Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	heresy_n	schism_n	2,940	5	9.8144	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

simplicitie he iugleth with craft and subtletie For the better perceiuing of this sleight yf ye do not remembre what ys alleaged oute of Tertullian and saincte Ciprian in the xxiiij chapiter of this booke haue recourse thither and reade them This Proclamer being pressed with those places for they make mightilie and directlie against him in this matter enombring diuerse and sondrie abuses of the Sacramentes of Baptisme of the bodie and bloode of Chryst yt liked him to putte that that Tertullian and Ciprian spake of the Sacrament reserued and receaued of good women among his abuses wherin in dede he moche abuseth himself His woordes be these A sleight of the Proclamer to abuse Tertul. and S. Cyprian In the time of Tertullian and saincte Cyprian whiche was a thousande and foure hundreth yeares agon women commonly tooke the Sacrament home with them in their napkins and laied yt in their chestes and receaued a porcion of yt in the morning before other meates See ye not howe by this sleight he wolde dasell the eyes and iudgement of the reader that when he shoulde happe to read these places he shoulde repute and esteem theÌ„ not as good examples but as abuses and so shaddowe the matter of reseruacion whiche they proue But dothe he finde this spoken of Tertullian as an abuse Dothe Tertullian so terme yt Naie I am sure he doth not Yf TertulliaÌ„ doo not so accoÌ„pt yt whie dothe this newe maker of abuses so terme yt Tertulian speaketh of yt as a thing well doen what commission then aboue Tertullian had this man to saie yt ys euell doen. As for saincte Ciprian the Aduersarie perhappe wolde glose yt a litle and proue yt an abuse bycause the woman wheÌ„ she opened her coafer wher the holie Sacrament laie ther sprang oute a fire that feared her that she durst not touch yt But let the Proclamer veiue that place of saincte Cyprian well and he shall finde none other abuse mencioned ther of him but that the woman wolde haue presumed to touche the holie thinge of our Lorde as he termeth yt with vnwoorthie haÌ„des This ys the abuse that S. Cyprian reherseth ther. But that she reserued yt he accompteth yt no abuse For ther ys no soche woorde in saincte Cyprian Wherfore Reader be ware of soche sleightes and by this perceaue that all ys not trewth that this man so gloriouslie setteth furth And yf he accompt yt an abuse bycause they caried yt home what will he saie to the vse of the Churche in the time of Iustinus Martyr was not then the Sacrament caried home to soche as were absent This holie man so testifieth saing thus CÃ¹m autem is qui praeest gratias egerit totus populus Just. in Apologia approbauerit hi qui vocantur apud nos Diaconi distribuunt vnicuique praesentium vt participent de pane in quo gratiae actae sunt et de vino et aqua et ijs qui non sunt praessentes deferuÌ„t domuÌ„ WheÌ„ he that ys cheif hath geueÌ„ thankes and all the people hath coÌ„sented to yt these that with vs be called Deacons do distribute of the coÌ„secrated The SacrameÌ„t caried home to theÌ„ that were absent bread and of the wine and water to euery one that ys present to receaue and to those that be absent they carie yt home Thus Iustinus Sainct Basill also wittnesseth that holie men liuing in wildernesse did reserue the Sacrament in their Cells and as deuocion moued them receaued yt Thus he saieth Epist. ad Caesariam Patriciam Omnes in eremis solitariam vitam agentes vbi non est sacerdos CoÌ„munionem domi seruantes Ã seipsis communicant All that lead solitarie liues in the wildernesse wher ther ys no preist keping the Sacrament in their houses receaue yt by them selues Thus sainct Basill The Sacr. reserued in Rome in S. Hieroms time Saincte Hierom also in his Apologie against Iouinian testifieth that the people of Rome in his time vsed to kepe the Sacrament in their houses and receaued yt by them selues Nowe yf the Sacrament were caried to the houses of soche as were absent as appareth by Iustinus and of diuerse kept to be receaued as deuocion serued as ys wittnessed by saincte Basill and saincte Hierom And so to doo was theÌ„ the vse of the Churche yt doth well appeare that for soche godlie pourposes to carie yt home and to reserue yt ys no abuse Wherfor in this that the Proclamer accompted yt an abuse bycause yt was caried from the Churche and receaued at home as before ys saied in making that accompte he moche abuseth him self And here Reader beside that good vse to carie the Sacrament to soche as neaded yt ys ther not in Iustine a good argument for reseruacion was not the Sacrament when all the Communion was doen in the Churche reserued to be caried to them that were absent Nowe yf yt maie be reserued but so long time why maie yt not be kept a longer time Yf not a longer time let the Proclamer bring furthe the iust prescript time oute of the Scriptures the Doctours or Councells and we shall regarde the prescription yf he can not as I am sure that he can not let him ceasse with these his vain inueÌ„ted trifles to vexe disturbe diuide molest and slaunder the catholike Churche and let him acknowledge that the Churche in these our daies carieÌ„g the Sacrament to soche as be sicke and to soche as caÌ„ not come to the Church offendeth not neither abuseth the Sacrament in so doing but foloweth the godlie example of the auncient catholique Churche as nowe ye haue heard to the full testified And wher the Churchc kepeth and reserued the Sacrament on the altar or ells wher let him knowe by saincte Basill and saincte Hierom that so yt The church nowe reseruing the Sacr and sending yt to the sick offendeth not was in their time and from the beginning likewise reserued and kept so that the Churche neither in sending the Sacrament to sicke folkes or other absent in their necessitie neither in keping yt in the churche dothe other wise then was doen in the primitiue Churche Wherfor I wishe thee gentle Reader to staie thy self and not to suffer thy self to be caried awaie with soche vain diuerse and straunge Doctrines but consider well the practise of the Churche declared vnto thee in this matter Consider the vse of reseruacion through oute all the Churche vntill this time of Scisme and heresie to be doen not onelie in Englonde but in all Realms Chrystened whiche being so vniuersallie receaued maie not be thought to be euell doen or anie abuse to be therin committed but yt aught with all humblenesse to be obeied receaued and folowed For two thinges by the doctrine of saincte Augustine must we obserue the one ys what so euer ys taught vs of the Scripture the other what we finde obserued throughoute all the Churche Soche rule gaue he to Ianuarius Si

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

Cluniacen a booke in the matter of the Sacrament against the sect of the same Peter de Bruys called Petrobrusians and other cleauing to them called Henrycyans In the whiche booke I am certen ther be mo then one scripture one doctour Almaricus a Sacramentarie condemned in the CouÌ„cell of lateran c. alleaged and brought furth Yt ys saied that one Almaricus amoÌ„ge other heresies dyd also sette furth thys heresie against the Sacrament who with thys hys heresie and hys other as Bernardus de LutzeÌ„burgo saith were condemned in the great Lateran Councell After all these commeth the famouse heretike Ihon Wycleff oure contrey man whom God suffred with manye pestylent heresies to trouble the Churche Amonge whiche heresies he helde two or three against Iohn wicleff oure coÌ„trie man an heretique condeÌ„ned the Sacrament All whose articles being in nombre fortie and fiue Ioannes Hus besides other of hys owne inuencion dyd holde and maynteyn auouching them to be good and godlie And as he embraced the doctryn of VVycleff So dyd Hierom de Praga both the doctryne of Wycleff and of the said Ioannes Hus who being conuented for the same in the Couuncell IoaÌ„nes hus condeÌ„ned Horonimus de Praga condemned of Constance dyd fyrst as Berengarius dyd abiure hys heresies After to declare what constancie was in hym he reuoked hys abiuracion aÌ„d auouched the doctrine of Wicleff and Hus. All whiche three with their heresies were in that Councell of Constance condemned Luther and Oecolampadius although repugnaunt one to the other in this Luther Oecolampad our time they haue saied and doen as moche as this champyon can doe and thought themselues as mightie as he An yet they haue not onely beÌ„ impugned by writers but also condemned as heretikes in the generall Councell of Trydent Thus haue ye nowe seen the wholl descent of this heresie against the blessed Sacrament euen from Berengarius the first open teacher of the same vnto Luther and Oecolampadius the newe furbushers and skourers of the same Ye perceaue that from time to time they were euer condemned by Councells as heretikes that taught the blessed Sacrament to be but a figure or token of Christes bodie and not the bodie yt self ye haue seen that learned meÌ„ haue written against them and with learning beaten them downe for that they reputed esteemed and iudged them as heretikes and the enemies of gods trueth as the breakers subuerters and destroyers of peace and dissoluers of the vnitie of Christes churche Maye I not therfore well saie that this proclamer ys an impudent man a shamelesse man which feareth not to speake so openlie to preache so boldelie to write so shameleslie so manyfest an vntrueth as to saie in effecte that neuer man was iudged an heretike that denied the presence of Christes bodie in the Sacrament when they were neuer yet otherwise iudged But to ende this parte of the matter this dare I saie for that I knowe I shall speake yt trulie that to this daie ther was neuer man iudged or condemned by any generall Councell that euer was to be an heretike that saied that Christes bodie ys reallie and substanciallie in the Sacrament Nowe yf this doctrine neuer and the other euer hath ben condemned yt ys easie to iudge what eche of these doctrines ys To come to this our time beside the condemnacion of the heresies of Luther and Oecolampadius in the matter of the Sacrament as before ys saied EueÌ„ as Lanfrancus Algerus Guitmundus did aginst Berengarius auouche the catho like doctrine by their workes and Boorkes sett furth for the same pourpose Euen so a great nombre as well of owre contrie men as other haue by scriptures Councells and doctours against the said Luther and Oecolampadius doen the like For to beginne with our contrie men first hath not the learned graue and reuerend Father Ihon somtime Byshoppe of Rochester encountred against Rofensius neuer yet aunswered them and with Scriptures CouÌ„cells and doctours so mightilie and inuiuciblie ouerthrowen them that neuer till this daie any Philistin durst take weapon in haÌ„de against hym to helpe vppe and recouer ther Goliaths and champions And can not this Goliath see one scripture one Councell nor one doctour in all those his woorkes written to that pourpose Tonstall of Tonstallus Dunelmen Steph. wint duresme and Stephen of winchester bothe reuerend Fathers men not one lie in Englonde but also in other nacions right famouse haue they not left their woorthie monumentes behinde them replenished with scriptures Councels and doctours for the assertion of their faithe in this matter of the SacrameÌ„t to the coÌ„fusioÌ„ of the aduersaries Also Ihon late of winchester IoaÌ„ wyntoÌ„ hathe he not collected into one booke two hundereth wittnesses of scriptures Councells and doctours for the veritie of Christes bodie in the Blessed Sacrament Doctour watson Bishoppe of Lincolne as heys right woorthely learned watsonus Lincoln So to hys moche prayse hath he writteÌ„ godlie and learned Sermons of the blessed SacrameÌ„t in the whiche be mo plain testimonies of scriptures CouÌ„cells and doctours alleaged for the trueth of this matter of the Sacrament then the protestantes can bring apparaunt for their herisie Doctour Albane Albanus LaÌ„gdallue Langdale Archdeacon of Chychestre in the confntacion of the determinacion made by Redleye at the disputacion holden at Cambridge for the matter of the Sacrament ys so plentyfull in scriptures Councells and doctours and so pythie withall and so plainlie laieth them furth for that pourpose that this Goliath with all his blasphemouse and prowde woordes shal neuer be able to conuince him Yf heresie were not by election and election of singularitie and singularitie sett not more by her owne phantasie then by most mens iudgementes Heresie ys by election be they neuer so graue neuer so wyse neuer so well learned the iudgement of these men in the scriptures Councells and docturs whiche they alleadge as senteÌ„ces euideÌ„t and plain certeÌ„lie and clerely prouing the reall presence of Christes bodie in the Sacrament mighte suffice to pull downe the peacockes taile of this singular man But in the iudgement of them that be wyse I doubte not but hys bragge semeth more prowde than true Besydes all these to speake of other that be straungers hath not this man hearde of the fame of Alfonsus who not long sence was here in Englonde Alfonsus and wrote here parte of his booke which he hath written and sett furthe against al heresies in the whiche he inueyeth against this newe Goliath and all like Philistines their adherents and complices yea and against all their ThirteÌ„ sundrie heresies against the Sacrament Auncetours Where he maketh rehersall of thirten sundrie heresies inuented by that wicked generacion against this holie and blessed Sacrament and conuinceth them all as well with scriptures and Councells as with many holie doctours and famouse writers and yet this proclamer cryeth bring furth one scripture one Councell

