any other creature shall be able to departe vs from the loue of God whiche we haue in Chryste Iesus our Lorde Nowe vnder an othe he saieth I saie the treuth in Chryste and lie not my conscience also bearing me wittnesse by the holie Gost that I haue great heauinesse by continuall sorowe in my heart For I haue wished my self to be cursed from Chryste for my brethren my kinsmen after the flesh Yf he be of so great loue to God that neither for feare of death neither for the hope of life neither for persecution hungar nakednesse perill nor swoorde he maye be separated from his loue And if Angells also and powers and thinges present and thinges to come and all the strenght of the heauens and if the heightes also and the dephts with the vniuersall creature shoulde come against him whiche can not be yet wolde he not be seperated from the loue of God whiche he hath in Iesus Chryst what ys this great mutacion or chaunge yea rayther a wysdom neuer heard of before that for the loue of Chryst he wolde not haue Chryst And least peraduenture we shoulde not beleue him he sweateth and confirmeth yt by Chryst and calleth the holie Gost to wittnes of hys conscience that he hath no light nor small but great and incredible heauinesse not sorowe that stingeth or vexeth for an howre but that continuallie abideth in his heart Whether tendeth this heauinesse to what auaileth this incessant sorowe He wisheth to be cursed from Chryste and to perish that other maie be saued Thus moche saincte Hierom. In the whiche woordes he openeth a great doubte that saincte Paule who so feruentlie loued Chryst that nothing either in heauen or in earthe coulde separate him from Chryste nowe semeth to wish for the loue he bare to the Iewes to be diuided from Chryst Whiche might be an argument that he loued the Iewes aboue Chryst As this after the sentence of saincte Hierom ys a great doubte So ys ther an other by the same Algasia moued vpon the same epistle to the Romans Hieron ad Alg. qu. 7. In what sense saieth she ys that to be taken that sainct Paule writeth to the Romās Vix enim pro iusto quis moritur Nā pro bono forsitan quis audet mori For skarce will any man die for the righteouse man Peraduenture for a good man durst a man die This sentence semeth so plain and the natiue sense therof so easie to be perceaued that saincte Hierom saieth for lacke of the true vnderstanding of Two contrarie heresies grownded vpō one scripture Marcion yt two horrible heresies being diuerse and vnlike in sentence but like in impietie and wickednesse tooke here moche occasion Marcion by this maketh two Gods one the iust God and creatour of the Lawe ād the Prophetes The other the good God which ys the God of the Gospell and the Apostles whose Sonneys Chryste For the iust God saieth he fewe or none haue died But for the good God whiche ys Chryst ther haue been innumberable Martyrs Arrius the other heretike saieth saincte Hierom contrariwise calleth Chryst the iust God and for his so saieng alleageth scripture oute of the Psalmes Arrius wher Dauid prophecieng of Chryst saied Geue the king thy iudgementes to God and thy righteonsnes vnto the kinges Sonne The good God he Psalm 71. calleth the Father of heauen of whom saieth he Chryst him self saieth what Luc. 18. callest thow me good ther ys none good but one God the Father As theise heretikes for the obscuritie of this sentence of saincte Paule for yt ys a darke maner of speache in dede to saie for a iust man scarce a manwildie But for a good man a man will peraduenture die as though ther were a great difference betwen the iust and the good mā through theyr wicked rashnesse and headinesse haue vpō yt mainteined two notable and abhominable heresies manifestlie repugnant So likewise haue some in this oure time through their arrogant willfullnes vpon one sentence fownded two conttarie heresies as moche repugnant as these But leauing the further opening of this to a more conuenient place I will proceade in that ys here appoincted to the doen. Amandus a preist writeth to sainct Hierom desiring to be resolued in foure Amādus questions Of the whiche one ys vpon the epistle of saincte Paule to the Corinthians wher disputing of the resurrection he cometh to this place He must reign till he hath put al his enemies vnder his feet The last enemie that 1. Cor. 15. shall be destroied ys deathe For he hath put all thinges vnder his feet But when he saieth all thinges are put vnder him yt ys manifest that he ys excepted whiche did put all thinges vnder him When all thinges are subdued vnder him then shall the Sonne also himself be subiect vnto him that put all thinges vnder him that God maie be all in all Besides manie doubtes whiche maie be moued vpon this scripture this ys one verie notable for the mainteining of the Arrians heresie wher he saieth that when all thinges be subdued then shall the Sonne himself also be subiecte vnto him as though the Sonne of God in Godhead were subiecte to God the Father Whiche maner of saing for somoche as the holie catholique faith confesseth that he ys equall to the Father ys to be taken Hila. li. 11. de Trinita detestable heriticall This proposition ys learnedlie handeled and treacted of by saincte Hillarie in his eleuenth booke against the Arrians and this doubte ther dissolued Yt were to tediouse and all most vnpossible for me to rehearse all the darke places of the epistles Therfor one or two mo and so an ende To the Collosians Saincte Paule writeth thus Nowe ioye I in my suffringes Colloss 1. for yowe and fulfill that whiche ys behind of the passions of Chryste in my flesh for hys bodies sake whiche ys the churche In the which sentence he semeth to make the passion of Chryste insufficient in that he saieth that he fulfilleth that that wanteth of the passions of Chryst To the Hebrues he hath this sentence For yt can not be that they which Hebr. 6. were once lightened and haue tasted of the heauenlie gifte and were become partakers of the holie Goste and haue tasted of the goodwoorde of God and of the promisse of the worlde to cōme yf they fall awaie and as concerning themselues crucifie the Sōne of God a fresh and make a mocke of him that they shoulde be renewed again by penaunce And again in the same epistle he saieth For if we sinne wilfullie after that we haue receaued the knowledge of the truthe ther remaineth no more sacrifice for sinne but a fearfull Ibid. 1◠looking for iudgement and violēt fire whiche shal deuour the Aduersaries Theise two sentences yf they had no fauourablier interpretacion thē they seem to beare in their grammaticall sense all Chrystendome might wail and mourne For the
