Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	catholic_a	church_n	communion_n	2,111	5	9.0012	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

admonished of your wicked errours and heresies hertofore by doctour Harding and other and nowe by me Yowe knowe who saieth Haereticum hominem c. after one or two admonicions flie the companie of an heretique knowing that soche one ys subuerted forsomoche as he ys euen by his owne iudgement condemned In dede being as I saied thus admonished and seing with all your wicked doctrine by the whol multitude here alleaged so plainlie and cleerly condemned yt can not be but by your owne iudgemeÌ„t yowe must be condeÌ„ned For this ys so euideÌ„tlie true that yowe or any man can not denie yt that no doctrine nowe holdeÌ„ of the catholique Churche for a trueth and impugned by the Sacramentaries was euer yet at anie time by the churche or by any catholique writer reputed as heresie or errour Again this ys as true that euerie doctrine holden of the Sacramentaries and nowe impugned by the catholiques hath ben before time of the catholique Church and wtiters reputed and adiudged erour and heresie a fewe late inuencions onelie excepted which also are now by catholikes impugned and by plain testimonies of the auncient Church proued to be erours and heresies and so condemned To make good the first saing I will reherse certain catholique propositions Chrysts bodie ys verilie in the blessed Sacrament Chrysts bodie ys ossred in sacrifice in the Masse The holie Sacrament ys to be reserued for the coÌ„munion of the sicke The blessed Sacrament maie be receaued vnder one kinde The bodie of Chryste in the Sacrament ys to be adored Saincts in glorie praie for vs and are to be praied vnto by vs. The dead receaue great benefitte by the sacrisice of the Masse Praier and almose dedes doen for the dead doe auaill them These and soche like the catholiques doe holde the heretiques denie I will not here proclame against yowe but I will ioine this issue with yowe that if yowe can bring anie catholique CouÌ„cell or catholique doctour impugning these or anie of theÌ„ as hereticall or erroneous I will subscribe vnto yowe and saie as yowe saie yf yowe can not as I am sure yowe can not theÌ„ will I saie as I maie well that your doctrine ys erroneous hereticall and deuelish Nowe to saue your doctrine froÌ„ this fowle reproache proue by soche testimonie as I haue saied that our doctrine ys erroneous or ells the shame will be on your side that teach the contrarie To make good my second assertion I will also reherse certain propositions of your doctrine Chrysts bodie ys not reallie in the Sacrament The Sacrament ys onelie a figure of Chryste and not his bodie The substance of bread ys not by due consecracion chaunged turned transmuted nor transelementated into the substance of the bodie of Chryste Ther ys no sacrifice of Chrystes bodie offred in the Masse Praier and almose dedes nothing auaile the dead neither the sacrifice of the Masse These and soche like do yowe and your likes teache and defend for the whiche I will ioin this issue with yowe that if I haue not in this booke sufficientlie proued or can not hereafter if I be required more fullie proue euerie of these to be erroneous and hereticall and long agon for soche to haue ben condemned I will subscribe to them and consesse theÌ„ to be good Yf I haue or can euidentlie proue theÌ„ so to be then confesse yowe theÌ„ to be naught and deuelish Yf yowe refuse thus to doo yet for the defence of your doctrine yf yt maie be defended doo that to vs that I haue doen to yowe I haue doen to yowe in this booke three things First I haue shewed yowe the beginning of the doctrine of the bless SacrameÌ„t the progresse and coÌ„tinuance of yt and the defence of yt SecoÌ„dlie of the Masse which ys the soleÌ„ne sacrifice of Chrysts Church I haue shewed yowe good presidents certeÌ„ and assured practises and these right auncient Thirdlie for the SacrameÌ„taries doctrine I haue shewed wheÌ„ yt began by whoÌ„ yt was inueÌ„ted wheÌ„ and wher yt was condeÌ„ned and so ce assed and by whom yt was raised again in these our daies in the whiche yt ys also laufullie again condeÌ„ned Nowe doo yowe the like for your doctrine and against ours Shew the beginning progresse coÌ„tinuance and defence of your Sacramentaries doctrine Shewe the originalls and auncieÌ„t presidents of your CoÌ„munion which ys the kaie and note of your religion and coÌ„ferre theÌ„ as we haue done the Masse with the auncieÌ„t presidents of the primitiue Churche Shew howe all your innouacions whiche within these feweyears were in no place of the christian world vsed were put down howe and by whoÌ„ that was compased in what Popes time and Emperours reign they were suffred to be doen yf anie suffred persecucioÌ„ or exile for theÌ„ who stoode against these that ouerthrewe them who wrote against theÌ„ that banished your religioÌ„ and wher be the bookes Yf your doctrine be so notablie good and ours so notablie wicked as yowe teache and preache yt to be so great an alteracioÌ„ and decaie of religion froÌ„ so great a good to so grete an euell coulde not be doeÌ„ in the world withoute great note without large testimonies of histores and cronicles of so lamentable a chauÌ„ge Bring furth therfor yf yowe can the monimeÌ„tes and testimonies of this chaunge Yf yowe can not wise maÌ„ will thinke and beleue that ther was neuer none soche Yf ther was none theÌ„ be your procedings but nouelties inueÌ„ted in these later daies and neuer before in vse and therfor well tearmed the newe religioÌ„ newe doctrine newe faith newe churche newe Communion Two things M Iuell I doubt not but yowe knowe Thone that in the primitiue and auncient church ther arose no notable heresie but yt was spedelie impugned Thother that of the originall and progresse of euerie soch ther were notes made and moniments for memorie left As concerning the first yt ys certeÌ„ that eueÌ„ in the beginning of Chrystes Church Ebion and Cerinthus sowing their heresie were streight impugded by S. Iohn against whoÌ„ he was moued to write his gospell and epistles Against the same also with other as Valentinus Marcion Cerdon Symon Samarites Basilides Carpocrates and soch like wrote the holie Father Irenaeus not long after who as in his workes yt maie be seen in diuerse places vsed for an argument against those heretiques the presence of Chrysts bodie in the SacrameÌ„t and yet the same Irenaeus was neuer noted of errour for his so affirming and teaching Origen his works being fownde inspersed with diuerse errours was noted for them but wher he testifieth the presence of Chrystes bodie in the bless Sacrament he was neuer blamed Ciprian the holie martir was verie vehemeÌ„t against Nouatus the heretique and his sect he diligentlie laboured to cut of soche weedes This holie maÌ„ in the matter of the presence wrote so plainlie as no maÌ„ more plainlie he wrote also of baptisme In the matter of the presence the church hath

allowed him in the matter of Baptisme notwithstanding his holinesse they haue refused him To be short Epiphanius and S. Augustine wrote bookes of the heresies of them that were before and in their times and although manie besides the fore meÌ„cioned had spoken so plainlie of the blessed Sacr. that they cleerly coÌ„fessed the presence of Chrysts bodie in the same as Martialis Ignatius Iustinus Tertullianus Hilarius and manie other yet be none of all these nor none other for that doctrine noÌ„bred ther amoÌ„g heretiques which vndoubtedlie they should haue ben if the matter had so deserued But trulie yt was neuer yet red in anie god writer nor somoche as dreamed that the coÌ„fessioÌ„ of the preseÌ„ce of Chryste in the bless SacrameÌ„t ys heresie or errour Nowe as touching histories witnessing the wicked beginning the miserable progresse and open end and confusion of heresies yt were superfluouse for me to write sith ther hath ben no notable heresie or heretique which are not recorded either by Eusebius Teodoret Sozomenus Nicephorus Aeneus Siluius and soche other whose bookes be dailie in mens hands By whom when your SacrameÌ„taries heresie begaÌ„ we knowe howe loÌ„g yt continued openlie we knowe who withstood yt and wrote against yt we knowe in howe manie Councells yt hath be coÌ„demned we knowe Furder who haue renewed the same in these later daies we knowe when and howe Luther reigned we knowe howe Oecolampadius folowed though an other waie we knowe howe Caluine hath coÌ„troled both catholiques and heretiques we knowe what the doings of these and their complices haue ben and be we knowe and that they haue ben and be condeÌ„ned for heretiques we know To be short ther hath ben no notable alteracion or molestacion in religion by heresie but yt ys committed to memorie in histories Yf theÌ„ your doctrine and faith your religion and profession your notable CoÌ„munion or raither confusioÌ„ were once good and catholique yt can not be but of so great an alteracion as to make catholique faith damnable heresie or holie coÌ„munion wicked diuisioÌ„ ther must be some notable mencion in histories or some auncient monimeÌ„t in writing to declare yt Yf yowe haue anie soche bring them furth and theÌ„ yowe shall doo foÌ„what to allure wise men vnto yowe For in this poinct I hold him nothing wise that will repute either your doctrine faith religion or communion to be good and catholique vntill yowe shewe good testimonies and presidents of the catholique vse of them which I am certen yowe can neuer doo As for soche euidences as your self nowe and your auncetours heretofore haue picked oute of the right and true euidences of the catholique Churche I meen the holie scripturs Councells doctours and approued histories and with great boldnesse haue shewed theÌ„ to the world and auouched them to be yours and to assure your cause they are allreadie well knoweÌ„ aÌ„d tried not to be yours in dede but to make all for the catholique faith and religioÌ„ and mightilie against your singular phaÌ„sies and to ouer throw your wicked heresies when they be plainlie opened and deliuered froÌ„ your craftie corruptions as they haue ben by sondrie and manie famouse learned men as well in this age as before our time And I to my power haue in this booke for soche matters as I haÌ„dle detected your forgerie and corrupting of the euidences therto appertening by your wresting glosing cutting peicing diminishing adding and other wise falsifieng the right cleer wholl perfect godlie and true testimonies of the scripturs Councells aÌ„d auncieÌ„t doctours And soch as be so flatte against your cause as yowe can haue no aide of them but be forced therfor either to depraue their authoritie with mocking and skorning or flatlie to denie their workes they are defended and holdeÌ„ in their woorthie estimacions and their denied works restored to the right authours The first therfor that ys the scripturs CouÌ„cells and auncieÌ„t doctours yowe can no more abuse for shame and chaleng to be on your side wheÌ„ being sifted froÌ„ your sleights and clered froÌ„ your falshead all meÌ„ maie perceaue theÌ„ not to be your right euideÌ„ce making as thei do so plainlie against yowe aÌ„d mightilie ouerthrowing your cause The other that ys the later learned writers and holie fathers yow maie no loÌ„ger contemne being proued to agree as they doe with their elders and approued as they be of the church to be catholique and holie writers your skoffesand mocks against them will stand for no reason before wise men Nowe yowe vnderstand M. Iuell what I haue here doen to the whiche yf either yowe or anie other for yowe shall by railing Rethorike make a pretensed answer I do yowe to witte that I will not vouchsafe to putt my penne to the papire for that kinde of answer For I haue begonne with yowe in an other sort and like a diuine railing I haue left to ruffins and skoldes and coolours of persuasions to rethoricians directlie according to my profession with all plain trueth haue I proceaded Yf answere therfor shall be made let yt be either a direct answere or none Direct answer ys soche as I make to yow where yowe abuse the vnderstaÌ„ding of the scripture or doctour to proue the same vnto yowe where yowe falsilie to alleage the place truely where yowe corrupt to shewe the right saing when yowe adde and put to to declare what yowe adde and put to wheÌ„ yowe leaue oute to expresse the woordes so by yowe left oute And finallie by full plain and expresse testimonie of scripturs Councells or doctours as the condicioÌ„ of the matter requireth to open and declare the trueth and by like authoritie to proue and coÌ„firme the same Thus haue I doeÌ„ to yowe in pleÌ„tifull maner in euery matter here by me handled so that the trueth of euerie thing ys so fullie opened and by good authoritie so confirmed that I trust euerie man that will see maie see and euerie man that will vnderstand maie vnderstand where the weight of the trueth ys Read therfor M. Iuell and diuorcing your self froÌ„ vainglorie to the which ye haue hen a loÌ„g time maried let your vnderstaÌ„ding be captiuated vnto the seruice of Chryste Let not your vain estimacioÌ„ in errour and heresie detein yowe to come to the honorable estimacion that ys gotten in the professing of Gods trueth Let yt not be saied of yowe as the holie father and Pope Leo saied of Eutiches Noluit intelligere vt bene ageret IniquitateÌ„ meditatus est in cubili suo My good will was that this mi doing should haue beÌ„ in your haÌ„ds a loÌ„g timeer this for yt was finished full three years past but sicknesse pouertie and lacke of oportunitie to printe yt haue thus long staied yt But sith nowe at the last yt ys by Gods helpe comed abroad I heseche him of his great goodnesse to grauÌ„t that it maie be to his honour aÌ„d to the helpe of his people aÌ„d that it maie be a medicine of health to yow aÌ„d

denied them as in S. Ambrose yt maie be at large fownde testified So for that these Sermon 91 de inuent corp Geruas Protha miracles commende and coÌ„firme the catholique faith which our heretiques nowe impugn they will with the Pharisies with the Arrians and with Melancthon and Vadian for spite mocke and skorn at them call them feigned miracles or denie â—latlie anie soch to haue ben doen. But consider thowe the reporters Theie be sainct Amphiloch S. Optatus S. Ambrose S. Chrysostom S. Augustine and S. Gregorie whiche all be in time auncient in life famousely holie in learninge with moche commendacion excellent of the Church euer receaued and therfore of a vain man not to be reiected Great ys the difference betwixt the creditte of a nombre exalted to glory and of some yet liuing in sinfull miserie Ther ys great oddes betwixt them whose doctrine hath allwaies ben approued and those whose doctrine ys allwais reproued To be short yt ys more wisdom to beleue an holie sainct reporting then a wicked heretique denieng For that then these miracles be reported of soche as be reputed holie sainctes yt ys verie meet and most saiftie for vs to beleue them THE THREE AND FOVRTETH CHAPT MAketh recapitulacion of the conferences of the Masses of the Apostles and Fathers of the primitiue Church and of the catholique Church that nowe ys with a breif confutacion of the conference made by the Proclamer betwen the Masse of S. Iames and that ys now vsed FOrasmoch as a matter discoursed at large being drawen into a compendiouse and breif forme ys sooner atteigned and better kept in memorie therfore and for that also I wold take iust occasion to open and shewe the folies vanities and shamfull vntrueths of the conference that the Proclamer hath made betweÌ„ the Masse of S. Iames and the Masse nowe vsed of the catholique Church I will as yt were into a breif Summe collect that ys saied and make a shorte recapitulacion of that which of necessitie both for the opening of the matter and for answering of the Proclamer I was compelled more at lenght to setfurth The Proclamer diuided the Masse into foure parts into holie doctrine holie praier holie consecracion and holie Communion Of the first which ys holie doctrine I mene the Epistle and Gospell but that they shoulde be red and vsed in the Masse ther ys no controuersie therfore haue I entred no disputacion therof In the other three ther be by the Proclamer and his likes controuersies moued which ye haue heard by sufficient good authorities discussed and dissolued And here breislie to repete the parts as we haue treacted of them we haue A breif collection of the confereÌ„ces of the Masse now vsed and of the new coÌ„munioÌ„ with the Masse of the Apostles and Fathers first to speake of Consecracion Consecracion as yt ys vsed nowe in the catholique Churche hath ben by me conferred to the consecracion vsed by the Apostles and Fathers and ys fownd in all substanciall parts to agree The schismaticall mynistracion in most of them disagreeth The intencion of the Apostles and Fathers in and vpon consecracion ys shewed wherin they are perceaued to haue beleued that by their due consecracion the verie bodie and blood of Chryste by the almightie power of God and vertue of his woord were made present in that blessed Sacrament Wherun to the faith and intencion of the catholique Church being conferred yt ys fownd fullie to agree The schismaticall Church alltogether dissenteth and disagreed Vpon their consecracion the Apostles and Fathers made in the remembraÌ„ce of Chrysts passion death resurrection and ascension an oblacion or sacrifice Sacrificevsed of the Apostles abhorred of the Sacramentaries of the same bodie to God the Father according to the institucion and ordeinance of Chryst The doing of the catholique Church in this poinct ys conferred and fownd agreable The schismatical church ys so farre wide froÌ„ folowing the Apostles and Fathers that yt can not abide to heare soch sacrifice asmoch as once named or spoken of The catholique Church in the Masse maketh humble supplicacion and peticion for the mercifull acceptacion of their sacrifice which maner of supplicacion the Proclamer most fondlie aÌ„d vndiscretlie derideth and skorneth But by conference yt ys fownde that the catholike Church foloweth therin the phrase of scriptures Apostles and Fathers and dothe altogether as ys fownd to haue ben doen by them so neerlie that yt praieth with the same woordes that the Fathers did The Schismaticall congregacion as yt foloweth not the Apostles and Fathers in making this oblacion or sacrifice so contemneth yt their praier for acceptacion Thus moch being saied of Consecracion intencion oblacion and acceptacion we descended to the praiers in the Masse wherin be two things which Praier for the dead vsed of the Aposts aÌ„d the catholique Church dispised of the Schism the Schismaticall church impugneth that ys praier for the dead and inuocacion of Saincts As for that the catholique Church praieth for the dead the doing therof ys conferred to the doings of the Apostles and Fathers and yt ys fownd that they praied for the dead in their Masses and that they gaue ordre to frequent and vse praier for the dead wherfore yt ys euideÌ„t that the catholique Church in so doing foloweth theÌ„ and obserueth their ordre appoincted The Schismatical Church caÌ„ not wel be coÌ„ferred herin for yt vtterlie abandoneth all praier for the dead so that yt hath not one title for that pourpose and wher nothing ys no comparison can be made Inuocacion of Saincts vsed in the Masse ys also conferred with the doings of the Apostles and Fathers aÌ„d fownd to haue ben doen by theÌ„ in their Masses Jnuocacion of Sainctes likewise The Schismaticall Church as in this yt flieth the doing of the catholique Church so doth yt slie the doing of the Apostolique and primitiue Church whose doctrine and example the catholique Church holdeth and foloweth Finallie we come to holie Communion wher the catholique Churche ys accused and charged in two poinctes heinouslie to offende The one that the preist tarieth not allwais for some nombre of communicants The other that to soche as do communicate at times but one kinde ys mynistred For these two poincts as for the other before the auncient presidents of the primitiue Sole Communion aÌ„d vnder one kinde vsed in the primitiue church and auncient church are sought and laied furth and no commaundement fownde forbidding the preist in his Masse or anie other man sicke or wholl to receaue alone And the practise also of the same Church sheweth that oftentimes one kinde onelie was receaued and none offence therin iudged Whervnto the vse of the catholike Church being coÌ„ferred yt ys fownd to be agreable and to do that that in the primitiue Churche was practised The Schismaticall Church vnder pretence of singular obedience committing great disobedience and vnder the countenance of sincere imitacion vsing a wicked innouacion neither

emoÌ„g them selues but conspire al agaiÌ„st the Church Heretiques what Fathers they folowe OecolaÌ„padius of Bullingerus of Caluinus of Bucer aÌ„d of soche like Who although they dissent emong themselues in manie thinges yet in manie they agree aÌ„d specialle in this that they be all mortall enemies to the catholique Churche Of theise fathers hath this our Aduersaire learned his doctrine of the which he ys a stowte mainteiner as ye haue partlie heard But maye we hope to drinke swete water oute of a stinking puddle Maie we gather as our Sauiour Chryst saieth grapes of thornes or figges of thistles Maie we hope to learn the wholsom trueth of him who hath sucked the lothsom poyson of Heresie of Luther and Zuinglius of whose detestable doctrines ye haue Math. 7. heard of many their wicked assertions afewe rehersed that by them ye maie iudge of the rest He that foloweth soche doctors and buildeth vpoÌ„ soche sandes forsaketh the strong rocke he also leaueth the fountain of the water of life and puddleth Heretiques whie they are not to be folow in the fowle puddles which they haue digged whiche can not holde water Wherfor as they be not to be folowed no more ys this Aduersarie being certen that none of theÌ„ all haue taught the doctrine that they learned of holie catholike Fathers but of soche fathers as be of the noÌ„bre of the elders aÌ„d teachers that faincte Peter spake of whiche shoulde come emong vs. Fuerunt in populo Pseudoprophetae sicut in vobis erunt magistri mendaces qui introducent sectas perditionis etc. Ther were false Prophetes in the people as emoÌ„g yow ther shal be false teachers or lieng masters which shall bring in damnable sectes euen denieng the Lorde that hath bought theÌ„ aÌ„d shal bring vpoÌ„ theÌ„ selfs swifte daÌ„nation Wherfor couÌ„t theÌ„ not as elders mete to learn of leest ye be of the noÌ„bre of theÌ„ that saincte Peter immediatlie speaketh of And manie saieth he shal folow their daÌ„nable waies bi whoÌ„ the waie of trueth shal be blasphemed Of theise folowers ther be some that solowing the arrogancie of their masters Corner teachers wil asseÌ„ble coÌ„panies in corners aÌ„d being rude aÌ„d illiterate not brought vppe in the studie of scieÌ„ce but onelie in trade of worldlie craftes wil take vpon theÌ„ to teache before they learn as S. HieroÌ„ saieth And this emong other ys lamentable that meÌ„ will sett so litle by the faith of their Lord God so litle by the doctrine of Gods Churche so litle finallie by their owne sowles that they will hassard all these vpon the credite of soche an ignoraÌ„te vppestarte who neuer learned of his Fathers neither knewe what the Fathers had taught But be not so light o Brethren be not so light haue a more staie in you be not so easilie caried awaie froÌ„ your Lord God to your destruction Yf ye haue coÌ„mitted your selfs to soche light masters open nowe your eyes aÌ„d be holde howe ye haue ben deceaued And to exhorte you with saincte Paules woordes froÌ„ hencefurth be no more babes wauering and caried aboute Ephes 4. with euerie winde of doctrine by the wilinesse of meÌ„ through craftinesse wherwith they laie in wait for yowe to deceaue yowe But folow the trueth in charitie and in all thinges growe in him which ys the head euen Chryste And this shall yowe the better do yf ye wil well regard the counsel of Salomon who saieth thus to euerie one of yowe Audi fili mi disciplinam patris tui Teachers meet to be beleued Prou. 1. et ne dimittas legem matris tuae My Sonne heare thy fathers doctrine and forsake not the lawe of thy Mother Vpon the which text sainct Hierom saieth thus Notandum quod ita nos disciplinam patris audire praecipit vt legem quoque matris nullo modo dimittamus quia non sufficit vt quis se Deum diligere eius praeceptis obtem Hier. ibid. perare dicat si vnitatem Ecclesiae fraterna charitate noÌ„ sequatur Yt ys to be noted that he commaundeth vs so to heare the doctrine of the father that we also by no means forsake the lawe of the Mother For yt sufficeth not that anie maÌ„ shall saie that he loueth God and obeyeth his commaundementes yf with brotherlie charitie he folowe not the vnitie of the Churche Note well Reader this note of saincte Hierom and by this learne to knowe bothe when your teacherys good and when his learninge ys good Howe to know good teachers yf your teacher remain in the vnitie of the Churche and his learning swarue not from the same nor teache dissention from that that in yt ys taught then ys your teacher and his learninge soche as ye maie withoute dauÌ„ger accept Yf otherwise slee yt as from a serpent And yf ye wolde learn or being learned wolde be resolued in doubtes as ys before said seke not onelie soche as be onelie learned but seke soche as being best learned haue learned of their Fathers and abiding in the same do so embrace the doctrine of their Fathers that they in no poincte forsake the lawe of their mother the Churche as by this Aduersary ye are taught to doo For yf all christeÌ„dom maie be called the Churche theÌ„ teacheth he yow to forsake the lawe of your mother the Church For wher ys this doctrine of his professed through oute the Churche and not raither the contrarie Before Straunge doctrines these fewe yeares where was yt taught in all the Christian worlde that Chrystes bodie ys not in the Sacrament that yt ys not to be offred for the quick and the dead that yt ought not to be reserued for the commoditie of the sick that yt aught not to be honoured that soule 's departed are not to be praied for that we maie not make requestes to Sainctes to praie for vs aÌ„d manie soche other Teachers not meet to be beleued Seing theÌ„ he forsaketh the lawe of his mother though he pretende to haue learned of the Fathers yet ys he not to be folowed bicause he hath not bothe theise two that ys bothe the learning of his father and also the lawe of his mother For they onelie are to be folowed that haue both theise Thus shall ye finde the holie Fathers to haue doen as first for exaÌ„ple saincte HieroÌ„ a maÌ„ not of the coÌ„mon sorte of learned meÌ„ but an excelleÌ„t and singular maÌ„ who neither hauinge affiance in his owne iudgement notwithstanding his great learning neither seking obscure teachers but most famouse reporteth this of himfelf Non ab adolesceÌ„tia aut legere vnquam aut doctos viros ea quae nesciebaÌ„ Hieron in Prohemio Epist. ad Eph. ad Paul Eusto Saincte Hierom howe he learned the scriptures interrogare cessaui meipsum taÌ„tÃ¹m vt plerique habui magistruÌ„ Denique nuper ob haÌ„c vel maximÃ¨ causam AlexaÌ„driaÌ„ perrexi vt videreÌ„ DidymuÌ„ ab eo in scripturis

Augustin yt ys aboue declared wher he saieth that Chryst did institute the sacrifice of his bodie and blood after the ordre of Melchisedech Eusebius saieth that the Mosaicall sacrifices being reiected Eusebius Caesarien the Prophet Malachie by the reuelacion of God sheweth what ys our ordeinaunce that was to come And therfore we sacrifice nowe to the most high God the sacrifice of lawde We sacrifice to God a full and a most holie sacrifice bringing horrour We sacrifice a pure sacrifice in a newe maner after the newe Testament What this most holie sacrifice ys bringing horrour with yt yt ys declred by Chrysostom saing Thowe commest to the holy and terrible sacrifice Bashe at the Chrysost secret thinge of the sacrifice For Chryst that was slain ys ther setfurthe The cause then why this sacrifice ys called the most holie sacrifice Why yt ys called terrible Why yt ys saied to be full of horrour ys bicause Chryst that was slain ys in the sacrifice sett furth before vs. Chryst then being settfurth in our sacrifice Yt ys to be saied after the minde of these holie Fathers that Chryst ys offred in our Sacrifice Last of all to make the conclusion Damascen saieth that the bodie and blood DamasceÌ„ of Chryst ys that pure and vnbloodie sacrifice that our Lord speaketh of by the Prophet to be offred from the east to the west Yf our Lorde spake yt mete yt ys that yt be doen. And the doers haue good authoritie to do yt seinge their Lorde hath so ordeined and commaunded Now Reader doest thow not see the great bragge of this yonge Goliath ouerthrowen See yow not plain scriptures and doctours and those the grauest and eldest withe their plain and weightie sentences presse and crushe this hys puffed bladder and thrust oute in hys seight the vanitie therin conteined Perceaue yow not by these holy Fathers that the preist hathe authoritie to offre vppe the bodie of Chryst to God the Father whiche thing thys Proclamer in his stowt maner flattering him self semed percase to manie of his auditorie by his Proclamacion to haue ouerthrowen But what so euer he or anie other withe him phantasied both he and they maie perceaue that this blast was not against a reed wauing and bowing with the winde but yt was against the sure and substancial piller and grownded faith of Chrystes Churche and against that sure builded house the catholique Churche builded vpon the Rocke and therfore shaketh yt not neither with the waues of the trooblesome sea nor yet with soche blastes as this man bloweth Thus ye perceaue here ys good matter shewed for that that the catholique The Proclamer hath none authoritie to disproue the Sacrifice but hys bare Proclamacion Churche teacheth What bringeth he for that whiche he so stowtlie blowstereth Yt ys with good authoritie nowe proued that Chryst ys offred in the holie sacrifice What proofe hath he that Chryst ys not so offred now but hys bare ProclamacioÌ„ A meruailouse matter He requireth scriptures Doctours and Councells for that that the catholique Church teacheth and for that he teacheth and wolde haue receaued he bringeth not one title And therin he doth but as he maie doo For certeÌ„ I am that he caÌ„ bring none And here will I again ioin with him that yf he can bring anie one sufficient authoritie that shall directlie saie that the Churche maie not Issue ioined with the Proclamer for the Sacrifice offer the bodie of Chryst in soche sorte as yt doth I will geue hym the victorie He requireth plain proof that the preist offreth Chryst his request ys satified the plain proof by expresse woordes ys made Let him doo the like for hys doctrin yf he can But let him not trust to proue yt by the wresting of sainct Paule to the Hebrues folowing Caluine and other of his Fathers For that will not serue hys turne As for Doctours ther ys not one that will fauour hym and hys Cranmer in his siste booke hath not one doctour nor Councell to make any shew for him doctrine in thys poinct For yf ther had ben anye hys predecessour Cranmer or he that was the authour of that booke wolde in the fifte booke wher he treacteth of the sacrifice haue alleaged some one But I saie he had not one Doctour or Father nor Councell by whom he impugneth the doctrine of the catholique Churche that Chryst ys offred in hys Churche He wolde fayn Father hys doctrine vpon sainct Paules epistle to the Hebrues but that scripture accepteth yt not as a laufull childe but as a Bastarde begotten by some wicked parentes and therfore refuseth yt He ys moche encombred laboring to deliuer himself from Chrysostome and other but all in vain Wherfore as this man who sparing not stirreth aÌ„d moueth as the prouer be saieth euery stone to gett some helpe or finde some shifte for the mainteinauÌ„ce of his doctrine could not gette one whollie to go with him although he semeth to alowe LoÌ„bardus aÌ„d Nycen CouÌ„cell yet he durst not so alleage theÌ„ as that he wolde stand throughlie with them So I beleue verilie that this Proclamer can no more doo but leuing the holy Fathers sing a litle voluntarie false deskant vpon a scripture or two as Cranmer did By this then thus moch maie be saied that to saie that Chryst ys not offred in and of the Church and the ministres therof ys no catholique doctrine for that yt ys not taught of anie catholique Father But that the contrary ys a catholique doctrine yt doth well appeare by a nombre of catholique Fathers before alleadged and shall more appeare to yow by those that shall be yet alleaged For God be praised this trueth ys not so slender that yt lacketh good wittnesses nor yet so barren that nothing can be said of yt but what I can inuent But yt ys so full that to saie all yt wolde fill an wholl volume Wherfor in this place I shall of manie produce but foure or fiue to be added in this recapitulacion and so end this booke Iustinus Martyr of the Sacrifice of the Chrystians saieth thus Deus ipse Dialog a duersus iudaeo ait In omni loco in gentibus hostias acceptas gratasî€‚ue immolari Neque verÃ² Ã quoquaÌ„ hostias Deus accipit nisi Ã suis sacerdotibus Itaque omnia sacrificia quae suo nomine facieÌ„da Iesus Christus tradidit it est in Eucharistia panis poculi quae in omni loco Ã Christianis fiunt praeoccupatione vsus Deus sibi grata esse testatur God him self saieth that of the gentills acceptable and pleasaunt Sacrifices in euery place shall be offred Chryst instituted the Sacrifice of the Churche Neither trulie doth God accept Sacrifices but of hys owne preistes Wherfor all the sacrifices whiche Iesus Chryst hath deliuered to be doen in hys name that ys to saie in the Sacrament of breade and the cuppe whiche sacrifices are doen of the Christians in