per charitatem Hoc autem sacramentum dicitur sacramentum amoris Thus moche Lyra. who although he speaketh plainlie as ys saied yet fullie and trulie so fullie and trulie that he hath whollie set furth that faith that the whol Churche dothe professe aÌ„d so plainlie as here ys no obscure maner of speach for the Aduersarie to lurke vnder and by a wicked glose to drawe to his sense and pourpose Yt ys to be knowen saieth Lyra that in the Sacrament of thankes geuing ys coÌ„teined the verie SoÌ„ne of God incarnate And therfor shewing the qualitie of the Sacrament he toucheth foure thinges The first that ther ys one thing whiche ys a Sacrament onelie and that ys the forme of bread wheÌ„ he saieth And the bread c. The secondeys the Authour of this Sacrament which ys Chryste himself the high preist The preist whiche ys the mynistre of this Sacrament doth onelie speake the woordes not in his owne person but in the person of Chryste In other sacramentes the mynistre doth vse his owne woordes or the woordes of the Churche by the which the acte that he dothe ys expressed as yt doth appeare in Baptisme wher yt ys saied I Baptise thee But in the Sacrament he doth onelie reherse the wordes of Chryste when he saieth Who before the daie he suffred c. And after folowe the woordes of Chryste working the consecracion And this ys noted when yt ys saied whiche I shall geue to yowe The thirde ys the thing signified and conteined that ys the verie bodie of Chryst noted when yt ys saied yt ys my flesh The fourth ys the thing signified aÌ„d not coÌ„teined aÌ„d that ys the mystical bodie of Chryste the which ys conioined to the head by charitie For this Sacrament ys called the Sacrament of loue This ys the exposition of Lyra. In the whiche that he doth vnderstand this text of the SacrameÌ„t yt ys more manifest then I nede to note yt to yow That he also in the same Sacrament teacheth to be the verie reall presence of Chrystes bodie For in the first entrie he affirmeth that the verie Sonne of God incarnate ys in the Sacrament Whiche in the thirde note he groundeth vpon this Verie SoÌ„ne of God incarnate in the Sacra woord of Chryste yt ys my stesh whiche flesh of Chryste saieth he ys the thing signified and conteined Yt ys signified by the Sacrament that ys a signe of an holy thing whiche ys the formes of bread and wine And ys conteined being reallie present as the verie substance vnder the same formes In these two partes this Authour dissenteth not from other that haue ben hitherto alleaged For they all teach one doctrin One thing in dede he teacheth here whiche the other alleaged for the exposition of this texte haue not taught which ys that he noteth in this texte that Chryste dothe accompte himself the Authour and geuer of this Sacrament Which in my iudgement he doth verie well take of these woordes of Chryste which I will geue c. By whiche woordes Chryste signifieth vnto vs that he himself ys the doer the woorker and the geuer of this Sacrament which thing this authour more at large opening saieth Chryste ys the authour of this Sacrament For he ys the heigh preist The preist that ys the minister doth but onely speake the woordes and vse hys ministerie By the which woordes the vain saing of vain meÌ„ which do deceaue the simple and haue not passed to Blaspheme this holie mysterie and shamefullie to slaunder the Church of Chryste are made openlie to be knowen in their owne sorte as they be For wher to drawe the simple from Chrystes holie sacrament and bringe the same most excellent mysterie in contempte to be derided of boies and Girlles they wolde saie doest thow beleue that God ys in Preists make God Cauill of the Aduersaries opened the Sacrament why then the preist doth make him And beleuest thow that the preist can make God What God made all the worlde and he ys made of none With these and soche like the simple astoined and not seing what to aunswer ys led awaie as the oxe to the slaughter THE EIGHT CHAPITER DECLARETH BY whose authoritie and power the Sacrament ys consecrate and Chrystes bodie made present BVt that ye maie perceaue that to saie the preist maketh God ys the Preist maketh God the doctrine of the Deuell doctrine of the Deuel and hys disciples who haue inuented soche lies and slaunders to dishonour God and his holy Sacrament and to snare and entrappe the simple in heresie and so finallie to cast theÌ„ headlong into perpetuall daÌ„nacion I shall open and declare vnto yow what ys the verie true doctrine of Chrysts Churche in this matter The doctrine of Chrystes Church was declared vnto vs by the authour last alleaged in the chapiter before Who saieth that Chryst ys the high preist and that he ys the authour and woorker of this Sacrament This was the doctrine taught nowe in the latter daies whiche vndoubtedlie was also taught in the auncient Churche as yt shall appeare to yowe by the Fathers whiche shall be alleaged which liued in diuerse ages Damascen an holie father and of good antiquitie as touching this matter Damasce de orth sid lib. 4 ca. 14 saieth thus Quemadmodum omnia quae fecit Deus Spiritu sancto cooperante fecit sic nunc Spiritus sancti operatione haec supra naturam operatur quae non potest cognoscere nisi sola fides QuomodÃ² fiet istud dixit sancta virgo quoniam virum non cognosco Respondit Gabriel Archangelus Spiritus sanctus superueniet in te virtus Altissimi obum brabit tibi Itaque si nunc interrogas QuomodÃ² panis fit corpus Christi vinum aqua sanguis Christi Respondeo ego tibi Spiritus sanctus obumbrat haec supra sermonem intelligentiam operatur Panis autem vinum Transsumuntur As all thinges that Howe the bread ys made the bodie of Chryst God hath made he hath made them by the holie Gost woorking with him Euen so nowe he woorketh these thinges aboue nature by the operacion of the holy Goste Whiche thinges no man can knowe but onely faith Howe shall this thing be doen saieth the holy virgen seing I knowe not a man The Archangell Gabriell aunswered The holie Goste shall come vpon thee and the power of the moste highest shall ouershadow thee Therfore yf thowe al so aske nowe howe the bread ys made the bodie of Chryste and the wine and water hys bloode I also aunswer thee The holie Gost ouershadoweth and woorketh these thinges aboue speache and vnderstanding The breade and the wine be transsumed Thus moche Damascen who did write a booke of the faithe of the Church in the which writing this saieng that yowe haue now heard he dothe sufficientlie geue yow knowledge what was taught to the faithfull people of hys time In the whiche saieng also ye perceaue

fiat Sinempe decens est honestum teste Hieronimo ad Riparium vt lumina ardeant coram corporibus osâ—ibus sanctorum Etsi decens fuit temporibus primorum sanctorum vt lampades mortuis christianis fidelibus accendantur vt haec describit Chrysostomus sermone quarto super epistolam ad Hebraeos multo magis decens honestuÌ„ sanctuÌ„ est vt lumina coraÌ„ taÌ„ deifico et diuino corpore ChristiacceÌ„daÌ„tur The preistes aught to teach the people both with exaÌ„ple and woorde that they in adoring and woorshipping and hauing an high aÌ„d liuelie respect aboute these most godlie and vnspeakable mysteries doe feare and tremble Wherby ys manifest the errour of theÌ„ that wickedlie saie that the bodie of Chryst or the Sacrament was onely geuen to be eaten and the blood in the cuppe onelie to be drunkeÌ„ and not to be woorshipped or adored But yt ys manifest that their skorning ys vain and foolish which doe mock the lighting of lightes before the bodie of our Lord in the SacrameÌ„t saing that God ys light himself and neadeth no other light For in the olde lawe euen by the coÌ„maundement of our Lord lightes that were sett in the caÌ„dlesticke did burn before the shew breades which were onelie a figure of our Lordes bodie in the SacrameÌ„t moch more ys yt comely that this be doeÌ„ in the presence of so great a Sacrament For trulie if yt be comelie aÌ„d honest S. Hierom being wittnesse vnto Riparius that lightes doe burn before the bodies or bones of saincts And if yt were comely in the time of the cheif holie meÌ„ that lampes should burn before the faithful Chrystians that were dead as ChrysostoÌ„ describeth these thinges in his fourth sermon vpon the epistle to the Hebrues moch more ys yt comely honest aÌ„d holie that lights should be lighted before so diuine aÌ„d godly bodie of Christ Thus moch this Authour Who although he were otherwaies naught himself yet vnderstanding so me soch secrett talke against the honouring of the blessed Sacrament he hath earnestly laboured and learnedly to extinct the same So as before ys saied though some haue in their corners murmured against the honouring of Greatest antiquitie of denial of adoracioÌ„ of the Sacr ys but fourtie years the Sacrament yet sure I am that none beleuing Chryst God and man did openly write that Chryst was not to be adored in the Sacrament vntill the times of Luther and Oecolampadius none neither catholique nor heretique And therfor I shall returne the woordes of this Proclamer trulie to him whiche he vntrulie hath published to the worlde that this ys the greatest antiquitie of the wholl matter About fortie yeares agon yt was first fownd oute and putt in practise by Luther and Oecolampadius that the Sacrament might not be honoured But Chryst and his Apostles the holy Fathers in in the primitiue Church the doctours that folowed them and other learned and godly men whatsoeuer for the space of xv hondreth years and and odde after Chrystes ascension into hcauen neuer taught this doctrine that the holie and blessed bodie of Chryst in the Sacrament shoulde not be honoured neither was yt practised within anie place within the catholique Church of Chryst throughoute the wholl worlde And thus nowe be these woordes true whiche before vttered by the Proclamer were verie false And nowe wher he saieth that Honorius was the first that commaunded the Sacrament to be honoured in case yt were true as yt ys allready proued Honouring of the Sacr. vniuersaly receaued but neuer yet vniuersallie denied in the Church to be false yet ys the doctrine of the honouring of the Sacrament moche more auncient then this his doctrine that wickedly denieth yt For that by hys owne confession was begon by Honorius three hondreth years agon This doctrine but aboute fortie years agon Honorius was neuer diffamed of heresie Luther and Oecolampadius diffamed and condemned for heretiques The honouring of the Sacrament was receaued of the wholl Churche and quietly continued those three hondreth years at the least euen by this mans owne rekning The contrarie doctrine was neuer yet receaued of the wholl Churche and therfore neuer one howre quietlie continued Thus moch aduantage haue we vpon the woordes of his owne confession But he saieth that Honorius commaunded the adoracion of the SacrameÌ„t A fond argument of the Proclamer I graunt he did But what of that Will he therbie inferre that bicause he commaunded yt that yt was neuer in vse before A verie fond kinde of argument And yet as fonde as yt ys moch vsed in the Schoole of the doctrine of thys Proclamer from whence no doubte he hath learned so to dispute For euen in like maner the fleshlie sorte of them dispute to maintein their shamefull aboade with their women Yt ys saie they as this Proclamer saieth a new deuise yt ys as new fownd holie daie that preistes shoulde not marrie For yt was but of late daies inuented by Vrban and Gregorie Nowe trueth yt ys that these Popes made decrees that preistes shoulde not marrie but doth this proue that yt was neuer forbidden before No trulie Decrees against mariage of Preistes For Siluester long before them made a decree that yf a preist did marrie after he had receaued holy orders he should be depriued of his office ten years but yf he disobediently kept his woman and wolde not submitte himself to the lawe he should be condempned for euer shall we yet nowe here rest and saie that Siluester was first fownder of this matter bicause yt ys fownd that he made soche a decree Naie Calixtus was before him who made a like decree Presbyteris Diaconis Subdiaconis Monachis concubinas habere seu matrimonium contrahere poenitus interdicimus Contracta quoque matrimonia ab buiusmodi personis Calixtus disiungi personas ipsas ad poenitentiam debere redigi iuxta sacrorum Canonum defuntionem iudicamus We vtterly forbidde preistes Deacons Subdeacons and monkes to haue concubines or to marrie We iudge also the matrimonies contracted of soch persons to be dissolued or vndoen and the persons themselues to be sett to penaunce according to the definition of the holy Canons For this decree some haue ben angrie with Calixtus and haue fathered the prohibition of preistes mariages vpon him but yet they haue erred For they might haue perceaued that he in this his decree referreth the penaunce of the married preistes Deacons and other to the holy Canons So that ther was an other decree for that pourpose before Calixtus and that Canon Apost 17. was the decree of the Canon of the Apostles For soche a Canon haue they made which ys thus Ex bis qui coelibes in clerum peruenerunt iubemus vt lectores tantÃ¹m cantores si velint nuptias contrahant Of them that becomed single into the cleargie we commaunde that readers onely and the singing men yf they will doe marrie And an other like which