as yet thow arte barren or hast Iudic. 13. Figures of Chrysts in carnation had no childe before Thowe shalt conceaue and bring furth a Sonne This was a figure of the Salutacō of the Angell to the virgē the mother of Christe Ecce saied the Angell to the virgen concipies paries filium Beholde thowe shalt conceaue and bring furth a Sonne Obserue and note the conformitie and likenesse of both messages Wherin note by whom the messages were doen to whom they were doen and what maner of persons they were doen vnto by vhom the thing promised shoulde be perfourmed of what force value and wourthinesse the thinges promised be And then shall ye perceaue howe liuelie the figure for that part that yt ys a figure painteth and setteth furthe the thing that ys figured Figures be not in euerie point cōparable to the thinges figurated Note also that I saie that a figure for that parte that yt ys a figure dothe paint and sett furth the thing figurated For euery storie conteining a figure ys not a figure for the wholl storie neither the persons of the figure are in al poinctes to be likened compared or assembled to the thinge figurated As for example Ioseph being solde of his bretheren for money was a figure of Christe Gen. 38. Joseph and Chryst cōpared together solde by Iudas to the Iewes for moneie In the whiche figure application maye not so be made that the person who ys the figure shall expresse or aunswere the thing figured in all pointes and euery condicion or that the person who ys the figure shal counteruaill the wourthinesse of the person figured For Ioseph the person in this figure was a pure man Christe the person figured God and man Ioseph subiecte vnto sinne Christ free from sinne Ioseph solde not to die but to be saued from death Christe solde not to be saued from death but to die wherfore Ioseph in these partes and cōsideracōs ys not a figure of Christ but in this parte that as Ioseph being innocent his bretheren conspired against him So Christ being innocent Iudas with the phariseies conspired against him Ioseph was solde of his bretheren Christe of Iudas his elect Apostle and brother Ioseph was called the Sauiour of the worlde Christe was called and ys the Sauioure of the worlde Vocabis nomen eius Iesum ipse enim saluum faciet populum suum à peccatis Math. 1. eorum Thowe shalt call his name Iesus saieth the Angell For he shall saue his people from their sinnes In these poinctes Ioseph ys a figure of Christe So the Mother of Sampson and Sampson himself being the persons of the figure maie not aunswere the persons figured in all partes For the mother of Sampson conceaued by man The mother of Christe withoute man Sampson a sinfull man Christe void of sinne Therfor let vs consider the figure in that parte that yt ys a figure and first by whome the message of the conception of those childeren was doen. The conception of Sampson was declared by an Angell The conceptiō of Christe likwise by an Angell The Angell saied to the mother of Sampsom Sampsons conception and Chrystes compared to gether Ecce concipies paries filium Beholde thow shalt conceaue and bring furthe a Sonne The Angell to the virgen saied Ecce concipies paries filium Behoholde thow shalt conceaue and bring furth a Sonne The Mother of Sampson was alone when the Angell appeared to her The mother of Christe was alone when the Angell saluted her Secondlie consider what maner of persons they were to whome these messages were sent Yt ys to be supposed that the mother of Sampson was in Mother of Sampson compared with the mother of Chryst. Bernardus epist 174. Gods fauour to whome he did vouchesaif to sende his Angell with a message moche desiered Yt ys to be beleued that the mother of Christe was certenlie in Gods fauoure who sanctified her in her mothers wombe and appoincted her to be the mother of his owne Sonne and certifiied her ther of by the Angell The mother of Sampson had neuer childe before The mother of Christe had neuer childe before Nowe thirdlie Let vs cōsider by whom the thinges promised that ys the conception of theise children shoulde be perfourmed The mother of Sāpson being barren wher the ordre of nature coulde not cause her to conceaue conceaued by Gods disposition helping nature The mother of Christe beinge a virgen and not knowing man coulde not by the course of nature conceaue but conceaued by the power of God and operacon of the holie Goste Spiritus sanctus superueniet in te virtus altissimi obumbrabit tibi The holie Goste shall come vpon thee and the power of the highest shall ouershadow thee Luc. 1. Fourthlie and last let vs searche of what wourthinesse these childeren Sāpson and Chryst cōpared together promised were Sampson was an a Nazarite vnto God from his youthe Christ most acceptable to God from his youthe Sampson began to deliuer the children of Israel oute of the handes of the Philistines tirannouslie reigning ouer them Christ began to deliuer the people oute of the handes of the Deuell tirannoustie reigninge ouer them Thus beholding and weighing howe goodlie the ordre of the conception of Christ aunswereth the ordre and maner of the conception of Sampson we maie well perceaue the one did prefigurate the other As the conception of our Sauioure Christe was thus prefigurated So was his passiō and deathe also Abraham hauing but his onelie begottē Sonne and best beloued Isaac yet at the commaundement of God willing to slaye him and offer him he was a figure of the mercifull will of God the Gen. 22. Father who hauing but his onelie begotten and beloued Sonne Iesus Christe was willing that he shoulde suffer death and be offred for vs. Isaac bearing the woodde to the place of Sacrifice and obedient to his fathers will therto be slain and offred was a figure of Christe bearing the Isaac a figure of Christ Philip. 