them to the doctrines of the catholike Church that nowe ys and see yf they be not agreable Trie yf they be not all one Chryst saieth after Doctrine of the primitiue churche and the churche since and nowe compared he had blessed the bread and the wine This ys my bodie This ys my bloode This Authour saieth that they were taught in the primitiue Churche that the bread and wine with water after coÌ„secracioÌ„ be the flesh and bloode of Iesus incarnated The catholike Churche that hath ben and nowe ys teacheth that the bread and wine on the Altar after the consecracion be the bodie and bloode of Chryst Wolde ye desire anie more agreement wolde ye desire anie better concorde And wher the Proclamer requireth anie one auncient Authour that teacheth plainlie Chrystes verie reall presence wolde he haue anie plainer speache A plain place for M. Juell then that whiche he impugneth in vs This Authour saieth that that we saie and speaketh as plainlie as we speake as by the conference of both a childe maie perceaue Let the Proclaimer then be a shamed of his rash proclamacion and with mature and sobre beliberacion and iudgement let him agnise the doctrine of the primitiue Churche and so shall he confesse with vs the reall presence of Chrystes bodie in the Sacrament whiche nowe wickedlie he hathe impugned But here ys not be ouerpassed the exceading crafte and vntrueth of Cranmer one of the Fathers of this Proclamer in the corrupting falsieng and Cranmer falsifieth and abuseth Iustin abusing of this Authour Iustinus And that yt shall not be laied to my charge that I misreporte him I will faithfullie asscribe his woordes as they be written in his booke Thus he writeth Iustinus a great learned man and an holie Martyr the eldest Authour that this daie ys knowen to write anie treactice vpon the Sacramentes and wrote not moche after one hundreth yeares after Chrystes ascension He writeth in his Lib. 2. ca. 5 seconde Apologie that the bread water and wine in this Sacrament are not to be taken as other common meates and drinkes be but they be meates ordeined pourposely to geue thankes to God and therfore be called Eucharistia and be called also the bodie and bloode of Chryst and that yt ys laufull for none to eate or drinke of them but that professe Chryste and hue according to the same And yet the same meate and drinke saieth he ys chaunged into our flesh and bloode and nourisheth our bodies These be his verie woordes and in this maner dothe he report Iustinus Whiche reporte howe yt agreeth with Iustinus owne woordes the reader by conserence shall easilie perceaue And therfor omitting manie falsheades Two false sleights of CraÌ„mer noted in thallegacion of Iustin. and other fawtes by him here admitted I wil nowe touche but two whiche be intollerable and doen with to moche impudencie The one ys that he reporteth this Authour as though he shoulde saie that the Sacrament ys but called the bodie of Chryst wher this Authour saieth no soche woordes But saieth plainly that the bread and wine after the consecracion be the flesh and blood of Iesus incarnate and that the people were in his daies so taught The other ys the misplacing of the sentences of the authour to make them serue his pourpose For wher Iustine saieth that the foode of bread wine and water werwith our bodies be nourished when they be consecrated by the praier of his woorde be the flesh and bloode of Iesus And so before the consecracion of them he teacheth that they be creatures meet to nourish our bodies and to that vnderstanding doth so place them Cranmer or the Authour of that booke pleaceth them as creatures meet to nourish vs after the consecracion therby signifieng that they be but creatures of bread wine and water after the consecracion as they were before But howe falsely that ys doen not onely this translacion but also the translacioÌ„ of Petrus Nannius declareth whiche for the better opening of the trueth I will here also ascribe Thus he translateth that parte of Iustinus Non enim vt quemuis panem neque vt quemuis potum ista omnia accipimus sed quemadmodum per Petrus Nannius verbum Dei incarnatus est Iesus Christus saluator noster carnem sanguinem pro nostra salute assumpsu ita quoque per preces verbi illius cibuÌ„ ex quo caro nostra et sanguis per immutationeÌ„ aluntur cuÌ„ bedictus fuerit Iesu ipsius incarnati carneÌ„ et sangumeÌ„dicimus esse Neither do we take all these thinges as euery other bread neither as euery other drinke But eueÌ„ as Iesus Chryst our sauiour by the woorde of God was incarnated aÌ„d for our health tooke flesh and bloode eueÌ„ so haue we learned that foode of the whiche our flesh and bloode by immutacioÌ„ are nourished wheÌ„ yt ys blessed by the praiers of his woordes to be fleshe and bloodo Iesus incarnate In whiche translacion as in the other ye see that the nourishmeÌ„t of the foode of breade wine and water ys put before the consecracion which Cranmer vntrulie wolde place after the consecracion for the pourpose before saied and therby also to denie transubstanciacion But Iustine to declare the great worke of God wrought in and by the consecracion saieth that yt ys soche foode before the consecracion as we be nourished with but when yt ys consecrated yt ys the flesh of Iesus incarnated The like maner of speache vseth both S. Ambrose and S. Augustine saing Amb. li. 4. de Sac. ca. 5 Plain samges for M. Juell Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Before yt be consecrated yt ys bread but when the woordes of Chryst haue comed to yt yt ys the bodie of Chryst S. Augustine thus Ante verba Christi quod offertur panis dicitur vbi Christi verba deprompta fuerint iam non panis dicitur sed corpus appellatur Before the woordes of Chryst that whiche ys offred ys Augu. de verbis Do. serm 8 called bread but when the woordes of Chryst are spoken yt ys not nowe called bread but yt ys called the bodie Thus Reader thowe maist see the sleight of Cranmer and his falsifieng of the holie doctours by him The like in diuerse places of this booke shalt thowe finde prooued in Oecolampadius whom Cranmer folowed and also in this Proclamer who foloweth Cranmer Soche and soo good ys the quarrell that they maintein that withoute falsifieng wresting or truncating of the holie Fathers their doctrine can haue no good shewe Wherof thowe nowe being aduertised and in them the matter being well prooued trusting that yt will geue thee occasion to looke er thowe leape I will leaue Iustine and call in Aleander an holy martyr who liued not long after Chryst euen in the time of Ignatius and Polycarpus Thus writeth Alexander In sacramentorum oblationibus quae inter missarum

oblacion woorthier then this but this excelleth all other whiche ys to be offred to our Lorde with a pure conscience and to be receaued with a pure minde Among the Chrystians ther ys no sacrifice to be offred and with pure minde to be receaued but the sacrifice offred on the aultar And thus of necessitie yt foloweth that this Authour graunteth the presence of Chrystes bodie in the Sacrament and that yt ys a sacrifice and that the woordes of Chrystes supper are to be vnderstanded without figure The thirde note ys that when he had taught that the sacrifice must be of Adoracion of the Sacrament auouched fred with a pure coÌ„science and receaued with a pure minde he teacheth also that yt must be woourshipped and honoured and that with no lowe degree of woorshippe and honour but as this sacrifice saieth he doth precel al so it ys aboue all to be honoured By whiche doctrine yt maie appeare that yf the thinge of the sacrifice dothe excell all other and ysaboue all other to be honoured and the onely sacrifice of Chrystes bodie and blood excelleth all other ys to be honoured that then that blessed bodie and blode are there present to be honoured wher they be offred They be offred wher they be receaued they be receaued in the Sacrament wherfore they are to be honoured in the Sacrament Now when all this disputacion of this holie Father ys graunted vpoÌ„ these woordes of Chryst This ys my bodie this ys my bloode yt can not be but that these woordes of Chryst must be vnderstanded simplie and plainly in their propre sense with oute figure or trope And thus to conclude for these two great Seniours of Chrystes schoole and Parliament house ye perceaue that they vse Chrystes woordes in ther propre sense And also thervpon testifie to vs the enacted trueth of Chrystes very presence in the holy Sacrament whiche ys the cheifest matter here sought THE FOVRE AND FOVRTETH CHAP. BY occasion of the woordes of Alexander treacteth of the adoracion and honouring of Chrystes bodie in the Sacrament BVt occasion being geuen by this holie Father Alexander to speake of the adoracion of Chrystes bodie in the Sacrament I can not ouerpasse somewhat more to saie of yt to the confutacion of the most impudent and blasphemouse vntrueth spoken and vttered by this Proclamers woordes against adoracion recited and coÌ„futed Proclamer for thus he saieth Chryst that best knewe what aught to be doen herein when he ordeined and deliuered the Sacrament of his bodie and bloode gaue no commaundement that anie man should fall dowen to it or woourshippe it S. Paule that tooke the Sacrament at Chrystes hande and as he had taken it deliuered it to the Corynthians neuer willed adoracion or godlie honour to be geuen vnto it The olde doctours and holie Fathers of the Churche S. Cyprian S. Chrysostom S. Ambrose S. Hierom S. Augustine and others that receaued the Sacrament at the Apostles hands and as it maie be thought continued the same in soche sorte as they receaued it neuer make mencion in any of all their bookes of adoring or woourshipping of the Sacrament Yt ys a verie newe deuise and as it ys well knowen came but lately into the Churche oboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerentlie ta bowe downe vnto yt After him Vrbanus the fourth appoincted an holie feast of Corpus Christi And graunted oute large pardons to the kepers of it that the people shoulde with the better will resorte to the Churche and kepe it holie This ys the greatest antiquitie of the wholl matter aboute three hundreth yeares ago it was first fownde oute and putte in practise But Chryst and his Apostles the holie Fathers in the primitiue Churche the Doctours that folowed them and other godly and learned men what soeuer for the space of a thousand and two hundreth yeares after Chrystes ascension into heauen this woourshipping of the Sacrament was neuer knowen nor practised in any place within the wholl catholike Churche throughout the wholl worlde Thus moche the Proclamer WheÌ„ I readde these his woordes I staied as one astoined considering that they coulde not proceade from anie man but either by ignorance or ells by peruerse malice that wittinglie wolde al shame set apparte vtter soche an vntrueth as the meaÌ„ learned I suppose of all the catholike Churche knoweth it so to be And the more did I merueill that it was so impudeÌ„tly setfurth with a repeticioÌ„ as therbie with moch boldnesse to auouche the matter Nowe for that the Authour of the woordes ys not vnlearned I coulde not asscribe theÌ„ to ignorance And considering his callinge ther shoulde be in him no soche peruerse malice But remembring howe Macedonius Nestorius and diuerse soche other leauing the doctrine of the catholike Church and the mociou of the spirit of God in the same and folowing the doctrine of priuate men according to the mocion of the spirit of Sathan did forget their calling and peruersedlie vsed them selues So likwise I perceaue this man doth the more ys the pittie But that we maie perceaue howe farre wide he ys from the trueth we will examen his woordes His first argument ys that Chryst neuer gaue commaundement to woourshippe the Sacrament Ergo yt ys not to be doen. To this first I saie to him as to one exercised in schooles that an argument of negatiues concludeth The ngatiue argumeÌ„t of the Proclamer concludeth nothing nothing But for more large declaracion to the vnderstanding of the Reader yt ys not redde in the Gospell that Chryst commaunded anie bodie to adore him while he here liued in the earth yt ys therfore a good argument that he was not to be adored The three wise men of the east came with their giftes and offringe them adored the babe Chryst They had no coÌ„maundement of Chryst so to do shoulde they not therfore haue doen yt or did they offende in so doing Diuerse that were cured of Chryst came and adored him but not commaunded of Chryst so to do Yt ys not redde in the Gospells that the Apostles during their familiare conuersacion withe Chryste before his passion that they fell down and adored him Shall we therfore frame an argument that Chryst in his mortall state was not to be adored by cause the Apostles be not readde to haue adored him And that Mary Magdalen the woman of Canaan and the Leeper that did adore him did offende Yt ys a faint kinde of argumentacion I will in like maner reason with this disputer in his owne kinde of disputacion Chryst gaue the Sacrament of his bodie to his Apostles onelie and gaue no commaundement that all people indifferentlie shoulde receaue the same as nowe they doe Wherfor yt aught not to be doen. Yf this argument be good then ys his good But the trueth ys this argument ys naught and so ys his but this disputer knewe well

alleadge some of these other that by them yt maie appeare that he spake as vntrulie of these comprised vnder his generall tearme as he did of them whom he rehersed by speciall names And yet merueill yt ys that almost anie one of them shoulde speake of the adoracion of Chryst in the Sacrament forasmoche as all they vniuersallie and constantlie beleuing Chryst verily and reallie to be in the Sacrament did presuppose that he shoulde ther be adored they well vnderstanding the scripture geuinge this commaundement Dominum Deum tuum adorabis Thy Lorde God shalt thowe adore By the whiche as we be commaunded to Deut. 6. honour him for that he ys God So haue we commaundement in the psalme 10 adore his wholl person God and man as Sainct Paule to the Hebrues teacheth vs to vnderstand yt Adorate euÌ„ omnes Angeli eius Adore him al ye his Psal 96. Heb. 1. Mat. 2. Ioan. 9. Mat. 15. Luc. 24. Angells Thus they being taught and by the doctrine of the Gospell perceauing the same by the three wise meÌ„ of the east that came from farre contries to Bethleem by diuerse also that were cured of Chryst more ouer also by the Apostles them selues being with Chryst in Galilee to be practised and put in vse they coulde not otherwise take yt But wher soeuer by faith they were taught Chryst to be their to adore him For Chryst ys Chryst whersoeuer or after what maner so euer he be in heauen or in earthe visible or inuisible Wherfor all the chrystian worlde certenly beleuing Chryst to be verilie in the Sacrament did withoute all scruple adore and honoure him in the Sacrament That the Chrystian orbe did so beleue yt shall appeare to yow by the testimonie of diuerse in diuerse ages To beginne at our age and so to ascend we will first heare Erasmus a man of most fame in this age Who saieth thus Hactenus cum omnibus Christianis adorani Christum pro me passum in Euchristia Nec Frasmus ad CoÌ„raduÌ„ Pellicanu adliâ—c video quicquam cur debeam ab hac opinione recedere Nullis humanis rationibus abduci potero Ã concordi sententia Christiani orbis Plus enim apud me valent illa quinque verba In principio creauit Deus coelum terram quÃ m omnia Aristotelis caeteroruniî€‚ue Philosophorum argumenta quibus docent mundum carere iniiio Quid autem adferunt isti cur tan impiam tamî€‚uÃ¨ seditiosam sententiam profitear Rationes stupeae sunt Semel sustulit carnem ne esset offendiculo Non admirati sunt non adorauerunt Apostoli Iubemur esse spirituales quasi caro sit exhibita officiat spiritui Caro est sed nullis obnoxia sensibus tamen hoc ipsum pignus est diuinae erga nos charitatis solatium est expectationis Hitherto with all chrysten men I haue in the Erasmus Rot his sentence of adoracion Sacrament adored Chryst that suffred for me Neither do I yet see anie thing why I shoulde go from this opinion With no humane reasons can I be sedde awaie from the full agreement of the chrystian orbe For those fiue woordes In the beginning God created heauen and earth are of more weight with me then all Aristotles and other Philosophers argumentes with whiche they teache the worlde to haue no beginning What doe these men bring why I shoulde professe so wicked and so sediciouse a doctrine Their reasons are friuolouse He tooke awaie his flesh that yt shoulde not be an hinderance to vs The Apostles did not woonder at yt they did not adore yt we are commaunded to be spirituall as though the flesh so geuen to vs as yt ys shoulde hinder vs to be spirituall Yt ys flesh in deed but not subiecte to the senseis And yet the same verie thing ys the pledge of the loue of God towardes vs and the comforte of oure expectacion Thus Erasmus Ye see nowe this mans profession he adored Chryst in the Sacrament Ye heare him saie that all chrysten people did the like Ye see that yt was not a priuate opinion of some one contrie But yt was the faith and religion of the wholl Chrysten worlde whiche can not be deceaued in so weightie a matter Ye see in this Authour a constancie which I wish to be and wolde God yt were in all chrysten men that he wolde not by mens reasons be led awaie from that that was fullie agreed vpon thoroughout all and so receaued Note with all on the other side what iudgment he hath of the Eras Rot. his iudgment of the Sacramentarie doctrine against adoracion contrarie doctrine whiche this Proclamer setteth furthe in this behalf First he saieth that he seieth nothing why he shoulde go from the faith of the catholique Churche as not to adore Chryst in the Sacrament Secondlie he accompteth the doctrine of the Aduersarie contrarie to this to be wicked and sediciouse The reasons also saieth he whiche they make to maintein their doctrine are but vain and friuolouse So that as ye see the doctrine of the Aduersarie wicked and sediciouse not pithie and weightie neuer of all chrystian people agreed vpon and receaued So maie ye see the catholique doctrine godlie and of one sort so substanciall and well grownded that all the chrystian orbe hath rested vpon yt and at all times vntill the time of Luther and Oecolampadius hath in all places with great consent and concorde accepted yt and approoued yt A good nombre of yeares more then foure hondreth before Erasmus was Algerus who also testifieth that the presence of Chrystes bodie in the Sacrament was receaued of all the catholique Churche and so beleued Thus writeth he Idem quod Christus de veritate corporis sui testatur Petrus Algerus quia pro alijs loquebatur cum eo alij Apostoli Quid ergo de veritate corporis sanguinis Christi in Sacramento dici potest certiÃ¹s nisi fortÃ¨ eam ipsam oculis videre velimus In quo tamen nec ipse Dominus nobis deesse voluit sed modicae fidei nostrae per omnia consuluit Quamuis enim ipsius Christi tot sanctorum testimonijs vniuersalis etiam Ecclesiae catholica fide quae ab initio conuersionis suae ita credidit ita saluata est sufficienter astructum sit quÃ²d vera Christi caro verusî€‚ue sanguis in mensa Dominica immmoletur ne quis tamen peruersor aliter intelligeret aut exponeret facta sunt Ã Deo congrua huic nostrae fidei miracula quando vel vbi vel quibus reuelare dignatus est huius mysterij secreta Qnae nimirum facta esse non ignorabit quisquis studiosiÃ¹s sanctorum patrum gesta legerit quae testantur sacramentum corporis sanguinis Domini oblata panis vini specie carnem sanguinem naturali sua specie sicut esse soles exhibuisse CÃ¹m ergo praeteriti praesentes fideles vbique terrarum hoc credant

not one As I haue redde this Proclainer in this matter so haue I redde Occolampadius the great fownder of this doctrine in this our time and I assure yow that neither in the one or the other of theÌ„ did I finde anie authoritie of scripture or doctour fullie and trulie alleaged for the maintenaunce of their doctrine Trisling argumentes of negatiues and vntrueths they haue a sewe other haue they none And here in this matter to conclude I will ioin this yssue withe the Proclamerâ— let him bringe but one auncient catholique doctour that by expresse Jssue ioined with the Proclamer vpon adoracion woordes shall saie as he saieth that Chryst ys not to be adored in the Sacrament and I will subscribe to him But I am verie sure that he can bring not one Yf he can bring none what madnesse ys ther in him that so Goliath like reuileth the holie catholique Churche and willeth her childeren to forsake her not to creditte her not withstanding that she hath moche and good authoritie that she buildeth vpon but to cleaue to him to folowe his phantasies to creditte his bare sainges without al authoritie But how moch more madde shall these be that neclecting the godly order of the Church coÌ„temning the religion therin by long times and manie hondreth yeares continued not weghing the graue aÌ„d weightie autoritie of so manie holie learned Fathers shall rashlie committee their saithe to soche one as bringeth nothing to grownde a faith vpon but as ys saied negatiues and vntrueths For this ys the sleight of this man he crieth oute vpon the Churche for the proose of her doctrine and in the mean while he bloweth oute his doctrine withoute all authoritie God opeÌ„ the eies of all chrystiaÌ„ meÌ„ well to see yt and so to consider yt that they maie eschewe yt Great occasion ys geueÌ„ theÌ„ so to doe when they seing him auochinge soche an vntrueth as this ys that none of the doctours make mencion of the honouring of Chryste in the Sacrament shall see so manie as nowe be alleaged make plain mencion of yt beside manie other not here alleaged Yf ther were no mo vntreuthesin him butthis as ther be to manie yt were enough to aduertise one that had regarde to God and to the health of his soule to looke twice er he leape once Thus moch being saied for the admonicioÌ„ of the reader I wil addresse me to examine the rest of his woords THE EIGHT AND FOVRTETH CHAP. CONsuteth the rest of the Proclamers woordes before rehersed against the honouring of Chryst in the Sacrament AS the twoo wicked iudges when they had once by their carnall lustes corrpted their iudgement did not spare to testifie a wicked vntrueth against the innocent and godlie Suzanna and that before all the people and being so entred into shamelesnesse proceaded to auouche the same before the holie prophet Daniell So this Proclamer wheÌ„ he had corrupted his iudgement in the matters of faithe and vttered an vntrueth against the innocent and godlie Suzanna the Churche the spouse of Chryst and that before a famouse people he so entered into shamelesnesse that he proceaded to auouche the same before God bi writing to his more coÌ„demnacion And nowe being malicioulie sett passeth from vntrueth to vntrueth euen by yonde measure For to these vntreuthes allreadie confuted thus he addeth speaking still against the adoracion of Chryst in the Sacrament Yt ys sateth he a verie newe deuise and as yt ys M. Juell well knowen came but late into the Church Aboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerently to bowe downe to yt Yt ys saieth he a verie new deuise Yf he had spoken of the doctrine whiche Luther aÌ„d Oecolamp First deniers of adoracion of the Sacr. he himself teacheth that we should not adore Chryst in the Sacrament be had spoken a trueth For among all that confessed Chryst to be God aÌ„d maÌ„ and Chrystes bodie to be present in the Sacrament Luther was the first that fondlie erred in that poinct And among them that denied Chryst to beverilie and really in the Sacrament Oecolampadius ys the first that by the reporte of the learned hath in writing setfurth with trifling perswasions and vain argumentes of negatiues the impugnacion of the adoracion of Chryst in the Sacrament Wherfore this hys vntrue saing against Chrystes honoure and the doctrine and doing of the catholique Church maie trulie be turned into hys owne lappe against him and soch like blaspemers and deprauers that this his and their doctrine that Chryst shoulde not be woorshipped in the Sacrament ys a verie newe deuise and ys as yt ys well knowen but lately comed in For in dede yt came in by Luther and Oecolampadius who were both late enough and sooen enough yea to soone but that they were the instrumentes of Sathan soche as God permitted for the punishmet of the sinnes of the people But to our pourpose that hys saing against the adoracion of Chryst in the Sacrament ys vntrue not onely the Fathers of the primitiue Church before alleaged doe prooue but also the practise and doing of the thinge As Chrysostome in his Masse Gregory Nazianzen of his sister S. Ambrose of hys brother S. Augustine of his mother do declare All which are before alleaged and were aboue a thousand years agone so true ys this mans saing that yt ys but a new deuise Wherunto yf ye adde the commaundement of God to adore Chryst and the rule of S. Paule for our examinacion before we receaue ye shal perceaue howe farre wide this man ys from all trueth in thys matter and how auncient the adoracion of the Sacrament ys and how new the denial of the same ys Yt ys so newe I saie that before Luther and Oecolampadius ther ys none fownde to haue written yt although some infected with the heresie of Berengarius and Wicleff maie be thought in corners to haue whispered yt as by Ioannes Rokizana yt maie be gathered who writeth thus Joan. Rokizanatract de 7. Sacr. cap. 12. Sacerdotes debent verbo exemplo docere populuÌ„ vt contremiscant adorando colendo summum ac viuacem respectum habendo circa haec diuinissima ineffabilia mysteria Ex quo patet error dicentium quod corpus Christi vel Sacramentum solÃ¹m sit nobis datum ad manducandum sanguis in calice solÃ¹m ad bibendum non ad colendum siue adorandum Sed patet quod inanis fatua sit irrisio eoram qui luminum accensionem coraÌ„ Dominico corpore in sacramento derident dicentes quia Deus est lux non egent lumme Nam in veteri lege etiam Domini mandato lucernae sine luminaria in candelabro disposita coram panibus propositionis qui fuerunt figura tantÃ¹m corporis in Sacramento exardebant multo magis decens est vt hoc in praesentia tanti sacramenti

omitted Thus hitherto I haue aunswered this Proclamer with the doctrine of his owne schoole that yt maie appeare to the reader howe wicked and detestable the doctrine ys and howe yt confowndeth all order and all certentie of the ministracion of sacramentes in Chrystes Church leauing a man so receauing these Sacramentes vncerten and doudtfull whether he hath receaued either the one Sacrament or the other I wolde here reherse mo daungers that might likewise happen in the ministracion Protestantes admitt some two Sacramentes some three some foure some neuer one of the other sacramentes if I knewe of what religion this man were For some of them admitte but two SacramaÌ„tes some three some foure some neuer one so diuerse be they in their opinions so vnstable ys the profession of their religion But contenting my self with these that be rehersed fearing that he will admitte no mo though the catholike church admitte seuen I will nowe open the doctrine of the catholique Church in these two for asmoch as ys here to be saide And first for the Sacrament of Baptisme thus teacheth the holy catholique churche that the inuocacion of the holie Trinitie maie not be omitted as wittnesseth S. Basill Neminem impellat ad errorem illud Apostoli quÃ²d nomen Patris ac sancti Spiritus in baptismatis mentione saepe omittit Neque ob id puter nominum nomenclaturam non necesse esse obseruari Quicunque inquit in Christum baptisati estis Christum induistis That the Apostle in the mencion of baptime doth often omitte the name of the Father and the holy Gost let yt driue no man to erroure Neither for that let him thinke that yt ys not necessarie the naming of their names to be obserued And again he saieth Oportet immortalem manere traditionem in viuifica gratia datum Qui enim liberauit vitam nostram ex corruptione potestatem renouationis nobis dedit Quae potestas inexplicabilem causam habet in mysterio abstrusam verÃ¹m magnam Basill de spiritu saÌ„ct ca. 12. Forme of Baptisme necessarilie required in that Sacra animis salutem adferentem Quare addere quid aut detrahere palÃ m est elapsus Ã vitae aeterna Si igitur separaetio Spiritus in Baptismate Ã Patre Filio periculosa est baptizanti inutilis Baptisinum suscipienti quomodÃ² nobis tutum est Ã Patre Filio diuellere Spiritum sanctum Fides Baptisma duo salutis modi sunt inter se cohaerentes inseparabiles Fides enim perficitur per baptisinum baptismus verÃ² fundatur per fidem per eadem nomina vtraque res impletur Sicut enim credimus in patrem Filium Spiritum sanctum sic etiam baptizamur in nomine Patris Filij Spiritus sancti The tradition geuen in the quickning gracemust abide vnmoued He that deliuered our life from corruption gaue vs the power of renouacion which power hathe an inexplicable cause and hidden in misterie but yet bringing Jbidem great health to our soules Wherfore to putt to anie thing or to pluck awaie Faith and baptisme two insepaerable meanes of saluacion aniething yt ys an open fall from euerlasting life Yf therfor the separacion of the holie Goste in Baptisme from the Father and the Sonne ys peri-Louse to the baptizer and vnprofitable to him that receaueth baptisme howe can we safelie from the Father and the Sonne diuide the holy Gost Faith and Baptisme be twoo meanes of healthe conioined together and inseparable For faith ys perfected by Baptisme and Baptisme ys founded by faith and by the same names bothe these thinges be fullfilled As we beleue in the Father and the Sonne and the holy Gost so are we baptised in the name of the Father and the Sonne and the holie Gost Thus farre S. Basill DamasceÌ„ li. 4 ca. 10. Damnascen also saieth Quemadmodum semel completa est Domini mors sic semel oportet Baptizari iuxta Domini verbum In nomnie Patris Filij Spiritus sancti instructos confessionem Patris Filij Spiritus sancti As the deathe of our Lorde was once doen So must they that be taught the confession of the Father the Sonne and the holie Goste be once baptised according to the woorde of our Lorde In the name of the Father the Sonne and the holie Gste Thus Damascen Manie other Fathers maie be brought but theise two maie at this time suffice which both do declare that not onely the confession of the Father and the SoÌ„ne and the holy Gost must be had in Baptisme but also ouer and beside the partie to be baptized must be baptized in the name of the Father and the Sonne and the holy Goste as by the well weighing of their sainges yt shall be easie to perceaue But nowe by cause Brentius teacheth that the woordes of the forme of Baptisme be not necessarie and yt maie be that this Proclamer thinketh eueÌ„ This perill I fear falleth vpon manye in Englond in these daies the same and herein some light heades leauinge the doctrine of the auncient church will folowe Berentius his doctrine and will not baptise in the name of the Father and of the Sonne and of the holie Goste which as S. Basill saieth ys perilouse to the baptizer and vnprofitable to the baptised shall we therfore reiect and cast awaie the Sacrament of Baptisme bicause soch perills and daungers maie happen in the ministracion of yt as this man wolde that we shoulde Chrystes bodie and bloode in the blessed SacrameÌ„t bicause daungers maie happen in the honouring of the same As for the consecracion of the Sacrament yt ys taught vs also hy the catholique Church that yt ys doen by the power of God woorkinge at the due pronunciacion of the woordes of Chryst as wittnesse Eusebius Emisenus Chrysostome and Ambrose with a nombre of other What dauÌ„ger to the preist and what to the people if the woodes of Consecracion be left vnsaied But this Proclamer saieth that yt ys knowen that some preistes haue manie yeares lefte oute the woordes of consecracion Yt ys plain then saie I that the bodie of Chryst ys not preseÌ„t in the SacrameÌ„t bicause the institucioÌ„ ys not obserued Then yt foloweth as the proclamer saieth that ther ys daunger Ther ys daunger in dede to the wicked preist who pretending in outwarde face to do that that Chryst hath appoincted and dothe yt not indeed But to the people simplie beleuing the ministre to doe that that to his ministerie apperteineth and perceauing nothinge to the contrarie ther ys no daunger to them in doing their duetie though the naughtie man the preist doe not his duetie And wher the Proclamer saieth that yt ys knowen that preistes haue so doen I thinke if yt be so yt ys knowen to him of him self and of his likes who of peruerse mindes being corrupted in their faith haue committed soche impietie in dede to their greater and more greuouse