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

THE PARLIAMENT OF CHRYSTE AVOVCHING 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 sethfurth by THOMAS HESKYNS Doctour of dyuinitie Wherin the reader shall fynde all the scripturs coÌ„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 Doctours ECCLESIAST VIII NON te praetereat narratio seniorum ipsi enim didicerunt Ã patribus suis Quoniam ab ipsis disces intellectum in tempore necessitatis dare responsum Go not from the doctryne of the elders for they haue learned of their fathers For of them thowe shalt learn vnderstanding so that thowe maist make answer in tyme of nede AVGVST LIB 1. de moribus Eccle. CAP. XXV AVDITE doctos catholicae Ecclesiae viros tanta pace animi eo voto quo ego vos audiui Heare ye the learned men of the catholique Churche with as quiet a mynde and with soche desyre as I haue heard yowe SCRVTAMINI Imprinted in Antvverpe At the golden Angell by VVilliam Silvius prynter to the Kynges Maiestie M.D.LXVI VVith Priuilege THE NAMES OF SOCHE AVTHOVRS AS BE ALLEAGED IN THIS BOOKE OF THE PARLIAment of Chryste placed as yt vvere in tvvo houses that ys to vvitte soche as vvere before a thousand years or verie neer in the higher house soche as vvere since in the lovver house Iesus Christus Apost Euangelist Ioannes Marcus Paulus Mattheus Lucas Andreas Latines of the higher house Clemens Alexander Sixtus Pius Soter Tertullianus Fabianus Cyprianus Siluester Iuuencus Hilarius Optatus Ambrosius Hieronimus Augustinus Primasius Vincentius lirinen Sedulius Leo primus Hilarius PP Cassiodorus Gregorius Isidorus Grecians of the higher house Martialis Abdias Anacletus Ignatius Dionysius Arcop Telesphorus Iustinus Irenaeus Origenes Eusebius Caesarien Athanasius Eusebius emis Basilius Gregorius Niss Gregorius Nazian Efrem Isichius Chrysostomus Theophilus Alexan. Amphilochius Didymus Proclus Cyrillus Euthymius Theodoretus Latines of the lower house Beda Haymo Remigius Paschasius Lanfrancus Algerus Guitmundus Anselmus Hugo de S. vict Rupertus Bernardus Petrus Clu. Innocentius 3 Thomas de Aqui. Nicolaus lyra Hugo Cardinalis Holkot Roffensis Titelmannus Grecians of the lower house Damascenus Theophilactus Occumenius Nicolaus Methonen Nicolaus Cabisila Germanus Bessario THE PARLIAMENT OF CHRISTE VPON the matter of the B. Sacrament 1 Figured Exod. 16. 2 Prophecied Malach. 1. 3 Promised Joan. 6 4 Jnstituted Math. 25 5 Practized Jac in Miss 6 Reserued â—â€¦in epist â—â€¦ 7 Continued â— Cor. 11 8 Adoreâ—â€¦ Priuilegium REgiae Maiestatis diplomate permissum est Thomae Heskins S. Theologiae professori vti per aliquem TypographoruÌ„ in hisce omnibus ditionis suae Regionibus admissorum imprimendum curet librum inscriptum The Parliament of Chryste auouching and declaring c. Inhibitumî€‚ue alijs omnibus intra eandem ditionem ne ante triennium proximum absque ipsius Thomae licentia imprimant aut alibi impressum diuendant sub poena in eodem diplomate expressa Datum Bruxellae 7. Iulij 1565. Subsign Burgeois Facuwez TO M. IO. IVELL THOMAS HESKINS VVISHETH GRACE AND RESTITVcion of faith DETESTING your heresie yet louing your person and therfor wishing your reformacioÌ„ and correctioÌ„ I haue M. Iuell coÌ„pilled this booke wherbie as I trust the vanitie of your bragge ys and shal be disclosed and perceaued so do I wish that by the same both yowe and soch as haue erred maie be reduced from your foule errour and all the people of my natiue contrie for whose cause especialie I haue takeÌ„ these labours so staied in faith that by your manifold vntrueths they be not seduced Yow haue not onelie enwrapped your self in errour but also to maintein the same coÌ„mitted three heinouse offences One is the abuse and conteÌ„pt of the authoritie aÌ„d doctrine of the holie Fathers of the primitiue aÌ„d auncieÌ„t Church Those Fathers youe do not onelie truncatelie alleage aÌ„d with craftie sleight abuse aÌ„d falsifie but also although yowe euideÌ„tlie see theÌ„ impugning your doctrine and heresie yet without all regard of their great learning aÌ„d authoritie of their perpetual coÌ„sent aÌ„d agreement of their reuereÌ„d antiquitie of their famouse holinesse yowe runne stil in the race of your deuised inuencion and phantasie vtterlie coÌ„teÌ„ning whatsoeuer hath ben by theÌ„ saied or doen contrarie to your blinde affection and wicked opinion Now to vse to yowe the woords of the holie Father Leo to Eutyches Quid iniquius quam impia supene sapientioribus doctoribusî€‚ue non credere What ys more wicked then to haue vngodlie opinions and not to beleue theÌ„ that be wises and better learned Decet enim sequi patres nostros nec coÌ„mutare definitioneÌ„ eoruÌ„ perpetud quorli regulaÌ„ secundÃ¹m sacras scripturas esse didicimus Yt becometh vs saieth Flauianus to folowe our Fathers and not to chaunge their perpetuall definition whose rule we haue learned to be according to the scripturs But yow staied not here Yt was not enough for yow to coÌ„teÌ„ne or abusethe perpetuall definitioÌ„ of the Fathers but youe proceaded to the second offeÌ„ce eueÌ„ to mocke aÌ„d skorn the learned aÌ„d holie Fathers of Chrysts Church not onelie theÌ„ of the later daies but soch as liued a thousand years agon wherof some were famouse for their learning some so constant in their faith and perfect in life that of the vniuersal Church thei haue beÌ„ hitherto aÌ„d yet be reputed aÌ„d esteemed blessed Saincts Soch I saie as God hath exalted to his glorie soch as in heaueÌ„ be honourable soch haue yow in earth dishonoured yea mockt aÌ„d skorned aÌ„d as moch as in yow laie made despicable to the worlde Thus haue yow vsed or raither abused S. Siluester who liued in the time of CoÌ„staÌ„tine the great a maÌ„right vertueouse aÌ„d holie aÌ„d so reported in al good histories as yourself know aÌ„d so esteemed aÌ„d reuereÌ„ced of the whol Church Thus haue yow vsed S. Isidore a maÌ„ of great fame aÌ„d an holie bishoppe in the time of S. Gregorie Thus haue you vsed InnoceÌ„tius the third Thomas de Aquino aÌ„d Roffensis all meÌ„ of singular vertue aÌ„d in learning not inferiour to yowe I am sure but a great waie befor yow wherfor no soch as yow aught to deride and mock As for the Bishoppe of Rochester who both learnedlie aÌ„d godlie wrote against both Luther and OecolaÌ„p his works stand yet vntouched but of your mock not able to be impugned by any LutheraÌ„ OecolaÌ„padiaÌ„ Caluinist or otherlike for of which sect yow be I think yow disclose not In this your mockrie yow are the right imitatour of Porphirius the enemie of all chrystianitie For he as Euseb aÌ„d Niceph. wittnesse derided the EuaÌ„gelists aÌ„d Apostles the writers of the scripturs yow deride the holie Bishops aÌ„d saincts their successours writers vpoÌ„ the script He coÌ„teÌ„ned the

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

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

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

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

a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substaÌ„ce but diuerse in maner Caluery but in euery place where Chryst ys knoweÌ„ and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the staÌ„derd bearers of the wicked armie of the enemies of gods trueth ys but a violeÌ„t or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes ParliameÌ„t house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh mencioÌ„ of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad BurdegaleÌ„ cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solÃ¹m in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant euÌ„ in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius Ã terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett

furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst coÌ„maunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermoÌ„ fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundÃ¹m nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus coÌ„pared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betweÌ„ these two great auncieÌ„t Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued aÌ„d ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for

corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie auncieÌ„t Fathers whom I haue alleaged who being in that pure time when faith was purely taught do coÌ„municate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnaÌ„te his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse froÌ„ light or white froÌ„ blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so coÌ„clude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo meÌ„bres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamacioÌ„ he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord coÌ„maunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.

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

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

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

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

exposition of the Aduersaries so ys yt consonaunte and agreable to the doctrine and exposition of the elders In the next chapter before this yowe sawe the exposition of Euthymius vpoÌ„ these woordes of Chryst not vnlike vnto this but altogether like Euth in 26. Matt. Doctrine of the Sacramentarie contrarie to the sathers bothe in woordes and sentence yt ys not saieth he a figure of Chrystes bodie but his bodie not a figure of hys bloode but his bloode Wherfore Reader when thowe seeist the authours agree and agreyng saie the contrarie of that that the Aduersarie teacheth thowe maist be well adsured that the doctrine of the Aduersarie ys false Wherfore seing yt plain before thine eyes flee the falhead and cleaue to the trueth The third note also maketh for the declaracion of this matter that he alleaging the sixt of sainct Iohn referreth yt to the Sacrament in the same sense that he vnderstoode Chrystes other woordes which ys as Theophilact also vpon the same sixt of sainct Iohn saieth Non figura carnis sed caro med est Not a figure of my flesh but yt ys my flesh So that by these authours the sixt of S. Iohn perteineth to the Sacrament notwithstanding the contrarie saing of Luther and Oecolampadius and other of that rable In which chapter ys promised the geuing not of a figure of his flesh but his verie flesh And as yt was ther promised verilie to be geuen so was the same to the accomplishment of the same promesse in verie dede deliuered and receaued euen the verie flesh and verie blood of Iesus Chryst and not the onelie figure of them The fourte note also whiche ys for the due receauing of the Sacrament geueth also light to the vnderstanding of the presence of Chrystes verie bodie in the Sacrament But for that the conuenient place to speake of this matter ys in the thirde booke we shall not here trooble the reader with all We haue nowe seen a goodlie and an euident testimonie testifieng howe Chrystes woordes were vnderstanded in the greke Church we will likewise heare one that shall declare the vnderstanding of them in the latin Church Who shall be Haymo who vpon these woordes of Chryst writeth thus Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Haymo in 26. Matth Postquam coenauit dedit eis panem vinum in mysterio videlicet corporis sanguinis sui Quia enim panis cor hominis confirmat vinum anget sanguinem in homine meritÃ² idem panis in carnem Domini mutatur idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter sanguis The Solemnities of the olde passeouer being fullfilled our Lord goeth to shewe the sacramentes of the newe Passouer After he had supped he gaue them breade and wine in mysterie BreadchauÌ„ged into the bodie and wine into the blood of Chryst not in figur but in trueth that ys of his bodie and bloode Bicause bread doeth make strong the heart of man and wine encreaseth blood in man therfor the same bread ys verie well chaunged into the flesh of Chryst and the same wine ys transferred into the blood of our Lorde not by figure nor by shadowe but by trueth For we beleue that in verie dede yt ys the flesh of Christe and likewise that yt ys hys bloode Thus moch Haymo Yowe see nowe here in the latin Church also a goodlie testimonie and a clere exposition of Chrystes woordes so clere and plain that I shall not nede to trauaill to open the same but onely I haue thought good to note to thee Reader the goodlie order that this authour obserueth in his exposition First he ioneth our newe Passouer to the olde as the verie trueth to the figure whiche being in place the figure vanisheth awaie Wherbie yt ys consequent that yf the Passouer whiche Chryst did institute were the trueth whiche the olde passouer did prefigurate that the newe Passeouer was a true thing in dede and not a bare figure For otherwise shoulde the figure be the figure of a figure and not of a trueth which ys against the nature of a figure And when he had thus ioined the trueth to the figure he declareth wheÌ„ yt was doen saing that after he had supped he gaue them bread and wine in the mysterie of his bodie and bloode Then proceading he geueth a cause whie Chryst vsed bread and wine in this mysterie of his bodie and blood bicause saieth he the materiall bread comforteth the heart and the materiall wine encreaseth the blood therfor to signifie that as these twoo things doe A chaunge in the Sacr. in trueth not in figure woorke ther effectes in our material bodies so thy being transmuted and chaunged into heauenlie bread and wine of Chrystes bodie and blood the bread of the life they woorke the like effect spirituallie in our soules And forasmoche as he had saied that the bread and wine be turned and chaunged into the bodie and bloode of Chryst he immediatelie teacheth howe yt ys chaunged They are chaunged saieth he not by figure nor by shadowe sed per veritatem but in verie dede whiche ys asmoche to saie as yt ys chaunged or turned into the verie flesh and blood of Chryst in verie dede and not into a bare Sacramentall bread as the Aduersarie tearmeth ys Now as I haue doen with DamasceÌ„ so will I with this authour first coÌ„ferr this dictrine with the doctrine of the elders to see howe they agree and after the doctrine of the aduersarie both that yt maie appeare which of theÌ„ best agree with the auncient Churhe and whether ther be anie iust cause why the Aduersarie shoulde reiect this authour or his likes This authour Greg. Nissen serm cathec de diuinis Sacramen saieth that the bread ys chaunged into the bodie of our Lorde and the wine into his bloode doeth not among the elders the great elder Gregorie Nissen vse the like woordes Quamobrem saieth he rectÃ¨ nunc etiam Dei verbo sanctificatum panem in Dei Verbi corpus credimus immutari Wherfor we doe nowe also verie well beleue the bread that ys sanctified by the woorde of God to be chaunged into the bodie of the sonne of God See ye not then that the doctrine which Haymo here teacheth of the transmutacion chaunging or turning of the bread into the bodie of Chryst TraÌ„substaÌ„ciacoÌ„n that ys chaunge of bread aÌ„d wine into the bodie and bloode of Chryst a matter of faith which nowe the Church tearmeth Transubstantiacion ys an auncient doctrine and if yowe will conferre them diligentlie ye shall haue occasion to thinke that this authour Haymo did in this matter folowe Gregorie Nissen their sainges be so like For as Gregorie maketh this matter of the chaunging of the bread into the bodie of Chryst no matter

Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutacioÌ„ of the enemie yt maie appeare that they are vniustlie reiected of theÌ„ wheÌ„ they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in ã€ˆâ€¦ã€‰ Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquÃ m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteÃ hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditî€‚ue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantÃ¹m significatiuÃ¨ sed etiam substantiuÃ¨ Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuÃ¨ sed significatiuÃ¨ tantÃ¹m fieret hoc figura corporis Christi tantÃ¹m existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuÃ¨ tantÃ¹m sed substantiuÃ¨ Thus haue we in the Gospells Iesus tooke