2. woodde of his crosse to the place wher he shoulde suffer and being obedient to his Fathers will did suffer death euen the deathe vpon the crosse In whiche facte he did not onelie fullfill the Scriptures but also aunswereth the figures whiche prefigurated that this his death shoulde be the saluaciō of them that shoulde beleue in him Whiche figure ys the setting vppe of Nū 21. ca. Joan. 3. the Brasen Serpent mencioned in the booke of Nombres Of the whiche figure he himself maketh mencion in the Gospell applieng yt to him self saing Sicut Moises exaltauit serpentem in deserto ita exaltari oporiet filium hominis vt omnis qui credit in ipsum non pereat sed habeat vitam aeternam As Moyses lifted vppe the serpent in the wildernesse Euen so must the Sonne of man be lifted vppe that whosoeuer beleueth in him maie not perish but haue eternall life As God opened
ther ys no soche neither dothe saincte Augustine saye anye soche thinge here But to answere this although the place yt self dothe sufficientlie The answer teache the verie reall presence of Chrystes bodie and bloode in the Sacrament Yet by openinge of the difference of the olde Passeouer and our newe Passeouer and by comparyson of them eche to other yt shall be more plain and easie to perceaue the same For as Chryst verilie and corporallie dienge did aunswere the dienge of the lambe So he being verilie and corporallie eaten as our true Paschall Lambe dothe aunswer the eating of the Iewesh Passeouer whiche was both for the dienge and eatinge the verie figure of Chryst But to ioin nearer with the Aduersarie yf Chryste spirituallie receaued Yf wereceiue Christ but spirituallie as the Iues did our Passeouers be all one onelie ys our Paschall Lambe And the Iewes also as before ys saied did euen so receaue Chryste spirituallie in their Paschall feast How standeth that difference which saincte Augustine here maketh betwen our Paschall Lambe and theirs yf yt be all one that ys receaued in bothe Yf saincte Augustine had saied yt ys an other Passeouer that the Iewes do kepe with a shepe and an other that we do kepe with a peice of bread and wine though we had bothe receaued Chryst spirituallie Yet the difference might haue stand in the outwarde signes But sainge as he doth yt must nedes be that as the Iewes passeouer was a verie shepe in dede So ys our passeouer the very bodie of Christe in dede Christes reall bodie oure Passeouer And althoughe this might suffice for aunswere to the Aduersarie Yet yt shal be by an other sētēce of the same S. Augustin made so plain that he shal not be able to denie but that S. Augustin taught a real presence in the Sacramēt Hys sentēce ys this Hebraei autem in victimis pecorum quas offerebant Deo multis et varijs modis sicut re tanta dignum erat prophetiam celebrabant futurae victimae Cot. Faust Man Li. 20. ca. 18. quam Christus obtulit Vnde iam Christiani peracti eiusdem sacrificij memoriam celebrant sacrosancta oblatione et participatione corporis et sanguinis Christi The Hebrues in the sacrifices of beastes whiche they did offer vnto God manye Sacrifice the Christians in oblacio and participacion and diuerse waies as for so great a thing yt was meet did openlie declare a prophecie of the sacrifice to come whiche Chryste did offer Wherfor nowe the chrystians do celebrate the memorie of the same Sacrifice past by the holie oblacion and participacion of the bodie and blood of Chryste Thus moche sainct Augustine Yf this woorde participacion had ben alone in this sencence he shoulde haue had spirituallie on the backe of him immediatelie and so by violence haue ben wrested to sownde to the euell tuned notes of the Aduersaries But praised be the holie Spirit of God the Spirit of consent and agreement who so kaied thys woorde participacion with the woorde oblacion that yt can not be wrested to sownde any other sounde then the reall presence of Chrystes blessed bodie in the Sacrament Which bodie the Chrystians saieth S. Augustin do offer in sacrifice in the remembrance of the Sacrifice of Chryst don vpon the Crosse By whiche maner of sainge of sainct Augustin all the obiections of the aduersaries whiche are made against the Sacrifice of the Masse are clean wiped awaie as more at large in the third booke by the helpe of Godes grace yt shall be declared Yt ys well knowen to all men bothe true Chrystians and Pseudochrystians that if Chrystes bodie be offred of vs in sacrifice or oblacion as sainct Augustine doth here affime ther must nedes be a reall presence of the same bodie so offred or ells yt must nedes be a mathematicall sacrifice Ye haue nowe heard sainct Augustine reporting soche trueth as was enacted and receaued in Chrystes Parliament house Nowe will we heare an other of the other side of the same house reporte the same trueth whiche Cyrillus comēded of the Authour shall be the holie Father Cyrill a man profowdlie seen in the statutes of the house of Chryste Who for his excellent wourthinesse in holinesse grauitie and learning was president in the great Councell Ephesine whiche was one of the foure principall Councells of the whiche saincte Gregorie speaketh so moch praise wherin the herefie of Nestorius was confownded and condemned Whiche Cyrill also through cōstancie in faithe wrote against the Arrians both learnedlie and godlie as his woorkes do testifie he liued aboute