whiche ys naturally life ys made quickning or geuing life when we eate that flesh then Jn 15. Ioan Our corruptible bodie can not atteign to incorrup and life except the bodie of Chryst be ioined to yt haue we life in vs. For as he saieth in an other place Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodie coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall life should be ioined to yt So then ye maie nowe likewise perceaue the force of this argumente of Irenaeus to consist vpon the corporall receipt of the bodye of Chryst in the Sacrament whiche as Cyrill saieth being the flesh of life and incorruption when yt ys ioined to our corruptible and mortall flesh whiche maner of coniunction ys by none other mean doen but by the Sacrament yt maketh this naturall bodie of our to be apte to incorruption and life Yf in the Sacrament we doe not receaue the verie reall bodie of Chryste but a figure of the bodie whiche geueth not life to our bodies howe standeth the argument of Irenaeus what trueth ys ther in the saing of Cyrillus howe shall these our mortall and coruptible bodies be made immortall and incorruptible yf the flesh of life the flesh of our Lorde Chryst be not ioined to our flesh The nourishing of our slesh to incorruptibilitie by the flesh of Chryst proueth inuinciblie the reall presence And here note Reader that these maner of speaches of these two authours improue the phantasie and erroure of the Sacramentaries and inuinciblie proue the true catholique doctrine of the Churche As touching the false doctrine of the Sacramentaries wher yt teacheth that we onely receaue Chrystes bodie spirituallie that ys the meritte and vertue of Chrystes passioÌ„ aÌ„d death this receipt toucheth not our bodies this spirituall Chryst ys not ioined to our flesh but this receipt toucheth our soules thys spirituall Chryst ys ioined to spirittes But these authours saie that the flesh and bodie of Chryst ys receaued and so ioined to our flesh and bodies Which receipt and coniunction proueth inuinciblie that for as moch as the spirituall receipt ys ioined onely to the soule that ther must nedes be an other receipt of the reall and substanciall flesh and bodie of Chryste whiche maie be ioined to our substanciall flesh and bodies And so shall the argument of Irenaeus be of great force and strenght against the heretiques against whome he disputed So ys the testimonie of Cyrill true So ys the doctrine of the catholique Church fownd auncient substanciall and well grownded So ys the doctrin of the Sacramentaries improued and fownd false as yt ys in dede And wher the Proclamer required but one plain place of anie one auncient Plain places and argumentes against M. Iuell doctour he hath nowe one not onely plain but also strong and mightie so ouerthrowing the green wrought walls of hys late inuented heresie that well he maie hang vppe some painted cloathes paincted like strong walls whiche maie deceaue simple eies and weake seightes but they shall be in dede but painted cloutes This Irenaeus ys not onely taken of the catholiques to be as I haue saied plain and strong but also of heretiques For Melancthon against Oecolampadius this proclamers late fownder alleageth the same Irenaeus as one most plain and auncient and ther for not to be against saied Thus hauing brought furth an auncient scholer of Chrystes schoole and a graue counseilour in Chrystes Parliament house who hath declared vnto vs the true doctrine of Chrystes schoole and the enacted and receaued trueth of his Parliament house that the woordes of Chryst teache vs the presence of his verie bodie in the Sacrament and that they are to be vnderstanded in their propre sense Now foloweth Tertullian a man verie nere the time of Irenaeus whome the Aduersaries seme to make the patrone of their figuratiue doctrine but yt shall be well perceaued that he ys against them and fauoreth them not Thus he writeth Professus itaque Tertullian li. 4. cont Marc. se concupiscentia concupiscere edere Pascha vt suum indignum quippe vt quid alienum concupisceret Deus acceptum panem distributum Discipulis corpus suum illum fecit dicens Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus When Chryst therfore had saied that with desire he desired to eat the Passouer as his owen for yt was Chryst made the bread his bodie saieth Tertull vnsemelye that God should desire anie straunge thing the bread that was taken and distributed to hys disciples he made yt his bodie sainge This ys my bodie that ys to saie a figure of my bodie But yt had not ben a figure except yt were a bodie of trueth As Irenaeus against Valentinus So Tertullian against Marcion vsed hys argument taken of the Sacrament Marcion the disciple of Cerdon whose heresies S. Augustine reherseth wickedlie taught as hys master did that Chryst had no August li. Aduers Heres c. 28 Heresie of Marcion very true bodie when he was here conuersant vpon the earth but a phantasticall bodie Nowe Tertullian to proue that he had a verie true bodie bringeth in the institucion of the Sacrament sainge that Chryst made the breade that he tooke and distributed to hys disciples hys bodie saing This ys my bodie Wherbie as he stronglie proueth by Chrystes owne facte who made the breade hys bodie and by his owne woorde who saied of the same that he had so made This ys my bodie that Chryst had a verie bodie Whiche coulde not well haue proued the pourpose of Tertullian yf that that he made hys bodie and saied to be hys bodie had not ben a verie bodie Euen so saing that Chryst made the bread hys bodie when he saied Thys ys my bodie prooueth against the Sacramentaries bothe the presence of Chrystes verie bodie in the Sacrament and also that the woordes of Chryst are to be taken in their propre sense But here reclaimeth the Aduersarie and saieth that not withstanding this that ys saied Tertullian addeth and saieth that yt ys a figure of hys bodie I wishe that the Aduersarie wolde here ioin with me as I will with him that both of vs accept the wholle saing of Tertullian as yt ys here alleaged and that he whose doctrine repugneth against anie parte of yt to confesse that hys doctrine ys not good and he that confesseth the whol that hys doctrine be accepted as sownde and good Let ys then open the partes of Tertullian his saing Ther be in yt twoo partes The one ys that he saieth that Chryst made Tertullian opened and deliuered from the Sacramentaries the bread that he tooke in hys handes hys bodie The other that he saieth This ys my bodie that yt ys to

none Nowe then shall we not condemne them by their owne iudgement Lutherans doctrine hauing no apparaÌ„t scripture ys ouer throwen by ther owne argument wherwith they haue trauailed in manie thinges to condemne the catholique Church What ys defined decreed or determined by the Churche if ther be not manifest scripture for the same yt ys condemned of them as a tradicion of man and a doctrine of Sathan But this their doctrine hath no manifest scriptures Wherfore yt ys a tradicion of man and a doctrine of Sathan Thus as Aman was hanged vpon the same Galowes that he had made for innocent Mardochaeus So ys their wicked doctrine ouerthrowen with their owne iudgement and vanquissed with their owne swoorde But what shall I occupie the time and trooble the reader in refelling this fonde heresie seing as a litle before ys declared by Eusebius that the inuisible preist Chryst by his power with his woorde doeth turne the visible creatures into the substance of his bodie and bloode Chrysostome also saieth that the preistes be in the place of the mynisters of God but yt ys Chryst that doeth sanctifie and chaunge the substances of bread and wine And breiflie to saie sainct Ambrose in the last chapiter Euthymius Damascen and Theophilact in the chapter before doe testisie that the worke of consecracion ys doen by the power of God by the accession of the holie Gost and by the woorde of Chryst spoken by the preist in the person of Chryste As yt ys also testified in the Florentine Concilium Florent Councell wher yt ys thus declared Forma huius sacramenti sunt verba Saluatoris quibus hoc conficit Sacramentum Sacerdos enim in persona Christi loquens hoc conficit Sacramentum Nam ipsorum verborum virtute substantia panis in corpus Christi substantia vini in sanguinem conuertuntur The forme of this Sacrament be the woordes of our Sauiour by the whiche he consecrateth this Sacrament For the preist speaking in the person of Chryst doeth consecrate this Sacrament For by the vertue of those woordes the substance of bread ys turned into the bodie of Christ and the substance of wine TraÌ„substaÌ„tiacion into hys bloode Thus the Councell By whiche woordes as by the woordes of them also before alleaged yt ys manifestly declared that the power of the consecracion of the bodie of Chryst ys not depending of the will of the receauer but of the power of God of the worke of the holie Gost and of the vertue of the woordes of Chryst spoken by the preist in the person of Chryste And as this fonde heresie semeth to be mother of that heresie that impugneth reseruacion so that that ys before saied for the defence of reseruacion will also impugne this heresie here nowe spoken of Wherfore I referre the reader to that place wher he findinge plentie of proofe that the Sacrament maie be reserued and being reserued that yt still remaineth the bodie of Chryst this wicked doctrine that teacheth that yt ys but the bodie of Chryst when yt ys in vse shal be ouerthrowen and prooued as it is a false and a deuellish doctrine The other heresie which ys settfurth both by the Lutherans and the Oecolampadians ys that the substance of bread and wine be still remaining in the Sacrament and not chaunged into the bodie and bloode of Chryst And yet here by the waie vnderstand this that though they agree in this poinct yet here Sathan ys deuided against Sathan and his kingdom also Diuision among the Protestantes as kingdom against kingdom For Luther graunteth the presence of Chrystes bodie Oecolampadius denieth the presence of Chrystes bodie and in this they are more then enemies But in the other as ys saied they doe agree And as in this they agree amonge themselues So in the same they disagree from the true faith from the catholike Church and from Gregorie Nissen whom we haue nowe in hand For by expresse woordes he affirmeth that the substance of the bread ys chaunged into the bodie of Chryst These be his woordes speaking of the bread before the consecracion Hic panis statim per verbum in corpus mutatur This bread ys by the woorde furthwith Greg. Niss in vita Moiseos chauÌ„ged into the bodie Who so listeth maie read the like saing of the same authour in his booke of the life of Moyses Neither doeth he here meen of soche a chaunge as the Aduersarie dreameth of that yt ys chaunged to be called the bodie of Chryste whiche proprely ys no chaunge but raither an addicion But this authour meeneth of a substanciall chaunge as hys woords doe most plainlie declare which he vseth to proue this chaunge For thus he saieth Qua ex causa panis in eo corpore mutatus in diuinam virtutem transiit eadem de causa idem nunc fit By what cause bread in that bodie chaunged passed into the diuine vertue euen so by the same cause the verie same thing ys now doen. For the better weighing of this saing of the authour consider first that Chryste was and ys bothe God and man consider that the bodie of man was so ioined to the Godhead in vnitie of person that Chryst God and man was one person one Chryste Consider then that this bodie by this merueilouse coniunction ys the bodie of God Nowe this bodie liuing here vpon the earth although as yt liued fortie daies and fortie nightes wihout foode so yt might haue liued fortie wekes and fortie moneths yet as yt was a naturall bodie So yt liued in natural order and did eate foode This foode which by a generall terme ys called bread allthough yt were but comon meate euen soche as the Apostles and other did eate yet this comon bread eateÌ„ of Chryst was chaunged in the bodie of Chryst into the substance of the bodie of Chryst and became now the substance of his bodie and being so yt came to be the substance of the bodie of God Nowe saieth Gregbrie Nissen by what cause the bread was chaunged into the bodie of Chryste and became the substance of the bodie of God As bread while Chryst liued was turned into his diuine flesh so nowe in the Sacr. which as I take yt he meneth by these woordes diuine vertue euen by the same cause the same thing ys nowe doen. Yf the same thing be doen nowe then the bread ys chaunged into the substance of the bodie of God for that ys the thing that was doen then Wherfor good reader note this wel that he saieth the same thing ys doen nowe wherbie the dreame of the Aduersarie ys dissolued that the bread ys chaunged but in name For that was but a cauill and in dede but a bare shifte to auoide the force of the trueth And what the thing ys that nowe ys doen thys authour tolde when he saied Panis mutatur in corpus per verbum The bread by the worde ys chaunged into the bodie Seing then this auncient

accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Quod ideo vestram volumus scire sanctitatem vt vobis huiusmodi homines ijs manisestentur indicijs quorum depraehensa fuerit sacrilega simulatio notati proditi Ã sanctorum societate sacerdotali authoritate pellantur They with drawe them selues from the Sacrament of the health of man And as they denie Chryst our Lorde to be borne in the veritie of our nature So doe they not beleue him to haue ben verilie dead and risen again And therfor doe they condemne the daie of our health and gladnesse with the sadnesse of their fasting Manichies fasted on the sundaie And when to couer their infidelitie they are so bolde to be at the ministracion of our mysteries to the entent they maie be the longer vnknowen they tempre themselues so in the communion of the Sacramentes That with vnwoorthie mouthe they receaue the bodie of Chryst but to drinke A plain place for reall presence against the Proclamer the bloode of our redemption they vtterlie refuse Whiche thing we will your holinesse to vnderstande that these maner of men by these tokens maie be knowen and whose sacrilegall dissimulacion ys perceaued being disclosed and noted they maie be by the preistlie authoritie banished from the so cietie or felowshippe of true Chrystian people In these woordes ye maie learn the heresies of the Manicheis ye maie perceaue their wicked dissimulacion ye maie vnderstand the verie cause whie they wolde not receaue the Sacrament vnder the forme of wine finallie ye maie perceaue to what pourpose bothe kindes were commaunded to be receaued namely that soche cloaked heretiques might by soche means be disclosed and knowen Nowe Gelasius succeading this man and finding this of springe of vipers not yet destroied he folowed him in pronowncing against them as he did folowe him in time and gouernement and saied thus Comperimus Gelasius autem quÃ²d quidam sumpta tantÃ¹m sacri corporis portione Ã calice sacrati cruoris abstineant qui procul dubiÃ² quoniam nescio qua superstitione docentur astringi aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemî€‚ue mysterij sine grandi facrilegio non potest peruenire We certenlie finde that certain men when they haue receaued the porcion of the holie bodie they doe abstein from the cuppe of the holie bloode who forasmoche as I knowe not by what supersticion they are taught so to be Porcion of the holie bodie and cuppe of the holie blood witholden let them without all doubte either receaue the wholl Sacramentes or ells let them be forbidden from the wholl For the diuision of one verie mysterie can not be doen withoute great sacriledge Thus he Nowe yf ye will referre this sentence of Gelasius to the sentence of Leo ye shall perceaue that Gelasius writeth not against the doing of the catholique Churche receauing the Sacrament vnder one kinde But against the Manychies who by their heresie diuided the blessed mysterie of Chryst and teaching that he had but a phantasticall bodie denied anie verie blood to be in yt And therfor in their dissembling maner receauing one kinde as a Sacrament of soche phantasticall bodie as they phantasied him to haue they refused the other kinde as a Sacrament of his bloode and so in their conceat they diuided the bloode from the bodie and so diuided the mysterie whiche as Gelasius saieth can not be doen withoute great sacrilege which thing euery good catholique affirmeth and embraceth For yf ye will call to remembrance yt ys declared in the last chapiter that the catholique Churche teacheth that the verie bodie and bloode of Chryst euen wholl Chryst God and man ys vnder eche kinde so that we Doctrine of the catholike churche touching eche kinde of the Sacr. make no diuision of the bodie from the bloode or of the bloode from the bodie or of the godhead from the manheade or of the manhead from the godhead but we teache the wholl verie bodie and the wholl verie bloode whol God and wholl man iointelie to be in these Sacramentes of Chrystes bodie and bloode albeit the one ys more principallie the Sacrament of his bodie and the other more principallie the Sacrament of his bloode Weigh then therfor that these sainges were not spoken against Catholiques but against heretiques that by their wicked heresie diuided the bloode of Chryst from his bodie phantasieng him a bodie withoute bloode whiche in dede ys a great sacriledge Seing then yt ys spoken against soche maner of heretiques whie doeth this Proclamer so wrest and wring this Authour to make him appeare to the vnlearned that he spake against the catholique vse of one kinde in the Churche when the Authour hath not one title against yt Bothe kindes were commaunded to be vsed But whie Not that one kinde were not sufficient but that those heretiques as Leo saieth might therby be knowen and therfor was yt expedient at that time to be commaunded to the confutacion of that heresie as in the Councells of constance and Basill yt was expedient to be doen vnder one kinde for the confutacion of soche heresies as Wycleff and Husse had raised And as these thinges haue ben altered as yt hath ben thought good to the Churche for the wealth of Gods people and the confutacion of his enemies So ys this commaunded but for a time and maie be altered as occasion shall serue but not by euerie priuate man but by the Church onelie But will ye besides all this wresting of this Authour see also the synceritie or raither the false sleight of this Proclamer who to deceaue his audience wolde not faithfullie bring in the whol saing of the Authour as I haue nowe doen. But brought in half a skore of the last woordes and left oute I thinke I maie saie of verie pourpose an wholl skore that go before bycause they made so moche against him that he durst not for shame bring them whollie in For in the former woordes be two thinges verie plainlie taught against Gelasius truncatlie alleaged by the Proclamer auoucheth two thinges against him whiche he concealed him The first ys the verie reall presence of Chrystes bodie and bloode in that he so reuerentlie calleth the Sacrament vnder one kinde the porcion of the holie bodie and the other he calleth the cuppe of the holie bloode As this ys spoken reuerentlie So ys yt spoken plainlie For when he saieth that they abstein from the cuppe of the holie bloode he plainlie teacheth that the content of the cuppe ys holie bloode which holie blood ys not mere spirituall For that as yt ys diuerse times saied ys not conteined in extern or outwarde materiall vessells but in the inwarde spirituall vessells And although this one parte of the Authours sainge whiche the Proclamer left oute doeth prooue the reall presence Yet marke an other as affectuall as this whiche ys that he saieth that

So that yt ys most manifest that he speaketh distinctlie bothe of the bread that ys partaken Whiche bread ys the bodie of Chryst and that verilie and also of the partakers who be made his misticall bodie therby See then Reader what a plain document this ys howe mightilie yt confirmeth the catholique trueth and confuteth the Aduerscries heresie Weighe yt well and thowe shalt perceaue good grownde to staie thie self vpon Consider that the authour ys an auncient writer of the Greke churche and for that which he hath written he was neuer by anie godlie writer impugned No man hath inucighed against him for his assercion of Chrystes presence Catholiqus fathers agree all in one in the Sacrament Oecolampadius Zwynglius Carolstadius and that rable they haue not onelie ben impugned but also their wicked heresies in this poinct haue ben in manie and sondrie Councells condemned erthey tooke vpoÌ„ them by the mocion of Sathan to pull them oute of that filthie and stinking pitte wher they and manie other heresies laie buried And nowe yet again they and their heresies against the blessed Sacrament haue ben newlie by a generall Councell condemned This authour standeth vpright clean vntouched and vndefiled Consider that he expownding the text of S. Paule last before this treacted of that ther he called the cuppe of blessing the cuppe of the bloode of Chryst So that as ther he taught the presence of Chrystes very bloode so here he agreablie teacheth the presence of his bodie Ther ys not in his mouthe neither in the mouthe of anie of the other catholique fathers whose doctrine we folowe bothe yea and naie but onelie yea In the mouthe of Luther OecolaÌ„padius and other ther ys both yea and naie yt ys so and yt ys not For Luther hath not onelie preached and taught the preseÌ„ce of Chrystes bodie in the Sacrament as the catholique Churche doth but hath also writteÌ„ yt euen so Again he hath preached taught and written moche against that that the catholique Church dothe teach In this he agreeth with the catholique churche that he teacheth the verie reall presence of Chrystes bodie in the Sacrament But in this he varieth that he saieth the bread ys the bodie of Chryst and the wine ys his bloode And here note that heretiques falling froÌ„ the catholique church as they Heretiques dissent froÌ„ the church and among them selues dissent and varie from yt so do theye amonge them selues For as heresie ys election so they though they take occasion by some one or other to folowe some deuelish doctrine yet they will haue in diuerse thinges a speciall choice neither agreable with the catholique Churche neither with these heresiarkes whoÌ„ they folowe As Luther who ys a great folower of Wicleff hath not chosen to folowe him in his assertion of the Sacrament as he left yt but hath a peice of his propre phansie as he thought yt good For wicleff affirming Luther the presence of Chryst in the Sacrament but denieng transubstanciacion taught that the bread remained with the bodie of Chryst so that ther was both the substance of bread and the substance of the bodie of Chryst in the Sacrament But Luther varieth from this and choosing to folowe his owne inuencion so affirmeth the presence of Chryst that he wolde auouche the bread to be the bodie of Chryst Nowe Oecolampadius the disciple sometime of Luther hath in this mouth OecolaÌ„pad both yea and naie For he somtime both taught and preached yea also did write that Chrystes bodie was reallie present in the Sacrament euen as the catholique Churche doth teache Afterwarde being by his owne election the disciple of Luther he beganne to haue a peice of a naie in his mouthe to that to the whiche before he had saied yea And finallie as his master Luther choose to varie from his Master Wicleff and to folowe his owne phantasie so this Oecolampadius chose to varie from his Master Luther and to folowe his phantasie For he neither with his master neither his graunt M. Wicleff wolde phantasie as they did but all together the contrarie teaching that ther was no presence of Chryst in the Sacrament but as in a signe or figure In the whiche he was so vehemeÌ„t that he wrote against his master Luther and that verie earnestlie So that in these mens mouthes ye maie perceaue ther hath ben yea and naie Their mouthes were soche of the which S. Iames speaketh that oute of them cometh bothe blessing and cursing They are soche springes as oute of the whiche come waters both salte and fresh bitter and swete So that as ther ys no staie in them selues so can no man be staied by them in any good certentie The masters whom God hath appointed in his catholique Churche they be not inconstant they be not double tunged with yea and naie in one matter they saie not nowe this and then that The master saieth not one thing and the scholer an other The pestilence and destruction of comon wealths whiche be discorde contencion and diuision ys not among them But as allmightie God saied by his Prophet Malachie of Leui. Lex veritatis Malach. 1. fuit in ore eius iniquitas non est inuenta in labiis eius In pace aequitate ambulauit mecum The lawe of trueth was in his mouthe and ther was no wickednesse fownde in his lippes he walked with me in peace and equitie and did turne manie one awaie from their sinnes This as S. Hierom saieth The office of a persight preist in three poinctes being the description of the office of a persight preist agreeth very well to these holie preistes of the stocke of spirituall Leui our auntient Fathers and writers in whose mouthes was the lawe of trueth and they walked with God in peace and equitie and turned manie from their sinnes This being the office of a perfight preist and Luther and his complices taking vpon them to reforme the state of the wholl Church as though they were the masters of perfection let vs make a proof how yt will agree with them The first point of this office ys that the lawe of trueth shoulde be in their mouthes But this poincte ys not in them For besides that the catholique Church argueth and reproueth them of most detestable falshead and heresie they among them selues do reproue one an other of fasheade and vntreuth Oecolampadius writing against Luther and so his wholl sect of Sacramentaries against the sect of the Lutherans wherin the one conuincing the other of vntrueth they make this true that the lawe of trueth ys not in their mouthes Hauocke made in the churchs by heretiques An touching the secoÌ„d which ys that a preist should walke with God in peace and equitie in this also they are to farre wide For ther yt not onely a great lacke of peace betwixt God and their conscience But also they be fixed in deadlie warre against his holy spouse the church Whiche they haue most cruellie

not onelie testifie the Cypr serm de coena dead to be praied for by the decree of the Apostles but also that they are to be praied for in the celebracion of the honourable mysteries Which mysteries after when he speaketh of the praiers of the preistes aÌ„d the people he calleth the fearfull sacrifice wherbie ys fullie taught that this holie celebracioÌ„ ys a sacrifice Finallie howesoeuer the Deuel hath bewitched some that they in their death beddes make speciall request not to be praied for when they be dead and at the buriall of the dead praier ys abandoned yet of S. Chrysostom we maie learn that yt ys highlie beneficiall to the dead that the preistes and the people shoulde in the presence of the blessed sacrifice which ys Chrystes bodie and bloode praie for the dead But let vs go to S. Basills Masse and see whether he did therin praie for the dead In his Masse Basil in Missa I finde this praier Nos auteÌ„ oeÌ„s de vno pane de vno calice participantes coadunari Spiritus sancti coÌ„munione nulluÌ„ nostruÌ„ ad iudiciuÌ„ aut condemnationeÌ„ facias accipere sanctuÌ„ corpus sanguineÌ„ Christi tui Sed vt inueniamus misericordiaÌ„ gratiaÌ„ in coetu omniuÌ„ sanctoruÌ„ qui Ã seculo tibi placuerunt AuoruÌ„ PatruÌ„ PatriarcharuÌ„ ProphetarÃ¹ ApostoloruÌ„ EuangelistaruÌ„ Martyrum Confessorum DoctoruÌ„ omnis spiritus iustorum fineÌ„ in fide habentium PraecipuÃ¨ sanctae intermeratae benedictae dominatricis nostrae Dei genitricis semper virginis Mariae sancti Ioannis praecursoris Baptistae Sancti illius cuius memoriam facimus omnium sanctorum tuorum quorum postulationibus visita nos Deus Et memento omnium dormientium in spe resurrectionis vitae aeternae refrigera eos vbi visitat lux vultus tui Make all vs partaking of one bread and cuppe to be made S. Basil praeied in his Masse for the dead and made intercessioÌ„ to Sainctes one together in the Communion of the holie Goste and make none of vs to receaue the holie bodie and blood of thy Chryst to iudgement and condemnacion but that we maie finde mercie and grace in the companie of all sainctes which haue pleased euen from the time of owre Graunfathers Fathers Patriarches Prophetes Apostles Euangelistes Martyrs Confessours doctours and of the spirittes of all righteouse men hauing their ende in faith speciallie of the holie and vndefiled our blessed Ladie the Mother of God and euer virgen Marie of sainct Iohn the forerunner and Baptist and of that Sainct whose memorie we make this daie and of all thie sainctes by whose praiers visite vs o God And remembre all them that sleape in the hope of resurrection of euerlasting life and refresh them wher the light of thy countenaunce comforteth Thus fare S. Basill In this praier yt not onely request made for them that be deade whiche Iacob in Missa S. James made intercession to Sainctes ys one thing among other for the whiche the Aduersarie raileth at the Masse But ther ys also intercession made to sainctes which ys an other matter that misliketh him therin which intercession also ys in the Masse of sainct Iames. For thus shall yowe finde ther Commemorationem agamus sanctissimae immaculaiae gloriosissimae benedictae Dominae nostrae Matris Dei semper virginis Mariae ac omnium sanctorum iustorum vt precibus atque intercessionibus eorum omnes misericordiam consequamur Let vs make a commemoracion of the most holie vndefiled most gloriouse our blessed ladie the Mother of God and perpetuall virgen Marie and all holie and iust men that by their praiers and intercessions we maie all obtein mercie See ye not peticion here made that by the intercessions and praiers of all sainctes and iust men mercie maie be obteined Nowe yf the knowledge of S. Iames Masse teacheth vs the consecracion of the bodie and bloode of Chryst yf yt teach vs the same bodie and bloode ther to be offred in sacrifice yf yt teache vs yt to be auaiable to the quicke and the dead yf yt teache vs the intercession of Sainctes and yf the same thinges be in the Masse nowe vsed in the Churche howe happened yt that the Proclamer coulde make that to be ignorance in our Masse that ys knowledge in sainct Iames Masse sithen ther ys one knowledge in them bothe Yf yowe will knowe how yt happened I shall shewe yowe Yt happened by the same mean that he in an other comparison saieth that sainct Iames in hys Masse preached and setfurth the death of Chryst but they in their Masse speaking of the catholique Church haue onelie a nombre of dumbe gestures and Ceremonies which they themself vnderstande not and make no maner mencion of Chrystes death The mean that he spake this by was the spiritt but wilt thow aske me what spirit For ther be two spirittes Spiritus veritatis qui docet omnem veritatem The Spiritte of The spiritt of the Proclamer trueth that teacheth all trueth And Spiritus mendax in ore prophetae the lieÌ„g spiritt in the mouth of the Prophet To the question then I saie that yt can not be the spiritt of the trueth that teacheth all trueth For that spiritt can teach and vtter nothing but trueth aÌ„d with vntrueth he medleth not But yt ys the lieng spiritte who although somtime he vtter a trueth yet yt ys to maintein an vntrueth and to sett a countenance of a trueth vpon an vntrueth and so by that countenance of trueth to make sale of his bragge and vntrueth For in the comparison vnder this trueth that S. Iames in his Masse preached and setfurth the death of Chryst he vttereth three vntrueths against the Three vntrueths vttered in one place by the Proclamer catholique Church First he saieth that they in their Masse haue onely a noÌ„bre of duÌ„be gestures and ceremonies How farre wide this ys from the trueth yt ys easie to perceaue by his one testimonie For he saieth that in the Masse ys holie praier holie doctrine of the woorde of God holie consecracion and holie receauing But contemning his testimonie ther ys as in S. Iames Masse the sacrifice of lawd es and thankesgeuing ther ys the holie sacrifice of Chrystes bodie with praiers for all states and soch other ther ys a remembrance of Chrystes frendes the holie Apostles and Martyres and Sainetes What thinges be conteined in the Masse now vsed to the settingfurth of Gods honour in them who so mercifullie hath wrought in them that in their weake bodies he wolde woorke the stronge confession of his holy name euen to the sheding of their bloodes for the same ther ys charitable praier for the soules departed according to the tradicion of the Apostles all which be more theÌ„ onelie duÌ„be gestures aÌ„d ceremonies wherfor by this he ys conuinced to haue spokeÌ„ and writteÌ„ an vntrueth The seconde vntrueth ys that he saieth that we oure selues vnderstaÌ„de

