his resurrection from the dead his ascension into hauen his sitting at thie right hand God and Father and of his gloriouse and terrible second presence we offre thine to thee oute of thine Thus he See ye not here as in S. Iames and S. Clement an oblacion of the bodie and bloode of Chryste whiche be thinges of God consecrated of his creaturs bread and wine and so offred vnto God Hitherto then ye see the holie Fathers to haue offred Chrystes bodie and blood and therfor in their woordes and writings not to haue abhorred the tearmes of offring or making oblacion and sacrifice as the newe brothers do But for farder proofe of the practise of the Sacrifice we will procede and see what Chrysostom did in his Masse For he keping the order before mencioned immediatelie vpon the consecracion addeth this praier Memores igitur salutaris huius mandati omnium eorum quae pro nobis facta sunt crucis sepulchri Chrysostome offred sacrifice in Masse resurrectionis ad caelos ascensionis sessionis ad dextram secundi gloriosi rursus aduentus tua ex tuis tibi offerimus Remembring therfor this holie commaundement and all those thinges that haue ben doen for vs as the crosse buriall resurrection ascension into heauen sitting at the right hand the seconde and gloriouse coming again we offre thine vnto thee of thine owne Thus ther. Yt can not be that they that so iustlie agree in woordes and sentēce shoulde varie and dysagree in sence and vnderstanding Wherfor Chrysostom as the other did did in his Masse offre sacrisice I labour not here to seke the deapt of this matter for that I haue done allreadie in diuerse places of this worke but I cheiflie seke by the woordes of these Fathers to declare that all S. Ambrose and the church that he liued in offred sacrifice in the Masse they did offre sacrifice What they offred and to what effect yt ys and shal be declared and as yt maie for this place suffice by S. Ambrose yt shall be made euident what he and the auncient Church in his time did offre Wherby also we shall be assured what the former Fathers did offre this being certen that holie Ambrose did nothing contrarie to the holie faith of the primitiue Church Thus he reporteth of the practise of the auncient Church of his time and before Sacerdos dicit Ergo memores gloriosissimae eius passionis ab inferis resurrectionis in coelum ascensionis offerimus tibi hanc immaculatam hostiam rationabilem hostiam incruentam hostiam hunc panem sanctum calicem vitae aeternae Being therfor mindful of thie most gloriouse passion and resurrection frō death ād ascension into heauen we offre vnto thee this vndefiled sacrifice reasonable sacrifice vnbloodie sacrifice this holie bread and cuppe of life euerlasting Note here what maner of sacrifice was offred in the Masse Doo ye not here see by the testimonie of S. Ambrose that the preist did offre sacrifice in the remēbrance of Chrysts passion resurrection and ascension But note and marke well what maner of sacrifice An immaculate or vn defiled sacrifice a pure sacrifice What sacrifice ys yt that man can offre to God that he maie boldlie so tearm and call No pure man dare so farre presume of his owne doings of offrings to God This pure and vndefiled sacrifice then can be none other but that pure and innocent lambe of God that purifieth and clenseth vs by taking awaie the sinnes of the worlde euen Iesus 1. Joan. 1. Ibid. 6. Chryste his verie bodie and blood Which maner of vnderstanding the later woordes of this offring sentence doeth also enforce vs to take determining
sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to mēof his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the cōmixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule Vnderstād that the preist ys the cōmon mynister of the Church wherfor doing the comon The cōmon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he cōmonlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt cōmon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to thē onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in Englōdor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitaciō of time ād place ād desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist cōmitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuociō so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that solē ne memorie of Chrysts passiō and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuociō ād duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exāple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestāts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of thē First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquà m eccle Canon 19. See this Canō cut of in the middest siastica pacis perturbatores à Communione arceantur Soch Chrystian men as come to the church and heare the scriptures ād doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring thē wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in