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

iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womaÌ„ recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauiÌ„g vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be haÌ„dled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures JreÌ„ li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures

large in the first booke and yt ys S. Augustins rule also that all euell thinges figured by figures of Good thinges figured better then the figures the olde lawe are moche woorse then the figures by the whiche they are figured Soo all good thinges figured are moche better and more excellent then the figures Yf then the Sacramentes and sacrifices of the olde lawe be figures of the Sacramentes and sacrifices of the newe as in dede they be then must the Sacramentes and sacrifices of the newe lawe be moch better then the Sacramentes or sacrifices of the olde lawe Yf moche better then more excellent And nowe note that yf yt were so as the Aduersaries falslie doe teache that the bodie of Chryst were not present verilie in the SacrameÌ„t and that the other Sacramentes of Chrystes Churche as the constant and true doctrine of the same Churche ys to the contrary did not geue grace then were the Sacramentes of the olde lawe not onely as excellent as the Sacramentes of the newe lawe but by all means passing and excelling them And bicause this shall not be declared and proued by examples that be straunge to our matter we will bring furth an example with in the limites of our matter euen of Manna yt self the figure of our Sacrament What great miracles and wonders were in that MaÌ„na the booke of Exodus doth declare whiche for the better vnderstaÌ„ding of theÌ„ that are not exercised in the scriptures are collected and set furth by Roffensis and they be in nombre twelue Twelue woÌ„ders in MaÌ„na declared Roff. lib. 1. cap. 12. The first ys that howe moche soeuer anie hadde gathered yet he had no whit more then the measure that God had appoincted them to gather The secoÌ„d that he that gathered lesse theÌ„ the measure appoincted he had asmoche when he caried yt home as he that had gathered the iust measure The thirde yf they had kept any porcion vntill the next daie yf yt were not the Sabboth daie yt wolde haue putrified The fourth although yt might so quickly and shortly putrifie yet yt was kept in the Arcke a great nombre of yeares and putrified not The fift yf yt were laied in the Sunne yt wolde melt yf before the fire yt wolde be very harde The sixte although yt did euerie other daie orderly fall from heauen yet vpon the Sabboth daie ther fell none The seuenth although other daies in the weke whether they gathered more or lesse yet they had but one measurefull called Gomer vpon the daie next before the Sabboth to serue them two daies bicause they were forbidden to gather vpon the Sabboth daie they had home with them two measures full The eight he that that daie gathered more or lesse had no more nor lesse then his two measures when he came home The ninthe although in so great a multitude ther were of diuerse stomackes diuerse appetites some eating more some lesse yet that measure sufficed the strong stomaked and was not to moche for the weake stomacke The tenth vnto them that were good yt tasted to euery one according to his desire The eleuenth although to the godly yt was a most pleasaunt taste yet to the vngodly yt was lothsom The twelth the children of Israell were fedde fourtie yeares with this Manna in the Wildernesse As these miracles be conteined in the scriptures as in Exodus Numeri and in the booke of wisdom So they are also setfurth by holy writers to Exod. 16. Num. 11. Sap. 16. Chrysost indictum Apost Nolo vos ignor the settingfurth of Gods glorie in his wonderfull workes Of diuerse of these Chrysostome maketh mencion saing Et hoc vtique mirabile Tentauerunt tunc aliqui per tempus illud plus quÃ m opus fuerat colligere nullum auaritiae suae fructum accipiebant Et quamdiu aequalitatem colebant mansit Manna quod Manna erat Postquam autem auari plus habere desiderauerunt auaritia mutauit Manna in vermem Quamuis hoc non cum detrimento aliorum faciebant Non enim rapiebant exalimento proximi cÃ¹m plus colligerent attamen cÃ¹m plus desiderarent condemnati sunt Nam tametsi neminem alium iniuria affecerunt tamen sibi ipsis maximÃ¨ nocuerunt hoc colligendi modo auaritiae studentes atque sic simul erat cibus diuinae agnitionis instructio simul pascebat corpora erudiebat animam Neque pascebat solÃ¹m sed Ã laboribus liberabat non enim opus eratiungere bones neque trahere aratrum neque sulcos secare neque ad annum expectare sed mensam habebant subitÃ² appositam semper recentem quotidie nouam rebusî€‚ue ipsis discebant Euangelicum illud praeceptum non debere solicitum esse in crastinum Nulla enim vtilitas ipsis ab hac solicitudine proueniebat Nam qui plus colligerat corrumpebatur peribat auaritiae argumentum solÃ¹m dabat Insuper ne putarent illum imbrem iuxta naturae consuetudinem esse nihil talium in die Sabbati fiebat Deo duo illa ipsos docente quÃ²d prioribus diebus ipse mirabilem priorem pluuiam operabatur per diem illum abstinebat vt inuiti etiam discerent illo die feriari And this also was merueilouse Some proued in that time to gather more then was nede and of their couetousnesse they tooke no profit And as long as they tooke their equall proporcion that that was Manna did abide Manna But after the couetouse desiered to haue more auarice turned Manna into a woorme although they did this withoute hurte of other when they wolde gather more they did not violentlie take awaie any parte of their neighbours foode and yet for all that wheÌ„ they desiered more they were condemned For although they did not wrong an other man yet after this maner of gathering geuing their mindes to auarice they did moche hurte them selues And so yt was both meat and also an instruction of the knowlege of God Yt did bothe feed the bodie and teache the soule Neither did yt onely feede but yt also deliuered them from labours For they had no nede to yocke their oxen to drawe their plough nor to cutte oute furrowes neither to tarie a yeare for the croppe But they had a table quicklie sett furth and made readie fresh and dailie newe And by the same thinges they did learn the Euangelicall commaundement that they shoulde not be carefull for to morowe For of this carefullnesse ther came no profet to them For he that gathered more yt was corrupted and perished and gaue onely a rebuke of their greadinesse or couetousnesse Moreouer that they shoulde not thinke that shower or rain to be according to Manna githered more ã€ˆâ—Šã€‰ was nâ—ede corrupted the custome of nature vpon the Sabboth daie ther was none soche God teaching them these two thinges who was the worker of that merueilouse rain in the other daies and that he vpon that daie absteined that they shoulde

two significacions of the Sonne and of the holie Gost and to the washing of the Soule from sinne by grace geuen in the ministracion of the same Sacrament yet the wholl ministracion and praiers aswell before batisme as after vsed in the same by a generall significacion ys called Baptisme So ys the consecracion and oblacion of the bodie of Chryst with all praiers and Ceremonies either going before or folowing the same by generall significacion called Masse This breif description of the Masse being made let vs examin the partes of yt whiche of them or howe manie of theÌ„ be against the woorde of God and the example or practise of the primatiue Church as yt ys pretended that yt maie be perceaued what iust cause the Proclamer hath so moche to exclame against the Masse The first parte ys consecracion This parte for that by yt ys taught the Parts of the Masse presence of Chrystes bodie and bloode whiche the Proclamer can not abide ys one cause why he reiecteth the Masse But howe iustly he doth it yt maie be perceaued through oute all this booke in which ys prooued the presence whiche the catholique Church teacheth and the figure ys improued whiche the Aduersary mainteineth An other parte ys oblacion or sacrifice wherin the Churche offreth Chryst to God the Father according to the commaundement of the same owne maister Chryst in the memoriall of his passion and deathe That this parte ys not against the scriptures and the holy Fathers yt ys allready proued in the declaracion of the prophecies of Melchisedech Daniel and Malachie in the first booke wherunto ys made an addicion whiche thowe shalt finde in the xxxvij chapiter of that same booke sufficient I trust to aunswere and satisfie anie reasonable man An other parte ys receauing of the Sacrament In the whiche twoo thinges do offend the Proclamer The one ys that the people do receaue vnder one kinde The other that the preist receaueth alone Whether the receauing vnder one kinde be against the Scriptures or the practise of the Primitiue Churche yt ys disputed and the trueth declared in the seconde booke from the lxiiij chap. to the. end of lxvijchap As for the receauing whiche the Proclamer termeth priuate yt shall be hereafter treacted of In doctrine which ys an other parte I knowe not what fault he can finde In praier the first and last parte of the Masse he findeth two faultes The one that praier ys made to sainctes The other that praier ys made for the dead for these two we shal haue recourse to the primitiue Churche and there make triall whether the Church doth well in so doing or the Aduersarie euell in denieng the same to be laufull and good Nowe for the first parte of the Masse whiche ys consecracion I will not moche otherwise here treact of yt but onelie laing furth the practise of the Apostolique and primitiue Churche therin compare the doinges of the catholique Churche nowe therwith that yt maie be perceaued howe iustlie yt foloweth the example therof As for the effect of consecracion whiche ys the presence of Chrystes bodie ther neadeth here no speciall treactice for that the woll booke treateth therof so fullie that yf the Proclamer will finde fault in the Masse forthat the presence ys taught ther to be he maie in other places of this worke finde sufficieÌ„t matter for the proofe of the presence whiche yf yt will not satisfie him neither maie a fewe woordes here spoken moche helpe him As for the seconde parte whiche ys the oblacion or sacrifice of Chrystes bodie as before yt ys declared that yt ys offred according to the will and commaundement or Chryst himself and that by the testimonie of the Scripturs as they be vnderstaÌ„ded of a nombre of the most auncient Fathers and by diuerse other graue authorities So shall yt be nowe set furth and coÌ„mended to yowe by the practise of the Primitiue Churche Whiche we haue differred to this place And forasmoche as the Proclamer to extenuate and abase the honorable estimacion of the Masse whiche yt ought to haue in the heartes of the people doth for shame and with shame conceale the names of soche auncient Authours as do testifie that both Sainct Peter and Sainct Iames saied Masse the one at Rome the other at Hierusalem and doth also to WheÌ„ truth and learning serueth not mocking and skorning be their best argumeÌ„tes bring the matter in contempt aske by waie of skorn whie raither we saie not that Chryste him self saied Masse for that were the neerer waie to bring the Masse in creditte I shall by good and sufficient authoritie shewe that not onelie Sainct Peter and Sainct Iames but also Chryste him self did saie Masse And so beginning at Chryst descende to three or foure hundreth yeares after Chryst and shewe the practise of the Churche And for this time I will ouerpasse the farder mocke and skorn that he maketh against the blessed Masse asking whie we doe not raither saie that Aaron and his chapleins saied Masse For in dede saieth he as yt hath ben vsed the Churche hath had moch more of the Robes of the Ceremonies and of the sacrifices of Aaron then of the institucion or ordeinance of Chryste For ys I shoulde touche him for that I shoulde cause Arons garment worne for a Bishopporke and the CoÌ„munion ministred in a cope him to be perceaued to impugne and in that behalf to skorne the ministracion of the Communion For that ys ministred in coapes and other soche garmentes as before were vsed in the Churche and he himself refuseth not to weare Aarons garment for a Bishoppericke So well agreeth his doing and his preaching together And thus scoffing at the garmentes that be nowe yet vsed he seemeth to me not to like this order of Religion that he liueth in but raither to reprooue this as he doth the other For in this poinct by his iudgement they holde both of Aaron But letting this passe I will returne to my matter and wish the Reader to remembre what this woorde Masse doth signifie as yt ys declared in the last chapiter and therwith to haue in minde as yt ys saied in this chapiter Chryste saied Masse that Masse ys the action of the consecracion oblacion and receauing of the bodie and bloode of Chryst and so vnderstanding Masse I saie that Chryst did saie Masse For he in his last Supper did institute Masse and did ther consecrate his bodie and bloode and offred them in sacrifice and gaue them to his Apostes to be receaued and commaunded that so yt shoulde be doen in the remembrance of his passion and death In this matter who listeth to be satisfied forsomoche as one auncient Authour maie satisfie a man let him reade the Epistle of Sainct Ciprian to Cecilius Epist li. 2. Epist. 3. and he shall ther sinde euery parte of the Masse here reckned to be doen by Chryst First for the consecracion he saieth thus Vt in Genesi