iudicium edat ac bibat sed euidenter ostendere exprimere memoriam eius qui pro nobis mortuus est acresurrexit Yt behoueth A plain place for the Proclamer him that cometh to the bodie and blood of our Lorde to the remeÌ„brance of him that hath died for vs and risen again not onely to be pure from all vnclennesse of bodie and soule least he eate and drinke to his owne condemnacion but he must also euidentlie shewe and declare the memorie of him that hath died for vs and risen again Thus moch S. Basil Nowe wher S. Paule saieth that as often as we eate of that bread and drinke of that cuppe we must declare the death of Chryst S. Basill saieth that he that commeth to the bodie and blood of Chryst must remembre him that What S. Paule calleth bread and cuppe S. Basil calleth the bodie aÌ„d blod of our lord died for vs. So that what S. Paule in termes called this bread and this cuppe S. Basill geuing vs to vnderstand what S. Paule meneth by these termes speaketh by plain woordes calling those thinges as they be in dede the bodie and blood of our Lord. Likewise yt maie be perceaued that S. Basill folowing S. Paule teacheth that the Sacrament ys a memoriall of Chryst as suffring for vs aÌ„d not of Chryst in himself or absolutelie without respect of passion and death suffred for vs which ys asmoch to saie as a memoriall doen in the remembrance of Chrystes passion and death agreablie to the sainges of other before alleadged Rupert also whom we ioin at this present with S. Basill doeth euen likewise vnderstand S. Paule Thus he writeth Sacramentum hoc quo mors eius annunciatur quemadmodum Apostolus dicit quotitscunque manducabitis panem hunc calicem bibetis Rupert in cap. 26. Matth mortem Domini annunciabitis donec veniat quando debuerat condi dari nisi sub ipsius articulo passionis This Sacrament by the which the death of our Lord ys declared as the Apostle saieth As often as ye shall eate this bread and drinke of thys cuppe ye shall shewe furth the death of our Lorde vntill he come when should yt be made and geuen furth but euen at the verie poinct of the same passioÌ„ In thys saing of Rupert the one parte of our saing namely that the Sacrament ys a memorial of Chrystes death ys clerely by expressed woords testified The other part that in the Sacrament the verie bodie and blood ys eaten and dronken Rupert in a Joon We cate the flesh and drinke the blood of Chryst in the remembrance of his death to and for the memoriall of the same death ys not here manifestlie spoken Wherfor we shall heare him in an other place vttering his knowledg in thys matter Thus he saieth Quod fecit ipse hoc idem in commemorationem ipsius scimus et bene scimus nos facere id est carnem ipsius manducare sanguineÌ„ bibere That which Chryst himself did we know and we wel know that we doe euen the verie same thing in the remembrance of him that he did that ys to eate his flesh and drinke his bloode Marke now the learning of Chrystes catholique Church note nowe well what we eate and drinke in the remembrance of Chrystes passion and death Iudge nowe whether S. Paule ment materiall bread as the Sacramentaries wolde haue yt to be vnderstanded and not raither the heauenlie bread of Chrystes bodie to be eateÌ„ in the remeÌ„brance of his passioÌ„ aÌ„d death I haue now produced but fower two of the greke Church and two of the latin Church to geue vs vnderstanding what we ought to remeÌ„bre in the receipt All the rable of the Sacramentaries cannot bring one coople of catholike authours that saie S. Paule spake here of materiall bread of the Sacrament and what in that Sacrament we doe receaue wherupon they all conclude that we receaue the bodie and blood of Chryst in the remembrance of his death and so S. Paule ys to be vnderstaÌ„ded in this place Now let all the whol rable of the Aduersaries side bring furth but two wheras we might as the Aduersarie himself knoweth haue brought manie mo which for the auoiding of more prolixitie wherin we haue allreadie offended we doe ouerpasse and omitte that shal by expresse woordes expownde S. Paule in this place that he ment not the bodie of Chryst but plain materiall bread Let them I saie bring but two catholique approued authours aÌ„d they shall haue the victorie So weake ys their cause besides their owne asseueracion that yt ys verie certen they can not bringe one Although then this ys a trueth receaued of all the holie Fathers of Chrystes Church and ys the doctrine of S. Paule that the bodie and blood of Chryst be receaued according to commaundement in the remembrance of his passion and death and so yt also cometh to passe that the bodie of Christ euen the self same bodie in substance vnder the formes of bread and wine ys JnexpositioÌ„ verborum caenae ObiectioÌ„ of Oecolamp a figure of the self same bodie hanging vpon the crosse and suffring passioÌ„ aÌ„d death yet Oecolampadius after his Sicophants maner he himself either of malice not willing to knowe or ells plainlie ignorant doeth accuse the learned men of Chrystes Church of ignorance that they make the bodie of Chryst both the exemplar and the thing exemplified the figure and the thing figurated the sign and the thing signified for that saieth he relacion must be betwixt two thinges distincted and not of one thing to ytself For euery relatiue must haue a correlatiue To answere him for that I write to the vnlearned to instructe them in the faith I will not vse the quiddities of schooles neither with schoole tearmes The nnswer so darken the matter that the reader shall not vnderstand me but I will vse plain examples And first wher Oecolampadius saieth that relacion must be betwixt two thinges distincted did he not knowe that in the diuine persons Matth. 17 were sundrie relacions grownded vpon the one nature of God But to come to examples in Chryst of whome we nowe dispute was not Chryst transfigured in the mount and shewing himself in a glorionse maner was he not an Theoph. in 17. Math. Chryst one and the same in substaÌ„ce hath ben ys and shal be a sigure of bim self in diuer se maners exemplar or figure of himself now in glorie and of his gloriouse cominge to iudgement Theophilact saieth that Dignitas secundi aduentus in splendore faciei Christi ineffabili claruit The dignitie or excellencie of the second cominge of Chryst did appeare in the vnspeakable brightnesse of the face of Chryst So that Peter Iohn and Iames sawe now in his first coming an image of the glorie of Chryst that he shall come in his second coming Then maie we see that the self same bodie in substance after one maner

bodie and to his Spiritt and are also made his bodie For as by these fewe wordes the trueth ys opened Woorthie receauers os the bless Sacr. What benefitts they haue and the great commodities that come to vs by the woorthie receipt of the Sacrament declared So ys the vain argument of the Aduersarie before moued fullie solued and answered The trueth ys that both good and bad receauing the Sacrament doe receaue the bodie of Chryst Commodities thercome none but to the woorthie receruer whiche coÌ„modities be three The first ys that we be vnited to the bodie of Chryste of the whiche moche ys saied in this booke vpon the teÌ„th to the Corinthians The second benefitt ys that we be also vnited to his holie Spiritte The thirde ys that we be made the misticall bodie of Chryste These three commodities and benefites doe we enioie by the receipt of the Sacrament saieth this authour But when when saieth he we being pourged doe receaue yt For otherwise we receaue not soche commodities but we receaue great and notable incommodities For we receaue saieth S. Paule our owne damnation Then wher the Aduersarie Vnwoorthie receauers what they receue boyleth vppe his violent argument that wher Chryst ys ther his Spirite ys also And so yf euell men receaue in the Sacrament the bodie of Chryst they receaue his Spirite also Yt ys true that they receaue Chryst and his Spirite as touching their presence but not as touching grace For although they receaue his presence yet forsomoch as they be not as this Authour saieth pourged they receaue him not to grace For neither be they vnited to the bodie of Chryst neither to his holie Spirite neither be they therby made membres of Chrystes mistical bodie for as Primasius hath saied they eate not that flesh as yt ys to be eaten nor drinke that blood as yt aught to be dronke For in dede yt ys not to be eateÌ„ and dronkeÌ„ but of soche as be clensed and pourged from sinne by penaunce and be clerelie voide of pourpose to sinne again And to soche yt bringeth these three commodities and manie moe to the other nothing but they them selues woorke their owne damnacion Thus gentle Reader thowe maist perceaue that yf with the minde of the holie Fathers of Chrystes Parliament house thowe wilt reade the Scriptures and by them learn to vnderstande the same thowe shallt not onelie not be deceaued but also in all matters of controuersie be settled and staied and clerelie see the toies and phantasies of the Aduersaries to be maliciouslie and deuellislie forged and inuented THE TVVO AND FIFTETH CHAP. ENDETH THE exposition of this text by Theodoret and Anselmus HItherto none be produced to shewe vs the minde of S. Paule but soch as by the testimonie of diuerse writers were a thousaÌ„d years agon and more saue this last alleadged Damascen whome some so place as he had not liued full nine hundreth yeares agon But be yt that he were so yet he ys of so che antiquitie as he maie verie well be called as wittnesse in this matter for that he was before this controuersie was raised in the Churche I meen before the time of Berengarius Before whose time I am sure the Aduersaries can make no prescription nor yet since but by startes as Sathan might gett occasion and ministers nowe and Whie God suffreth Sathan noweto wexe his Church with heresies then to disturbe gods Churche Whiche I take ys suffred of God bothe to correct our euell liues and also to stirre vs to seke the knowledge of gods trueth Whiche although we had as yt were an vpper face of the knowledge of yt yet through necligence we did not wade to the deapth of yt But be yt that Damascen were not nine hundreth years agon yet the promisse of Chryst being considered that he wolde be with his Churche to the ende of the the worlde aÌ„d that he wolde also sende his holie spirite into the same his Churche that shoule lead yt into all trueth As yt ys to moche shame for the Aduersarie to saie that all this time since Damascen taught Chrystes promesse hathe failed So yt ys as moche shame to saie that all this time his owne doctrine hath ben suppressed In dede I wolde thinke that this Proclamer shoulde doe that that all his The Proclamers doctrine hath no presideÌ„t that yt hath ben quietly receaued progenitours coulde neuer yet doe yf he coulde shewe that doctrine of the Sacrament that he professeth to haue ben receauedvuiuersallie and quietly but one huÌ„dreth yeares yea one half hundreth years yea one twentie years or yf he can not doe that as I am sure he can not Let him shewe yt receaued and coÌ„tinued as ys saied but one yeare Yf he can make no soche prescriptioÌ„ of his doctrine he ys to blame to reiect the catholique doctrine which by manie of their confessions hath stand these thousande yeares and to obtrude vnto vs his doctrine that neuer was yet staied quietlie one yeare Yf euer his droctrine was vniuersallie receaued yt coulde neuer withoute great and notable trooble to the wholl Churche be taken awaie Let him then shewe when by whome and by what meanes yt was taken awaie by the authoritie of anie autentique historie or catholique authour and theÌ„ he shall doe somwhat but that somwhat will neuer be doen. Seing then the doctrine of the presence of Chryst in the Sacrament hath vniuersallie ben recaued since the time of Damascen vntill the time of this heresie as we should be madde men to receaue sochenouelties of so small staie or holde So ys the Proclamer more madde so to moue vs. Damascen then teaching that that all the Christian worlde receaued and that also long before the controuersie was moued cannot he iustlie reiected but ys to be regarded These being twelue in nombre are sufficient to be a quest and to geue their verdicte vpon this matter Whiche all finde that S. Paule here spake of rhe bodie and blood of Chryst in the Sacrament no mencion being made of material bread Whiche so being yt ys easie by the same verdicte to pronownce that to saie that Chrystes bodie and bloode be not in the blessed Sacrament ys wicked heresie matter and not delighted with some varietie whiche of manie ys desiered I will but note our principall matters that are of his text of Sainct Paule to be learned whiche as before ys declared are but two and so ouerpasse the rest The one that Sainct Paule here speaking of the Sacrament and calling What bread S. Paul spake of yt the bread of our Lorde and somtime with and article this bread mente not common bread but a speciall bread that ys as often before ys saied the heauenly bread of Chrystes bodie whiche ys the bread of our Lorde in veriedede For in him onely consisteth the power to make this bread and to geue yt to the people The other that God suffreth this heauenlie bread of Chrystes The

li. 2. ca. 12. Asseurance of mercie promised to man before full sentence pronownced against him li. 1. cap. 9. Auncient and godlie customes are not to be left for the bare saing of a protestaÌ„t ca. 25. Aultars holie li. 3. cap. 31. testified by Optatus and S. Austen and abuse of them punished ibid. Aultars in vse in time of S. Cyprian ib. ca. 39 Aultars from the Apostles time cap. 31. Aultar wherfor yt serueth ibid. Aultar and sacrifice correlatiues ibid. S. Austen to Dardan opened li. 2. cap. 12. Austens cheifintent vpon the vi of S. Iohn lib. 2. cap. 16. Austen teacheth three things in one sentence against the Secramentaries ca. 19. Austen anknowlegeth both spirituall and corporall receauing ca. 16 Austen produced by the Sacramentaries in wrong sense ca. 24. Austen against Oecolamp and Cranmer ca. 54. Austens assertions conferred with the iudge ment of the Aduersa li. 3. ca. 15 Austen calleth the bread and cuppe of our Lorde a sacrifice ca. 18. Austen trulie understanded li. 2. ca. 54 Austen vttereth S. Paules wootdes expreslie of the bodie and blood of Chryste li. 3 ca. 55. S. Austen corrupted by the Proclamer li. 3. ca. 31. Authoririe of late writers proued good by good reason li. 2. ca. 3. Authoritie ys to be obied wher corruption of life ys li. 1. ca. 6. B Baptisme receaued of all indifferentlie li. 3. cap. 2. Baptisme and the read sea compared ibid. Baptisme of chryste and Iohn moch differeÌ„t ibid. Baptisme instituted by chryste and commended by the wholl Trinitie li. 3. ca. 14 Basill and Greg. Nazian how they atteigned the knowlege of the scripturs lib. 1. ca. 7. Basill howe he taught the simple to beleue of the Sacram. li. 2. ca. 52 Basill and Chrysostom not fownders of the Masse but setters furth of soche order as they fownd receaued by tradicion lib. 3. cap. 35. Basill beleued the bread and wine to be made the bodie and blood of Chryste ca. 36. Basill offred the bodie and blood of chryste in sacrifice ca. 37. Basill in his Masse praied for the dead and to saincts ca. 39 Benediction what power yt hath li 2. ca. 51. ca. 62. Benefitts and plagues of the Iewes figurs of our benefitcs and plagues li. 3. ca. 1 Berengarius the first open impugner of the B. Sacrament condemned in foure Councells prolog Berengarius recanted and abiured ibid Berengarius neither excelleÌ„t in learning nor commendable in life ibid. Berengarius foolishlie obiected S. Austen as the Sacramentaries do nowe li. 2. cap. 14. Bertramus wrote obscurelie and suspiciouslie of the Sacr. prolog Blasphemie to saie the B. Sacr. to be onely a figure li. 2. ca. 64 Blessing of Chryste what force yt hath cap. 58. Blessing of more power then nature cap. 62. Blood of Chryste on the crosse and in the Sacr. all one li. 2. ca 5. li. 3. ca. 20. Blood in the chalice the same that was shedd on the crosse li. 2. cap. 60 Blood of Chryste in the Sacr. howe to be estomed li. 3. ca. 16 Blood of the Paschall lambe a figure of chrystes blood in the B. Sacr. ibid. Bodie of chryste ioined to vs by corporall receipt not by spirituall onelie li. 2. cap. 14. Bodie of chryst consecrated of manie preists all one bodie ca. 28. Bodie of chryste inuisible in the Sacrament a figure of the same bodie visible ca. 49. Bodie of chryste demonstrated aÌ„d deliuered not in figure but in veritie ca. 63. Bodie of chryst howe yt ys called a spirituall meat li. 3. ca. 8 Bodie of the lambe chryst fedeth vs. ca. 11 Bodie of chryst vnder forme of bread ca. 26. Bodie of chryste consecrated to two endes cap. 41. Bookes of scripture sealed to manie li. 1. ca. 5 Bread of the newe communion differeth not from common bread li. 1. ca. 17. howe the same ys nowe vsed li. 3. ca. 47. Bread broken in the Sacrament the medicin of immottalitie li. 1. ca. 17. Bread by the omnipotencie of the woord ys made flesh ibid. li. 3. ca. 9. 20 Bread and wine chaunged into the bodie and blood of chryste not in figure but in veritie li. 1. ca. 21. li. 2. ca. 59. 60. 51. 53. Bread and wine offred by Melchisedecfigurs of that which chryst offre in his supper li. 1. ca. 29 Bread turned into an holier thing cap. 31. 37. Bread taken three waies in the vi of Iohn li. 2. ca. 2. Bread howe yt ys turned into flesh and why flesh ys not seen in the Bless Sacrament li. 2. cap. 7. 8. 19. 57 li. 3. cap. 20. Bread that descended from heauen ys the bodie of our Lord. li 2. ca. 31 Bread whiche Chryste deliuered no bare figure but flesh ca 51. 53 Bread and wine so sanctified in consecracion as yt passeth mans witte cap. 54. Bread geuen to the two Disciples in Emaus was the bodie of Chryste cap. 65. 66. Bread whiche we breake ys the bodie of Chryste lib. 3. ca. 19. 27. Bread semeth to be in the Sacrament but yt ys flesh li. 3 ca. 20 Bread diuided to manie ys the bodie of our Lorde li. 3. ca. 21. Bread and cuppe in Sainct Paule the bodie and bloode of Chryste lib. 3. cap. 27. 50. Brentius impugneth the forme of Baptisme lib. 2. cap. 28. C. Canon of the Apostles corrupted by the Proclamer li. 3. ca. 40 Canon forbiddetb not the preist to receaue aloue ibi Capharnaites vnderstood Chryste carnallie lib. 2. cap. 34. had twoo vain thoughts â–ª ibid. Carnall vnderstanding ys by reason and senses onelie cap. 37 Carnall men vnderstanding nothing aboue their senses leape backe from the vnderstanding of the mysterie of the Sacrament cap-33 Cassiodorus howe he vttereth Sainct Pauleswoordes li. 3. ca. 51 Catholique preists folowing the Schisme be in miserable case lib. 3. cap. 36. Catholique faith described cap. 53. Chastitie required in preists lib. 1. cap. 22. Chryste turneth the malice of heretiques to the profitte of his Churche prolog Chryste dwelleth in vs corporallie not onelie spirituallie in Prolog item lib. 1. cap. 14. lib. 3. cap. 23. 26 Chrystes reall presence in the Sacrament a receaued doctrine in all the chrystian Churche prolog Chrystes Parliament house the catholique Church ibid. Chrystes interpreting of the scripture proueth the difficultie li. 1. cap. 7. Chryste not Salomon the seed promised to Dauid cap. 9 Chryste and Sampson compared ca. 10 Chrystes passion conferred to the prophecies therof lib. 1. cap. 11. item his resurrection and ascension ca. 12. Chrystes bodie and bloode an euerlasting sacrifice cap. 13. item 31. lib. 3. cap. 36. a dailie sacrifice ibi Chryste ys offered of his Church and his Church of him lib. 1. cap. 18. item lib. 3. cap. 36 Chryste and Melchisedech compared lib. 1. cap. 13. Chryste offred bread and wine that ys his bodie and blood ca. 29 Chrystes oblacion after the order of Melchisedech ouerthroweth the heresie of Eutyches cap. 30 Chryste offred sacrifice in his supper and commaunded yt to be contiuued li. 1. ca. 32.

figure of himself ibid. Chryst what he deliuered in his supper ca. 44. Chrystians eate the flesh of Chryste as the Iewes did Manna li. 3. ca 6 Chrystians vsing no external sacrifice are lesse thankfull then the Iewes lib. 1. ca. 32. Chrystians receauing but a figure as the Iewes wher ys then the veritie lib. 3. cap. 6 Chrystians come to a greater thing in the Sacrament then the Iewes did in Manna li. 2. ca. 39 Chrysostome calleth that blood whiche Sainct Paule calleth the cuppe lib. 2. cap. 27. he beleued the bread and wine by sanctificacion to be made the bodie and bloode of Chryste lib. 3. ca. 36. Chrysostome offred sacrifice in Masse cap. 37. desiered intercession of Saincts and praied for the dead ca. 39 Chrysostom impugneth Luther denieng preparacion to be nedefull before the receipt of the blessed Sacrament ca. 54 Churche offring sacrifice in the Masse foloweth Chryste his Apostles and the primitiue Churche ca. 37 Church must both offre and receaue lib. 1. cap. 37 Churche vseth ministracion for reseruacion as Sainct Clement ordeined cap. 24. Church falselie charged with erroure by M. Iuell ibid. Church reseruing the blessed Sacrament for the sicke offendeth not cap. 27 Churches vniuersall obseruacion to be obeied and be kept ibid. Churche teaching the scripturs to be scripturs teacheth the vnderstanding of them also cap. 20 Churche of Afrik vnderstood the vi of S. Iohn of the Sacrament lib. 2. cap. 15 Sainct Clements saing opened lib. 1. cap. 24. Clement offred Chrysts bodie and bloode in sacrifice lib. 3. cap. 37. he beleued the bread and wine by the holie Gost to be made the bodie and bloode of Chryste cap. 36 Cloude a figure of the holie Goste cap. 2 Communion with Chryste two waies ca. 23 see vnitie Communion spirituall by Baptisme corporall by the Sacrament cap. 23. 26 Communion vnder one kinde lib. 2. cap. 67. Communion with heretikes maie not be lib. 3. cap. 25 Communion in praier ca. 40 Communion bread of the newe Church ho we yt ys vsed 47. the bodie of Chryste ys not there * 2 Communicacion ys a nearer coniunction them participacion cap. 17. 20. Communicacion what yt ys ibid. item ca. 22 Comon praier of the Churche ys for the wholl Church ca. 40. Comfort small wher conscieÌ„ce ys confownded prol Conference of Chrystes woordes and the serpents li. 2. ca. 42. Confession hath three commodities li. 3. cap. 55. yt ys to be made truly ibid. Consecracion what yt ys lib. 3. cap. 9. how yt ys done li. 1. ca. 20. 31. li. 2. ca. 8. what ys the force li. 3. ca. 14. Consecracion the woorde vsed by S. Ambrose lib. 2. cap. 52. by Tertullian lib. 3. cap. 33. Consecracion vsed by the Apost and that ys vsed nowe in the Church all one ca. 34 35. Consecracion and sacrifice auouched by S. Cyprian li. 1. ca. 29. Consecracion and sacrifice abolished in the Church that the ministers maie more frelie kepe wemen ca. 22. Councells of more force then Parliaments cap. 25. Cranmers gloseth without warrant vpon Chrysost lib. 1. ca. 18. Cranmers sensuall sentence of faith cap. 16. Cranmer gloriouse woordes to cloake euel mening cap. 21. Cranmer falsifieth the scripture li. 2. ca. 11. he falsifieth Iustine ca. 44. Cranmer vseth two false sleights in alleaging of Iustine ibid. Cranmers heresie improued li. 2. ca. 62. Cranmers generall rule refuted lib. 3. cap. 30. Creature earthlie can not be chaunged in to a spirituall vertue cap. 20. Cuppe of blessing what yt ys aÌ„d why yt ys called ca. 19. Cyprian and Origen teache that euell men receaue the bodie of Chryste cap. 46. Cyril denieth that we receaue Chrysts bodie onelie spiritually lib. 2. cap. 16. 26. D. Damasus pope disdenied not to learn of S. Hierom. li. 1. ca. 8. Damascen vnderstanded S. Paule to speake of the verie bodie of Chryst Cor. 11. li. 3. cap. 51. Dailie sacrifice of Chrystes bodie and bloode to be offred li. 2. ca. 57. Dailie sacrifice shall ceasse by Antichryst li. 1. cap. 32. Daunger of vnwoorthie receauers lib. 3. cap. 54. Death to him that will not heate the preist lib. 1. cap. 6. Decaie of deuocioÌ„ cause of shortning of the Masse li. 3. cap. 34 Dcrees made against preists Mariages lib. 2. cap. 28 Desire of the eating of the flesh of Iob applied to the eating of Chrysts flesh lib. 1. cap. 14. Difference betwen the bodie of Chryste and shewe bread ca. 22 Difference of being of the holie Gost with vs and of Chryst lib. 2. ca. 63. Difference betwen the primitiue Church and the catholique Church nowe in the vse of the B. Sacrament lib. 3. cap. 57. Diuerse histories of scripture prouoke to sinne being not godlie vnderstanded and vsed li. 1. ca. 2. Diuine things are with reuerence and diligence to be handled li. 3. ca. 1. Doctrine of the primitiue Churche conferred with the Churche nowe lib. 2. cap. 43. Doctrine of the Sacramentaries conferred with the Fathers lib. 1. cap. 21. contrarie to the Fathers li. 2. ca. 59. Doctrine of the reall presence howe yt ys called newe lib. 2. cap. 50. and that yt ys not inuencion of the papists Doctrine flieng the common receaued vnderstanding of the scripture ys to be suspected ca. 40 Dogges cruellie vourowed their Masters that vnreuerentlie had cast the B. Sacrament vnto them li. 3. ca. 43 Doubtes in the lawe of God wher to be dissolued lib. 1. cap. 6. item lib. 3. cap. 1. Disciples in Emaus knewe not Chryst before the eating of the bread lib. 2. cap. 65. Drinke whiche we drinke in the B. Sacrament flowed oute of the syde of Chryste lib. 3. cap. 7. E. Effecte of chrysts blessing of the bread and of the woordes of consecracion lib. 1. cap. 26. li. 2. cap. 61. 62. Effect of the B. Sacrament euerlast life lib. 2 cap. 6. 30. lib. 3. cap. 7. Effects of the bl Sacrament prouing the excellencie therof and meanes to atteing the same lib. 3. cap. 6. 14. li. 2. cap. 5. Effectual causes two cap. 15 Epistle to the Romaines full of obscure places li. 1. ca. 4 Ephesine Councell vnderstood the vi of S Iohn of the Sacrament lib. 2. cap. 15. Erasmus calleth the errour of Berengarius impudent prolog errour of the Proclamer therfor arrogant ibid. Erasmus his iudgement of the blessed Sacrament ibid. Errour of Origen li. 2. ca. 55 Errour in the Sacrament bringeth manie other errours li. 2. ca. 1 Eucharist called the holie bodie of our Lorde by S. Cyprian ca. 13 Eutiches his heresie ca. 68. Euthymius denieth that which the Sacramen taries affirme aÌ„d affirmeth that they denie li. 2. ca. 15. Euery chrystian maie not dispute of God li. 1. cap. 7. Euell men eate and drinke the bodie and bloode of Chryste li. 2. cap. 16. 24. lib. 3. cap. 46. 49. 52. 54. 57. Euell receauers three sorts cap. 52 Euells two committed by purting awaie of confess cap. 55. Examinacion of our selues what yt ys and howe to be doen. ca. 53.

