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
of Chryst This Proclamer with mocking and taunting derideth and dispraiseth them that do so honoure Chryst Sainct Gregorie by all mens iudgementes as he was auncient so ys he iudged to be catholique and to fauoure Chryste and the catholique Churche This Proclamer as he ys of these daies and but younge of age so dissentinge from this holie Father maie well be iudgd the enemie of Chryst and his catholique Churche And as we haue saied of Sainct Gregorie So maie we saie of Sainct Ambrose who commendeth in his brother the great faith affiance and trust that he had in the holie Sacrament For what more honour what higher honour can we do to God then to setle our faith our hope and our trust in God acknowledging him one not onely able and of power to helpe vs to deliuer and saue vs from all perills and daungers that maie happen to vs but also assuredly trust that he will so doe Thus Sainct Ambrose to the praise of his brother reporteth that he did to the Sacrament as before ys at large declared Seinge then this Proclamer dispraiseth that that holy Ambrose did praise yt ys easie to perceaue what ys to be thought of him and which of their doctrins ys to be embraced and whiche of them ys to be folowed euerie good chrystian will soen determine In this matter also ys Eusebius Emisenus a goodlie witnesse writing thus Quia corpus assumptum ablaturus erat ab oculis nostris sideribus illaturus necessarium Eus Emis Hom. pas erat vt nobis in hoc die Sacramentum corporis sanguinis consecraret vt coleretur iugiter per mysterium quod semel offerebatur in precium For that he wolde take awaie his assumpted bodie from our eyes and carie yt into the heauens yt was necessarie that in this daie he shoulde consecrate the Sacrament of his bodie and bloode that yt might continuallie be honoured by mysterie that once was offred for our price Thus he Nowe wher the Proclamer saieth that Chryst did institute the Sacrament onely that yt shoulde be receaued in the remembrance of his death Eusâ—b Em. directlie against the Proclamer This Authour saieth that bicause the visible presence of his bodie shoulde be taken from vs he did institute the Sacrament that the same his bodie might continuallie be honoured by mysterie And forsomoch as yt ys so he exhorteth vs so to doe sainge Cùm reuerendo altari caelestibus cibis satiandus accedis sacrum Dei tui corpus sanguinem fide respice honora mirare mente continge cordis manu suscipe maximè haustu interiori assume When thowe comest Euseb ibi to the reuerend aultar to be satisfied with heauenly meates looke with faith vpon the bodie and bloode of thy God Honoure yt woonder at yt touche yt with thy minde receaue yt with the hand of thy heart and cheiflie receaue Euseb biddeth vs honour the Sacrament yt with the inwarde draught This Authour in this his exhortacion first teacheth vs what we shall beholde by faithe when we come to the reuerende aultar the bodie saieth he of our God Wherby he teacheth the presence of our Lordes bodie in the Sacrament whiche in dede by faith onely ys ther to be seen and not by senseis except yt please God by miracle to some so to reuele yt as we reade that sundrie times he hath so doen. But let not the Proclamer walkinge in his darke mistes of his figures saie that Chryst ys in the Sacrament as in a figure bicause this Authour saieth that we by faith must beholde him and thervpon triumphe that this Authour ys on his side For this cauille ys auoided by the woordes that shortlie after folowe whiche be these Sicut autem quicunque ad fidem Christi veniens ante verba Baptismi adhuc est in vinculo veteris debiti ijs verò memoratis mox exuitur omni fece peccati ita quando benedicendae verbis caelestibus creaturae sacris a taribus imponuntur antequam inuocatione summi nominis consecrentur substantia est illic panis vini pòst verba autem Christi corpus sanguis Christi As anie man cominge to the faith of Chryst before the wooordes of Baptisme ys yet in the bands of the olde debte but when the woordes be spoken ys furthwith deliuered from all the dregges of sinne Euen so when the creatures that are to be blessed with the heauenly woordes are putte vpon the holie aultars before they be consecrated by the inuocacion A plain place for M. Juell of the most high name ther ys the substance of bread and wine but after the woordes of Chryst the bodie and bloode of Chryste Thus Eusebius This his sainge clean dissolueth the cauill of the Aduersarie For though before the woordes of Chryste yt be bread and wine yet after the woordes yt ys the bodie and bloode of Chryste Thus the minde of Eusebius being declared that Chrystes bodie and bloode be in the Sacrament after the consecracion yt foloweth in his exhortacion Reall presence and adoracion plainlie auouched by Euso Emis as meit ys we shoulde doe Honora honoure yt When by soche an auncient holie Father we be moued and aduertised to honour the bodie of our God and that not onelie in heauen but when we come to the reuerende aultar wher after the woords of Chryste ys the bodie and bloode of Chryst ys yt meit suppose ye to leaue so auncient doctrine and to cleaue to the newfangled inuencion of this Proclamer After this he saieth mirare that ys merueill or woonder As who might saie that the bodie of thy Lorde God ys in the Sacrament the senseis of man can not perceaue yt his imaginacion can not compasse yt his might and power can not woorke yt his reason can not comprehende yt therfore with reuerence and honour merueill and wonder at yt Remembre that to God nothing ys vnpossiblie Remembre the workes of God be merueillouse And therfor reuerentlie woonder and saie Tu es Deus qui facis mirabilia Thowe arte the God whiche doest merueillouse thinges Nowe yf ther were but a figure but bread and wine signes and tokens of Figures of thinges be not merueillouse but the blessed Sacram. ys merueilouse the bodie of Chryst what neaded this Authour to aduertise euery chrystian man and saie Mirare merueill Ther was neuer man that bidde the Iewes merueill at the Paschall lambe bycause yt was a figure of Chryste ther was neuer man bidde wonder at Isaac at Ioseph at Ionas at the brasen serpent and soche other bicause they were figures of Chryste but the merueill ys here at the ineffable and vnspeakeable worke of God who aboue all mans deuise maketh present by his allmightie power the bodie and bloode of his Sonne our Sauiour Chryst This therfore toucheth the wicked saing of Oecolampadius who thinking verie basely of this Sacrament denieth anie miracle to be wrought in yt whose saing howe false yt
Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutaciō of the enemie yt maie appeare that they are vniustlie reiected of thē whē they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in 〈…〉 Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquà m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteà hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantùm significatiuè sed etiam substantiuè Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuè sed significatiuè tantùm fieret hoc figura corporis Christi tantùm existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuè tantùm sed substantiuè Thus haue we in the Gospells Iesus tooke
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
condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignè iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates cā not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament A◠vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignè reus erit corporis sanguinis Domini Et de iss erat sermo cùm Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretè necligenter ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differēce