flessh And as our pain neclectinge this preparacion ys the losse of euerlasting life whiche aboue all measure passeth the losse of this tansitorie life Euen so must yt nedes be that the thinge that we prepare for must aboue all measure passe and exceade in woorthinesse the figures and sacrifices that they in the olde lawe made preparacion for But they will saie that we by faithe make Chryst who substanciallie sitteth ObiectioÌ„ of spirituall presence by faith at the right hand of his Father as verilie present at the receipt of the Sacramentall breade and wine and so we receaue Chrystes bodie and blood verilie but yet spirituallie In dede they saie yt but they prooue yt not But how soeuer they saie yt and howe soeuer they painct and coolour their euell sainges with goodlie glosinge woordes certen yt ys that this they saie that the fathers of the Theanswer olde Testament receaued Chryste as well as we and that there ys no more in our Sacramentes then was in theirs but that their Sacramentes were figures of Chryste to come and owers be figures of Chryste as nowe comed But to them I saie yf we haue no more in our Sacramentes then they had why are we required to make anie other preparacion then they did Whie preparare we so diligently our consciences wher they were required but to purifie their flesh Again as touching the punishmeÌ„t they make God vniust For if the thinge receaued of the fathers and vs hath no difference in value whie hathe yt a difference in pain yt standeth not with the iustice of God the offence beinge all one to punishe to offenders one with euerlasting deathe the other but with temporall death And yet so must yt nedes be yf the sainges of the Sacramentaries were true But thowe maist see Reader into what inconueniences their dreames and phantasies bring them Wherfore I shall wisshe the reader to consider that thys our preparacion being so farre aboue the preparacion of the olde lawe teacheth vs that we receaue a thing farre aboue that that they receaued in that lawe And forasmoche as the punishment of our presumption ys euerlasting deathe that yt argueth that we presume to abuse the euerlasting Maiestie of our Lord God and Sauiour Iesus Chryst bicause as sainct Paule saieth we make no difference of our Lords bodie In dede if we examine not our selues before we receaue but go to yt with filthie coÌ„sciences theÌ„ go we to yt as to other meates and so make we no difference betwixt our Lordes bodie and other meates And for this our irreuerencie we woorthilie suffre the pain testified by sainct Paule that ys we eate and drinke our owne damnacion yea so great ys the offence of vnwoorthie receauing that God doeth not onelie punish yt eternallie but also by diuerse means temporallie as thow shalt see yt plainly testified in the text that foloweth THE SEVEN AND FIFTETH CHAP. EXPOVNdeth this text For this cause manie are weake and sicke c. By Origen and sainct Ambrose YT foloweth in the text of S. Paule Ideo inter vos multi imbecilles infirmi dormiunt multi For this cause manie are weak and sick among yowe and manie do die S. Paule rebuking the vncharitable the vngodlie and vndeuoute maner of the Corinthians in cominge to the receipt of the holie Sacrament of the which somwhat ys before saied did plainlie teache them and assure them that soch vnwoorthie receauers should be eternallie coÌ„demned as they that vilanouslie and cruellie putte Chryst to death For as they did with all spite spitte vpoÌ„ him pietifullie araie him mocke him skorn him aÌ„d as they thought with all shame and reproache diswoorshippe aÌ„d dishonour him aÌ„d repute him but as a vile abiect and a castawaie amoÌ„g the childreÌ„ of meÌ„ Euen so they that come to receaue his blessed bodie aÌ„d blood as thei wold come to receaue a peice of the carkasse of an oxe laÌ„be calf orshepe hauing no regarde to the cleannesse and puritie of their coÌ„sciences they doe as moch and as wickedlie abuse diswoorshippe and dishonour that his blessed bodie as the Iewes of whome we spake of before For what more contumelie