I saie that I wolde not beleue the Gospell but that the authoritie of the Churche moueth me therunto no more wolde I beleue the Fathers expownding the scripturs but that thervnto I am moued by the Churche Then yt foloweth well that as I ought to beleue the Gospell for the authoritie of the Churche so ought I to beleue the doctours for the autoritie of the Churche And here to ouerthrowe your contempt of them and your self also I do oftentimes conferre the expositions of the later Fathers with the expositions of the elder fathers and finding them alltogether grauelie against youre euell doctrine to consent and yt to confute as hereticall and deuelish I let your light mockes and skornes flie home again to yowe as fleshflies to their carien Against your thirde wickednesse I meen your coÌ„tempt abuse and vntrue handling of the holie scripturs I come in euerie place where mencion ys made of the bless Sacrament with the wholl processe ther conteined In the vi of S. Iohn the xxvi of S. Matth the xxiiii of S. Luke the x. and xi of the first epistle to the Corinth the v. to the Ephesians and the xiii to the Hebrues somoch as the Fathers expownd to appertein to the holie Sacr. I produce not truncatelie and falselie but fullie and trulie euery sentence and euery woord submitting my self to the authoritie of gods woord aÌ„d not bi sleight subdewing yt to mine owne autoritie But here the learned perchaunce maie merueill that I wold ioin with yowe in the scripturs considering the auncient counsell of Tertullian who wolde not that anie catholique shoulde entre into disputacion with an heretique with the scripturs Nihil proficit congressio scripturarum cum haereticis nisi planÃ¨ vt aut stomachi quis meat euersionem aut cerebri c. To ioin saieth he in disputacion with heretiques with scripturs yt doeth nothing auaill except a man will turne vppe side down either his stomacke or his brain what shall thowe gain thowe great learned man in the scripturs when yf thowe defend anie thing yt shall be denied of the contrarie part yf thowe denie anie thing yt shall be defended c. And after he concludeth thus Ergo non ad scripturas prouocandum est c. We maie not therfor appeall to the scripturs neither maie we appoinct our disputacion in them in the which ther ys either none or vnceten victorie or not verie certen For this cause and for that S. Hierom saieth that Scripturae non in legendo coÌ„sistunt sed in intelligendo the scripturs coÌ„sist not in reading but in vnderstanding I haue trauailed by diligent scarching of the fathers from the Apostles to this our time to trie oute by ther common consent howe the scripturs are to be vnderstanded and so haue I as by a line drawen from hand to hand descended from age to age that the true vnderstanding of them receaued and approued in all that diuersitie of ages and places might be perceaued and knowen In this my doing I haue fulfilled the counseill of Vincentius lyrinen who for remidies against errours among other willeth that if anie errour hath ben committed in the olde time either by certain men or by anie one wholl citie or by anie Prouince to reforme that the decrees of auncient generall Councells must be sought and yf none soche can be founde as in these daies though they be fownd they be not regarded then saieth he operam dabit vt collatas inter se maiorum consulat interrogetiî€‚ue sententias c. He shall gene diligence to seke and learn the iudgemeÌ„ts of the elders and coÌ„ferr theÌ„ together but of those elders onelie which although they were in diuerse times and places abiding yet in the CoÌ„munion and faith of one catholique Churche were allwaies allowed as masters or men of autoritie And what soeuer he shall knowe what not one or two of them but what alltogether with one consent haue holden written and taught openlie coÌ„monlie and continuallie let him vnderstand that that ys without all doubt to be beleued Thus he As this counseill ys on my part fulfilled in that I haue searched and conferred the iudgements of the fathers and fownd them though they were in diuerse ages and places fullie and whollie agreeng in the matters of the presence of Chrysts bodie and blood in the blessed Sacrament of the oblacion of the same and of other articles apperteining ther to whiche as in this worke yt maie be clerlie perceaued not one or two but euery one of them haue not obscurely but manifestlie not in one place or at one time but coÌ„monlie and continuallie holden taught and written So wolde wolde I that yowe M. Iuell if yowe regarde the Fathers of the primitiue Churche in dede as yowe bragge in woorde that yowe I saie shoulde receaue and embrace these scripturs as expownded and deliuered to yowe by their hands and their expositions to accept as a cleer and certen vndoubted trueth whiche trueth so opened by theÌ„ I bring furth against your vntrueths and not the bare scripture alone as Tertullian wolde I shoulde not This I trust yowe shall well perceaue if leauing your corruted affection apart yowe will with a cleer eie and vpright iudgement read this worke wherin yowe shall see all the Fathers that commonlie haue expownding the scripturs written of these articles of the Sacrament whiche yowe in your iolitie I will not saie more arrogantlie than as a chrystian preacher should mekelie and lowlie more rashlie then wiselie or aduisedlie with so great bragge wttered in your sermon all soche Fathers I saie shall yowe see aswell grekes as latines aswell auncient as of later time with one coÌ„mon consent and agreement so expownding the scripturs as though they had ben in one time and had coÌ„spired vpon one sense and vnderstaÌ„ding all those shall yowe see impugning your negatiues aÌ„d by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed aÌ„d thus shal the trueth of the scripturs ouerthrow the vntrueth of your heresies Nowe I haue in a generall maner shewed your offences whiche moued me to write against yowe in like generalitie I haue shewed howe I do procead against yowe the specialitie of your offences and of the processe aunswerable to the same yowe shall finde in this worke though simplie without coolour yet plainlie without craft declared Yf my trauaill herein obtein not his enreÌ„ded effect namelie your conuersioÌ„ and ameÌ„dement and to doo yowe that good that yow maie be staied froÌ„ running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull dauÌ„ger I shall not onelie do theÌ„ that good I wish but also helpe to make your daÌ„nacioÌ„ the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnacioÌ„ Yf yowe being obdurated persist in your impietie yt caÌ„ not be auoided but yowe doe yt of malice hauing ben aduertised and

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 CraÌ„mer 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 SacrameÌ„t 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 SacrameÌ„taries 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 caÌ„ bring any Issue ioined with the Proclamer touching the preseÌ„ce Scripture anie catholique Councell or anie one approued doctour that by expresse and plain woordes doth denie the reall preseÌ„ce 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 SacrameÌ„t 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 substaÌ„ciallie For the Aduersarie hathe Sacramentaries make two

proclamacion whether the bodie of Chryst ys or maie be in a thousand places or mo at one time Whiche albeit in sense yt be coincident to the other before mencioned yet in vtterance yt sheweth a more doubtfull countenance For asking whether Chrystes bodie can be in a thousand places at once he doth both by the woorde thousand moche declare his incredulitie to the misteries of God and by the same persuadeth to his hearers an impossibilitie And for that this maner of questioninge ys a questioÌ„ on incredulitie as the Iewes was and spring bothe oute of vnbeleif I haue thought good to ioin them to gether and after the handling of the one to handle the other And to them bothe to saie As the Iewe remaining with in the coÌ„passe of his carnall vnderstaÌ„ding coulde not atteign to the vnderstaÌ„ding of this matter which was by faith and yet possible So these meÌ„ measuring Chryste and his power by naturall knowledge whiche ys but grosse dregges and suddes to the pure knowledge of faithe they come in doubte and aske a questioÌ„ as of a thinge vnpossible when yet yt ys very possible But perchaunce ye will saie to me yf it be a thinge so verie possible howe Obiection with answer Faith iudgeth yt possible that reason iudgeth impossible dothe yt appeare to this maÌ„ and his likes vnpossible I answere that yt appeareth to them vnpossible bicause they leauing the knowledge of faith are returned to the onelie knowledge naturall and therby will they measure Chrystes doinges in this matter And for so moche as this appeareth vnpossible to that knowledge therfor they also saie that yt ys vnpossible For allthough bycause they wolde seme to builde vpon faith they do sometime alleage the article of our faith that Chryst ascended into heauen an sitteth at the right hand of God to Father yet the grounde of their disputacion the force of their praclamacion yea the shottanker of their refuge in this matter ys naturall reason euen plain naturall philosophie That thowe maist see this gentle Reader I will for example make one of their arguments that Chrystes bodie can not be in the Sacrament Thus they reason He ascended into heaueÌ„ and sitteth at the right hand of God the Father Ergo he ys not in the Sacrament Yf the true chrystian saie yt ys no good consequence For though yt be true that Chryst beat the right haÌ„d of the Father yet yt improueth not the presence of Chryst in the SacrameÌ„t For the catholique faith coÌ„fesseth both that Chryst ys preseÌ„t with his Father in heaueÌ„ according to the article of the faithe and also preseÌ„t in the SacrameÌ„t according to his worde wheÌ„ he saied This ys my bodie This ys my bloode This do ye in remeÌ„brance of me So that his presence in heauen denieth not his presence in the Sacrament but he ys present in bothe in maner conuenient to bothe Against this they replie and saie Euery naturall bodie can be but in one place Chryst hath a naturall bodie Ergo yt can be but in one place But yt ys in heaueÌ„ as in a place Ergo yt ys ther and in no other place Marke ye nowe howe they flie to naturall phisolophie as to their great strenght to maintein Sacramentaries cheif growndes be naturall reasons their faithe ys yt not a sure peice of faith that ys builded vpon naturall philosophie and naturall reason and not vpon the scriptures the auncient fathers or the vniuersall receaued faith PerchauÌ„ce yt maie be saied that I reason thus of my self to deface the validitie of their matter Well to auoide this ymaginacioÌ„ I will bring in the verie argument of Oecolampadius the great fownder and prince of this schoole Oecolamp De verbis coenae Domini in our time and the master of this Proclamer in this matter Thus he reasoneth Si dicas panis continet corpus vide quid sequitur ergo panis locus erit vnum corpus erit in multis locis multa corpora in vno loco corpus in corpore etc. Yf thow saiest the bread coÌ„teineth the bodie looke what foloweth theÌ„ the bread shall be a place aÌ„d one bodie shall be in many places aÌ„d manie bodies in one place and one bodie in an other Thus Oecolampadius Doo I nowe feign this maner of reasoning Dothe not Oecolampadius resorte to naturall phisolophie to prooue his heresie and impugne the faith catholique Although in dede the argumeÌ„t proceadeth directlie against Luther who taught the bread in the Sacrament to remain with the bodie of Chryste soche ys the agrement of the Father aÌ„d the SoÌ„ne of the master aÌ„d the scholer of Luther aÌ„d OecolaÌ„padius aÌ„d so of one of theÌ„ with an other yet yt ys also against the catholique faith for yt impugneth the preseÌ„ce of Chryste in the SacrameÌ„t But howe as ys saied by naturall reason And shall I saie why they proue this their doctrin by natural reason In dede bicause yt ys so farre vnknowen to the scriptures that I dare saie they neuer were nor shall be able to bring fruthe anie one scripture to proue yt and so moche to diminish the omnipotencie or allmightie power of God But to aunswere Oâ—colampadius for his naturall reason I thinke the saing of saincte Ambrose to be a good answere Quid hic quaeris naturae ordineÌ„ in Christi corpore De initiaÌ„d myst cap. 9 cum praeter naturam sit ipse Dominus Iesus partus ex virgine What sekest thowe saieth saincte Ambrose the ordre of nature in Chrystes bodie here seing the self same our Lord Iesus besides nature was born of a virgen And to adde to saincte Ambrose saieÌ„g not onelie his birthe was besides nature but manie other his actes as his great learning aÌ„d wisdome declared in his disputacioÌ„ with the doctours in the teÌ„ple wheÌ„ he was but twelue yeares of age his Naturall order had no place in many of Chrystes doinges walking vpon the sea his voluÌ„tarie death in geuing vppe his blessed sowle at his owne pleasure withoute force or violeÌ„ce as yt were to thrust yt oute and to cause vt to departe His resurrection and his ascension withall be as moche against the ordre of nature as his blessed bodie to be in diuerse places and as good argumentes maie the Aduersarie finde in natural philosophie against them as against this Whiche if he do or maie doo shall we therfore denie Chrystes walking on the sea his death his resurrection Mahomets patched religion and the Sacramentaries â—och like and his ascension as theie do his presence in the Sacrament Then shall we make a mingled faith as the Turkes do For as they kepe parte of Moyses lawe parte of Mohometes inuention So we must haue a faith partelie grownded vpon the scriptures partelie on naturall reason But so that wheÌ„ we will scripture shall rule naturall reason and when we list naturall reason shall commaunde and withstand both faith and scripture This ys a madsetled faith Wherfore

possibilia sunt Deo Si enim potuit ante passionem clarificare illud sicut splendorem Solis quare non potuit post passionem ad quantam vellet subtilitatem in temporis momeÌ„to redigere vt per clausa ostia posset intrare Neither let vs geue eare to them that denie the same bodie to haue risen Christes bodie against the nature of a bodie entred through the shett doores that was putte in the graue Neither let yt moue vs that yt ys written that sodenlie he appeared to his disciples the doores being shett that therfore we shoulde denie yt to be a mans bodie bycause we see yt against the nature of this bodie to entre in through the shette doores For all thinges are possible to God For yf he coulde before his passion make yt as clear as the brightnesse of the Sunne why might he not after his passion also in a moment of time bring yt to asmoche a subtilitie as he wolde that he might entre in through the shett doores Note here in saincte Augustine that where the Aduersarie wolde not that the bodie of Chryste shoulde be in diuerse places for offending the lawe of naturall ordre he saieth that Chryst against the nature of this bodie entred in through the shett doores so that the bodie of Chryste maie not be bownde to the lawe or ordre of nature for that he ys the lord of nature not an onelie man but a person that ys God and man as Cirill saieth Clausis Cyrill in Joan. li. 12. cap. 53. foribus repentÃ¨ Dominus omnipotentia sua natura rerum superata ingressus ad Discipulos est Nullus igitur querat quomodÃ² corpus Domini ianuis clausis penetrauit cÃ¹m intelligat non de homine nudo vt modÃ² nos sumus sed de omnipotente filio Dei haec ab Euangelista describi Nam cÃ¹m Deus verus sit rerum naturae non subiacet quod in caeteris quoque miraculis patuit The gates being shett our lorde through his omnipotencie the nature of thinges beinge ouercomed sodenly went in to his disciples Let no man therfore aske howe the bodie of our Lorde went through the gates beinge shett forasmoche Chryst ys not subiect to lawe of nature as he maie vnderstand these thinges to be described of the Euangelist not of a bare man as we be nowe but of the Allmightie Sonne of God Who forasmoche as he ys verie God ys not subiecte to the lawe of nature Whiche thing did appeare in other his miracles also Thus Cyrill Nowe ye haue heard a sufficient nombre of holy learned Fathers auouching this great miracle of Chryste not as some of the Aduersaries saie that he came into his disciples after the doores were shett after the maner of other men neither as some other of them do saie that he caused the doores or walls to open and so came in neither that an Angell did open the doores to him as to the Apostles that were in prison but that he being verie God gaue vnto that his manhead that singular subtilitie aboue all other that yt was not subiect to nature as Cirill saieth but aboue nature so farre and in soche excellent degree that yt might passe through those doores the doores not broken as saincte Ambrose saied In this matter thus moch haue I laboured both that the miraculouse worke of Chryst might not be obscured nor shadowed by the malignitie of men and also that yt might be perceaued that in the workes of Chryste we maie not so looke to the ordre of nature to naturall reason or naturall philosophie that for the mainteinaunce therof we shall denie the worke of Chryste Naturall philosophie hath manie propositions that will not stande with oure faith For naturall philosophie teacheth that mundus est perpetuus the worlde ys perpetuall or ouerlasting Faith teacheth that In principio creauit Gen. 1. Deus coelum terram In the beginninge God created heauen and earth and Psal 191. that therfore the worlde had a beginninge And yt teacheth also that yt shall haue an ende For coelum terra transibunt heauen and earth shall passe awaie Of the whiche both the Prophete saieth In principio Domine terram creasti et opera manuum tuarum sunt coelitipsi peribunt tu autem permanes c. Thowe in the beginning O Lorde didest laie the fundacion of the earthe and the heauens are the workes of thy hand They shall perish but thowe doest abide Of the whiche matter also saincte Peter maketh plain declaracion Likewise naturall philosophie teacheth quod vnum corpus non potest esse simul semel in diuersis locis that one bodie can not be at one time in diuerse places But faith teacheth vs as yt ys declared in the last chapiter that Chrystes bodie ys and maie be in diuerse places Naturall philosophie teacheth that duo corpora non possunt simul esse in vno eodem loco Two bodies can not be together in one place Yet the Scripture teacheth as ye haue heard the holie learned Fathers vnderstand them that Chrystes bodie entred in through the doore and so ther were two bodies at one time in one place Nowe therfore forasmoch as these two that ys that the bodie of Chryste ys in diuerse places and that the bodie of Chryste and the doore that he entred through were in one place be the workes of God let vs in the consideracion of them forgett naturall philosophie and remembre faith That these appertein to faith yt ys proued by a nombre of the holie Fathers and both these be acknowledged of them to be miraculouse workes of Chryste aboue nature And as these workes were verilie doen by Chryste So ys the other mencioned in the chapiter before doen by Chryste Wherfore chrystian reader weigh well what in these two chapiters ys saied howe many holie and learned Fathers be alleaged howe plainlie they testifie the matter and haue regarde to them staie thy self by them and be not caried awaie with them that haue nothing to confirme their doctrine but naturall philosophie For as touching the matter spoken of in this chapiter let the Aduersatie bring anie one sufficient Authour that shall by expresse woordes teache the contrarie and I will ioin with him THE TWELVETH CHAPITER AVNSWERETH certain obiections that seme to impugne the catholique doctrine of this matter THere ys nothing so true in all our holie faith but some heresie Nothing so true but he resie maie impugne yt Deut. 6. Heresies against God and euerie person in the trinitie maie be fownde to against saie yt and argumeÌ„tes deuised to impugne yt Yt ys a most a certen trueth that ther ys but one God the scripture saieng Deus noster Deus vnus est Owre God ys one God Yet ther were that taught that therÌ„ were two Gods as Apelles and Manichaeus Who taught that ther was a good God and an euell And for the mainteinaunce of this their heresie had

meam carnem bibit meum sanguinem habet vitam aeternam Et vt ostenderet quanta distantia sit inter corporalem cibum spirituale In Joan. mysterinm corporis sanguinis sui adiecit Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus He had saied before he that eateth my flesh and drinketh my bloode hath euerlasting life And to the intent he might shewe howe great difference ys betwen the corporall meat and the spirituall mystery of his bodie and bloode he added My flesh ys meate in dede and my blood ys drinke in dede Thus Beda That this Authour vnderstandeth this text of the Sacrament yt can not be obscure to anie man seing that he so plainlie saieth that Chryst to shewe the differeÌ„ce of corporall meat and spirituall mysterie of his bodie and blood added this saing My flesh ys meat etc. And let no man take occasion to maintein his erroure against the presence Howe the Sacr. ys a mysterte and what a mysterte ys of Chryste in the Sacrament bicause he calleth yt the mystery of Chrystes bodie and bloode For a mysterie ys that couertlie conteineth a thing not by senseis or comon knowledge to be perceaued So this mystery conteineth the very bodie of Chryst as a thing secretly hidden from the senseis as Eusebius saieth Non exteriori censenda visu sed interiori affectu Not to be iudged by outwarde seight but by inwarde affecte that ys by faithe Hom. 5. Pasch Wherfor Wherfor yt ys very well called a misterie for that yt conteineth the very bodie and Chryste whiche the senseis can not perceaue eaten and dronke they becom Apostaties and forsakers of Chrystes religion do they abide in Chryst or Chryst in them But ther ys in dede a certain maner of eating that flesh and of drinking that bloode after the whiche maner he that eateth and drinketh dwelleth in Chryst and Chryst in him Thus farre S. Augustin Do ye not here see two maners of eatinge of the flesh of Chryst and Two maners of eating the flesh of Chryst drinking of his bloode the one to eate and drinke them verilie which yf yt be doen with a feigned heart or when they haue so doen they forsake Chrystes faith as manie of late yeares haue doen and do in this matter of the Sacrament they though they haue receaued Chrystes very flesh and blood in the Sacrament yet Chryst dothe not dwell in them Then ther ys an other maner of eating Chrystes bodie saieth S. Augustin which ys a spirituall maner of receauing by true and right faith and feruent charitie And he that eateth Chrystes flesh after this maner he hath Chryst dwelling in him But as yt ys before said he that eateth Chrystes flesh spirituallie hath Chryst dwelling in him spiritually But he that eateth Chrystes very flesh in the Sacrament with perfect faith and godly charitie he hath Chryst dwelling in him bothe naturallie as S. Hilary saieth and also spirituallie as S. Augustin saieth So that the one of these denieth not the other neither ys anie of them by any catholique writers denied but they be both raither wished yea required and commaunded And bothe these maners of receuing iointlie vsed of the faitfull christian do augment the benefitt very moche And here I wish the Reader diligently to note that S. Augustin saieth that euell men do eate the flesh of Chryst whiche inuincible proueth the reall and substanciall flesh of Chryst in the Sacrament For otherwise the euell man can not eate the flesh of Chryst Thus ye see to what pourpose I haue ioined these two holie learned Fathers together though they be both of the latin Churche that ye maie Two waies of dwelling in Chryst that ys spirituallie and naturallie perceaue the abiding and dwelling of Chryst in vs to be not onelie spirituall by faith and charitie but also natural by the receauing of Chrystes very flesh in the Sacrament And that th one of these maners ys not to be onlie affirmed as a treuth and thother denied as an erroure but bothe to be receaued and beleued as a treu catholike doctrine auouched and taught by holie Fathers whiche expownde this text of sainct Iohn nowe in hande bothe to meen te naturall abiding of Chryst in vs as sainct Hilary hath here doen and also the spirituall abiding as sainct Augustin expownded yt THE FIVE AND TWENTETH CHAPITER proceadeth in the exposition of the same by Chrysostom and sainct Gregorie CHrisostome very breiflie expowndeth this text on this wise Qui manducat meam carnem bibit meum sanguinem in me manet Hom. 45. in Joan. ego in eo Quod dicit vt cumipso se admisceri ostendat He that eateth my flesh and drinketh my blood dwelleth in me and I in him Whiche he saieth that he might shewe himself to be mingled with him What he meeneth by this mingled yf ye remembre what ys alleadged of him before that shall ye soon perceaue and vnderstande therwith that Chrisostom according to our two maners of receauing maketh mencion of two maners of being in Chryst saing thus Vt autem non solÃ¹m per dilectionem sed reipsa in illam carnem conuertamur per cibum id efsicitur quem nobis largitus est That Jbid. we shoulde saieth Chrysostom not onelie by loue but in very dede be turned into his flesh that ys doen by the meat whiche he hath graunted vs. Wher note that he teacheth that we be turned into Chryste two maner of waies by loue whiche ys the spirituall maner by the whiche we be spiritually Two maners of being or dwelling in Chryst. in Chryst euen dwelling in him as saincte Iohn saieth Deus charitas est qui manet in charitate in Deo manet Deus in co God ys charitie and he that dwelleth in charitie dwelleth in God and God in him And also in verie dede when we woorthilie eate his flesh whiche ys our hauenly meate by whiche meate saieth Chrysostom yt ys brought to effect and that not by an imaginacion but in very dede Thus ye perceaue that these be two sondrie effectes to dwell in Chryst spirituallie and to dwell in him in very dede as Chrysostom saieth or naturallie as S. Hilary saieth whiche two sondrie effectes haue two sondrie causes whiche be to eate Chrystes flesh spirituallie and to eate id reallie or in verie dede So that ye maie perceaue that this ys not an horrible matter as the Proclamer with blasphemouse exclamacion pretendeth yt to be when so manie auncient Fathers so plainly speake of yt But nowe come we to S. Gregorie ioined with Chrysostom who vpon Iob saieth thus Natus Dominus in praesepi ponitur vt significaretur quÃ²d sancta animalia Greg. in Job cap. 6. quae ieiuna diu apud legem inuenta sunt incarnationis eius foeno satiarentur Praesepe natus impleuit qui eibum semetipsum mortalium mentibus praebuit dicens Qui

not my bodilie substance Thus aboute the sense of Chrystes woordes ye haue among these Egyptians seen a merueillouse varietie who creping and groping in their palpable darknesse tooke that for trueth that Sathan suffred to come first to their hand by which mean euerie one of them vttered that for trueth that in his darknesse he had lighted on But among all note howe by Swenckfeldius SathaÌ„ wolde haue berieued yowe not onelie of this Sacrament but of all other and not onelie of them but of the scriptures also This ys a miserable progresse this ys the right building of Babell wher the tounges of men be confownded that a man can not vnderstand his neighbour neither can the catholike vnderstand the protestant nor the protestant the protestant But nowe returning to my pourpose again I wish that to be perceaued in this processe whiche before I spake of to be noted the better to withstand Sathan in his temptacions against the true doctrine and faith namelie that his doctrine ys not consonant nor agreable in yt self but dissonant and repugnant some of his disciples teaching that the bodie of Chryst ys in the Sament with the bread some that the bodie of Chryst ys in the Sacrament in and vnder the bread other some that the bread ys the bodie of Chryst other of the contrarie maner denieng the presence of Chryst in the Sacrament but yet diuerslie some of them teaching that the Sacrament ys but a signe of the bodie of Chryst other some that the bread ys a figure of the bodie of Chryst other that it ys the powre vertue or efficacie of the bodie of Chryst other that Chryst ys reallie exhibited vnto vs but not bounde nor exclosed in the bread other whiche be the worste sort teaching that ther ys neither bodie nor Sacrament In which diuersitie and contrarietie of doctrines yt ys easelie to be perceaued not onely how moche dissonant they are froÌ„ the doctrine and woordes of Chryst but also howe farre disagreing they are among them selues Whiche faut perceaued I thinke him more then bewitched that will geue credittte to anie of them forsomoche as ther ys no man but knoweth that in the doctrine of God ys concorde agreement And forsomoch as in these other doctrins ther ys none agreement but repugnance and contrarities yt ys certen that they be not of God Besides this what proof haue anie of all these either in the scriptures or holie Fathers that this saing of Chryst This ys my bodie shoulde be vnderstanded as eche of them stowtly seeme to auouche and that after their sondrie maners They be contrarie one to an other yet eche of them perswade their disciples that they teache the true woorde of God And yet the scriptures of God beare no soche contrarie sense is Nowe therfor Reader staie thie self and choose raither to beleue Chryst then Sathan who goeth aboute to deceaue thee as he did thie first parentes who through light creditte neclecting what God had saied and beleuing what the serpent saied fell into preuaricacion and were condemned Thus moche then being saied of Sathans maner of temtacion to abduce and lead awaie men from the faith of Chryst and of his sondrie and manie inuented false expositions disagreeng and clean repugnant euen amongest them selues of these woordes of Chryst This ys my bodie I shall nowe addresse my self first somewhat to saie of thinges apperteining to the true vnderstanding of those woordes and afterwarde open to youe he right vnderstanding of the same woordes by the most auncient and holie Fathers of Chrystes Church wher ye shall perceaue not a repugnance as in Sathans schoole but concorde and agrement meit for Chrystes schoole THE TWO AND FOVRTETH CHAP. BEGINNETH the exposition of the woordes of Chryst after the catholike maner with certain proofes of the same AS ye haue hearde SathaÌ„ teaching his scholers with moche contrarietie strife and repugnance to expownd or raither to expuncte the woordes of Chryst and to peruert them as yt hath pleased the same ther master to moue them some one waie some another but neuer one of them the right waie so shall ye nowe heare the disciples and scolers of Chryst and of his holie spirit with all agremeÌ„t concorand peace expownde yowe the same woordes of Chryst after the learning of their master not some one waie and some an other waie but all one waie as yt were with one mouthe spoken Yt shall moche coÌ„mende this goodlie amitie and concorde of this schoole yf we first in the entrie of this declaracion shall heare howe the cheif and highest scholers of this schoole do agree in the reporte of these woordes of Chryst whose exposition we seke The cheifest scholers reporters of these woordes be the three Euangelistes Matthew Marke and Luke and the Apostle Paule S. Matthew reporteth yt thus Iesus tooke bread and when he had blessed it he breake it and gaue it to the disciples Mat. 26. and saied Take eate this ys my bodie And he tooke the cuppe and thanked and gaue it them saing Drinke ye all of this This ys my bloode whiche ys of the newe testament whiche ys shedde for manie for the remission of sinnes S. Marke agreablie testifieth the same thus Iesus tooke breade and blessing Mar. 14. he brake it and gaue to them and saied Take eate this ys my bodie and he tooke the cuppe and when he had geuen thankes he tooke it to them And they all dranke of it and he saied to them This ys my bloode of the newe testament whiche ys shedde for manie S. Luke reporteth yt after this maner And wheÌ„ he had takeÌ„ bread he gaue thaÌ„kes and brake it and gaue it vnto them saing This ys my bodie whiche ys geuen for yow Likewise Luc. 22. also when he had supped he tooke the cuppe saing This cuppe ys the newe Testament in my bloode whiche ys shedde for yowe With this testimonie of S. Luke agreeth S. Paule thus Owre Lorde Iesus the same night that he was betraied toke bread and when he had geuen thankes he brake 1. Cor. 11. it and saied Take ye and eate this ys my bodie whiche ys broken for yow This do in remembrance of me After the same maner also he tooke the cuppe when supper was doen saing This cuppe ys the newe testament in my bloode This do as often as ye drinke yt in the remembraunce of me Thus ye see first these foure highe scholers of Chrystes schoole consonaÌ„tlie and agreablie reporting the doctrine of their master namelie that he tooke bread and after he had geueÌ„ thankes or blessed yt gaue yt to them saing take eate this ye my Tropes and figures patched to Chrystes woordes excluded bodie Of the whiche ye see not one making anie one title or mencion of tropes figures or fignificacions whiche the Aduersurie wolde patche vnto this text to coÌ„fownde the saing and mening of Chryste and to shadowe his great mercie and loue toward vs in