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

in the Communion of Chrystes bodie and bloode and also that sacrifice shoulde be offred for them This doctrine S. Augustine saith Sith yt can not be denied but that praier for the dead ys good yt cannot again be denied but they be naught that saie yt ys euel shoulde not be doubted of yea yt ys so certen a doctrine that in an other place he saieth yt can not be denied Thus he writeth Neque neganduÌ„ est defunctorum animas pietate suorum viuentium releuari cum pro eis sacrificium mediatoris offertur vel eleemosinae in ecclesia fiunt Neither ys yt to be denied but that the soules of the dead are releiued by the godlinesse of their frendes liuing when the sacrifice of the mediatour ys offred for them or ells almose dedes be doen in the Churche Yf by the iudgement of S. Augustine yt be not to be denied then yt ys a doctrine to be receaued and holden of a good chrystian And wicked maie he be iudged that reiecteth yt contemneth yt and derideth yt The time shall come that soche shall desire to be refresshed as did the riche glotten but they shall not be heard But that I maie once make an ende of this matter of the value of the Masse to the dead though a iust volume might be made of that that therin maie be saied yet this maie suffice to him that will be satissied For first ys shewed that the praier and sacrifice for the dead was vsed of the Apostles For proof wherof ys produced the praier of S. Iames Masse and to confirme that ther ys added both the testimonie of Chrysostom and also the maner of praing for the dead described by S. Dionise S. Paules Disciple Asterwarde for the farder declaracion of the practise of the Churche the authorities of the Masses aswell of S. Basill as of Chrysostom be alleaged And that the continuance and generall receipt of this practise maie be perceaued to be good and the refusall of yt to be euell aswell in the greke Church as in the latin Epiphanius and S. Augustine be brought furth as wittnesses testifienge that Aerius mainteining the coÌ„trarie doctrine was reputed esteemed and nombred among heretiques Against soche like persons did the Councell of Carthage publish a decree And that this practise might most clerelie be perceaued to be frequented in the churche the decree reported by S. Cyprian and the practise of the same decree by S. Cyprian vpon Geminius Faustinus and Victor ys added which inuinciblie prooueth praier and sacrifice to be vsed for the dead in the holie auncient churche Finallie for the proofe of the countinuaÌ„ce of this sacrifice from the Apostles time to the time of S. Ambrose and S. Augustine not onely mencion ys made what S. Ambrose wolde haue doeÌ„ towarde and for Faustinus sister and what was doen of S. Augustines Mother but also two places be alleaged in the which the certentie of this matter ys so taught that yt ys neither to be denied nor doubted And good cause whie we shoulde neither denie yt nor doubte of yt For yt was receaued aÌ„d obserued of the vniuerfal Churche Nowe reader when thowe seist this matter so plainlie and so euidentlie testified to thee that thus yt hath ben taught thus yt hath be doen thus yt hath ben vsed and yet all this not withstanding that the Aduersarie raigeth and raileth against yt and that that by these Fathers was taught to be heresie of him to be taught to be averitie that the Apostles and Fathers commaunded to be vsed that he commaundeth to be refused that the holie Fathers had in reuerence that he hath in contempt I suppose thowe neadest no farder aduertisement but when thowe seist him so stowtlie so arrogantlie and therfor hereticallie impugn this being so certen a trueth thowe maist iustlie thinke that he ys not ledde of the spiritt of trueth who medleth not as ys saied with falsheade but he ys ledde with the lieng spiritt And therfor iust cause hauest thowe to suspect all that he saieth and to no parte of yt to geue creditte as spoken of him but as spoken of other whose doctrine agreeth with the doctrine of the Spiritt of trueth taught in his schoole the holie Churche And nowe to ende I will ioin this yssue yf either the proclamer or anie Yssue ioined with the proclamer for praier for the dead other of his adherentes can bring anie one catholique and auncient Father that saieth that soche as departe in the saith of Chryst are not to be praied for or that sacrifice ys not to be offred for them or that charitable almosse doeth not profitt theÌ„ Let them I saie bring one auncieÌ„t and catholique Father so writing and I dare and will not onely for my self but for asmanie as be catholique and learned promisse that we will subscribe Again reader I beseche thee if thowe be learned marke if thow be vnlearned enquire if euer anie Aduersarie in anie booke made anie argument of authoritie against this matter other then mocking lieng denieng and reproouing by voluntarie reason and will warrant if thowe wilt weigh and marke thowe shalt finde none Yf then in that side ys nothing but willfullnes and on this side thowe seist graue auncient and weghtie authoritie call vnto God for his grace and staie wher authoritie ys and flee from thence wher noisom wilfullnes reigneth THE FOVRTETH CHAP. TREACTETH OF priuate Masses as the Proclamer tearmeth them and solueth his argumentes HAuing nowe somwhat saied of two principall partes of the Masse namelie consecracion and oblacion ther remaineth the thirde principall parte to be spoaken of whiche ys receauing As touching that the Sacrament shoulde be receaued ther ys no controuersie betwixt vs and the Aduersarie For on both sides yt ys affirmed that yt shoulde be receaued But the controuersie ys aboute the maner of receauing Which standeth in two poinctes The one whether of necessitie yt must be receaued vnder bothe kindes The other whether of necessitie yt must be receaued of mo then one at once Of the first we haue spoken at large in the second booke Of the other shall be reacted here In this matter for that the catholique Church permiteth preistes in their common ministracion to receaue the blessed Sacrament alone and sekemen for their necessitie to doe the like yt liketh the Proclamer as yt hath doen other his likes with might and main to accuse the Church of transgression and breach of Chrystes ordinance And here we be all that euell ys for our so doinge Here the Proclamer triumpheth vpoÌ„ vs in his own conceipt pressing and crushinge vs as he suppseth euen to the grownde so lowe that he thinketh we shall neuer be able to stand on foote again against him and hath as to him appeareth so stopped our mouthes with scriptures and the practise of the primitiue Churche and the authorities of auncient Fathers that we shall likewise neuer be able to open our mouthes against him But as

sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to meÌ„of his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the coÌ„mixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule VnderstaÌ„d that the preist ys the coÌ„mon mynister of the Church wherfor doing the comon The coÌ„mon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he coÌ„monlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt coÌ„mon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to theÌ„ onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in EngloÌ„dor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitacioÌ„ of time aÌ„d place aÌ„d desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist coÌ„mitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuocioÌ„ so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that soleÌ„ ne memorie of Chrysts passioÌ„ and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuocioÌ„ aÌ„d duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exaÌ„ple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestaÌ„ts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of theÌ„ First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquÃ m eccle Canon 19. See this CanoÌ„ cut of in the middest siastica pacis perturbatores Ã Communione arceantur Soch Chrystian men as come to the church and heare the scriptures aÌ„d doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring theÌ„ wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in

church of Rome continueth the same In this alleaged place be mo vntrueths then one vsed by the Proclamer First he doeth father yt vpon Calixtus wher in dede yt ys the decree of Anacletus But this ys not so great a matter I wolde easelie pardon that fault yf ther were no woorse in him But he coÌ„mitteth two great faultes here besides that For he doeth both distort abuse and wrest the place and also as he hath doen diuerse other he doeth mutilate yt and cutte yt of by the knees as we saie and bringeth yt not whollie as yt lieth I will therfor bring the whol place that yowe maie both perceaue how moch he hath of a deuelish pourpose left oute and also plainlie see howe vntruelie he wresteth yt to a false sense This ys the place as yt ys alleaged oute of Anacletus by Bartholemew CaraÌ„za in the summe of the CouÌ„cels Sacerdotes quando Domino sacrificant non soli hoc agere debent sed testes secum adhibeant vt Domino in sacratis Deo locis perfectÃ¨ sacrificare probentur iuxta illud Deuteron 12. Vide ne offeras holocausta in omni loco quem videris sed in loco quem elegit Dominus Dens tuus Episcopus Deo sacrificans testes secum habeat et plures quÃ m alius sacerdos cum quo peracta consecratione omnes ministri communicent qui noluerint ecclesiasticis carere liminibus Sic Apostoli statuerunt et sancta Romana tenet ecclesia The preistes when they doe offre sacrifice vnto our Lord they shall not doe yt alone but they shall haue wittnesses with theÌ„ that they maie be proued to doe sacrifice to our Lorde perfectlie in places dedicated vnto God according to the saing of Deuteron the xii chapter Take beed thowe offre not sacrifice in euery place that thow seest but in the place that thy Lord God hath chooseÌ„ A Bishoppe doing sacrifice to God let him haue mo wittenesses with him then an other preist with whome when the coÌ„secracion ys doen let all the mynisters communicate they that will not shall be forbidden to enter into the church This same place of Anacletus ys also alleadged in the second distinction hauing the same sense in lenght that this hath in Summe or in breif Nowe first iudge of the sinceritie of the Proclamer in alleaging the Fathers whether he doeth as yt becometh one that taketh vpon him to correct all the worlde and to preache the trueth which in his iudgement was before lacking Ys this sinceritie to bringe three or foure woordes of the ende of a saing which maie be wrested to his pourpose and to leaue oute all that goeth before Secondlie for the vnderstanding of the place he hath voonderfully abused his audience before whom he preached yt and all soche also as haue or shall happen to read the same sermon nowe imprinted and diuulged For in the epistle of Anacletus yt ys decreed thus Episcopus Deo sacrificans testes secum habeat in solemnioribus diebus aut septeÌ„ aut quinque aut tres Diaconos qui eius oculi dicuÌ„tur subdia conos atque reliquos ministros secuÌ„habeat The Bishoppe doing sacrifice vnto God let Anacletus cpla 1. him in the solemne daies haue either seuen or siue or three deaeons whiche be called his eies and subdeacons and other mynistres And then yt foloweth that the Proclamer alleageth Peracta consecratioue omnes communicent when the consecracion ys doen let all communicate So that thys decree can not be vnderstaÌ„ded of all the people but onelie of all those Deacons and Subdeacons and ministres which shoulde attende vpon the Bishoppe in the time that he offreth sacrifice to God which ys as moche to saie as when he saied Masse The decree saieth not when the consecracion ys doen let all the people communicate but let all that ys all they assistent to the Bishoppe in the ministracion the Deacons the Subdeacons and the ministres let them communicate and if they will not let them be prohibited to entre the churche That this shoulde be vnderstanded as ys saied yt doeth well appeare by the relacion of this decree to the doctrine of the Apostles So saieth the decree Canon 9. Apostol haue the Apostles taught In dede in their canons they haue so taught For this ys one of their Canons Si quis Episcopus aut Presbiter aut Diaconus vel quilibet ex sacerdotali catalogo facta oblatione non communicauerit aut causam dicat vt si rationabilis fuerit veniam consequatur aut si non dixerit communione priuetur Yf anie Bishoppe or preist or deacon or anie other of the clergie when the consecracion ys doen doe not communicate either let him shewe a cause that if yt be reasonable he maie be pardoned or if he shewe none let him be excoÌ„municated Thus the Apostles Canon The cause why this Canon was so made was not for the necessitie of the thing that the sacrifice were not perfect or the Masse not good in yt self if the cleargie assistent did not communicate but that they absteining might be occasion of offence to the people of suspicion against him that did offre the sacrifice that he had not wel doeÌ„ yt as the words immediatelie folowing in the same Canon doe plainlie declare Sinon dixeritcoÌ„munione priuetur tanquaÌ„ qui populo causa laesionis extiterit dans suspicionem de eo qui sacrificauit quod rectÃ¨ non obtulerit Yf he shewe no reasonable cause why he absteineth let him be excommunicated as one that ys cause of offence to the people geuing suspicion of him that did sacrifice that he had not well offred yt Thus nowe ye see howe this man hath abused this decree of Anacletus vnderstanding yt of all that be present where yt ys to be vnderstanded onelie of them that attend vpon the Bishoppe in the time of the holie ministracion and that also on solemne daies In this poinct onelie he hath not abused this decree but in this also that by yt he intended to prooue the Masse an euell thing aÌ„d to be naught if ther were no communicates besides the preist and that masse ought not to be saied withoute communicantes and finallie that the Church ys wicked so abusing yt where in dede ther ys no one sillabe in that decree to prooue these or anie one of them or anie parte of one of them For as in the answer to the tenth Canon of the Apostles by them alleaged yt was saied so yt maie be saied here that be yt yt were vnderstanded that all the people shoude communicate as he wolde haue yt but vntruelie yet in this decree he findeth no prohibition that the preist shall not offre sacrifice nor receaue him self if the people will not hefindeth not either here or ells wher that the masse ys naught if ther be nomo communicantes in that place but the preist Wherfor we maie conclude that all that he hath in this poincte alleaged hath but a