the yeare of our lorde 420. And therfor for his auncientie woorthie to be beleued being after this supputacion 1136. yeares agon This man saieth after this sorte Nec putet ex tarditate mentis suae Iudaeus inaudita nobis li. 4. in 6. Joan. cap. 14. ex cogitata esse mysteria Videbit enim si attentius quaerat hoc ipsum à Moisis temporibus factitatum fuisse Quid enim maiores eorum à morte pernitie Aegyptiaca liberauit quando mors in primogenita Aegypti desaeuiebat Nónne omnibus palam est quia diuina institutione perdocti agni carnes manducauerunt ac postes et superliminaria agni sanguine perunxerunt propterea mortem ab eis diuertisse Pernities namue id est mors huius carnis aduersus humanum genus propter primi hominis transgressionem furebat Terra enim es in terram reuerteris propter peccatum audiuimus Verùm quoniam per carnem suam Christus atrocem hunc euersurus erat Tyrannum proptereà id mysterio apud priscos obumbratur ouinis carnibus sanguine sancti ficati Deo ita volente pernitiem effugiebant Quid igitur Iudaee turbaris praefiguratam iam diu veritatem videns Cur inquam turbaris si Christus dicit Nisi manducaueritis carnem filij hominis biberitis eius sanguinē non habebitis vitā in vobis quum oporteret te Mosaicis legibus institutum priscis vmbris ad credendum perdoctū ad intelligenda haec mysteria paratissimum esse Vmbram figuram nosti disce ergo ipsam rei veritatem Caro inquit mea verè est cibus sanguis meus verè est potus Let not the Iewe by slacknesse of minde thinke that we haue inuented mysteries neuer heard of before He shall see yf he will with better heede seke euen the same often doen from the time of Moises For what did deliuer ther elders from death and destruction of Aegipte when death raiged very sore vpon the first born of Aegipte ys yt not knowen to all men that they being taught by the commaundemet of God did eate the flesh of the lambe and with the bloode of the lambe did anoincte the postes and the vpper dore postes and therfor death diuerted from them Destruction that ys tosaie the deathe of this flesh for the transgression of the first man raiged
bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modò Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verò ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumētum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam cōmemorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius cōfitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coädiuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationē omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testamēt to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe cōteined wine ād Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to thē saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembrāce For as often times as ye shall eate this bread ād drinke this cuppe ye shew furth the death of the Sōne of mā ād acknowledge his resurrectiō vntill he come Yf then the woorde of God be liuing ād mightie in operaciō and al thinges whatsoeuer he hath willed he hath doē Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecraciō yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in
very plainlie teacheth Marke therfore wel his woordes thus he saieth Hoc ipsum antiquis constituit vt in figura facerent id quod nunc est in rerum veritate The same thing God appoincted the olde Fathers to doo in a figure which thing ys nowe in trueth or verie dede Note I praie yow that he appointeth the figure of Chryst to the Fathers of the lawe of Moyses to vs that be nowe in the lawe of Chryst he appointeth not the figure but the thing yt self euen verie Chrystes bodie But the serpent ys a wilie beast and sekinge some litle holle or crannie to slippe through and to slide awaie from this sentence that presseth him so sore will to delude the Simple graunt that we whiche be in the lawe of Chryst haue verilie Chryst euen that same that was born of the virgen Mary that was curcified that rose from death to life that ascended into heauen These be gaie gloriouse woordes But take heade reader ther ys a snake Crāmer his gloriouse woordes to cloake euell meening lib. 4. Iohn frith his heresie vnder these fair flowres Looke diligentlie vpon them and aske him howe we haue him that was born of the virgen c. And thowe shalt see him by and by betraie him self and runne to his olde and common shift and saie that he ys ther sacramentallie Which maner of being or presence as Iohn Frith our contrie man and many other masters of that heresie do teache ys as moche as ys the presence of the wine in the Iuie garlande at the tauern doore or the loue of the husbande in the ringe whiche he geueth to his wife Whiche maner of presence ys next doore to nothing for all their gloriouse woordes Yf ye porcead and vrge him saing that after this sorte he was in all the figures of the lawe that were figures of him But this Authour appointing that maner of presence to the lawe saieth that his presence with vs ys in verie dede whiche ys a maner of presence other and more then they vnder the lawe had Nowe he must to his cheifest refuge and saie that we haue him spirituallie heretiquet refuges in reasoning Here to mete with him again ye maie saie and that trulie as before ys saied and proued in the xix capiter of this booke that so the Iewes in the lawe receaued him and had him spirituallie in their Paschall lambe so that by this maner of presence ther ys no perrogatiue nor difference of our Sacrament and the presence of Chryst ther in aboue theirs nor from theirs The contrarie wherof all chatholique Fathers dooteache Nowe ys he commed to his last refuge that ys that the Iewes receaued him spirituallie as yet to come but we receaue him spirituallie as allready comed Yf this be all what neadeth this difference of speache that this Authour vseth saing God appointed the Fathers of the lawe to do that thing in a figure that we do nowe in verie