what more inurie can be doen to the bodie of Chryst then to be cast into a sinfull stinking bodie more filthie or lothsome in his seight then anie donghill or sinke The grauitie than of the offence with the greuouse pain of condemnacion due to the same declared to make theÌ„ better creditt the same he indueeth them by present examples of the punishment of soche persons in this present life sainge For this cause many amonge yowe are weake and seke and manie doe die As who might saie think not that I dallie with yowe behold and see euen amonge yowr selues howe God sheweth a preamble or image of his fearfull iudgement which I haue spoken of For euen for this vnwoorthie receauing of the bodie and blood of hys Sonne our Lorde Iesus Chryste he hath stricken manie with weaknesse manie with sekenesse and manie with death The literall exposition being thus breiflie touched as wherby yt maie be perceaued howe this text doeth depende of the other aÌ„d ys ioined with the same we wil as heretofore ys doeÌ„ heare the Fathers of Chrystes ParliameÌ„t house therby also to trie whether the catholike Church that now ys coÌ„sent with theÌ„ or dissent froÌ„ theÌ„ or the ProclaÌ„ aÌ„d his coÌ„panie agree or disagree Of these Fathers the first coople shall be Origen and sainct Ambrose Origen saieth thus Iudicium Dei paruipendis commonentem te Ecclesiam despicis Communicare non times corpus Christi accedens ad Eucharistiam quasi mundus purus quasi in te Origen in Psalm 37. nihil sit indignum in us omnibus putas quod effugies iudicium Dei. Non recordaris illud quod scriptum est quòd propterea in vobis infirmi aegri dormiunt multi Quare multi infirmi Quoniam non seipsos diâ—udicant neque seipsos examinant neque intelligunt quid communicare Ecclesiae vel quid est accedere ad tanta tam eximia Sacramenta Patiuntur hoc quod febricitantes pati solent quum sanorum cibos praesumunt sibimetipsis inferentes exitium Settest thow litle by the iudgement of God And despicest thow the Church admonishing thee Thow arte not a feard to communicate the bodie Origen in plain words calleth the bless Sacr. the bodie of Chryst of Chryste coming to the Eucharist as a clean and a pure man as though ther were no vnwoorthie thing in thee and in all these thow thinkest that thow shalt eschape the iudgement of God Thowe doest not remembre that which ys written that for these thinges ther be manie among yowe weake and sicke and manie doe die Whie be ther manie sicke Bicause they iudge not themselues neither examin themselues neither doe they vnderstande what yt ys to communicate with the Church or what yt ys to come to so great and
naturall bodie and bloode of Chryst wherby also yt ys manifest that the naturall bodie and bloode of Chryste be in the Sacrament For if they were not howe coulde they so be receaued Again yt ys manifest that not onelie the inwarde man the inuinsible or The outward naturall man receaueth the bodie and blood of Chryste spirituall man receaueth the bodie and bloode of Chryst but also the outwarde the visible and naturall man And for the full and perfect vnderstanding of this note well the cheife grownde of this auncient holie Father Irenaeus His pourpose ys to prooue that our flesh although yt be a mortall thinge shall receaue immortallitie although yt be earthilie yt shall receaue an heauenly and euerlastinge life howe proueth he that By that that our mortall flesh receaueth the immortall flesh and bloode of Chryst and therby nourished shall in his time atteign to immortalitie ād life euerlastinge The Sacramentaries denieng the receipt of Chrystsnaturall bodie into our denie withall the argument of Jren. ād of consequent the immortallitie of our bodie after resurrect Consider then that the argument of this holie father against this heresie to prooue that our bodies shall rise and that they at the same resurrection shall atteign to immortallie ys that we receaue the bodie ād blood of Christ by the whiche yt beinge immortall and also able to geue immortalitie we shall be made immortall and receauers of euerlastinge life The Sacramentarie then denienge that we receaue the bodie of Chryst into our bodies denieth the argument of this holie Father and tectlie also denieth owre resurrection and immortalitie which to manie of them haue allreadie apertlie doen and robbeth vs of one great article of our faith and of our cheif and high comforte that we hope to haue in our resurrection For as S. Paule saieth Si in hac vita tātùm in Christo sperātes sumus