ys this Authour who willeth vs to merueill at yt doth declare for no wise man willeth men to merueill wher no thinge ys to merueilled at Wherfore in this SacrameÌ„t something ys wrought wher at we maie iustlie merueill whiche ys in dede the merueillouse worke of God to make present the bodie of Chryste our Sauiour But I see I stande to long in the alleadging of the Fathers wherfor leauing theise auncientes whiche haue taught vs the practise of the primitiue Churche in the adoracion of the holie Sacrament we will among manie of the later time heare but holie Bernardo to see the agreement of the two times Christus enim pridie quÃ m pateretur Discipulis suis huius sacramenti formam praescripsit efficaciam exhibuit CÃ¹m adhuc caenaretur surrexit Ã caena Discipulorum pedes Dominus Bernar. de dign sacer vniuersorum lauit Dehinc ad mensam regressus ordinat sacrificium corporis sanguinis sui Christus in coena illa munerans munus cibans cibus conuiua conuiuium offerens oblatio Obstupescentes admiramtui nulli Angelorum nullis spiritibus supernis sed hominibus nec tamen omnibus sed ordini vestro tantÃ¹m mandatam esse tanti sacramenti celebrationem in altari quod Christus fecit manibus suis in coena Paschali Quid facis indigne quid facis homo ingrate Adora deuotiÃ¹s recole frequentiÃ¹s in Sacramento altaris salutem mundi pro te passam Chryste the daie before that he wolde suffer prescribed to his disciples the forme of this Sacrament he declared the efficacie of yt When they were yet at supper he rose from the same and being the Lorde of all washed the feete of his disciples After that being returned to the table he ordeined the sacrifice Chryst in his supper the geuer and the gifte the feeder and the foode the seaster and the feast the offerer and the offering of his bodie and bloode In that supper Chryst was the geuer and the gifte the feede and the foode the feaster and the feast the offerer and the offeringe Wonder ye therfor and merueill for to none of the Angells to none of the heauenly spirittes but to men neither yet to all men but onely to your order was appoincted the celebracion of so great a Sacrament in the aultar which Sacrament Chryst made with his handes in the Paschall supper what doest thowe thowe vnwoorthie man What doest thowe thowe vnthankfull man In the Sacrament of the aultar adore deuoutely remembre often the health of the worlde that suffred for thee Of this Sainct Bernarde we maie first learn as he did of the Euangelist Sainct Iohn Chrystes order both in the preparacion of his Apostles towarde Washing of the Apostles feet what yt signifieth the institucion of the holie Sacrament and also what he himself did in the same institucion He prepared his Apostles towarde the institucion not onely signifieng to them by the washing of their feet that they and all chrystians that will come to this holie mysterie must be pure and clean from all wordlie vnclenlie and eartlie affections and also humble meke and lowly not onely to God with all submission being readie to obey his holie commaundements but also by penance for the transgression of anie of them and therwith meke and lowly one to an other Yf I saieth he haue washed your feete being your Lorde and master yowe also aught to wash Joan. 13 one an others feet For I haue geuen yowe an example that as I haue doen ye shoulde so doe Thus moch doen for the preparacion of his Apostles and all Chrystians he returneth to the institucion of the Sacrament In the which what he did S. Bernarde also declareth He did saieth he ther institute the sacrifice of his bodie and bloode and of his bodie and bloode ther ys no other sacrifice but the same his bodie and bloode And that he so did S. Bernarde teacheth by the woordes immediatelie folowing For he saieth that in that supper Chryst was the geuer and the giste The feeder and the foode The feaster and the feast The offerer and the offering Marke well gentle Reader these propre speaches For as they contein a notable declaracion of the trueth So also be they not spoken withoute imitacion of holie auncient doctours For the first yf Chryst him self were in his supper the geuer the feader the feaster and the offerer as most certenlie he was then was he also the thing that was geuen he was the foode or meat that was eaten he was the wholl feast he was the oblacion What ys Chryst him self but God and man Then was Chryst God and man so geuen of him self in the last supper These maner of speaches be vsed of S. Hierom S. Ambrose and S. Augustine S. Hierom saieth thus Dominus Iesus ipse conuiua conuiuium ipse comedens Hieron ad Hedib q 2 Amo orat Prapar ad missam ã€ˆâ€¦ã€‰ in psal 33. conc 1. qui comeditur Owre Lorde Iesus he ys bothe the feaster and the feast he ys the eater and that which ys eaten Sainct Ambrose praing to Chryst saieth Tu es sacerdos sacrificium mirabiliter ineffabiliter constitutus Thowe arte the preist and the sacrifice wonderfullie and vnspeakeablie appoincted Sainct Augustin speaking of Chryst saieth Ferebatur manibus suis He was born in his owne handes Then Chryste bearing him self in his owne handes was bothe the bearer and that was born These I hauebroughtin that the Reader might perceaue that S. Bernarde hath not framed soche maner of speaches of his owne inuencion but hath taken theÌ„ of the Farhers by imitacion Whiche maner of speaches I haue the more willingly setfurth at large bicause they doe verie well and godly declare the true catholique faithe they mightilie ouerthrowe the heresie of the Aduersarie they also confirme and comfort the true chrystian notablie prouinge vnto vs the presence of Chryst in the Sacrament This presence of Chryst by S. Bernarde so setfurth then he putteth vs in Chryst in the Sac. denoathe to be adored minde of our duetie sainge Adore in the Sacrament the health of the worlde that suffred for thee Obserue diligently that he willeth thee to adore Chryst in the Sacrament whiche woordes be directlie against the woordes of the Proclamer who willeth thee not to adore Chryst in the Sacrament but onely in heauen Nowe Reader wher the Proclamer saied that Sainct Ambrose Sainct Augustine Sainct Chrysostome made no mencion of the adoracion of Chryst in the Sacrament thowe hauest hearde them plentifullie testifieng the contrarie Wher also he saied that no other doctours made mencion of yt thowe hauest hearde diuerse declaring the contrarie And not onelie these doctours but also thowe hauest heard S. Paule theaching vs to honoure Chryst in the Sacrament Thus thowe feest a nombre of wittnesses produced for the declaracion of the catholique faith for the wicked doctrine of the Proclamer thowe feest

Aduersarie Marcion And after to his farder confutacion for that a figure must nedes be a figure os a bodie he saieth also that yt ys the figure of Chrystes bodie and so confesseth bothe the verie bodie and the figure of the bodie This vnderstanding of Tertullian must nedes be good and vpright For Li. de resur carnis A plain saing for the Proclamer after this maner he agreeth with himself both in this place and other as wher he saieth Caro corpore sanguine Christi vescitur vt anima de Deo saginetur The flesh eateth the bodie and bloode of Chryst that the soule maie be made fatte with God Wher in plain woordes he saieth that man not by spiritte but by his flesh eateth not a peice of bread a signe or figure onely of Chrystes bodie but yt eateth Chrystes verie bodie and bloode yt self After this vnderstanding also he agreeth with sainct Augustine and Theophilact and other holy Fathers as partely ye haue before hearde and shall herafter plentifullie heare And thus vnderstanded he agreeth to be shorte with the wholl catholique Churche which alwaies hath and doth teache the bodie of Chryst both to be a figure and the thing yt self in veritie Wherfore neither Tertullian neither sainct Augustine in these places alleaged neither against Amantus be either refused or denied but accepted and embraced For the Churche doth acknoledge as moche as they saie and they with the Churche doe acknowledge the Sacrament to be bothe But let the Aduersarie bringe but one auncient authour that saieth as he doeth that yt ys figura tantÃ¹m onely a figure and therwith saieth as he dothe that the reall and verie bodie of Chryst ys not in the Sacrament and then I will saie he hath doen somwhat Hetherto all they haue doen nothing to effecte to prooue their matter but onely made some cowntenance and apparance No catholike authour saieth that the Sacr. ys onelie a figure in woordes to deceaue the people and to plucke them from the catholique faith For wher their doctrine ys that the Sacrament ys a figure onelie when they reade this woorde figura in Tertullian S. Angustine or anie other authour they runne awaie with yt and violentlie wrest yt making their auditorie beleue that the authour saie as they saie And that ys false For the authours saie no not one of them that yt ys onely a figure which ys the thing that the Aduersarie must prooue and that shal he neuer doe Wherfor Reader looke to thy self and be not deceaued marke well whiche parte saieth as Tertullian saieth and folowe that parte Tertullian saieth that the breade ys made the bodie of Chryst so saieth the cathoiique so saieth the holie Churche but that denieth the Aduersarie Tertullian saieth that yt ys a figure of the bodie of Chryst so saieth the catholique so saieth the holie Churche so after a maner saieth the Aduersarie but the maner ys soche that though in the woorde Figure yt seemeth so to saie and to haue agreemeÌ„t with Tertullian yet in sense yt denieth the wholl For neither dothe the Aduersarie agree vpon the thing that ys the figure neither dothe he saie as Tertullian dothe saie that yt ys a figure but with an exclusuie that yt ys a figure onely which as yt ys more then Tertullian saieth so yt ys more then ys true and thus trusting ye clerely and fullie perceaue who agreeth and who dissenteth from this auncient Father of the primitiue Church I ende with him and proceade to heare other THE FIFTETH CHAP. ABIDETH IN THE EXposition of the same woordes by S. Cyprian and Athanasius NOt long after Tertullian was S. Cyprian who being a senior in Chrystes schoole and an auncient in his Parliament house will shewe vs the faith taught and continued in that schoole and the trueth enacted and receaued in that Parliament house Cypry de coena Dom. vide sup li. 1. cap. 29. Thus he writeth Significata olim Ã tempore Melchisedech prodeunt sacramenta filiis Abrahae facientibus opera eius summus sacerdos paneÌ„ profert vinuÌ„ Hoc est inquit corpus meum c. The sacramentes signified long agon froÌ„ the time of Melchisedech come nowe abroade and the high preist to the childe ren of Abraham doinge his workes bringeth furth bread and wine This saieth he ys my bodie They had eaten of the same bread after the visible forme but before those woordes that coÌ„mon meate was onely meate to nourishe the bodie and ministred the helpe of the corporall life But after that our Lorde had saied Doe this in my remembrance This ys my flesh and this ys my bloode As often as yt ys doen with these woordes and this faith that substanciall bread and cuppe consecrated by the solemne benediction doth profitte to the health and life of the wholl man being both a medicen and a sacrifice to heall infirmities and to pourge iniquities Thus he What sense the woordes of Chrystes supper haue this holy Ciprian dothe manifestlie declare who rehersing them saieth but after that our Lorde had saied This doe in the remembrance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe consecrated doth profitte the wholl man that ys both the bodie and soule of man for so moche as yt ys a medicen to heale the infirmities of them and a sacrifice to pourge their iniquities In the Sacrament after the woordes of S. Cyprian saing that the bread and cuppe after the coÌ„sccracioÌ„ ys a medicine to heal insir and a sacrifice to pourge iniquit proueth inuincible the reall presence of Chrysts bodie Chryst spoken what can be saied to be that profiteth both bodie and soule and ys a medicen and also a sacrifice what I saie can ther ells be that shoulde be these great workes but the bodie and blode of Chryste Yt ys that bodie that ys our medicen yt ys that bodie that ys our sacrifice Wherfore S. Cyprian mening that after the woordes of our Lorde that bodie and blode ys in the SacrameÌ„t inuinciblie proueth against the proclamer the presence of Chrystes bodie and that the woordes of our Lorde be not to be vnderstand figuratiuely but proprely in their owne sense And this ys not to be ouerpassed what differeÌ„ce this authour maketh betwixt the coÌ„dicion of the bread before the woords of Chryst spokeÌ„ aÌ„d after the woords Before the woordes saieth he yt ys coÌ„mon meate meet onelie to nourish the bodie but after the woordes yt ys as ye haue hearde profitable both for bodie and soule This also ys to be noted that this authour speaking of these great benefittes doth not attribute theÌ„ to faithe nor to the vertue of the passioÌ„ of Chryste Benefites at tributed to the Sacra nor to the spirituall bodie of Chryst or receipt of that although all these be necessarie for that withoute theÌ„ the befittes before meÌ„cioned caÌ„ not be obteined but dothe attribute theÌ„ to the

certentie also of this matter ys added when he saieth that we eate the lambe wherby he meneth the Lambe that taketh awaie the sinnes of the worlde Iesus Chryst that innocent Lambe figured by the olde Paschall lambe Likewise saing that we eat the flesh of the shepe he meneth the flesh of Chryst who ys he Qui tanquam ouis ad occisionem ducebatur tanquam agnus coram se tondente obmutescebat non aperiebat os suum who as a shepe was ledde to Esay 53. be slain and as a lambe before the sherer did holde his peace and did not open his mouthe Finallie that in this discourse he speaketh of the verie reall presence of Chrystes bodie in the Sacrament and that we verilie and substanciallie receaue yt and be nourished with yt his last woordes doe inuinciblie prooue Sinners receaue the bodie of Chryst in the Sacr. not spirituallie but yet reallie In whiche mouing a question vpon the woordes before saied he saieth Quam satisfact c. what maner of amendes or satisfaction shall we make to him that being in sinne doe receaue soche foode that being wolues doe eate the lambe that being lions doe rauine the flesh of the shepe Nowe certen yt ys both by the doctrine of the Catholique and the Protestant that the sinner eateth not the bodie of Chryst spirituallie wherfore yt must needes be that soche as being wolues and lions in wickednesse of life and doe yet by the doctrine of Chrysostom eate the flesh of the lambe and deuoure the flesh of the shepe forasmoch as ys saied that they doe not eate the flesh of Chryst spirituallie that they eate yt in the Sacrament reallie and substanciallie For this ys well knowen to the Aduersarie that the euell man can not receaue Chrystes bodie but in the Sacrament But Chrysostom saieth that the euell man receaueth the bodie of Chryst Wherfor in the Sacrament Thus if my iudgement fail me not Chrysostom hath by expresse woordes taught vs the reall presence of Chryst in the Sacrament Nowe we shall Reall presence auonched of Chrysost bi circunstaÌ„ce heare him teach the same by circunstance but so plainlie and euidently that yt can not be against saied The circunstance consisteth in the comparison of the Paschall Lambe and in the woordes of Chryste the sixt of S. Iohn by whiche both he prooueth these woordes of Chryst This ys my bodie to be spoken in their propre sense and to teach vs the reall presence of Chryst in the Sacrament The woordes be these Praecipuam eorum solemnitatem dissoluit ad aliam mensam horroris plenam eos conuocat dicens Accipite comedite Chrys homil 83. in 16. Math. Hoc est corpus meum QuomodÃ² igitur turbati non sunt hoc audientes quia multa magna de hoc antea audierant He dissolueth their cheif Solemnitie and to an other table full of terriblenesse he calleth them saing This ys my bodie Howe then were they not troobled hearing this bicause he had spoken manie and great thinges of this before Thus he In this saing two thinges breiflie noted I passe to the next place The first ys that the other table wherunto Chryst did call his Apostles was full of terriblenesse or trembling whiche sheweth that ther was in that table aboue the table of the Paschall lambe from the whiche they were called some thing that was of soche maiestie that yt was to be feared whiche thing was Table of the old Paschal lambe not terrible as onelie but a figure the table of Chryst ys terrible aÌ„d therfor more then a figure not in the other table In the other table was the Paschall lambe a liuelie figure of Chryst our Paschall lambe and in yt Chryst was figuratiuely eaten And although yt were their cheifest solemnitic yet Chrysostom doth not call yt a fearfull table Yf then in that solemne table ther was the figure of Chryst and Chryst was ther figuratiuely eaten and yet that table was not terrible or ful of horroure then in the table of Chryst ys not onelie a figure of Chryst and Chryst figuratiuelie eaten but ther ys a great matter ther that maketh this table to be fearfull What ys that Hoc est corpus meum This ys my bodie For Chrysostom saieth that when Chryst called them to this table he saied This ys my bodie Yf these woordes This ys my bodie did no more but cause the figure of Chrystes bodie to be in the table of Chryst and so Chryste to be eaten in a figure as he was in the table of the Paschall Lambe theÌ„ this table had ben no more full of horroure then the other But for so moche as by that sainge of Chryst the table was full of horroure yt argueth as before yt ys alleaged oute of Chrysostome that he so saing with the woorde made also the thing so that as he spake the woorde presentlie so the thing that ys his bodie was ther presentlie For the saing of the woorde and the making of the thing went iointlie togeather Wherby then as yt doth plainly appeare that the bodie of Chryst was present in that table so also dothe yt appeare that the bodie being made present at the saing of these woordes This ys my bodie that these woordes are to be taken and vnderstanded in their propose sense The second note ys that wher Chrysostome moueth a question saing how were not the Apostles troobled when they heard Chryst saie Take eate This ys my bodie He aunswereth that they were not troobled bycause they had heard him speake manie and great thinges of this thing before Wher this vs to be noted that Chryst did not speake moche of this matter but onely in the sixt of sainct Iohns Gospell Nowe yt ys allready prooued that ther Chryst spake of his flesh and his bloode Then if he speaketh here of that he spake of ther then he saing This ys my bodie this ys bloode speaketh here of his verie flesh and verie bloode And so these woordes must be vnderstanded in their propre sense And here ys to be remeÌ„bred that the author of Cranmers booke growndeth CraÌ„mers argument agunst the Sacrament an argument as he supposeth vpon a good grownde but in verie dede yt ys vpoÌ„ the sande against the Sacrament saing that if Chryst had made his bodie in the Sacrament yt being so great a woorke so great a misterie yt shoulde haue ben declared either by Chryst himself shewing the verie thing so to be or by the Euangelistes in processe of the storie or of the cirumstance But for somoche as the Gospell saieth no more but Sacramentaries denie the vi of S. Iohn tospeake of the Sacr. that yt should appeare a matter of no weight breiflie without all preuiall disposition to the doing of the thinge and without all circumstance that he tooke bread and gaue thankes and brake yt and gaue yt to his Disciples saing Take eate This ys my bodie c. Therfor saieth

That this ys the cause Chrysostome by plain woordes declareth saing Chryst did drinke first of yt lest when they had heard the woordes of Chryste which were these Eate This ys my bodie Drinke This ys my bloode they shoulde saie what doe we eate flesh and drinke bloode and therfor they shoulde be troobled Note that he saieth that the Apostles wolde haue saied whi doe we eat flesh Trooble of the Apost shoulde haue ben bicause they knewe they should eate verie flesh and drinke bloode In the whiche woordes he doth plainlie expresse their faith that they beleued yt to be flesh and bloode And bicause they did certenlie beleue yt to be flesh and bloode and that they shoulde so haue receaued yt yt might haue ben a cause to trooble them Therfor Chrysostom addeth Ac ideo perturbarentur And therfor they shoulde be troobled Therfor that ys bicause they shoulde eate the flesh and drinke the blood of a man Fot that ys the cause that Chrysostom doeth assign of their trooble That whiche foloweth also moche helpeth the declaracion of this matter that when Chryst saieth Chysostom did speake of these thinges before manie for the woordes alonelie were offeÌ„ded In that he saieth that they were offeÌ„ded for the wordes alone he geueth vs to vnderstaÌ„d that the Apostles shoulde not nowe haue beÌ„ offended so but for the doing that where Chryst before did speake of the geuing of his flesh nowe he did both speake of yt and geue yt in dede And so in the receipt of yt in dede they shoulde haue ben offended But saieth Chrysostom that that might not happen he dranke first that they animated and comforted by his example might with a quiett minde neither thinking yt straunge neither lothsome receaue the misteries in the whiche as a mistery requireth was hidden a thinge not open to senseis whiche was the bodie of Iesus Chryste Nowe ye haue heard the minde of Chrysostom vpon the woordes of Chryst and howe he vnderstandeth them yowe maie perceaue and by the same also yowe maie knowe both howe he did beleue and howe also the Apostles who first tooke this misterie at Chrystes hand did beleue And nowe forasmoche as I haue taried long vpon Chrysostom but not without profitt to the reader as I trust I will with the more expedition breislie ouerpasse the breif saing of Sedulius who at this time ys ioined to Chrysostom Sedul in 11 prim Cor. as his yockefelowe to testifie the true vnderstaÌ„ding of Chrystes wordes in the latin churche as Chrysostome hath doen in the greke churche Thus he saieth Accipite hoc est corpus meuÌ„ quasi dixisset Paulus Cauete ne illud corpus A plain place for M. Iuell indignÃ¨ comedatis duÌ„ corpus Chisti est Take this ys my bodie as though Paule had saied Beware that ye eate not that bodie vnworthilie forasmohe as yt ys the bodie of Chryste Thus mochehe Who expownding the woordes of Chryst vttered by S. Paule to the Corinthians dothe by expresse woordes geue vs to vnderstande theÌ„ in their propre sense as speaking of the verie bodie and of no figure or trope For if they were so to be vnderstaÌ„ded this learned man taking vpon him the office of an expositoure and so to expownde the woordes of Chryst and the mening of S. Paule in the alleaging of them wolde haue taught nowe that theie are to be vnderstaÌ„ded by a figure as an expositour aught to doe But forasmohe as he teacheth that they are vndestanded of Chrystes bodie as in opening S. Paules minde yt doeth wel appeare yt can not otherwise be but the woordes Sedulius coÌ„mended of Chryste are to be taken simplie as teaching vs that Cryste and S. Paule spake of the very bodie and not of the bare figure of yt This maÌ„ was both learned and auncient not moche aboue foure hondreth years after Chryste who as by learning he was not voide of good knowledg so by auncientie he was not voide of true faith Wherfor we must nedes confesse that this doctrine ys according to the true faith and so consequentlie acknowledge that yt ys the true faith to beleue Chrystes verie bodie in the Sacrament Thus Reader thowe hauest heard these twoo noble men of Chrystes Parliament The ProclaÌ„er must subscribe to the catholique doctrin of the Church if he will kepe promesse howse openinge to vs the enacted trueth of the vnderstanding of Chrystes woordes bothe of them testifieng the presence of Chrystes bodie by the same woordes and no one title of the Aduersaries figures and signes and that so plainlie and euidentlie that methinke the Proclamer shall doe me wronge if he subscribe not to this trueth for somoche as he hath promised so to doe vpon the seight of anie one plain place in scripture Councell or doctoure Chrysostom I am sure ys so plain and with all so euident and strong against the wicked assertion of the Proclamer that he shall neuer be able with all his engins and false shiftes that he had to withstand his force But yf hys mouthe will not for pride confesse the trueth his conscience I doubte not accuseth him as confownded THE SIX AND FIFTETH CHAP. ABIDETH in the exposition of the same woordes by Theophilus and Leo. NOw gentle Reader coming towardes the ende of these famouse and noble men of Chrystes higher house of Parliament I meen of soche as were within sixe hondreth years after Chryst I trust thowe wilt not fainte to proceade and see the ende And to thy more ease I also as a man trauailing in iourneie and coming towarde the ende being desierouse of the same taketh courage to him and maketh the more hast to atteign his desire Euen so I nowe drawing to the ende will be shorter then I haue ben and so make hast that I maie obtein that that I desire And nowe of those fathers that remain Theoplnlus Archibishoppe of Alexandria Origen his heresic shall be the first that in our matter shall geue his testimonie This man writing against Origen for that he saied that the deuells shall be saued at Theop. Alexand li. 2. pasch the last saieth thus Consequens est vt qui priora susceperit suscipiat quae sequuntur Et qui pro Doemonibus Christum dixerit crucifigi ad ipsos quoque dicendum suscipiat Hoc est corpus meum accipite Hic est sanguis meus Si enim pro Daemonibus crucifigitur vt nouorum dogmatum assertor affirmat quod erit priuilegium aut quae ratio vt soli homines corpori eius sanguiniî€‚ue communicent non Daemones quoque proquibus in passione sanguinem fuderit Yt ys consequent that he that receaueth the first thinges shoulde also receaue those thinges that folowe And he that doeth saie Chryst to be cruicified for Deuels alow also to be saied vnto theÌ„ This ys my bodie and Take this ys my bloode For yf Chryst shall be crucified also for Deuells as the auoucher of newe

earthlie and heauenlie S. Ambrose also hath euen the same woordes that S. Ghregorie hath saing vbi summa imis iunguÌ„tur Wher high thinges be ioined to lowe thinges Heauenlie and earthlie thinges os the Sacr. discussed what they be by confereÌ„ce of thaduersar doctrine Yt shall moche helpe the setting furth of the trueth if we maie conferring with the doctrine of the aduersaries discusse what ys this heauenlie or high thinge that ys ioined in the Sacrament with the eartly thinge And here we must according to the doctrine of Irenaeus first confesse and agree that these twoo thinges of the whiche the Sacrament ys made are twoo permanent thinges twoo thinges standing and abiding Nowe the aduersaries doctrine seking by all means to displace and remoue Chryst from the Sacrament feigneth manie thinges to be the heauenlie parte of the Sacrament which in dede will not stand with the doctrine of Irenaeus In some place yt saieth that the grace of God which cometh to the Grace ys not one of the partes of the Sacr. but the effecte receauers of the Sacrament ys the heauenly parte of the Sacrament This can not stand as part for grace ys the effect of the Sacrament and not the parte And grace therfor must be and ys in the receauer and not in the Sacrament as a part therof For if grace were in the Sacrament as a part of the Sacrament then either vnwoorthie men receauing the SacrameÌ„t receaue grace also which ys not to be saied or ells yt must be saied that forasmoche as they receaue not grace they receaue no Sacrament for a thing ys receaued when yt ys whollie receaued And thus shall they be vncerten when the Sacrament ys ministred Of some yt maie be saied that bicause the Sacrament ys called the bread of thankes geuing that thankes to God ys the heauenly parte of the Sacrament Thankes geuing ys not th one parte of the Sacr. This also can not be For this ys well knowen to all men that haue but reason that thankes geuing ys either in him that geueth them or in him that receaueth them and not in the bread for yt neither geueth nor receaueth thankes Yf they saie bicause S. August saieth Accedit verbuÌ„ ad elementuÌ„ et fit SacramentuÌ„ that ys the woorde cometh to the element and yt ys made a Sacrament The worde ys not that one part of the Sacrament that therfore the woorde ys the heauenly part of the Sacrament That also can not be saied of the Sacrament allreadie consecrated for the woorde ys raither the cause of the Sacrament then the part bicause the woorde ys not a permanent thing but these partes of the Sacrament must be twoo permanent or constant thinges as Irenaeus saieth Yf they will flee to this shifte and saie that though the woorde be not a Sanctificacion of the creaturs caÌ„not be the heauenlie part of the Sacram. by the doctrine of the aduer permanent thing yet the sanctrification that ys doen in the bread by the woorde remaineth and that ys the heauenly part of the Sacrament This also euen by their owne learning can not stande For Oecolampadius and Cranmer and all the rable of that Sect teache constantlie that dumbe thinges be not partakers of sanctificacion Nowe what ells they can feign to maintein their euell matter I can not deuise but of these no one will serue Wherfor leauing them we will hearewhat the catholique faith teacheth to be the heauenly part of the SacrameÌ„t whiche thing we maie easilie doe trauailing no farder then to S. Gregorie whom we haue nowe in hande For we haue heard him saie that Iesus Chryst liuing in himself immortallie and incorruptiblie ys offred for vs in the holie mysterie wher The heaueÌ„lie part of the blessed Sacrament what yt ys his bodie ys receaued wher his flesh ys geuen abroade to the people wher the bloode ys not shedde vpon the haÌ„des of the vnfaithfull but into the mouthes of the faithfull Here maie yowe see the heauenly parte of the Sacrament what yt ys Yt ys verie bodie and bloode of Chryst that ys geuen in the holie misterie to the people yt ys the high thing coopled to lowe thinges yt ys the heauenlie thing ioined to earthlie thinges yt ys that one inuisible thing that ys made one with visible thinges And here note that this place of S. Gregorie can not be wrested to the onely spirituall receauing of Chrystes bodie but yt must be vnderstande of the corporall receipt For he saieth that the blood of Chryst in the Sacramen Corporall receauing of the bodie and blood of Chryste auouched by S. Greg. ys powred into the mouthes of the faitfull whiche maner of receipt ys corporall euen the receipt of Chrystes verie reall and substanciall bloode The other receipt ys onely in the soule and can not be receaued of the bodie Wherfor we maie conclude that he speaketh here of the corporal receipt of Chrystes bloode whiche thing also ys confirmed by that he accompteth all one bloode that was shed vpon the handes of the vnfaithfull and into the mouthes of the faithfull That that was shed vpon the handes of the vnfaithfull Iewes in the passion of Chryst was Chrystes verie reall and substanciall bloode wherfor that that ys receaued by the mouthes of the faithfull ys Chrystes verie substanciall bloode Thus by S. Gregorie we are taught that Chrystes verie bodie and bloode be verilie in the Sacrament whiche so being the catholique doctrine ys that Chrystes bodie and bloode be the heauenly parte of the Sacrament But of both partes distinctlie sainct Bernarde whom onely at this time I will produce dothe verie learnedly speake treacting of the Sacrament in this maner Quemadmodum species ibi videntur quorumres vel substantiae ibi esse non creduntur sic res veraciter substantialiter creditur cuius species non cernitur videntur enim species panis vini sabstantia panis vini non creditur Creditur autem substantia Bernar. de Coen Dom. corporis sanguinis Christi tamen species non cernitur As the formes be ther seen whose thinges or substances be not beleued ther to be so a thing ys verilie and substanciallie beleued whose forme ys not seen For the forme of bread and wine ys seen and the substance of bread and wine ys not beleued Forme of bread seen the substance not beleued substaÌ„ce of Christs bodie beleued the for me not seeÌ„ the substance of the bodie and bloode of Chryst ys beleued and yet the forme ys not seen Again in the same sermon he writeth thus Quod auteÌ„ videmus species est panis vim quod autem sub specie illa credimus verum corpus est verus Christi sanguis quod pependit in cruce qui fluxit de latere That that we see ys the forme of bread and wine but that we beleue vnder the forme ys the verie bodie and verie bloode of Chryst that did