dede Ys to doe a thinge in figure and to doe a thing in dede all one maner of doinge A verie babe will not graunt that Thus I suppose yt ys easie to be perceaued that the Aduersaries faith ys soche that when he hath spoken the best of yt yt will not nor can ioin with the faith of the learned men of Chrystes Parliament house But ys as farre distant from them and their faith as falshood from trueth Wherof ye shall haue yet better experience and further prooff by an other parte of this Authours sentence when yt ys noted to yowe and the aduersaries doctrine conferred with yt That other parte ys this Citties saieth he by the ymages of soche as haue doen them good haue onelie but their figures we haue by this oblacion not the figure of Christes bodie but the bodie yt self whiche most stoutlie handled yt self Note well this conference The citties had but the figures of soche wourthie men as had noblie doen for them We haue not the figure of Christ but the bodie yt self whiche wrought vs the great benefitt of our Redemption Remembre I praie yowe what the latin Authour before alleadged saied that this man being of the greke churche and conferred with him yt maie Not the figure but verie bodie of Christ ys yn the Sacrament appear what agreement in doctrine and faithe in this matter ther ys yn both the churches The latin Authour saied thus The bread ys chaunged into the flesh of our Lorde and the wine into his bloode not by a figure or in a shaddowe but in verie dede This greke Authour saieth that we haue not the figure of Christ but his verie bodie euen that whiche so mightilie fought for vs. See ye not a consonant agreement betwen these two do thiey not both teache the verie presence of Christes bodie in the Sacramēt and ther with by a plain negatiue denie the figure Maie not our Proclamer our newe Goliath well see and trulie saie that here be two plain sentences against him Let them be conferred and yt will planlie appeare These Authours saie that the Sacrament conteineth not a figure onelie Doctrine of the Sacramētaries conferred with the Fathers The Aduersarie saieth that yt hath no more but a figure These saie that the Sacrament conteineth the very bodie of Christe The Aduersarie saieth that yt ys Iewesh so to thinke and that they be grosse Capharnaites that saie that the bodie of Christ ys substanciallie in the Sacrament In this conference ye maie see the stowte repugnance of the Aduersarie against catholique writers In the same ye see the said writers by expresse woordes denie the doctrine of the Aduersarie that wher he saieth yt ys a figure they saie yt ys not a figure And here will I yoin an yssue withe the Proclamer that yf he cā bring any Issue ioined with the Proclamer touching the presēce Scripture anie catholique Councell or anie one approued doctour that by expresse and plain woordes doth denie the reall presēce of Chryste in the Sacrament as these writers doo denie his figure or figuratiue presence then will I geue ouer and subscribe to him But wher he vntrulie hath saied that he was sure that we coulde bring furthe no one approued Authour to testifie the reall presence of Christ in the Sacrament I will saie trulie that I am sure that neither he nor all the Aduersaries can bring anie one teaching by expresse woordes the contrarie Obiection Yf percase anie man will obiecte here to me that though these men denie the figure and teache that Chrystes verie bodie ys present in the Sacramēt yet they saie not so moche as your Aduersarie requireth that his bodie ys substanciallie and reallie present Answer The aunswer to this ys easie whiche the Aduersarie will graunte that yf the bodie of Chryst be in the Sacrament not by a figure but in verie dede then yt must nedes be ther reallie and substāciallie For the Aduersarie hathe Sacramentaries make two
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
withall we beleue that his Godhead ys euery wher Yt ys not denied but declared aboue also that the bodie of Chryst in whiche he did rise maie be in one place So that we dissent not one title from sainct Augustin For though the bodie of Christe maie be in one place yet yt ys not enforced that yt must of necessitie be in one place Nowe gentle Reader thowe hauest seen the trueth of this matter testified by wittnesses sufficient thow hauest seen the obiections of the Aduersaries â—ullie dissolued I wish thee nowe soche faith as Abraham had wherbie he was iustified Who hearing the promisse of God that his seed shoulde be as the starres of heauen and Sandes of the Sea fainted not in faith nor yet considered Gen. 13. 15. Rom. 4. hys owne bodie whiche was nowe dead euen when he was almost an hondreth yeares olde neither yet that Sara was past childe bearing he staggered not at that promisse of God through vnbelief but became strong in faith and gaue God the praise being full certified that he whiche had promised was also able to make yt good that thow likewise knowing by faith whiche thowe hauest learned of the Fathers as they haue learned the same of the verie woorde of God that Chrystes blessed bodie ys in the Sacrament and also in heauen consider not nowe the naturall ordre of thinges as Abraham did not neither of hys owne bodie neither of hys wieues but become strong in faith and faint not neither stagger at the promisse of God through vnbelief But consider and be fullie certified that Chryste who hath spoken and saied This ys my bodie ys able to make yt Naturall ordre had no place in manie of Chrystes doinges good And he that against the ordre of nature began ths life of man for that he was born of a virgen and against the same ordre withoute enforcement gaue vppe his owne soule and died at his owne pleasure and that crieng with a great voice and likewise contrarie to the same nature rose from death the third daie passing through the stone for that hys monument was â—ast closed aÌ„d the eight daie after as yt ys testified