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

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

a perfect faith taught Carolstadius Zuinglius and Oecolampadius a contrarie faith to Luther as to teache that Chrystes bodie ys not in the Sacrament Let Carolstadius bring furth one Chrystian realme that so taught him or one Church or one allowed Father or elder then liuing that so taught But forsomoch as he caÌ„ not yt maie be coÌ„cluded that as well his faith as the faith of Luther ys not learned of the Fathers by succession but partelie borowed of some other heretique by priuate election partlie deuised by a newe inuention and so a faith not continued but both inuented and interrupted and therfor neither Apostolique neither catholique The state of man then in the vpprightnesse of faith must be in the faith Apostolique and catholike and not in hereticall faith which ys no more a faith in dede then a painted man ys a man A man ys vpright in faith wheÌ„ he discrediteth nothing that ys conteined in the holie faith Apostolique and catholique The other parte of the state of mans life before God ys puritie and cleannesse of life which parte who so can Faith as ys saicd presupposed atteign vnto ys blessed Chryst saing Beatimundo corde quoniam ipsi Deum videbunt Blessed be the clean in hearte for they shall see God This cleannesse standeth in two poinctes in the eschewing the filthinesse Puritie of life staÌ„deth in two poincts Psalm 33. of sinne and in adourning our selues with vertues in declining from euel and doing of good as the psalme saieth Declina Ã malo fac bonum Decline or forsake euell and doe good For yt ys not sufficient to a good life to flie sinne onelie but also to doe good And therfore the holie Goste hath with a copulacion coopled and linked them together allwaies Nowe thus moch of the state of mans life knowen yt ys the easier to perceaue what S. Paule meeneth by the examinacion of themselues To examine our selues ys to trie and prooue to search to call our selues to accompte first whether we stand sownde in faith according to the counsell of S. Paule in an other place Vos metipsos tentate si estis in fide ipsi vos probate Prooue yowrselues whether ye be in faith or not examine yowrselues This triall ys made when we examining our selues whether we disagree or dissent from anie one article of the catholique faith finde our selues neither varieng from nor doubting of anie of them In the secoÌ„d part we must thus examine our selues first whether anie sinne be by vs allreadie committed or anie pourpose remaining in vs for anie to be committed Yf anie be coÌ„mitted the same must by heartie coÌ„tricioÌ„ humble 2. Cop. 13. and plain confession true and faithfull penaunce be wiped awaie Yf anie pourpose be in vs to sinne that must be cutt of and detested and by like means as ys before saied clean forsaken knowing that euery sinne to the which consent of wil ys geuen though yt be not doen in facte ys reputed before God and ys in dede a full sinne Thus moch not onely the catholique Church hath willed to be doen as S. Cyprian and S. Augustine are plentifull wittnesses But also the Lutherans Conuenticles For in their confession of the cheif articles of their faith thus they saie Confessio in ecclesiis apud nos non est abolita Non enim solet porrigi corpus Domini nisi antea exploratis absolutis Confession ys not with vs in our churches Confess August Art de Confess abolished For the bodie of oure Lorde ys not wount to be geuen but to soche as before be diligently searched and examined and absolued When we be thus farre goen we must examine our selues of our deuocion regarde and reuerence to the thing that ys to be receaued For ells we shall receaue to our owne condemnacion for that as S. Paule saieth we make no difference of the bodie of our Lord from other common meates Thus moch being saied for our examinacion and preparacion before we come to the receipt of this high mysterie we haue therin neither varied from the doctrine of Chryst neither from the doctrine of S. Paule nor of the holie Fathers of the Church The doctrine of Chryst shall furth with be shewed The doctrine of S. Paule and the Fathers shall be opened in all the processe folowinge Chryste setting furth this high mysterie of his bodie and blood declared Joan. 6. Chryste in structed his Apostles in the faith of the bless Sacrament before he institutedit that yt was necessarie to haue both faith and puritie of life First as touching faith that his Apostles shoulde be therin prepared and made readie he did not onelye instructe them fullie long before he ministred the thing to them that they shoulde knowe what yt was that they should receaue but also induced them to the same faith by a miracle wrought also in bread that as thei knewe by the power of his godhead the fiue loaues to be multiplied to the satisfieng of fiue thousand people and to the leauing yet of twelue baskettes full of fragmentes of the same loaues so they shoulde this being doeÌ„ in their seight with the more ease be brought to beleue that he by the same power coulde make of bread his bodie Wherupon though manie of the Disciples not beleuing Chryst did forsake him and came no more at him as manie haue doen in these daies yet the Apostles by the miracle being prepared and by Chrystes owne doctrine instructed in the faith of this mysterie abode with him and saied-Domine ad quem ibimus Verba vitae aeternae babes Lorde vnto whom shall we go Thowe hauest the woordes of euerlasting life Thus being by Chrystes instruction made perfect in the faith of this my sterie thei came as Chrysostom saieth quietlie to the receipt of yt being nothing troobled with the woordes of Chryst when he saied Take eate this ys my bodie Take and drinke this ys my blood for that saieth he they had before hearde manie and great thinges of this mysterie By this then yt ys manifest that to the receipt of this Sacrament faithe ys necessarelie required .. Likewise are we by him admonished of the puritie of life For when he Chryste gaue instruction of the puritie of life required in the receauers of the bless Sacr. wolde geue furth this blessed Sacrament he rose from the supper of the Paschall lambe and laied aside his vpper garmentes and being girded with a towel wasshed his Disciples feete signifieng therby that all that come to receaue this Sacrament must before be clensed and purified from all sinfull affections And here to saie by the waie yf this Sacrament contein no more theÌ„ did the Paschall lambe but that both this and that be onely figures of Chryst and so the Lambe as good a Sacrament as this why did Chryst leaue this solempn Ceremonie of wasshinge his Disciples feet vndoen before the eating of the Paschall lambe and differred yt vnto the receipt of this

and dissenteth froÌ„ the wicked doctrine of Luther yt ys more manifest then I nede to open yt For Luther reiecteth all coÌ„fession of sinnes which ys our clensing and pourging regardeth not our examinacioÌ„ as touching life despiceth and conteÌ„nethour praiers aÌ„d preparacion onelie a certain faith he wold haue which he saieth sufficeth But this holie Chrysostome as a right ChrystiaÌ„ maÌ„ ought to doe speakinge and writing to ChrystiaÌ„ meÌ„ presupposeth faith Wherfor speaking no woord of yt whollie laboureth to haue Chrystian receauers to be diligent in preparacion of themselues to be chaste in bodie pure in soule clean in conscience vncorrupted in heart in pourpose diuerted froÌ„ vice whollie coÌ„uerted to vertue The subtle craft of the Deuell aboute Luther and so in other like This is the doctrin of exhortacioÌ„ geueÌ„ bi holie fathers of Christs church Wherfor embrace yt reader for yt ys fowded vpoÌ„ a sure stone As for the doctrine of Luther a father of SathaÌ„s Synagog yt ys a doctrin meit to be breathed oute of Sathan For wilt thow see the subtilitie of Sathan WheÌ„ he had corrupted the faith of Luther in no small nombre of articles by whiche corruption he was nowe before God as hauing no faith feeringe leest by the doinge of good woorkes doen with godlie zeale and deuocion God might be procured to haue mercie vpon him and reduce him from his heresie as diuerse haue ben thought yt good as he spoiled him of his faith so to spoill him of his good woorkes also and to bringe that to passe he breathed into him that onely faith sufficeth wherby good woorkes neclected and his painted faith being nothing he and his Disciples shoulde be clean destituted and naked both from faith and workes so that nothing should remain in them for God to woorke vpon but that Sathan shoulde be assured of them and haue the wholl possession of them Wherfore reader slie the snares of the deuell and hauinge faith studie to be fruictfull in good woorkes also that thy master and Sauiour maie vouchesafe to come with his Father and the holie Spiritt to dwell and abide in thee THE FIVE AND FIFTETH CHAP. PROCEAdeth vpon the same text by I sicbius and sainct Augustine HAuing in consideracion the detestablenesse of Luthers sainge aÌ„d to what licenciousnes yt maketh a redie open waie how lightlie yt entrappeth the sensuall person how directly also yt standeth against S. Paules owne woordes that we haue now in hande how yt swarueth from the doctrine of all holie Fathers and writers I can not contein but I must somwhat more saie in yt that where yt ys sufficientlie confuted by two noble Fathers of the Church yt maie be perceaued by a more nombre more fullie doen. I haue therfor intended to produce an other coople of Chrystes house which be Isichius and S. Augustin by whose testimonie I doubte yt not the matter shall be made verie clere I sichius writeth thus Probet autem seipsum homo sic de pancillo edat de calice Jsich in 26 Leuitic bibat Qualem probationem dicit id est vt in corde mundo atque conscientia poenitentiam corum quae deliquit intendenti participetur sanctis ad ablutionem peccatorum suorum Let a man examine himself and so let him eate of that bread and drinke of that cuppe What maner of examinacion doeth he speake of yt ys this that in a clean heart and conscience and to him that mindeth to doe penaunce for those sinnes that he hath offended in thee Sacrament shoulde be geuen to holie persons to the washing awaie of their sinnes In this breif saing of Isichius note I praie yowe that asking vpon the woordes of S. Paule what examinacion he wolde we shoulde make He aunswereth that we shoulde be of clean heart and conscience and of minde to doe penaunce for our sinnes before we receaue but of Luthers faith he speaketh no one woorde so that teaching soch examinacion to be made he confowndeth Penaunce clean heart and conscieÌ„ce necessarie to the receauers of the bless Sacr. clean Luthers doctrine Luther saieth we must make no preparacioÌ„ by confession which ys a parte of penaunce this authour saieth that we must doe penaunce for those offences that we haue committed Luther saieth that we maie not search whether we finde ourselues giltie or no this authour saieth that we must be clean in heart and conscience which can not be knoweÌ„ but by soch search What shall I saie more but that Luthers wicked doctrine ys in euery parte contrarie to the wholsome doctrine of the Fathers euen as a maÌ„ wolde of a sette pourpose take a vieue of their sainges and maliciouslie saie the contrarie of all that he findeth them to haue saied Which thinge ye shal more manifestlie perceaue when ye shall heare the saing of S. Augustine also produced for the vnderstanding of S Paule From whom bicause I wil not long detein yowe his saing shall be furthwith ascribed Thus he writeth Ab iis pietas Domini nostri Iesu Christi nos liberet seipsum edendum tribuat qui dixit Ego sum panis viuus qui de coelo descendi Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam in seipso Sed vnusquisque antequam August ad Julian Epist 111. corpus sanguinem Domini nostri Iesu Christi accipiat seipsum probet secundÃ¹m Apostoli praeceptum sic de pane illo edat de calice bibat Quia qui indignÃ¨ mandu cat corpus sanguinem Domini iudicium sibi manducat bibit non diiudicans corpus Domini Quando enim accipere debemus anteÃ ad confessionem poenitentiam recurrere debemus omnes actus nostros curiosius discutere peccata obnoxia si in nobis senseriserimus cito festinemus per confessionem veram poenitentiam abluere ne cum Iuda proditore Diabolium intra nos celautes pereamus protrahentes celantes peccatum nostrum de die in diem Etsi quid mali aut nequam cogitauimus de eo poenitentiam agamus velociter illud de corde nostro eradere festinemus The greate mercie of our Lorde Iesus Chryst deliuer vs from these things and geue himself to be eaten who saied The receauer of the bless Sacrmust prepare himself by coÌ„fessioÌ„ I am the bread of life which came dowen from heauen He that eateth my flesh and drinketh my blood hath euerlasting life in himself But let euery man before he receaue the bodie and blood of our Lord Iesus Chryst examine himself and so according to the commaundement of the Apostle let him eate of that bread and drinke of that cuppe For he that vnwoorthilie eateth the bodie and blood of our Lorde eateth and drinketh his own condeÌ„nacioÌ„ making no differeÌ„ce of the bodie of our lord Therfor when we shall receaue we aught before to haue recourse to confession and penaunce and most diligentlie search all our