before declared hath both S. Ambrose and S. Augustin when they saied Non eraet corpus Christi ante consecrationem sed post consecrationem dico tibi quÃ²d iam corpus est Christi Yt was not the bodie of Chryst before the cosecracion but after the consecracion I sai to thee that nowe yt ys the bodie of Chryst Thus nowe ye see the consonant testimonie of this Father of the latin Church with Euthymius of the greke Church and of these twoo with all the rest and of all among them selues which all as yt were with one mouth as yt becometh soche auncient fathers and noble men of Chrystes high Parliament house and right scholers also of his blessed schoole though they were in diuerse places half of the greke Churche and half of the latine Churche and diuerse times some in the verie beginning of the Churche some two hundreth some three hundreth some foure hundreth years after other and yet in faith and in agreement in the same in the vnderstanding also of the woordes of Chrystes supper they speake as they were but one mouthe and in one time and place all confessing vpon these woordes of Chryst the verie presence of his reall bodie and not one confessing yt to be a figure Tertullian onely excepted who yet so doeth not after the maner of the Aduersaries doctrine but after the maner of the catholique doctrine which as ther at large ys declared teacheth that the Sacrament ys bothe the figure and the thing yt self Nowe therfore Reader seing thowe seest so great consent and agreement of so manie auncient learned Fathers euen of the eldest of the Church of the whiche diuerse haue testified their faith by their bloodes and be holie Martirs of Chryst diuerse holie confessours and sainctes in heauen and all vertuouse and good vpon whose authoritie next vnto the scripturs the Canons of the holie Apostles and the holie generall Councells the Church doeth fownde and buill their faith and religion in all poinctes of the same honouring and reuerencing them and submitting themselues to them and their iudgementes as children to fathers and scholers to masters submitte also thy self to them consent to them agree with them and beleue with theÌ„ that thowe maist be saued with them Remembre whether thowe be English Let all the ProtestaÌ„tes bring furth if they can when anie contrie did whollie opeÌ„lie and quiethe professe soche religon as they nowe preache man or Frenche man Germain Flemming or Saxon. that when thie contrie first receaued Chryst yt receaued this faith in this yt hath continued in this thy fathers were baptised in this they liued in this the most parte of them died and in this hope ys that they be saued Bringe furth yf thow can yf euer till nowe of late daies thy contrie professed soche faith yf yt maie be called faith yf euer yt vsed soche maner of religion yf euer they did so often chaunge their profession Yf no soche president can be shewed yf this waie be a waie that thowe neuer sawest before why wilt thowe vpon the phantasie of nouelties be caried awaie Call to thy minde the good aduertisement of sainct Paule who saieth Be not caried awaie with diuerse and straunge doctrines Forgett not that when Luther first began hys pestilent heresie he acknowleged the presence of Chrystes bodie in the Sacrament so did his disciples Heb. 13 Diuersities of religioÌ„ in these daies howe they began also till within fewe daies hys Disciples Carolstadius Zuinglius and Oecolampadius fell from him and began a newe waie and taught that Chrystes bodie was not in the Sacrament Besides these oute of Luther came the Anabaptistes and a nombre moo of other sectes so that in diuerse contries so manie free cities so manie Dukedomes so manie lordships almost so manie faithes or raither opinions and so manie diuerse countenances of religions In Englonde in the time of King Henrie the eight ther began a newe countenance of religion In the first yeare of the reign of Mutacions of religion in EngloÌ„d his Sonne King Edwarde an other countenance within twoo yeares after ter euen in the time of the same king hys reign an other countenaunce And that ys nowe in thys same Realme varieth from them all Perceaue then that the doctrines that be nowe settfurth by the Proclamer as they be straung so be they diuerse so be they variable so be they chaungeable The doctrine that was before this kinde of people troubled the Church was not diuerse but one not straunge but of auncient continuance not causing warre debate tumultes and insurrections in Realmes diuisions dissentions and contencions betwixt neighbours But as touching religion great quietnesse ioifull peace and amiable concorde not onely in Citties and townes but also in all free cities Lordshipps Dukedomes and realmes of Europe Remembre again that as S. Paule saieth God ys not the God 1. Cor. 14. of dissention but of peace Wher then thow seist peace thither diuerte ther setle thy self ther abyde among these holie Fathers thow seist peace in this matter of the Sacrament among the other ther ys discord as thow hauest perceaued in the xli chapiter of this booke leaue the one and cleaue to the other and the God of peace be withe thee THE NINE AND FIFTETH CHAPITER beginneth the exposition of the same text by the fathers of the later daies and first by Damascen and Haymo I Haue hitherto vsed the testimonies of the auncientes and Fathers of Chrystes Churche naming them noble men of the higher house of Chrystes Parliament for that they be all within or verie neare sixt hundreth years of Chryst whiche the Proclamer can not refuse except he will saie as the great heresiark Luther Luthers prowde contempt of holie fathers saied Non curo mille Cyprianos nec mille Augustmos I care not for a thousand Cyprians nor a thousand Augustines By the testimonie of all whiche the woordes of Chryst are deliuered from the mystie and clowdie figures of the aduersaries and are placed and adourned with the auouching of the bright and clere presence of Chrystes blessed bodie and blood And so ys the Proclamer plentifullie confuted by soche holie fathers as he himself can not refuse And the faith of the catholique Church by the same ys as fullie mainteined and declared And although the Proclamer by Luciferance pride semeth as yt ys in the english prouerbe to correct magnificat I meen to correct the Church and the faith of the same and to be a iudge vpon all the learned men that haue ben these nine hundreth years and by his iudgement withoute anie sufficient Commission to condemne them to deface them and not to esteem their sainges learning or authoritie wherin he foloweth the Manichees and other which for the mainteinaunce of their heresieswolde accept soche scriptures as they liked and soche as they liked not they wolde refuse Yet forasmoche as the Church hath allowed them and their doctrine ys agreable to

moche as here after shall be saied In 10. 1. Cor. hom 23. Chrystians eate the bodie of Christ as the Iewes did Manna All though ye haue had here clere testimonie of Chrysostome in this matter yet he ys more plain in an other place expownding the same scripture and applieng yt to the veritie thus Quae autem sequntur sacram mensam significant Nam quemadmodum tu corpus Dominicum manducas ita illi Manna manducauerunt Et sicut tu sanguinem bibis ita illi aquam de petra biberunt These thinges that do folowe do signifie the holie table For as thowe doest eate the bodie of our Lorde so they also haue eaten Manna and as thowe drinkest bloode so they haue dronke the water of the stone And again in the same homelie speaking of the benefittes whiche God gaue to the Iewes as Manna and the water in figures of the benefittes of his bodie and bloode whiche he geueth vnto vs and shewing him to be the geuer of them bothe saieth in the person of S. Paule Qui enim illa illis prebuit inquit hic hanc praeparauit mensam Et ipse idem illos per mare te per baptisma adduxit Et illis Manna aquam tibi corpus sanguinem dedit He that prepared saieth he those thinges to theÌ„ to these hath he also prepared this table And euen the very same hath brought them through the Sea and the through Baptisme And vnto them he gaue Manna and the water and vnto thee the bodie and bloode What can the Aduersarie once saie against these so clere and manifest testimonies for the trueth What blinde glose or maliciouse interpretacion can he bring to make these sainges anie thing looke towarde him Yf the Iewes receaued the figure and we the veritie what baser or lower thing ys yt theÌ„ the bodie of Chryst Yf the Aduersarie saie that we receaue Chryst spirituallie so did they in the receipt of Manna also I meen all they that receaued Yf the christiaÌ„ receaue Chryste but in figure spirituallie as the Iewe did wher ys theÌ„ the veritie well What then receaue we more nowe in or with the veritie vnder Chryst in the Gospell then they did with their figures vnder Moyses in the lawe Yf they proceade and saie that we receaue the Sacramentall bread as a figure of Chryst so receaued the Iewes Manna as a figure of Chryst Yf in euery place the figure wher ys the veritie Yf ther a figure and here a figure yf ther Chryst spiritually and here spirituallie and no more in the one then in the other what then fignifieth the veritie and wher ys the veritie Farder as ye hearde Chrysostome before saie the veritie must haue excellencie aboue the figure yf then we haue the veritie as Chrysostom also saieth then of necessitie yt must folowe that yf the Iewes had the figure of Chryst in Manna and yf the goode receauers with the figure Manna receaued also Chryst spirituallie that we must haue a certen excellencie with our veritie whiche be none other but the presence of him that ys the veritie in dede whiche ys Chryst For we haue a figure with the Iewes and a spirituall receauing with the Iewes and in these we be equall and on our parte ther ys no excellencie This therfore ys the excellencie that where they had the figure we haue both figure and the thing figurated whiche ys the bodie and bloode of Chryste Of these two authours then as of the other ye perceaue these three thinges auouched whiche were before mencioned that ys Manna and the water to befigures of Chrystes bodie and blood and that same bodie and bloode be in the Sacrament and that ther ys an excellencie in the thinges prefigured aboue the figures as to the veritie yt apperteineth aboue the figure THE SEVENTH CHAP. PROCEADETH TO DEclareth the same by saincte Hierom and sainct Cyrill WHen I consider with my self howe long the veritie of the presence of Chrystes bodie in the Sacrament hath ben receaued and beleued howe not in one corner of the chrystian orbe as nowe the Aduersaries of this trueth do occupie but throughoute in all places where Chryste was professed as well in the east Chruch as the west churche in the greke churche as in the latin Churche this trueth was embraced the Sacrament moch reuerenced Chryst God and man there truly and highlie honoured the same also by the greatest grauest and holiest learned men taught and preached and in their bookes by the testimonie of their handes testified and to all the worlde comended I can not ceasse to merueill howe men of this our time be bewitched and infatuated to leaue so sure an anker while they be in the trooblesom sea of this worlde and take holde of a feather in the whiche there ys no suertie nor staie but raither great occasion of present perill and destruction They be not alltogether vnlike the dogge in the fable who swimming through the water and hauing a good bone in his mouthe sawe the shadowe of the same in the water and Protestanres compared to the dogge in the fable soddenlie withoute consideracion leauing his good bone snatched at the shadowe to haue caught yt and so lost for the shadowe the substancial thing So these men swimming through the trooblesome water of his worlde and hauing in their mouthes the substanciall woorde of trueth that was able to feed them seing the shadowe of this vain doctrine whiche like a shadowe appeareth to be somwhat but ys nothing in dede they let the catholique and substanciall doctrine fall from their mouthes and catche the shadowe But as long as they haue but the shadowe their feeding will be so bare or raither nothing that their soules which shoulde be fedde withe the true woorde of God shall perish with famine yt encreaseth my merueilling and woondering that they seing these graue fathers and learned writers so manifestlie teaching the trueth yet as men addicted to swear to the woordes of their wicked masters they moue not from their phantasies What then Shall we ceasse to call vpon them Naie God forbidde S. Paule although he well sawe the stif neckes of the Iewes that they wolde not bowe to the faith yet he saied Quamdiu sum gentium Apostolus ministerium meum Rom. 11. honorificabo si quomodÃ² ad aemulandum prouocem carnem meam saluosfaciam aliquos exillis As long as I am the Apostle of the gentiles I will magnifie mine office yf by anie mean I maie prouoke them whiche are my flesh and might saue some of them God graunte the charitie of S. Paule to all whom God hath called to the office of teachers that they maie magnifie their office and call vpon the people continuallie that some maie be saued though damnacion to them that be called and will not heare be the more greuouse Wherfor although these two coople in the chapiters before alleaged might suffice to certifie vs

first to be noted in this Authour that he applieth the figure to the veritie in both partes that ys Manna to the bodie of Chryst and the water to the bloode of Chryst In the whiche ye maie perceaue howe well he agreeth with Sainct Augustin with whom he ys here ioined and howe both they agree with them that be before alleadged whiche all haue taught that Manna and the water be figures of the bodie and bloode of Chryste and that not of the bodie and bloode of Chryst absolutelie withoute respecte but of the bodie and bloode of Chryste as eaten and dronken whiche ys onely in the Sacrament as touching the corporall eating of his bodie Obserue also for the presence of Reall presence and corporall receipt of Chrystes bodie anouched Chrystes bodie in the Sacrament howe this Authour speaketh withoute tropes withoute figures or anie soche like speach and in most plain maner saieth That they did eate Manna as we the bodie of Chryste they dranke of the water of the rocke as we the bloode of Chryst. In the whiche comparaison I wolde learn of the Aduersarie howe this aduerbe of similitude shoulde agree with his spirituall maner as concerning the eatinge of yt as this Authour speaketh yt taking as they be in dede Manna for the figure and the bodie of Chryst for the veritie Yf the bodie of Chryste the veritie be eaten but spiritually then Manna was not eaten corporallie but spirituallie whiche ys to wide from the trueth For they did eate Manna as we the bodie of Chryst then yt foloweth that we eate the bodie of Chryst corporallie For they did eate Manna corporallie What folie wolde these masters of most folie laie in these holie Fathers that wher yf the hereticall assertion be true we receaue not Chrystes very bodie but the figure of yt or signe they as Chrysostom Sainct Hierom and this Authour expownding and by their expositions taking vpon them to settfurth to vs the true mening and right vnderstanding of this scripture of Sainct Paule geue vs no light of vnderstanding but raither darkenesse no true mening but a wrong mening no right vnderstandinge but a misvnderstanding and that so perilouse as therbie they bring vs into the daunger of Idolatrie For they shoulde teache vs as the heretikes wolde haue yt and saie that as the children of Israell did eate Manna a figure of Chryst So we eate the Sacramentall bread as a figure of Chryst As they the good Iewes receauing the figure receaued Chryst by faith spiritually So we receauing the Sacramentall bread as a figure receaue likewise by faith Chryst spirituallie As they receaued Manna corporally but not Chryst corporallie but onely spirituallie So we receaue the bread corporallie but Chryst not corporallie but onely spirituallie This ys the hereticall pure and syncere doctrine and yet this maner and No catholique doctour teacheth the Sacr. to be onelie a figure forme of doctrine yf yt be fownde in anie one of all the holie Fathers that haue taught synce Chryst in anie time or age I will lese my credite and geue the victorie So pure ys ther doctrine and spirituall that yt cometh not vnder our senseis either to be seen or hearde as the doctrine of the Fathers But the Fathers teache that we receaue the very bodie of Chryst and they putte no trope nor figure to yt Wherfore they expownding the Scriptures are to be vnderstanded as they speake When Chrysostome expowndeth this text of Sainct Paule he vseth no other maner or phrase of woordes in his exposition but this Ille illis Manna aquam tibi corpus sanguinem dedit He mening God gaue vnto them Manna and water and vnto thee his bodie and bloode Yf God geueth not vnto vs the bodie and bloode of Chryst verilie as the woordes in their true significacion do purporte why dothe he not by plain woordes so saie vnto vs in an exposition whiche shoulde be all cleare and plain Sainct Hierom also saied not we are fedde with the figure of Chrystes Note well these plain senteÌ„ces reader for thy state bloode whiche yf yt had ben none other ther ys no doubte but in his exposition of the scripture he wolde so haue spoken yt But he saied Et potum accipimus de latere Christi manantem And we receaue drinke flowing oute of the side of Chryst Wherby what ells can be ment but that we receaue the very bloode of Chryst that flowed oute of his side and not the bare figure Whiche might moche better haue ben expressed by other woordes then by so plain liuelie woordes as these be whiche vttereth the very thing mightilie and not the figure So also this Authour expownding the scripture therby to geue vs the true vnderstanding doth not teache that we take but a figure Whiche he shoulde haue doen yf the trueth were so But by plain woordes signifieng the verie thing he saieth that the Iewes did eate MaÌ„na as we the bodie of Chryst And they dranke water of the stone as we the bloode of Chryst What shall we nowe then doubte of the matter Coulde not these holie men and learned Fathers as well knowe to speake as Oecolampadius Zwinglius Bullinger Bucer Peter Martyr Cranmer or Iuell Were yt not to straunge that yf yt were but a figure that none emong so manie shoulde so expownde yt and declare yt Yf ther were no more but this yt might sufficientlie staie anie man not destitute of grace to beleue that the Sacrament ys not onely a figure but yt conteineth also the very bodie and bloode of Chryst as the woordes of these Authours be whiche bodie and bloode be the verities of ther figures Manna and the water of the rocke THE NINTH CHAP. PROCEADETH IN the declaracion of the same by Haimo and Theophilact HItherto we haue ben busied in the testimonies of soche as be of the most auncient Nowe we will descend to some of later time and yet not yester daie born but soche as were well towarde a thousand yeares agon and therfore before Berengarius time before the time of controuersie in the Sacrament Whom as their time doth nothing discommend So their learning ioined with holie life hath gotten them moche estimacion The coople we meen here to produce be Haimo and Theophilact whiche both haue trauailed to expownde the epistles of Sainct Paule Wherfore we can not mistrust but that they will geue vs that exposition and vnderstanding of them that the holie Churche had in their times as the other auncient Fathers before alleadged haue doen. For howe soeuer yt be in this our time yt was reputed and accompted with the holie men a great and an horrible offence to dissent or depart from anie thing that the Churche had receaued accepted approued or allowed And therfor they wolde not by anie meanes admitte that wherby they shoulde be fownde to varie from the faithe of the Churche Nowe then being sure that they report to vs the faith of the Churche as

appeareth not flesh in the Sacr. like vnto his holie flesh and yt auailed to his augmentacion and sustentacion after the maner of man Therfor nowe also the bread ys chaunged into the flesh of our Lorde And howe saieth he dothe yt not appeare flesh but bread That we shoulde not abhorre from the eating of yt What can be saied against these so manifest and so plain testimonies Maie we not or raither aught we not to saie as these holie famouse and learned men do raither then to saie as a fewe phantasticall heretiques and Apostaties do Let vs beleue these pillers of Chrystes Churche and beleuing them seke to be saued as they be Thus haue ye hearde enough I suppose to declare vnto yowe that by consecracion whiche Haimo spake of the bodie of Chryst ys in the Sacrament And therfor Manna as he saied signifieng the bodie of Chryst consecrated signifieth the very reall and substanciall bodie of Chryst And thus hauing opened the minde of this authour who as he ys agreable to the holie auncient Fathers before alleadged So ys he plain and pithie to the readers and strong and mightie to debell the Aduersaries I will come to heare Theophilacte expownde the same place of Sainct Paule Thus he writeth Vt enim nos aqua Baptismi perfusi corpus dominicum manducamus Sic Manna illi mari traiecto in esum sunt vsi Et quemadmodum ipsi Domini sanguinem bibimus Sic illi erumpentem Ã¨ percusso lapide aquam biberunt As we washed A plain saing for M. Iuell with the water of Baptisme do eate our Lordes bodie So they hauing passed through the sea vsed Manna for their foode And as we drinke the bloode of our Lorde So they dranke the water that gushed out of the smitten Rocke Thus Theophilacte These two testimonies be so like in sense and phrase that they might raither be iudged to come oute of one minde and oute of one mouthe them from two men different in time distant in place and contrie But God who ys not as Sainct Paule saieth Dissentionis Deus sed pacis 1. Cor. 14. The spirit of vnitie among catholiques vnitatis The God of dissention but of peace and vnitie who by his holie spirit wrought that Multitudinis credentium erat cor vnum anima vna The multitude that beleued were of one heart and of one soule made them being of one faith to speake one thing as he did his foure holy Euangelistes Who although they did write in diuerse times and places yet they agreed in vnitie of one trueth But they that can not content them selues with that ordre and condicion that God hath placed them in but being puffed vppe with the spirit of pride go aboute to buyll the tower of Babell to get them a name The spirit of diuision among Protestantes God by his spirit of humilitie and vnitie not working withe them their tounges are diuided and dissention ys among them they agree not they speake not of one thing as yt ys easie to see in the schoole of confusion euen an other Babell the Tower of the wicked name of Luther Among whose disciples was nor ys the spirit of vnitie neither were nor be yet that multitude of one heart nor of one soule but of diuerse Luther he spake with one toung and saied the verie bodie of Chryst was in the Sacrament reallie and substanciallie Oecolampadius he spake in an other toung contrarie to his Master and saied that Chrystes bodie was not ther but as in a sign Some other of Luthers disciples saied that Magistrates and rulers must be obeied Some of them had other tounges and saied that we are called to libertie and therfor we be all equall and owe no obedience to Man Some tounges saied that children must be chrystned again Some other tounges saied naie Some tounges saied that ther were but two Sacramentes Some saied their were three Some otherwise with a nombre of diuisions not onely among the multitude but among them selues I meen that one of them in all places and at all times did not agree with him self but here saied this in an other place clean contrarie as hereafter by the helpe of Gods grace more at large shall be shewed But God qui facit habitare vnius moris in domo Who maketh men to Psal 67. be of one minde in the house maketh men that dwell in his house of his holie Churche to be of one toung of one minde to beleue one thing and to saie one thing Therfor let these men of Babell go these men of confused tounges and let vs heare the people of agreement Ye see I saie howe Theophilacte agreeth with Haimo and yf ye ascende to Oecumenius to Chrysostome and other ye shall see soche agrement in sense soche liknesse in woordes that a man might saie that they were all spoken not of diuerse men but of one man Conferre them together Reader and trie my ttueth I shall not nede to trooble thee with many woordes to open the saing The Iewes eate MaÌ„na we our Lordes bodie They dranke water we the bloode of Christ of Theophilacte for yt ys so euident and plain that yt nede no expositour Onelie I wish that for the pourpose that he ys alleadged that ye note first that he compareth Manna and the water to the bodie and bloode of Chryst as the figures to the verities in that he saieth As we eate our Lordes bodie So they Manna As we drinke the blood of our Lorde So they drinke the water of the Rocke That by the bodie and blood of Chryst he meneth the bodie and bloode in the Sacrament whiche he most manifestlie affirmeth and by expresse woordes denieth the onelie figure of the Aduersarie so wickedlie auouched Cap. lx yt appeareth in his exposition of this saing of Chryst This ys my bodie in the six and twenteth of Sainct Matthew and in the fourtenth of Sainct Marke whiche bothe be alleageth in the seconde booke in the exposition of the same saing of Chryst Likewise also dothe he vpon the vj. of Sainct Iohn wher he saieth thus Theoph. in 6. Ioan. Marke that the bread which ys eaten of vs in the mysteries ys not onelie a figure of the bodie of our Lorde but the flesh yt self of our Lorde For he did not saie the bread whiche I will geue ys a figure of my flesh But yt ys my flesh In this sentence yt perceaue Theophilacte not onelie auouching the verie substanciall presence of Chrystes flesh in the Sacrament whiche ys the Reall presence auouched and the hereticall figure denied catholique doctrine but also denieng the figure whiche ys the hereticall doctrine What wicked obstinacie ys this that wher this Authour denieth yt to be a figure they affirme the contrarie and wher he affirmeth the substanciall presence of Chrystes flesh they denie yt Yf the Aduersaries had but one soche place to denie the presence as certen I am they

and of yt we are partakers Yf this be the meaning of S. Paule why then walke we in errour in this matter Why wander we in the mistes and darke clowdes of tropes and figures and significacions wher Chrysostom expownding the scripture and minding to shewe vs the verie vnderstanding and plain mening of yt teacheth that not a trope figure or sign of the blood of Chryst ys in the cuppe but the bloode of Chryste that flowed oute of his side In the whiche exposition we maie in clere maner see and beholde the verie trueth euen the right catholique faith so sett furth that ther ys no helpe for the aduersarie to cloke his heresie withall The proclamer requireth one plain sentence to proue the reall presence of Chryste in the Sacrament what more plain speache wolde anie man desire to be spoken in this matter as wherbie to geue him perfect instruction in the same than to saie that that did flowe once of the side of Chryst ys in the chalice Yf the aduersarie with forced violence wolde thrust into ChrysostoÌ„ woordes his comon glose that the figure of yt that did flowe oute of Chrystes side ys in the cuppe then shoulde he make Chrysostome an vntrewe man For Chrysostome saieth that that which he saied vpon that scripture was the mening of the woordes of S. Paule Now if the Aduersarie will expownd Chrysostom with an other mening then either Chrysostome did not geue vs the true meaning of S. Paule which ys not to be thought or ells the Aduersarie reporteth vntrulie of him whiche ys his coÌ„mon practise For so farre wide ys yt that these two meninges should be one that the one saieth yea the other saieth no th one saieth yt ys thother saieth yt ys not the one ys an heresie and thother a truthe So fare I saie be these from being one that for these two sentences this lamentable diuision and greuouse contencion in the Churche ys raised by heretiques What ys a mening but a simple and plain opening and declaracion of a woorde or sentence of a mans conceipt or speache doubtfullie or darkly conceaued or spoken before Wherfor Chrysostom saing that this was the mening of S Paules woordes did by plain woordes simplie declare the same This then being the true mening of S. Paules woordes what trueth was ther in the saing of Cranmer or the Authour of that booke who alleaging S. Paules woordes abused by Cranmer this text abused yt to a cleane contrarie vnderstanding Thus he saieth Neither that wine made of grapes ys his verie bloode or that his bloode ys wine made of grapes but signifie vnto vs as S. Paule saieth that the cuppe ys a communion of Chrystes bloode Howe wickedlie and vntrulie this ys spoken and howe this scripture ys drawen to a false vnderstanding this exposition of Chrysostom dothe wel proue as other also hereafter shall do That he wolde haue no soche mening vpon these his woordes as the Aduersarie wolde yll fauouredlie peice and patche vpon them his like maner of speache in an other place declareth where he saieth Reputate salutarem sanguinem Chrysost ser de Euch in Enceniis The bloode of Chryst. in the Sacr. how yt ys to be estemed quasi Ã¨ diuino impolluto latere essluere ita approximantes labijs puris accipite Regarde or esteme the holsome bloode as to flowe oute of the diuine and vndefiled side and so coming to yt receaue yt with pure lippes Whiche woordes forsomoch as he spake them in a sermon to the common people he spake them in plain maner in that sense as they sownded to the hearing of the people which was that they shoulde accompte the cuppe of our Lord to be his blood And therfore they shoulde come and drinke yt euen as oute of his side as who should saie yt ys all one In this also that he willeth them to take yt with pure lippes he teacheth the reall presence For the spirituall maner of Chrystes blood ys not to be receaued with lippes but with heart and soule Wherby yt ys plain that Chrysostom wolde his woords no otherwise to be vnderstanded then they were spoken Wherfore not to tarie long vpon this saing of Chrysostom whiche ys so plain that euery childe maie vnderstande yt I wish yt onely to be imprinted in the memorie of the reader that ys of him saied which ys again to repeat yt that yt that ys in the cuppe ys yt that flowed oute of the side and of yt we are partakers Chrysost in 10. 1. Cor. As by this we are taught the trueth of the presence of Chryst in the Sacrament So in the rest of his sainges vpon the same text he teacheth vs that yt ys a sacrifice Thus he saieth In veteri testamento cÃ¹m imperfectiores essent quem idolis offerebant sanguinem cum ipse accipere voluit vt ab idolis eos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multo admirabilius magnificentius sacrificium Chryste coÌ„maunded himself to be offred praeparauit cum sacrificium ipsum commutaret pro brutorum caede scipsum offerendum praeciperet In the olde Testament when they were more vnperfecte to the entent he wolde turne them from Idolls that blood which they offred vnto Idolls he himself wold accept which also was a token of an inenatrable loue But here he hath prepared a moch more woonderfull and magnificall sacrifice both when he did chaunge the saied sacrifice and for the slaughter of brute beastes commaunded himself to be offred In this saing of Chrysostom ther be two notable notes to be obserued which as they do moche declare and confirme the catholique doctrine So do they as plainly and as mightilie ouerthrowe the wicked heresie of the Aduersarie The first ys that declaring the great loue of God towarde the vperfect people of the olde lawe that to turn them from Idolatrie he was contented to accept to be offred to him in sacrifice soche bloode of brute God prepared a moch more wonderfull and magnificall sacrifice for the newe Testament then was in the olde beastes as they offred to their Idolls when he cometh to the sacrifice of the newe lawe he saieth that here he hath prepared a moche more woonderfull and magnificall sacrifice What I praie thee Reader coulde be spoken more plainlie against the wicked assertion of the Aduersarie teaching that the sacrifices of the newe lawe are nothing more excellent then the sacrifices of the olde lawe then to saie that Chryst here in the newe lawe hath prepared a moche more woonderfull and magnificall sacrifice Which woordes Chrysostom speaketh setting the sacrifices of both lawes together and therfore they were spoken in comparison of the sacrifices of the olde lawe And to the intent that the Aduersarie being here sore pressed with the woordes of Chrysostom shall not with his common glose cloake him self and gette a subterfuge saing that Chrysostom spake of the sacrifice of Chryst