passed through the doores into his disciples and finallie ending hys a boade vpon earth besides nature ascended into heauen that he appointing hys bodie to be here in the Sacrament and in heauen also ys so to be beleued though naturall ordre repeine For seing he hath so appointed yt ys so in verie dede THE THIRTENHT CHAPITER BEGINNETH THE exposition of an other text in the sixt of S. Iohn I Will nowe leaue this matter of Chrystes being in manie places as sufficientlie treacted of and proued and return to the sixt chapiter of S. Iohn and entre the exposition of the text ther ensewing whiche ys this Dixit ergo eis Iesus Amen Amen dico vobis nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Iesus therfor saied vnto them Verilie Verilie I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke hys blood Ioan. 6. ye shall haue no life in yowe Wheras the Iews through vnbelief thought yt an vnpossible thing for Christ to geue his flesh to be eaten Chryst here aunswering theÌ„ declareth yt to be possible and necessarie to be doen yea and so necessarie that except we eate his flesh and drinke his bloode we shal not haue life For as man concerning his naturall life must haue two thinges necessarie to life that ys birth to beginne and entre life and then foode to nourish and maintein the same with out the whiche yt can not be continued So as concerning the spirituall life man must haue accordinglie his birth and foode birth to be born and entre into that life whiche birth ys baptisme whiche ys of soche necessitie that as he speaketh heare of the necessitie of the foode so speaketh he of the necessitie of this birthe saing to Nicodemus Amen Amen dico tibi nisi quis renatus fuerit ex aqua et Spiritu sancto non potest introire in regnuÌ„ Dei Verilie verilie Joan. 3. I saie vnto thee Except a man be born again of water and the holie Gost he can not entre into the kingdom of God Nowe when man by Baptisme ys born in to the spirituall life and hath begon yt he must nedes haue foode to sustein the same or ells he shall not continewe life whiche foode ys the bodie and blood of Chryste a foode by Chryste himself appointed whiche yf we take not we can not liue And therfore he saieth Except ye eate the flesh of the Sonne of man and drinke hys bloode ye shall not haue life in yowe Hitherto the Aduersarie will agree with me expownding all that ys saied in his sense of spirituall eating and drinking of the flesh and blood of Chryste with whoÌ„ I will thus farre agree also that soche as be of mature age and Corporall eating with out the spiritual eating auaileth not haue atteigned to the yeares of discrecion except they eate the flesh of Chryst and drinke hys bloode spirituallie they shall not liue For the corporall eating withoute the spirituall eating ys not auailable But both these together nourishe life in man and make him lustie and stronge in God But that this texte extendeth not the necessitie therin mencioned to the corporall eating and drinking of Chrystes flesh and blood also which thys Aduersarie affirmeth that ys vntrue He wolde haue no other receauing of Chryste but the spirituall receauing bicause he wolde haue no other presence but the spirituall presence but that this texte speaketh also of the corporall eating and receauing of the reall and substanciall bodie of Chryste in the Sacrament the connexion and dependence of the Scriptures do proue For the first sainge of Chryste whiche we haue allready expownded that the bread whiche he wolde geue ys hys flesh c. speaketh of Chrystes naturall flesh to be geuen in the Sacrament as ys allready declared and sufficientlie proued And this texte speaketh of the same flesh as the connexion well proueth Wherfore Chryste here speaketh also of the corporall eatinge of hys flesh in the Sacrament The necessitie of whiche eating ys soche that yf we contemne that eating of yt being as ys saied of mature age and discrecion we shall not haue life But that yt maie appeare that the Church through oute all ages hath eueÌ„ thus vnderstanded this texte as I do I will conuerte me to the ordre that I haue prescribed to my self to heare the great auncient men and learned Fathers of both sides of Chrystes Parliament house both of the greke and of the latin Churche And although yt might suffice for the vnderstanding of all that ys here spoken of the Sacrament for thatthey vnderstoode the first text of the same to proue that therfore the rest whiche apperteineth to the same matter must be euen so vnderstanded
of auncient time and the Authours of the later time Yf ye obiecte that Chrysostome did vse no soche woordes as this Authour dothe For Chrysostome though he saied that yt was the very meat that saued the soule yet he did not saie that this very meat was vnder the formes of bread and wine as this man doeth Ys this trowe yow abhorring from the sainges of the auncient Fathers though Chrysostom dothe not here speake yt by expresse woordes as this Authour doth Dothe not Chrysostome saie that this ys no parabolicall speache wherby what dothe he ells insinuate but that ther ys the thing euen as yt ys spoken of Chryst whiche ys the verie flesh the very meat of the faithfull Yf this flesh be verilie ther as most certenly yt ys and we do see but the forme of bread then yt ys ther vnder the forme of bread But to declare vnto yow that this maner ofspeache and wordes ys not of late vsage or of late or newe inuencion harke what sainct Augustin saieth Caro eius est quam forma panis opertam in Sacramento accipimus sanguis Lib. sente Prosp A plain place for M. Juell eius est quem sub vini specie sapore potamus Yt ys the flesh of him whiche we receaue couered in the Sacrament vnder forme of bread And yt ys the blood of him whiche we drinke vnder the forme and taste of wine Do ye not heare in these woordes of Saint Augustine the same forme of woordes vsed by Dionise Do ye not heare the forme of bread and Formes of bread