actes and doings And if we finde anie sinnes in vs woorthie of punishment let vs spedelie hast by confession and true penaunce to washe them awaie leest we with Iudas hidinge the deuell within vs doe perish by that we doe protracte and hide our sinne from daie to doe aÌ„d if we haue thought anie euell or vnhappinesse let vs doe penance for yt and make hast quicklie to wipe yt clean from our heartes Thus moch S. Augustine Ye haue now heard howe we should examine our selues S. Hieron Chrysostome and Isichius gaue vs like instruction in generall woordes but S. Augustine hath touched the matter with speciall woordes For he expownding howe we shall examine or selues according to S. Paules precept saieth that if we minde to receaue the holie Sacrament we ought before to haue recourse to confession and penaunce and so most diligentlie sifte and search al our doinges The doctrine of S. Augustine and other fathers ys now heard as touching our examinacioÌ„ the doctrine of Luther ys also knowen Iudge nowe I Luther ys herin direotliecoÌ„trarie to the fathers to S. Paule and to Chryste beseche thee geÌ„tle reader how he agreeth with theÌ„ Ys he not in euery title plainlie repugnaunt to them He wolde haue no preparacion before we receaue All they as with one mouthe exhorte vs to great and diligent preparacioÌ„ He wold haueno coÌ„fessioÌ„ S. Augustine by expresse woords requireth coÌ„fession and penance Luther saieth yf we prepare our selues by confession penance and other good workes we receaue our condemnacion S. Paule aÌ„d the holy fathers saie if we doe not examine our selues and prepare our selues we reccaue or owne condemnacion Hauest thow not heard the serpeÌ„t againg or raither the deuel in the SerpeÌ„t contrarieng Gods owne woords aÌ„d his holie saincts Wherin they saie yea he therin saieth naie and wherin they saie naie therin he saieth yea I wolde to God that all they that haue geuen their eares to the hissing of this SerpeÌ„t and haue ben therby allured to fall from the auncient faith and godlie religion of Chrystes Church wolde but weigh the doctrine of him in this parte although he hath manie other poinctes as wicked and as loathsome aÌ„d ab hominable as this that thei might perceaue what stone their faith ys builded on what a fownder aÌ„d patrone they haue of their new religioÌ„ Yf ther were no more but this yt wold make me afraied to folowe soch a Schoolemaster As Luther ys here touched by S. Augustine so ys the Proclamer also For as Luther will no confession to be made before receipt of the Sacrament no more will he and his complices as the practise in the Church of EngloÌ„d dothe well declare wher by their meanes confession of sinnes ys so abandoned that allmost ther ys no woorde of yt Not onelie in this ys the Proclamer touched but in one other poinct also wherin Luther ys not touched and that ys in the presence of Chryst in the blessed Sacrament wherin the Proclamer ys woorse then Luther S. Augustin expownding S. Paules woords speake the by clain woordes Let euerie man before he receaue the bodie and blood of our Lorde Iesus Chryst examine himself according to the precept of S. Paule Perceaue then that by S. Augustine yt ys the precept of S. Paule to examine our selues Note here howe S. Augustine vttereth S. Paules woordes before we receaue the bodie and blood of Chryst and not before we receaue a peice of bread and drinke a cuppe of wine So that here again as in diuerse other before we see that S. Angustine expownding S. Paule calleth yt the bodie and blood of Chryst that S. Paule calleth the bread and cuppe of oure Lord teaching that by that same bread and cuppe S. Paule ment none other thing but our heauenlie bread and cuppe the bodie and bloode of ower Lord Iesus Chryst I trust he can not saie but S. Augustine hath here spoken plain enough yf he hath not I wolde he had taught him to speake plainer But to returne to our pourpose yt ys well to be perceaued that S. Augustine teacheth here two thinges which the Proclamer refuseth that ys the presence and confession of which both robbinge the people he hath with all robbed them of godlie deuocion and feare and opened the gate to them to let them runne headling to all licenciousnesse and abhominable liuinge Among manie euells which they committe in putting awaie confession two Two great euells committed by putting awaie of coÌ„fession in my iudgement be notable The one ys that they wolde make the ordeinaunce of God voide and his authoritie vain The other that the simple passe and ende their liues withoute repentance As touching the first certen yt ys that God hath in his Church made thys ordeinaunce and therto hath geuen his power that sinnes shoulde be remitted This ordeinaunce he did with a Solemnitie For he first breathed vpon his Apostles and when he had so doen he saied Accipite Spiritum sanctum Quorum remiseritis peccata remittuÌ„tur eis quorum retinueritis reteÌ„ta sunt Receaue yowe the holie Gost whose sinnes ye remitte they are remitted and whose sinnes yowe retein they are reteined Beholde in the doing of this ordeinaunce Joan. 20. the holie Gost ys first geuen to the Apostles and after the gift of the holie Gost the authoritie to remitte sinne ys solemnelie geuen Now if confession be taken awaie and sinnes by the mynisters be not forgeuen in the people then ys the ordeinaunce voide then ys the authoritie vain For wher when or howe doe they exercise this powre of Chryste in the remission of sinnes yf they doe yt not vpon peniteÌ„tes how shal they know penitentes but by coÌ„fession Confession then taken awaie yt must nedes folow that the ordeinasice of God ys voide and that his authoritie ys vainlie geuen to his Churche S. Augustine saieth that for our fragilitie God ordeined penaunce These be his woordes Ordinauit nobis poenitentiam propter fragilitatem nostram Ideo debemus nostras coÌ„fessiones veraciter confiteri et fructus dignos facere id est praeterita ne iteremus secundÃ¹m August ad Julian comit epla 111. iussionem Denm timentis sacerdotis Qui sacerdos vt sapiens medicus primÃ¹m sciat curare peccata sua et postea aliena vulnera detergere et sanare non publicare Nos sequamur perquiramus cum talibus consilium salutis nostrae ineamus vt non perdamus haereditatem coelestem quam nobis Dominus ab initio mundi praeparauit si seruiamus ei in iusticia sanctitate puritate cordis charitate non ficta God in consideracion Confession aught to be madetrulie of our fragilitie hath ordeined for vs penaunce Therfore we aught to confesse our confessions trulie and doe the worthie fruictes of penaunce that ys accordinge to the commaundement of the preist fearing God that we committe not again our sinnes past Whiche preist let

so excellent mysteries They suffre that that men whiche be sick of agues are wont to suffre when they eate the meates of wholl men and so kill themselues Origen rebuking here the euell doings of some men Who not fearing the iudgement of God nor the admonicion of the Church presumed as though they had ben in clean state of life to come to receaue the bodie of Chryst putteth them in feare with this saing of sainct Paule that for this cause ther be amonge you manie weake and sick and manie doe die Wherin note that Origen saieth that the cause of these plagues ys the vnwoorthie receauinge of the bodie of Chryst by expresse woordes He neither calleth yt Sacramentall bread nor figure nor signe but eueÌ„ as yt ys the bodie of Chryst And for that yt ys ther vnspeakeablie and yet most assuredlie he afterwarde calleth yt so great and so excellent mysteries A mysterie ys wher somthing lieth hidden that ys not by open meanes A mysterie what yt ys and howe the blessed Sacr. ys a mysterie or common knowledge perceaued Forasmoch then as Chryst verilie being in the Sacrament ys not perceaued by the common knowledg of the senseis nor of naturall reason but by the speciall knowledge of faith yt ys verie well of Origen called mysteries And forasmoch as Chryst therin being ys so great and so excellent therfor verie well doeth he call them mysteries great and excellent And ther this ys to be noted that he calleth yt not a mysterie as being but one but he calleth yt mysteries as being two For although yt ys somtime called singularlie a Sacrament or a mysterie as one thing of the vnitie of the thing fignified and conteined which ys the bodie of Christ yet as touching the thinges that doe signifie and conteine which be the formes of bread and wine vnder which both Chryst ys verilie and whollie they are right well called mysteries plurallie bicause they be two kindes and vnder eche kinde Chryst fullie and therfore eche of them well called a Sacrament and a mysterie In all this sainge this also maie be noted that euell men receaue the bodie of Chryste but speciallie when he saieth that euell men doe as men Euell meÌ„ receaue the bodie of Chryst in the B. Sac. sicke of agues who will presume to eate holl mens meat wherby he plainlle teacheth that euell men eate the same meate in the Sacrament that good men doe But good men receaue the bodie of Chryst wherfor so doe euell men also but to contrarie effectes For as the holl man eating his meate continueth his life and the sicke man eating the same procureth or causeth his owne death EueÌ„ so the worthie receauer receauinge the bodie of Chryst getteth life wher the vnwoorthie receauing the same getteth him euerlasting death Thus maie we of this auncient father of Chrystes Parliament house learn the trueth that Chrystes bodie ys in the Sacrament Thus maie we learn that forbicause euell men do abuse yt vnreuerent lie receauing yt that the plagues of God as sicknesse weaknesse and deathe come vpon them Thys being true God plant in the heart of euery man that hath professed the name of Chryst to professe also hys holie faith and reuerentlie and thankfullie to accept this great and confortable benefitte of Chrystes presence with vs in the Sacrament and yt honourablie to vse O Lorde what mishappe haue we that after so long continuance of the faith of Chryst we shoulde nowe in the later daies fall from that reuerent and honourable vsage of this blessed Sacrament that was vsed in the primitiue Churche when the faith was not so dilated so spred so established as nowe for the long continaunce of yt yt aught to be And yet then was yt had in great reuerence and honourablie vsed But amonge manie testimonies that maie be produced bicause we are nowe hearing the doctrine of Origen we will also but heare hys testimonie in this matter He exhorting the people that hearinge the woorde of God they should vse great diligence that that they had once learned shoulde not by necligence fall from their memorie vseth the example of their regarde of the holie Sacrament and saieth Volo vos admonere religionis vestrae exemplis Orig. homil 13. in Exod Nostis qui diuinis mysteriis interesse consuestis quomodÃ² cÃ¹m suscipitis corpus Domini cum omni cautela veneratione seruatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectÃ¨ creditis si quid inde per neccligentiam decidat Quodsi circa corpus eius conseruandum tanta vtimini cautela meritÃ² vtimini See what warenesse was vsed in the primitiue Church in receauing the bodie of our Lorde quomodÃ² putatis minoris esse piaculi verbum Dei neclexisse quÃ m corpus eius I will admonishe yowe withe the examples of your owne religion ye that haue ben wount to be at the mynistracion of the diuine mysteries knowe howe when ye receaue the bodie of our Lorde ye geue heed with all warenesse and honoure that no litle porcion of yt should fall down that no parte of the consecrate thing should slippe awaie ye beleue yowr selues to be giltie and ye beleue well yf anie of yt should fall from yow through necligeÌ„ce Yf than ye vse so great warenesse and diligence aboute the conseruing of his bodie and yowr vse therin ys good howe thinke yowe yt a matter of lesse offence to haue neglected the woorde of God then his bodie Thus moche Origen In this testimonie ys no mention made of the Aduersaries figure sign or Sacramentall bread but here ys plain declaracion of the catholique faithe A plain saing for the Procla Origen saing and declaring to the Chrystian people of his time by expresse woordes that they receaued the bodie of Chryst But note withal which ys most cheiflie to our pourpose here that not onelie the people did vse the same bodie of Chryst reuerentlie and honorablie but also Origen doeth both well alowe ther so doing and commendeth and praiseth theÌ„ for the same also And here note farder that the people had the blessed Sacr. in so great reuereÌ„ce that they beleued theÌ„ selues to haue coÌ„mitted a great offence aÌ„d OrigeÌ„ saieth they beleued yt wel yf by their necligeÌ„ce anie part of the Sacr. had fallen from them to the grownde by which their reuerend vsage as we maie clerelie perceaue and see that they beleued ther to be the verie bodie of Chryste to the whiche they gaue this reuerence and honour So by the same ys the vnreuerend vsage of our Sacramentaries moch reprehended Remembre See the vse of the Communion bread in the newe Church their doings aÌ„d consider their vsages and coÌ„pare them with the doings and vsageis of the auncient Chrystian people in the time of Origen Owre Sacramentaries caused that the bread which was left at their comunioÌ„ should not be

honourablie but prophanelie vsed For in some places the mynister had that that was left in some places the parish clerke in some places a peice of yt was deliuered to him that shoulde the next sondaie prouide the bread for the communioÌ„ And euerie of these put this bread into his bosom or purse as beggers doe their lumpes and fragmentes into their bagges and wallettes without all reuerence or regarde and carieng yt home with like irreuerencie vsed yt in no otherwise then other common bread geuing yt to their wieues and children the crustes to their dogges and cattes the crommes to their pullen O Lord howe farre ys this vsage from the vsage of the primitiue Church The good people that theÌ„ were as thow hauest heard thought yt a great offence yf yt did but fall from them to the grownde And Pius the ninth Bishoppe of Rome after S. Peter and liued aboute the yeare of our Lord cxlvii vpon consideracion of the great excellencie of the De consec Dist 2. Sacrament as wherin ys verilie the bodie of our Sauiour Chryste and vpon the regarde of soche due reuerence as apperteineth to vs to yeald to the same appoincted sondrie penauÌ„ces aÌ„d fastings to soch as by whom anie parte of the blood of Chryst should happen to distil or to be shedde But these people Difference of the primitiue and schismatical church in vse of the Sacr. aÌ„d in faith of our daies neither regarde falling to the grownde nor shedding no as yt ys saied they spare not to geue yt to their dogges By which sundrie maners yt ys easie to be perceaued that the faithes of these people be sundrie The people of the primitiue church as by their regard reuerence and honoure to the B. Sacrament yt maie be perceaued beleued the presence of Chrystes bodie and blood to be ther wher they bestowed soche reuerence and duetie The companie of Sacramentaries as their irrenerent vsage well declareth beleue no reall presence of Chrystes bodie in the Sacrament For to yt they denie all honoure and reuerence Yf the primitiue Church had beleued as the Sacramentaries doe whie gaue they that honour to yt that these doe not or raither whie doe not the Sacramentrries honour the SacrameÌ„t as they of the primitiue Church did Yf ye wil know the cause yt ys though they bragge moch of the primitiue Church bicause they varie and dissent from yt bothe in faith and maners Howe can they trulie saie that they folowe the primitiue Church when yt ys here so manifest as yt can not be against saied that they not onelie dissent from yt by their doctrine but also doe thinges euen clean contrarie to that that was doen in the primitiue Clemens Epist 2. Church They with all irreuerencie contemning the leauings of the Sacrament wher the primitiue Church vsed honourablie to repose them and reserue them in the holie placea as S. Clement gaue coÌ„maundement and also had great regarde and reuerence to yt wher these men as ye haue hearde fede their families with yt as with prophane bread Wherfore to conclude this matter with sainct Paule I maie saie that they be giltie of the bodie and bloode of owre Lorde bicause they make no difference betwixit yt and common or prophane meates but indifferently eate the one and the other Ambr. in 11. 1. Cor. But I tarie to long vpon Origen yt ys time that S. Ambrose also were heard Vpon this text thus he saieth Vt verum probaret quia examen futurum est accipientium corpus Domini iam hic imaginem iudicii ostendit in eos qui inconsideratÃ¨ corpus Domini acceperant dum febribus infirmitatibus corripiebantur multi moriebantur vt iis caeteri discerent paucorum exemplo territi emendarentur non inultum scientes corpus Domini negligenter accipere eum quem hic poena distulerit grauius tractari fore quia S. Ambr. vnderstandeth S. Panle io speak of the bodie of our Lord. contempsit exemplum To proue that ther ys a iudgemeÌ„t to come of them that receaue the bodie of our Lord he doeth now shewe a certain image of the same iudgement vpon them which without due consideracioÌ„ had receaued the bodie of our Lord forasmoch as they were punished with feuers and sicknesses and manie died that by these men other might learn and they feared with the example of a few might be amended knowing that to receaue the bodie of our Lorde necligentlie ys not left vnpunished but yf his punish ment be differred that he shal be more greuouslie handled hereafter bicause he hath contemned the example As Origen hath doen before so S. Ambrose here agreablie declareth that feuers sicknesses and death also haue by gods punishment fallen vpon them that vnwoorthilie haue receaued the bodie of our Lorde In which his declaracion of sainct Paules minde this ys also euident to be seen that he bothe confesseth the bodie of Chryst in the Sacrament and also that the same bodie of Chryst hath ben receaued of euell men Nowe soche presence as the Aduersarie teacheth can be but of good men receaued wherfor sainct Ambrose here and Origen and diuerse other before alleaged for the exposition of sainct Paule teaching vs that euell men receaue the bodie of Chryste yt must nedes necessarilie folowe that ther ys besides the spirituall maner which onelie the Aduersarie teacheth an other maner of reall and substanciall presence by which the euell man receaueth the verie substance of the bodie of Chryst verilie and in dede Which being as yt ys in dede a most certen trueth testified by manie holie doctours and graue Fathers of the Church the contrarie assertion of the Aduersarie must neds be iudged an hereticall vntrueth Wherfor Chrystian Reader be not deceaued with vain gloses of light Sacramentaries but staie thie self vpon the sure and agreable expositioÌ„s of the holie Fathers aÌ„d beleue no lesse but thow cominge wher the Sacrament ys duelie ministred according to Chrystes institucion and receauing the same that thow receauest the verie reall and substanciall Ambr. in 11. 1. Cor. Reuerence is due to him whose bodie wereceaue bodie of Chryst But now yt standeth thee in hande to see howe thowe receauest yt with what faith with that deuocion and with what reuerence For this holie father sainct Ambrose as other before teacheth vs after the minde of sainct Paule that we must come to this most holie Sacrament with deuocion feare and reuerence For shewing sainct Paules minde who willeth vs to examin our selues he saieth vpon the same thus Deuoto animo cum timore accedendum ad communionem docet vt sciat meus reuerentiam se debere ei ad cuius corpus sumendum accedit He teacheth vs to come to the communion with a deuoute minde and with feare that the minde maie knowe yt self to owe reuerence vnto him whose bodie yt cometh to receaue Thus moche he What soeuer Luther hath saied against our