omnibus hominibus c. Yf in this life onelie we beleue on Chryst then are we of all men most miserablie Yf then they will robbe vs of the mean to atteign to this resurrection and immortallitie whiche mean ys the very receipt of the bodie and blood of Chryst they shall also robbe vs of the effect For the cause being taken awaie the effect also must be taken awaie as the cause beinge admitted the effect must necessarilie folowe For the cause of the immortalitie of our flesh ys the coniunction of the immortall flesh of Chryst with owre whiche ys doen 1. Cor. 15. by the receipt of the same in the Sacrament Of these two Chryst ys a full wittnesse for the first he saieth Nisi manducaueritis carnem filii hominis biberitis eius sanguinem non habebitis vitam in vobis Except ye eate the flesh of the Sonne of man and drinke his blood ye shall haue no life in yowe wherby ys testified that the receipt of the bodie and blood taken awaie from vs immortalitie and euerlastinge life ys also taken awaie For the other Chryst also testifieth Qui manducat meā carnem bibit meum ibid. sangumem habet vitam aeternam He that eateth my flesh and drinketh my blood hath euerlastinge life Wherby ys taught that the receipt of the bodie and bloode of Chryst ys the cause and mean of and to euerlasting life But that the Aduersarie shall not cauill and saie that I speake moche in this matter at mine owne libertie and ther vnto expownde the scripturs by mine owne authoritie he shall heare the holie Father Cyrill affirme as moche as I haue saied and expownde the scripturs to the same sense Thus he Cirill in 15 ca Joan. writeth Non poterat aliter corruptibilis haec natura ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur Non credis mihi haec dicenti Christo te obsecro fidem praebe dicenti Amen amen inquit dico vobis Nisi manducaueritis carnem filu hominis biberitis eius sanguinem non habebitis vitam in vobis Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam Audis apertè clamātem non habituros nos vitam nisi sanguinem cius biberimus carnem manducauerimus In vobis autem ipsis dicit id est in corpore vestro Vita autem iure ipsa vitae caro intelligi potest Haec enim nos in nouissimo die suscitat quomodò dicere non grauabor Caro vitae facta Vnigeniti caro ad virtutem vitae traducta est Non potest igitur morte superari Propterea in nobis facta interitum à nobis expellit Non enim abest ab ea vnigenitus Deisilius Vnde quia vnus est cum carne sua Ego inquit suscitabo cum This corruptible nature of owre bodie could not other wise be brought to incorruptibilitie Oure corruptible nature could not atteign to incorruptibilitie but by the receipt of the incorruptible flesh of Chryste and life except the bodie of naturall life shoulde be ioined to yt Beleuest thowe not me sainge these woordes I praie thee then beleue Chryst sainge Verilie verilie saieth he I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe He that eateth my flesh and drinketh my bloode hath euerlastinge life Thowe hearest him openlie saing that we shall haue no life except we drinke his bloode and eate his flesh He saieth in yower selues that ys in yower bodie By life maie of right be vnderstanded that flesh of life For this flesh shall raise vs vppe in the last daie And howe yt shall not greiue me to tell The flesh of life being made the flesh of the onelie begotten Sonne of God ys brought to haue the power of life Yt can not therfor be ouercomed of deathe Wherfor that flesh beinge in vs expelleth deathe from vs. For the onelie begotten Sonne of God ys not absent from that flesh Wherfore bicause he ys one withe his flesh he saied I will rayse him vppe Se ye not here plainlie affirmed by sainct Cyrill and that by those places of the vi of sainct Iohn that this corruptible nature of owre bodie can not atteign to immortalitie and life except the bodie of Chryst whiche he calleth the bodie of life be conioined to yt To returne then the argument of Irenaeus ys of great force For in dede that The flesh can not be subiect to mortalitie that duelie receaueth the flesh of immortalitie flesh can not be subiecte to mortalitie that receaueth the flesh of Chryst whiche geueth immortalitie But once to ende with Irenaeus I wishe the Reader to be aduertised of two thinges The one that wher Irenaeus and S. Cyrill saie that by the receipt of the bodie of Chryst we receaue immortalitie he maie not thinke them to speake against the scripture whiche saieth Quis est homo qui viuit non videbit mortem What man ys