and wine a speache knowen to S. Augu. wine Do ye not heare that Chrystes flesh ys vnder the one and his bloode vnder the other Why then do ye sticke still in the mire Why do ye not frame your selues to be obedient to the faith of Crystes Churche Or do ye thinke that ye alone haue the true faithe whiche the Churche had not in the time of sainct Augustine Why do ye perseuere deceauing the simple and vnlearned feading them with lies in stead of trueth with heresie in stead of faith and with Scisme in stead of vnitie of Gods religion Saie not nowe as yt hath ben your common slaunder that these late writers were full of corrupte doctrine For ye see yet that they teache no other doctrine in this matter then the auncient Fathers did And yet in this saing of sainct Augustine ther ys one thing wourthie of note that wher the Aduersaries trauailed to impugne this doctrine of Chrystes being in the Sacrament vnder the formes of bread and wine by the alteracion or chaunge of the significacion of this woorde species Species and forma vsed both in one significaciō saing that the woorde doth signifie the nature or kinde of a thinge and not the outwaade forme Let them here weigh well and consider saincte Augustines maner of speache who taketh here this woorde species applied to the wine in the same significacion that he taketh forma applied to the bread But this woorde forma ys taken for the outwarde forme wherfor this woorde species must nedes be so likewise And here also I wolde wish the vnlearned that haue erred in this matter that they wolde be aduertised by this good Father and learned man Dionise that they will not abuse these sentences of the scripture Petra erat Christus verè foenum est populus The stone was Chryste and Truly the people ys grasse to the maintenaunce of their errour that bycause these be spoken figuratiuelie therfor this also Caro verè est cibus My flesh ys meate in verie dede Ys spoken figuratiuelie For yf ye will so then might ye make these sentences Tu es Christus filius Dei viui Thowe arte Chryst the Sonne of the liuing God Et verè filius Dei erat iste And trulie this man was the Sonne of God ye might I saie make these sentences figuratiue speaches and so consequentlie subuert the sense of holie scripture and all our faith Therfor vnderstand by this Authour that they be figuratiue speaches or speaches so vsed for some agreablenesse of the thinges compared together and do not ouertwartly turn that to impugne the trueth that ys brought in example for the declaracion of the trueth as I hearde a Reader do in Cambridge who being willing to please the worlde he liued in began to impugne the presence of Chryst in the Sacrament and the Masse Schoole argumentes made for the opening of trueth produced of a Protestant to cōfirme a false doctrine And to make his matter good in apparaunce he induced manie argumentes and delighted him self very moche in them as by whiche his matter was moche confirmed and strengthed as he thought In the hearing of the argumentes methought they were soche as I had readde wherfor the lecture being ended I repared to my studie and supposing I had readde thē in Dunce I tooke him in hande and turned and fownde them Whiche as Dunce had moued against the truthe to be solued for the better declaracion and opening of the trueth So did this man bring them in against the truth to confirme his false doctrine So that soche argument as Dunce framed for an argument of impugnacion this reader vsed yt as an argument of confirmacion And so I feare verilie that manie seke good Authours and what they finde in them to impugn falsheade with that do they defende and fortifie the same Wherfor reader do not the like here that what this Authour bringeth in for a better and further declaracion of the trueth thowe take yt to impugne the trueth I thought yt good also not to omitte that this Authour saieth that we receaue in the Sacrament the very reall and wholl bodie of Chryst with veines sinnewes and bones for that I haue hearde some of the Iewish Capharnaites aske what do we receaue Chrystes bodie bones and all Howe can yt come wholl in to my mouthe Ah thow man of litle faith why doest thowe doubte bicause thowe imaginest with the Capharnaites no other presence but after the grosse corporall The presence of Christes bodie in the Sac. no more impossible thē many other his workes which some as impossible to naturall knowledge maner But thowe errest fowllie He ys ther spirituallie and yet verilie and really and no more to be thought impossiblie to thee than that that bodie was born of a virgen then that yt walked vpon the sea then that yt was transfigurated on the mount then that yt rose from death life then that yt passed oute of the graue the monument being still fast shett and close then that yt entred into the Apostles the doores being shett then that yt ascended into heauen all whiche factes yf thowe measure by naturall knowledge they will seme as vnpossible as the other For naturall knowledge wondereth and saieth howe coulde the bodie of Chryst being a perfect bodie Hauing flesh and bones passe oute of the sepulchre the sepulchre not being opened
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