forbidden vs to doe as the Aduersarie saieth be conteined in the scripture But in the scripture Reasons for sole receauing grownded vpon the Peotestants doctrine yt ys not conteined that anie man ys forbidden to receaue the Sacrament alone Wherfor by the woorde of God man ys not forbiddeÌ„ to receaue the Sacrament alone Then maie we also reason thus What soeuer ys not for biddeÌ„ by Gods woorde as touching matters of faith the Aduersarie saieth we maie lawfullie doe yt To receaue the Sacrament alone ys not forbidden by Gods woorde Wherfor we maie laufullie doe yt But leauing reasons although they be of soche force that the Proclamer can not with stand them and doe also ouerthrowe his false doctrine I shall vpon and after the rehersall of his owne woordes prooue by authoritie that the Sacrament maie be receaued of one person alone which ys the contrarie of that that he wold maintein and defende but all in vain He vseth a certain preoccupacion and saieth thus Perhappes their maie be some that will saie We graunt these thinges be spoken of the commuuioÌ„ in the olde doctours but ther be as manie thinges or moo spoken by them of the priuate Masse and all that yowe dissemble and passe by I knowe soch replies haue ben made by diuerse Thus moche the Proclamer These woordes haue two principall partes First ys that the catholiques do graunt that these thinges which the Proclamer hath alleaged be spoaken of a communion The seconde that ther be as manie thinges or mo spoken of the priuate Masse by the holie doctours which he dissembleth or passeth by In dede the catholiques graunt both these partes and saie that they be both true As for the first we saie wher manie of the people in the primitiue Churche and for the space of foure or fiue hundreth yeares after were well disposed deuoute and well and godlie affected to the often receipt of the holie Sacrament For the continuance wher of the holie Fathers the Bishopps and the preistes did trauaill with lawes and decrees with exhortacions yea and somtime as occasion was geuen by exprobacions to trade the people in the same which thing wolde to God the people wolde again bring in vse and frequent in these daies to the great honour of God and singular comforte of their owne soules health yet we saie that all this prooueth not that ther ys anie lawe decree commaundement or ordinance that the preist in time of ministracion or anie other faithfull at time conuenient maie not receaue alone And as we saie that this prooueth not so we saie that yt neuer can nor shall be prooued by the Proclamer and all his adherentes but that the blessed Sacrament maie verie well be receaued of one alone For the seconde part of his saing wher he saieth that we saie that ther be as manie thinges spoken by the holie doctours of priuate Masse whiche he Marke here a sleight of the Proclamer dissembleth and passeth by yt ys also true that ther be so And therfor the more shame for him that he dissembleth them And here marke his sleight He saieth that ther be places in the olde doctours for the matter that he calleth priuate Masse but which of these did he alleadge and answere He craftilie conueigheth him self awaie from them saing I knowe soche replies haue ben made by diuerse And by these woordes he bleereth the eics of his simple Readers and filleth the eares of his audience as though he had made sufficient aunswer to them all wher in dede he toucheth no one sillable of them But Reader thowe shalt perceaue that we will vse no soche dissimulacion nor sleight with thee but as we haue solued his argumentes without anie The catholique doctrine and practise ys that the Sacrament hath aÌ„d maie bereceaued of or of one manie at once great laboure for in dede ther was no weight in them So shall we nowe open the trueth vnto thee simplie without all coolour of sleight or crafte and that by good and sufficieÌ„t authoritie as thowe shalt well perceaue First to certifie thee of the trueth The trueth ys that the people did often and moche communicate togeather in the primitiue and auncient church And yet neuer the lesse trueth yt ys that bothe the preist and other also vpon occasion did often and moche receaue alone Of the which two practises this trueth maie be gathered that the blessed Sacrament maie laufullie be receaued of manie together and maie also laufullie be receaued of one alone the first ys prooued by that that the Proclamer hath alleaged The seconde shall be prooued by that that I will alleadge And first I will vse the testimonie of Iustinus whome both Cranmer and this Proclamer doe pitifullie abuse and truncatelie alleadge But alleaging no more then this maÌ„ alleageth euen in this matter ye shall perceaue howe he goeth aboute to deceaue them that ther did heare him preache or shall happen to reade his sermon Thus he alleageth Iustinus in his saied sermon Diaconi distribuunt ad participanduÌ„ vnicuique praesentiuÌ„ ex consecrato pane vino aqua Illis verÃ² qui non adsunt deferunt domum The Deacons deliuer of the consecrated bread and wine and water to euerie one that ys present And if ther be anie awaie they carie yt home to them Vpon this peice of this authour thus alleaged the Proclamer bringeth in these his woordes Here also we finde a Communion but no priuate Masse Note well good Reader what this man findeth in this authour and then shalt thowe perceaue whether he be clere or corrupted in seight or not raither alltogether blinded In these woordes that Iustine saieth that the Deacon deliuereth to euerie one that ys present of the consecrated bread wine and water I graunt that he findeth a The Sacrament was seuerallie and solie receaued of theÌ„ to whom yt was caried home and therfore priuatelie as the proclamer vseth the tearmi Communion But in the other parte when the same authour saieth And if anie be awaie they carie yt home to them What findeth he ther Ys he so blinde that he can not see the Sacrament caried home to them that be absent Can he not see that to euerie one of these that were absent and had the Sacrament brought home to them that yt was brought that they shoulde receaue yt And when euerie of these to whome the Sacrament was brought did seuerallie receaue yt in their houses what was yt then howe will he terme yt was yt priuate or a common receipt What findeth he here What seeth he here Can he not finde that the people that were at home did seuerallie receaue it in their houses as the people assembled did receaue yt at the time of the ministracion Yt ys most like that this man looked onely vpon this matter with his left eie as manie a fletcher doeth vpon a crooked bolt and not with his right eie And so likewise when he did write

assured though reason though senses though hell gates wolde arise against yt this ys and shall be a trueth and euer endure a trueth 3 Reg. 18. In the time of Elias the Prophett when God and his holie faith and religion as nowe yt ys with vs was so farre forsaken that none were fownde that openlie for the feare of the king and wicked Iesabell wolde professe the same although some laie in caues and dennes as nowe I trust ther doe some faith fullie seruing God Elias moued by the spiritt of God to haue the religioÌ„ and faith of God discerned froÌ„ the religion of Baall wolde the triall of the same shoulde be made by somme miracle from heauen Wher vnto the Kinge and the people agreed that if anie miracle were doen on Baalls side he shoulde be taken for God and his religion receaued yf on Elyas side his God and his religion shoulde be embraced The preistes of Baall laied on their sacrifice they called on their God in their maner no fire came from heauen no miracle was doen. After that they had doen Elyas prepaired the saicrifice he called on his God fire came from heauen and burnt the sacrifice WherupoÌ„ the people seing the miracle cried Dominus ipse est Deus Dominus ipse est Deus Owre Lorde ys God owre Lorde ys God Euen so nowe the ministers of Baall haue peruerted Chrystes faith and religion The people in outwarde countenance for seare of lawes haue forsaken the same They are nowe taught that Chryst ys not reallie in the Sacrament duelie ministred They are taught that his bodie ther ys not to be honoured They are taught that the blessed Sacrifice of Chrystes bodie and bloode ys nothing auailable either to the quicke or to the deade with soche other Chryst ys not in the sacramentall bread of the newe ministers but he ys in the B. Sacr. duelie ministred by a preist Nowe let them search all histories of antiquitie and shewe anie one miracle that God hath wrought either in the time of Berengarius of Wicleff and Husse of Zwinglius Oecolampadius or of this Proclamer for the confirmacion and declaracioÌ„ of that their faith and if they doe we shall saie that their faith ys good Yf theie doe not and we doe let them yelde and saie that owre waie ys good For like yt ys the trueth ther to be wher yt pleaseth God to confirme the same by miracle And like yt ys no trueth to be on the contrarie side wher God doth not vouchsaffe at anie time to commende yt by some miracle Nowe the catholique Church teacheth the presence of Chrystes bodie in the Sacrament The Aduersarie teacheth no bodie but the figure of the bodie The catholique Church teacheth Chrystes bodie in the Sacrament to be honoured Luther and the Sacramentaries teache that yt ys not to be honoured The catholique Church teacheth that Masse ys to be vsed Luther and the Sacramentaries teache that yt ys to be abhorred Nowe as Elyas willed the preistes of Baall first to confirme their waie with miracles So lett the Lutherans and the Sacramentaries bring furth first some Miracle As for miracles for the confirmacion of their doctrine as touching this matter of the Sacrament I neuer did nor coulde heare or reade of anie but onelie of one which ys a miracle meet for the doctrine Of whiche miracle Luther himself ys the reporter Ionas his disciple being interpretour in his booke of priuate Masse wher he saieth thus Ego coram vobis reuerendis patribus Luther sanctis confessionem faciam date mibi absolutionem bonam quae vobis opto quamminimum noceat Contigit me semel sub mediam noctem subito expergefieri Ibi Sathan mecuÌ„ caepit eiusmodi disputationem Audi inquit Luthere doctor perdocte Nosti te quindecim annis celebrasse Missas priuatas penÃ¨ quotidiÃ¨ Quid si tales Missae horrenda essent Idololatria Quid si ibi non adfuisset corpus sanguis Christi Sed tantÃ¹m panem vinum adorasses aliis adorandum proposuisses I will before yowe reuerend and holie Fathers make a confession geue me a good absolucion which I wish maie nothing hurte yowe Yt happened me once at midnight sodenlie to be wakened Sathan appeared to Luther aÌ„d disputed with him of priuate Masse Ther Sathan beganne this maner of disputacion with me Hearken saieth he thowe well learned doctour Luther Thowe knowest that by the space of these fiftene years thowe hauest saied priuate Masse all most euerie daie What if soche priuate Masses were abhominable Idolatrie What if ther hath not ben present the bodie and blood of Chryst but that thowe haddest honoured onely bread and wine and haddest sett yt furth to other to be honoured Thus moch Sathan to Luther In which talke Sathan goeth aboute to confirme three pointes of their doctrine that ys that Chrystes bodie and bloode be not in the Sacrament but onelie bread and wine That Chryst in the Sacrament ys not to be adored And that priuate Masses are not to be vsed See ye not nowe what a miracle here ys that Sathan wolde vouchesaf to speake with Lurher at middenight ys not this doctrine moche confirmed nowe that Sathan hath perswaded yt who knoweth not that Sathan perswadeth to heresie not to the right faith to euell not to good to falshoode not to trueth Wherfor chrystian reader if thowe wise be flee that he perswadeth thee vnto and embrace that he diswadeth thee from And thus to a good chrystian this doing of Sathan maie be occasion of confirmacion in faith For wher Sathan disswadeth Luther from the Masse from the beleif of the presence of Chryst in the Sacrament from the honouring Ioan. 8. of Chryst ther we maie be certen and sure that the Masse ys good that the presence of Chryste in the Sacrament and the honouring of him ther be holsom and good doctrines For he being as Chryst saieth a liar and 1. Pe. 5. a manisleer from the beginning seketh not to teache vs the trueth nor to helpe to saue ys but raither as S. Paule saieth he being our aduersarie goeth aboute like a roaring lion seking whome he maie deuoure whom God grauÌ„t vs stronglie to withstande in faith Thus I saie occasion ys geuen vs to be coÌ„firmed in that faith from the whiche Sathan wolde disswade vs. But as touching the matters which Sathan wolde perswade by his deuelish apparition to Luther if ther were no more saied a wise reader wolde by these fewe woordes easelie perceaue howe good and true the doctrine of the Proclamer ys which ys soche as Sathan perswaded and euen the verie same This being all the miracles that I can finde of the confirmacion of the Proclamers doctrine I maie thus conclude that forasmoch as this doctrine ys setfurth by the apparition and perswasion of Sathan and not by God that yt ys Sathans doctrine and not gods Nowe for the catholique doctrine let vs see if God hath besides his figures

yf ye be in saith doe ye yowr selues examine yowr selues Not as we dooe nowe comminge raither for the times sake then for anie earnest affectioÌ„ or desire of the minde Neither doe we come as full of compunction prepared to pourge oute our vices but our consideracion ys vpon that that all the people be assembled to gether that we also maie be in the solemnities But Paule doeth not so commaunde but he knewe one time in the whiche we shoulde come that ys the puritie or cleannesse of communicacion and conscience That we shoulde not come to the receipt of the holie Sacrament but when we be prepared and haue pourged oute oure vices by compunction and repentaunce he declareth by an apt similitude sainge Nam si sensibili nunquam communicamus mensa si febre laboramus malis humoribus abundamus neperderemur longÃ¨ magis hanc tangere nephas est absurdis cupiditatibus impediti quae febribus grauiores sunt CÃ¹m autem absurdas dico cupiditates etiam corporum dico pecuniarum irae succensionis omnes simpliciter absurdas Quae omnia accedentem exhaurire oportet it a purum illud attingerÃ¨ sacrificium non pigrÃ¨ disponi miserÃ¨ cogi propter solemmtateÌ„ acccedere neque rursum compunctum praeparatum impediri eo quÃ²d non sit solemnitas Solemnitas enim operum est demonstratio animae puritas vitae certitudo quae si habueris semper celebrarÃ¨ poteris solemnitatem semper accedere Propterea inquit probet autem scipsum homo sic edat For if we be sicke of a feuer and doe abunde with humours we wolde neuer be partakers of the coÌ„mondiett This wholl sentence impugneth luthers wicked assertioÌ„ lest we sholde be cast awaie moche more yt ys wicked to touche this table beinge entangled with odiouse lustes whiche be sorer then the feuers When I speake of naughtie and odiouse lustes or desires I speake also of the lustes and desires of owre bodies and of moneie and of wraithe and of anger and plainlie of all lustes that be naught All whiche he that cometh to receaue must ridde awaie and so receaue that pure sacrifice not to be flouthfullie disposed nor miserablie to be compelled to come for the solemnitie Neither again beinge penitent and prepared to be letted bicause ther ys no solemnitie Solemnitie ys an euident declaracion of good woorkes the puritie of soule the assurednesse of life Whiche thinges if thowe hauest tho we maist allwaies celebrate a Solemnitie and allwaies come to the recept of the Sacrament therfor he saieth let a man examine himself and so lett him eate Thus farre Chrysostome In these woordes the saing of Luther ys also as by S. Hierom detected to be deuelish and wicked Luther will haue no preparacion of a man to come to receaue the Sacrament But iudge thow reader whether we be not earnestlie admonished by Chrysostome to be prepared whether we be not willed to cast awaie all the lustes of the bodie of couetousnesse and soch other whether we shoulde not be penitent For saieth he all that will receaue must as a man labouring of a feuer and full of humours not receaue vntill he hath pourged himself But when he hath pourged himself then he maie eate of the meat that before he might not Manie goodlie occasions trulie be geuen for exhortacion to godlie receauing farre otherwise then Luther hath geuen which to auoide prolixitie I leaue to the consideracion of the reader wishing him yet to vnderstand what yt ys that Chrysostome moueth vs to receaue Yt ys saieth he purum illud sacrificium that pure sacrifice What ys or can be that pure sacrifice but the bodie of Chryste Wherfor by Chrysostome yt ys the bodie of Chryst that we receaue Chrys Ho. oportet haeresies c. But thow shalt heare himself speake yt in plain woords in an homely wher he saieth thus moch of this matter Deinde vbi multum disputauit de his qui indignÃ© communicant mysteriis eosî€‚ue repraehendisset grauiter demonstrasset quÃ²d idem supplicium passuri essent quod ij qui Christum occiderant si sanguineÌ„ eius corpus absque probacione temerÃ¨ accipiant rursum ad propositam materiaÌ„ sermoneÌ„ conuertit Then when Daunger of the vnwoorthie receauing of the bless Sacr. he hath disputed moch of those which vnwoorthilie receaue the mysteries and had greuouslie rebuked theÌ„ and had declared that they should suffre the same punishment that they did which had slain Chryst if thei receaue the bodie and blood of Chryst rashlie withoute anie examinacioÌ„ he turneth again his communicacion to the matter in hand Note this then well that by expresse and plain woordes Chrysostome saieth that we shall suffre the same pain that they which crucified Chryst if we rashlie without examinacion of our selues receaue the bodie and blood of Chryst Wherby he teacheth that we receaue the bodie of Chryst in the SacrameÌ„t aÌ„d that which ys more aÌ„d ys the great proof of the reall aÌ„d substaÌ„cial presence of Chrystes bodie aÌ„d blood in the blessed Sacr. that euell men receaue yt which argueth that presence ther to be by the assured power of God at the due pronunciacioÌ„ of his woord according to the catholike faith grownded vpon Gods holie woorde And not to depende vpon the vncerteÌ„ Sacramentaries doctrine ys without all grownd or authoritie of scripturs vnadsured and sleight faith of the receauer according to the phantasticall doctrine of the Sacramentaries grownded and fownded vpon no one title of Gods woord but onelie vpon their own pleasures and phansies Let this Proclamer if he caÌ„ if he caÌ„ not let him praie aide of his likes and bring furth one scripture that teacheth this doctrine that faith onelie maketh Chryst present vnto vs in the Sacr. and that he ys not verilie and reallie present in the Sacr. as ys saied and he shall haue the victorie Yf he caÌ„ not let him for shame let him yelde let the trueth haue the victorie Better yt ys for him a litle here to be confownded then to suffre euerlasting confusion in the worlde to come But to return to our matter I wolde here ende but that I thinke yt moche pitie to kepe from the knowledge of the godlie reader so godlie a lesson as Chrysostome hath in this matter conteining both faithfull instruction and godlie exhortacion Thus he writeth Considera nunc quanta illi veteris sacrificii participes vitae frugalitate vtehantur Quid enim ii non faciebant omni tempore purisicabantur Hom. 3. in Epist ad Eph. Et tu ad salutareÌ„ hanc hostiam accessurus quam angeli ipsi cum tremore suscipiut reÌ„ tantam circuÌ„scribis teÌ„poruÌ„ ambitu Qua froÌ„te teipsum sistes ad Christi tribunal praesenteÌ„ qui impuris manibus ac labiis sic impudenter ipsius corpus ausus sis attingere Regem vtique non eligas exosculari siquidem os tuum olet grauiter

Excellencie of SacrameÌ„ts standeth in three points cap. 12 Excellencie of the blessed Sacrament aboue Manna cap. 14. item 25. excellent titles therof cap. 30 Exhortacion to preparacion by Chrysost ca. 54 F. Fabianus made a lawe that the people shoulde communicate thrice in the year lib. 3 cap. 40. Faith howe yt ys requisit to the receauing of the blessed Sacrament lib. 2. cap. 20. lib. 3 cap. 53 Faith that beleueth the flesh of Chryste to be in the blessed Sacrament a spirituall faith li. 2. cap. 37. Faith aboue senses and reason and teacheth manie things contrary to them lib. 1. cap. 16. lib. 2. cap. 39. 62. 10. Faith ã€ˆâ€¦ã€‰ in the mysterie of the ã€ˆâ€¦ã€‰ lib. 2. cap. 37. Faith iudgeth possible that reason iudgeth impossible cap. 10. 30 Faith and Baptisme inseparable means of saluacion ca. 48 Faith without woorks sufficieth not in persons of discrecion li. 3. ca. 1 Faith nourished by the bodie and bloode of Chryste lib. 2. ca. 49 Faith catholique described li. 3. ca. 53 False Chrystians more woorthie reproche then Iewes lib. 1. cap. 19. item lib. 2 cap. 9. False doctrine hath some trueth admixed cap. 12 Fame of the chrystian rites among infidells proueth the presence ca. 42 Fasting for merit punishable by statute lib. 3. ca. 60 Fathers learned of their elders lib. 1. cap. 7 Fathers in the primitiue Churche spake of the mysteries often couertlie lib. 2. cap. 3 Figurs of Chrystes incarnacion li. 1. ca. 10 Figurs be not in all points comparable ibi Figures of the blessed Sacrament foure cap. 15. Figurs in good things not so good as the things figured in euell things not so euell ibid. Figuratiue passouer and the true passouer both on one table ca. 18 Figurs of the olde lawe and veritie of the newe lawe be as shadowes and the thing shadowed li. 2. ca. 22 Figurs of things be not merueillouse but the Sacrament ys merueillouse ca. 47 Figure taken two waies cap. 49. Figurs contein what reason conceaue the Sacrament what faith beleueth cap. 51. Figure of the Sacramentaries excluded from Chrysts woordes lib. 2. cap. 51. 52. wiped awaie by Chrysost cap. 55. denied cap. 58. 59. 60. 62. Figure what yt must be li. 3. ca. 2 Figure geueth not life but the blessed Sacrament geueth life ergo c. cap. 8 Figurs and things figured compared cap. 10. Figure maie forshewe life but yt can not be life ca. 14 Flesh of Chryste in the Sacrament hath an vnspeakeable power lib. 2. ca. 1 Flesh of Chryste called life as being the flesh of God who ys life ca. 14 Flesh and blood of Chryste both vnder one kinde in the catholique maner of ministracion neither of both vnder two kindes in the hereticall Communion cap. 16. Foode of Chrystes flesh cause of our immortalitie lib. 2 cap. 17. 26. item lib. 3 cap. 24. 58. 59. Flesh of Chryste meate in plain maner lib. 2. cap. 18. lib. 3. cap. 5 Flesh of Chryste geueth life and yet remaineth still naturall flesh cap. 27. Flesh profiteth nothing Iohn vi ys not spoken of the flesh of Chryste for that profiteth moche cap. 36. Flesh of Chryste both naturall and spirituall cap. 36. lib. 3. cap. 10. Flesh of the Sonne of God and the consecrated bread one bodie cap. 52. Flesh of Chryste appeareth not in the B. Sacrament for our infirmities sake lib. 2. ca. 7. 8. 19. 57. lib. 3. ca. 20. Flesh vnited to the Sonne of God by assumtion the same vnited to vs by participacion li. 3. cap. 27. Flesh of Chryste called spirit li. 3. ca. 10. Flesh of Chryste receaued in the B. SacrameÌ„t seed of euerlasting life li. 2. ca. 57. Forme essence nature substance all one lib. 2. cap. 7. Formes of breade and wine a speache knoweÌ„ to S. August ca. 22. and forme of bread remain cap. 60. Foure thinges called the bodie of Chryste ca. 58. Foure benefitts of the Iews noÌ„bred li. 3. ca. 1. G. Gelasius his meaning opened li. 2. ca. 68. Gelasius truncatelie alleaged by the Proclamer auoncheth two thinges whiche he concealed ibid. Genesis not red of the Iewes before thirtie yeares of age li. 1. ca. 2. Germanes acknowlege the reall presence prolog Good religion professed withoute good life not auailable li. 3. ca. 1. God appointed no vain figure li. 1. cap. 24. God and his spirit in his creaturs two waies li. 3. ca. 49. God good by nature man by participacion li. 1. cap 33. li. 2. cap. 12. God plagueth vs in these daies for the abuse of the bl Sacrament lib. 2. ca. 5. God punisheth some teÌ„porallie some eternallie some both waies li. 3. ca. 58. Gods woorde contrarie to senses must be beleued li. 2. ca. 55. Gods order in his Church for doctrine lib. 1. cap. 6. Gods order inuerted ibid. Godhead of Chryste hath not possibilitie but to be euery where his manhead hath possibilitie to be somwhere li. 2. ca. 12. Godhead of the Sonne filleth his boddie sanctified by the preist lib. 2. cap. 28. lib. 3. cap. 25. Gospell hath two commodities li. 2. cap. 1. Gospell hath not the figurs but the verie things ca. 18. Gospell commaunded the eating of blood the lawe did forbidde yt ca. 50. Gospell and lawe compared li. 3. cap. 15. Grekes affirme the real presence prol H. Heresie maketh man enemie to God prol Hetesie by arrogancie moche preuaileth lib. 1. cap. 5. Heresie the farder yt goeth the worse yt fretteth cap. 31. Heretiques haue moued warre against the church prolog Heretiques agree in conspiring against the Church li. 1. cap. 8. Heretiques why they are not to be folowed ibid. Heretiques barke against the trueth as dooges against the Moon cap. 16. Heretiques build there faith vpon reason and senses ibid. Heretiques howe they alleage the fathers lib. 1. ca. 21. li. 2. ca. 3. Heretiques haue no faith but opinions li. 1. cap. 21. Heretiques refuges in reasoning of the Sacrament ibid. Hereticall Councells allwaies repressed ca. 25. Hereticall expositions of the prophecie of Malch cap. 33. Heretiques call their phansies Gods woorde li. 2. ca. 33. Heretiques must be shunned li. 3. ca. 25. Heretikes of oure time wel described ca. 60 Heretiques like men in feuers ibid. Heretiques saings coÌ„pared to the saings of Ethnikes ibid. Hierom of praga condemned prolog S. Hierom howe he learned the scripturs li. 1. ca. 7. et 8. he expowndeth the scripturs contrarie to the Sacramentaries ca. 39. S. Hieroms saing opened li. 2. ca. 57. he expowndeth S. Paule of the bodie of Chryste li. 3. ca. 44. S. Hilarie vnderstandeth the vi of S. Iohn of the Sacram. li. 2. ca. 24. Holie Gost consecrateth the B. Sacr. by the hande and tung of the preist li. 2. ca. 63. Holie Gost woorketh the consecracion aboue our vnderstaÌ„ding li. 1. ca. 20. li. 2. ca. 63. Holie bread vsed in the primitiue church li. 2. ca. 51. li. 3. ca. 23. Honour due to God wherin yt consisteth li. 1. ca. 18. Honour or dishonour doen by the receauer ys referred to the Sacr. li.

the disciple of Chryst Ignatius the disciple of S. Iohn the euangelist Dionysius Arcopagita the disciple of S. Paule with diuerse other yet the eldest that I finde after the Euangelistes and S. Panle treacting of the woordes of Chryst are Alexander and Iustinus of the whiche although Alexander be the elder yet for that by him occasion ys geuen to speake of some matter more at large I shall first produce Iustinus This holie martyr for answer and defence of the Chrystians who were slaundered that they shoulde eate mans flesh wrote to the Emperour Antonius Pius and among other thinges declareth what ys the religion of the christians aboute the Sacrament and what faith they were taught to haue of yt and saieth thus CÃ¹m autem is qui preest gratias egerit totus populus approbauerit hi qui vocantur apud nos Diacom distribuunt vnicuique praesentium vt participent de pane Justin. Apolog. 2. in quo gratiae actae sunt de vino aqua ijs qui non sunt presentes deferunt Atque hoc alimentum apud nos vocatur Eucharistia De quo nulli alij participare licitum est nisi qui credit vera esse quae docentur Ã nobis et qui lauacro in remissionem peccatoruÌ„ in regenerationem lotus est sic viuit sicut Christus tradidit Neque vt communeÌ„ panem commune poculuÌ„ haec suscipimus sed quemadmodum per verbum Dei incarnatus Iesus Christus Seruator noster carnem sanguinem habuit Sic verbi sui oratione consecratum gratiarum actione alimentum ex quo caro nostra sanguis per transmutationem aluntur ipsius incarnati Iesu Christi carnem sanguinem esse edocti sumus Apostoli enim in commentarijs suis quae Euangelia vocantur sic ipsis praecipisse tradiderunt CÃ¹m accepisset panem gratijs actis dixisse Hoc facite in mei commemorationem Hoc est corpus meum Et poculum similirer cum accepisset gratias egisset dixisse Hic est sanguis meus solis ipsis impartisse When the preist hath ended his thankes geuing and all the people haue saied Amen they whom we call Deacons distribute to euery one then present to be partakers of the bread wine and water consecrated Bread wine and water consecrated in the primitiue churche and carie part to them that be absent And this ys the foode whiche among vs ys called Eucharistia Wherof yt ys laufull for no man to be partaker except he beleue those thinges to be true that be taught vs And be baptised in the water of regeneracion in remission of sinnes and so liueth as Chryst hath taught For we do not take these as common bread and wine but like as Iesus Chryst our Sauiour incarnated by the woorde of God had flesh and blood for our saluacion Euen so we be taught that the foode wherwith our flesh and bloode be nourished by alteracion when yt ys consecrated by the praier of his Bread and wine after consecracioÌ„ be the bodie and blood of Chryst. woorde to be the flesh and bloode of the same Iesus incarnated For the Apostles in those their bookes whiche be called Gospells teache that Iesus did so commaunde them when he had takeÌ„ bread and geuen thankes saied Do this in my remeÌ„brance This ys my bodie And likewise taking the cuppe when he had geuen thankâ—s saied This ys my bloode and gaue them to his Apostles onelie Thus moche holy Iustine In this Authour be many thinges woorthie note But omitting them all I shall onely note that that he ys at this time alleaged for namely for the right vnderstanding of Chrystes woordes in their propre sense withoute figure or trope For the which note well that he saieth that we be taught that the foode mening the bread wine and water after the consecracion ys the flesh and bloode of Iesus incarnate He saieth not that they were taught that they were signes tokens or figures of the flesh of Iesus neither that they be onely called the flesh of Iesus Ye maie then perceaue what the teaching and doctrine of the primitiue church was ye maie well see that they were plainly taught that the bread wine and water be the flesh and bloode of our Sauiour Iesus And herwith all note howe certen this doctrine was Yt was as certen and sure as the mysterie of the incarnacion of Chryst For saieth this Authour Doctrine of the reall presence as certen as the incarnacion to the primitiue church Like as Iesus Chryst our Sauiour incarnated by the woorde of God had flesh and bloode for our saluacion Euen so we be taught the breade wine and water after the consecracion to be the flesh and bloode of the same Iesus Weigh this gentle Reader and marke these woordes well that euen as we be taught as a principle of our faith to beleue that Iesus Chryst in his incarnacion had flesh and bloode euen so we be taught the foode of the holie Sacrament to be the flesh and bloode of the same Iesus But howe doth this Authour proue that this doctrine was so taught By this proof For the Apostles saieth he in their workes whiche they call Gospells do teache that our Lorde Iesus so commaunded them saing when he had taken breade and geuen thankes doe this in the remembrance of me This ys my bodie And likewise taking the cuppe when he had geuen thankes saied This ys my bloode In this proof of this Authour ther be two thinges to be noted The one against the blasphemouse reproche of the Aduersaries and this Proclamer Reall presence plainlie auouched by Justinus whiche saie that yt ys an inuencion of the papistes to teache Chrystes flesh and bloode to be in the SacrameÌ„t But this Authour saieth that the Apostles taught that our Sauiour Iesus did commaunde them so to doe So thar yt ys his commaundement and tradicion an not the papistes inuencion but yf they will accompt Iesus Chryst for this his so doing to be a papist Then in dede they maie saie yt ys the inuencion of a papist The other note ys for the applicacion of the woordes of Chryst to the SacrameÌ„t Ye haue perceaued that we be taught that the foode of the Sacrament ys the flesh of Iesus Chryst Yeperceaue also that the same Iesus Chryst so coÌ„mauÌ„ded as the Apostles haue taught in their Gospells But wher ys that coÌ„maundement in the Gospells This ys the commaundement Doe this in the remembrance of me This ys my bodie this my bloode By these woordes we are commaunded to doe the thing By these woordes we are taught what the thing ys The thing as this authour saieth ys the flesh and bloode of Iesus Chryst incarnated And this thing also he saieth we are taught by these woordes Wherfore these woordes are to be vnderstanded of the flesh and bloode of Iesus Chryst Nowe looke well vpon the doctrine of Chryst and his primitiue Church compare

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