learn whether they wolde or no to kepe holy daie Thus farre Chrysostome In this he hath declared that Manna was no naturall effect of naturall custome and ordre but by the speciall worke of God who caused yt as yt pleased him to rain down from the clowdes to them He saieth also that vpō the Sabboth daie God rained not Manna to the people signifieng that euery other daie he did For the maner of the gathering of yt he teacheth that they that gathered more then was nede they had no profitte af their couetousnesse whiche ys as the text of Exodus saieth that he that gathered moch to him their remained nothing howe moche so euer through gredie desire he gathered he had no more but his measure As touching the ordre of the keping of yt yf they kept yt as yt shoulde be kept as vpon the Sabboth daie Māna kept vpon the Sabboth daie remained good vpon other dates not they might kepe yt then as Chrysostome saieth Manna did abide Manna But yf anie other daie of couetousnesse they wolde kepe of yt vntill the next daie then Manna wolde not abide Manna but Manna was turned into woormes S. Augustin also to omitte the rest speaketh in one place of one miracle of yt mencioned aboue that ys that yt tasted to them according to their desire In primo populo vnicuique Manna secundùm propriam voluntatem in ore sapiehat August ▪ ad Januar. In the first people Manna tasted in euery mans mouth according to his owne will By this ye perceiue howe manie miracles God wrought in Manna so that yt might verie well be called a merueilouse thing And truly for the great workes that God wrought in yt and for the nombre whiche also ys great as being doen in one thing yt maie well be reputed and esteemed an excellent thing Cōpare nowe our Sacrament with this figure as the Aduersarie doth cal yt a Sacrament whiche then ys but bread taken to signifie or to be a token Manna farre excelleth the Sacramentaries Ceramētal bread or figure of Chrystes bodie and thē what ys yt ys yt anie more then a plain peice of artificall bread made by mans hande ys yt in any respecte wonderfull ys ther anie one miraculouse worke of God in yt like as in Māna ys not Manna by all means more excellent and farre exceadinge this Sacrament Certenly yt farre excelleth and exceadeth yt wher the catholique faith teacheth that the lawe had but shadowes and the Gospell the verie thinges Yf the highest the cheifest the excellentest Sacrament that ys in the Gospell whiche as Sainct Dionyse Areopagita saith ys the Sacrament of the bodie and bloode of Chryst be so base and bare and maie no better compare with his figure than that yt ys a signe or token of Chrystes bodie then must Sainct Paule his doctrine to the Hebrues and the doctrine of the catholique Churche be turned into the contrarie saing that ys that the Gospell hath the shadowes and the lawe the very thinges For as our Sacramēt ys a figure of Chrystes bodie so was Māna As we receauing that peice of bread maie receaue Chryst spirituallie So did the Iewes receauing Manna receaue Chryst also spirituallie And aboue this Manna hath a nōbre of excellences and our bread hath none So that yf we receaue this doctrine of the Aduersarie that our Sacramētes be of no more excellēcie thā the Sacramētes of the olde lawe we also admitte this that the Sacramēts and figures of the olde lawe farre excell owers For the excellencie of a sacrament or a figure stādeth speciallie Thexcellēcie of Sacr. standeth in three poinctes in three poinctes in the excellencie of the thing that yt signifieth or figureth In the fulnesse and liuelinesse of the significacion And in the work of God aboute the same figure As touching the first yt ys very plain that king Pharao was a figure of the Deuel the Egyptians his people were figures of sinnes the seruitude that the children of Israell were in vnder this king and his people was a figure of the seruitude of man vnder the Deuell and sinne These three although they be figures and iustlie do figure the thinges by them figured yet they be not accompted excellent figures bicause the thinges by them figured be not excellent ▪ Contrariwise Melchisedech for that he ys a figure of Chryst as S. Paule declareth to the Hebrues ys accompted and reputed an excellent figure bycause the thing figured ys excellent A figure ys as the image of a thing An image as comon experience teacheth ys regarded and estemed according as the thing ys whose image yt ys As the image of a king of the subiectes of the same King ys moche regarded for that yt ys the image of their King And is they honour and loue their Kinge So will they vse his image So like wise Melchisedech being the figure and image of Chryst ys an excellent figure bicause Chryst ys excellent The second poinct moche commendeth the excellencie of the figure also For although Isaac were a goodlie figure of the passion of Chryst yet the Paschall lambe ys reputed the more excellent figure for that yt more liuelie dothe declare the thing therbie signified then thother did For altho Isaac was the onely Sonne of his Father as Chryst of his Father and bare the wodde to the place of sacrifice as Chryst his crosse to the place of hys death yet the lambe bicause yt was slain in dede and the bloode of yt cast vpon the postes of the doores defended the inhabitantes from the hand of the Angell that strooke the Egyptians and for that vpon the death of the lambe the people departed oute of Egypte and were deliuered from the seruitude of King Pharao and his people which figured the death of Chryst in dede and the effectes of the same For as the innocent lambe died and shedde his blood without gilt or offence so the innocent lambe Chryst died and shedde his bloode without gilt or offence As the blood defended the Israelites from the striker so the blood of Chryst being cast vpon vs defendoth vs from the wrathe of God vnder the whiche we were born ād apeaceth the same that yt striketh vs not to death as the Egyptians were of the Angell As the Israelites vpon the death of the lambe were deliuered from the seruitude of Pharao and his Egyptians so we Chrystians vpon the death of our lambe Chryst were furthwith deliuered from the seruitude of the Deuell and sinne Therfore I saie the lambe so liuely and so fullie signifieng Chryst who suffred for vs and pourchased owre redemption ys more excellent figure than Isaac The thirde poinct also must of necessitie be admitted For where the workes of God be and specially miraculouse workes the mo they be and the more miraculouse the more excellent the thing ys about the which soche workes be doen. Yt was a miraculouse worke that Elisabeth being an olde woman and past childe