whiche God of his mercie graunt Amen THE ONE AND SIXTETH CHAPITER maketh a recapitulacion of that that ys doen in this worke NOwe gentle Reader haue I goen thorowe all those scriptures that treact of the holie Sacrament speciallie soche as be commonlie alleadged either by the catholiques to proue the same or by the Aduersaries to improoue yt In the haÌ„dling of which scriptures so litle haue I geuen to mine owne iudgement that yt beinge suppressed I haue as meit yt ys and as I wolde wish all that liue in this time of controuersies to doe geueÌ„ place to the iudgementes of the learned fathers of Chrystes Churche in all ages In the setting furth of which Fathers I haue in sundrie places and matters coÌ„ferred the doctrine of the elder and the younger together that the concorde that ys betwixte theÌ„ might fullie be perceaued This being trulie and faithfullie doen the iudgement wher of I referre to the catholique Churche and submitte both myself and this ys my worke to the correction of the same yt maie and doeth easilie appeare and maie clerelie be seen howe vain the bragge of the Proclamer ys who wolde haue but one scripture one doctour or one Councell produced for the testimonie of the trueth of the catholique faith And nowe ther be so manie scriptures doctours and Councells brought furth that ther ys not one left to bolstar vppe his heresie The scriptures which he and his complices pretend to haue in their possession are by the iudgement of the Fathers of Chrystes Parliament house prooued neuer to be theirs but are and haue ben allwaies in the possession of the catholique Churche Considre Reader howe manie fathers of the greke churche be here produced as Dionise Iustyne Irenaeus Origen Gregorie Nazianzen Basill Chrisostom Cyrill with other of the elder sort which although they were of one Churche yet they were of diuerse times some of them with in one hundreth yeare after Chryst some two hundreth some three and yet all these agree in one trueth of the presence of Chrystes bodie in the bless Sacrament In the latine Churche were Alexander Tertullian Cyprian Hilarie Optatus Hierom Ambrose Augustine and other whiche although they were farre distaunte manie hundreth of miles from the fathers of the greke Churche yet in consent and agreement together in this matter they ioin and go together Of the greke churche again be produced other that were manie yeares after the other Fathers before rehersed as Theodorete Euthimius Damascen Theophilact Oecumenius and Bessario with other whiche although they liued in great diuersitie of ages hauinge manie hundreth yeares passing betwixt them yet they liued in the vnitie of faith and religion Again also in the latine Churche answerablie to these were produced Gregorie Beda Haymo Anselme Paschasius Thomas de Aquino Lyra and Dionise with other whiche also liuinge with moche difference of times and diuersitie of places were yet with the eldest and the midlest and with the latest all of one minde And here note that these authours as they doe according to the rule of Vincentius Lirinen alltogether teache Chrystes presence in the Sacrament so doe they yt manifestlie commonlie and continuallie For Origen Basill Chrysostome Cyrill Theodoret Euthymius and Theophilact whiche be the greater writers of the grecians are not produced once onely neither speaking obscurelie but they are often and manie times and that with speache most plain and manifest and that commonlie in euerie weightie matter of the booke Likwise be the Fathers of the latine churche whiche in euery place beare agreable testimonie to the Fathers of the greke churche And for asmoche as these fathers haue expownded the scriptures to vs that doe treact of the Sacrament and doe therin agree yt ys meete for vs to accept that sense and vnderstanding that by the handes of so manie Fathers ys so consonantlie deriued to vs. All they vnderstande them of the presence of Chryst in the bless Sacrament wherfor yt ys meete that we also vnderstand them so and not onelie yt ys meete but we aught and are bownde to doe so Nowe therfor let the Proclamer turne his Historie of Mitridates vnto his owne heade and his likes who lainge wicked seige to the citie of Gods Church wolde beare the citizens in hand that the armie of the holie learned Fathers and doctours of Chrystes Churche were on their side But God be praised the contrarie nowe appeareth For this holie armie ys comed down and haue ioined with Gods citizens and haue vanquished Mitridates and his companie and deliuered the citie from their cruel tirannie of he resie and haue declared them selues to all the worlde that they be frendes of Gods citie and defenders of the same and aduersaries to Mitrydates the Proclamer and vanquishers of the same For we haue not by bragge onelie saied that the scriptures doctours and Councells be on our side as this Mitrydates this proclamer did But we haue euidentlie and inuinciblie prooued yt in dede Giezi the lieng and leprouse seruante of Heliseus coulde not when his master was compased aboute with the theues of Syria see anie that were on his masters side but against his Master he sawe manie yet in verie dede there were mo on the Prophets side then on the Syrians part as after yt was well declared So this Giezi this Proclamer the lieng leprouse seruant seeth not what a noble companie ys on Christs side but on the Syrians side the enemies of Chryste he seeth multitudes For hitherto beinge blinded with ambition and as Giezi did lieng for some gain or promotion he hath since fallen into the deapth of the spirituall leprey which S. Austen calleth heresie Leprosi saieth he non absurdÃ¨ in telliguntur qui scientiaÌ„ verae fidei non habentes varias doctrinas profitentur erroris Nulla porrofalsa doctrina est quae non aliqua vera intermiseat Vera ergo falsis inordinatÃ© permixta in vna narratione vel disputatione hominis tanquam in vnius corporis colore significant lepram tanquam veris falsisî€‚ue colorum fucis humana corpora variantem atque maculantem The lepres are verie well to be vnderstanded those whiche not hauinge the knowledge of the true faith doe professe diuerse doctrines of errour For their ys no salse doctrine whiche hathe not some true thinges medled with yt True thinges therfore inordinatelie permixed with false thinges in one narracion or disputacion of a man as yt were appearing in the coloure of one bodie doeth signifie the leprey altering and defiling the bodies of men as yt were with true and false shewe of coloures By these means then this man was so blinded that he could not see one scripture one doctour nor one Councell on Chrystes side or on his trueths side But on the enemies side on heresies side he could see an wholl armie But I compare this armie vnto the people that were with in the walls of Hierusalem at the time of the destruction of the same whiche as Iosephus

declareth were not onelie plagued by pestilence and famine at the hande of God and with swoorde and fire at the handes of their enemies without the walls but also they being with in the walls plagued them selues with great debates discordes insurrections and mortall warres So that the slaughter was as great within as yt was withoute Euen so this armie hath ben moche plagued at Gods hande yt hath raised moche sedicion and tumulte bothe in Germanie Frannce and Englonde euen within their owne walls yt hath beÌ„ from time to time persecuted with swoorde and fire and the heade capitaines haue not agreed among theÌ„ selues as in these our daies yt ys more then manifest that they doe not This armie therfor though yt be fuffred yet as touching the cause they are not to be feared For we standing with our Prophete our cause can not faill and when yt shall please owre Prophete the armie that was with Helizeus shall ioin with vs and deliuer vs whiche armie haue among them no diuision no discorde ther be amongest them no inwarde warres no insurrections no tumultes as be amongest the other but of them all ther ys one heart and one mouth What one saieth all saie what one denieth all denie On the other side looke howe manie citties howe manie contries so manie doctrines somanie faiths so manie religions yea almost howe manie heades so manie opinnions Howe doeth Luther agree with Oecolampadius howe doeth Melancthon with Bullinger yea howe doeth Luther agree with him self or Melancthon with himself As for their disagreinge with the holie fathers yt ys to manifest The holie fathers teache the presence of Chryst in the Sacrament they denie yt They teache that the sacrifice of Chrystes bodie ys to be offred for the quicke and the dead these denie yt They teache almose and praiers to be auailable to the dead these denie yt To this yf yowe adde the gates that they open to all licenciouse libertie as the taking awaie of Confession the contempt of penaÌ„ce the mocking of fasting the common maner of diuorcing and marieng again the voluptuouse taking of women to preists without all discrecion be she maide or widowe yf no worse the indempnitie of vsurie yt were enough and to moche to offend an honest heart but to heare soche things Yt were to long a repeticion to reherse all the licenciouse doctrines that be settfurth against godlie and vertuouse liuing But yf ther were no more but these two euells last rehersed in them namelie their dissenting from the fathers and their geuing of libertie to viciouse liuing yt wer enough to geue anie man iust occasion to suspect yea and vtterlie to forsake their doctrine In the other side forasmoche as the Catholiques embrace the doctrine of the Fathers and teache vertueouse liuing as penaunce contricion confession and satisfactioÌ„ charitable lending chaist matrimonie in maried people pure chaistitie in preistes and religiouse persons fasting and soche other iust occasion ys geuen to credite them and to folowe them God nowe of his mercie open the eies of all his people that hauing a breif shewe of the teachers of trueth and vntrueth of verteuouse liuinge and of liceÌ„ciouse liuinge maie by his grace take the one and leaue the other folowe the good and leaue the euell and so framing their lifes to liue in the true faith and good life maie by his mercie atteign to the euerlasting life with him to whome be all honoure and glorie worlde withoute ende Amen Volumen hoc ab eximio viro M. n. Thoma Heskins De praesentia corporis sanguinis domini Anglico idiomate conscriptum perlectum est a viris illius idiomatis sacrae Theologiae peritissimis quibus sicutipsi authori meritÃ² id tribuendum esse iudico vt ad vtilitatem gentis anglicae euulgetur Ita testor et iudico Cunerus Petri de Brouwershauen Pastor sancti Petri Louanij 4. Iulij anno 1565. FINIS THE CHEIF AND MOSTE MATter 's conteined in this booke wher nomber of booke ys omitted ye be referred to the next before A. AArons garment wotn for a Bishoprick lib. 3. cap. 33. Abstinence from sinne honoureth God lib. 2. ca. 44. Adoracion of the B. Sacrament taught by S. Paule lib. 2. cap. 44. by Alexander cap. 43. by S. Augustin cap. 45. by S. Dionyse ca. 47. by Eusebius Emis ib. by S. Bernarde ibid. Adoracion practised by Angells lib. 2. ca. 45. by preist deacon and people in the Greke Church by S. Ambrose in the latin Churche by S. Austens mother ca. 45 by Erasmus and al chrysten people ca. 46. by Gorgonia cap. 27. Adoracion impugned and denied by I uther lib. 2. cap. 48. by the Proclamer cap. 46. by wicked doctrine ibid. Adoracion proued by the same doctours that the Proclamer alleaged against yt li. 2. cap. 45. Adoracion aught to be doen before we receaue ibid. Adoracion vsed in and before the time of S. Austen ibid. Adoracion in the primitiue Church infamed by infidells for idolatrie ibid. Adoracion ys to be alowed wher the presence ys admitted li. 2. cap. 46. Adoracion neuer by catholique writer denied cap. 47. Adoracion first denied about xl yeares past cap. 48. Adoracion not to haue ben vsed before the time of Honorius ys vntrue ibid. Aerius denieng the sacrifice of the Masse to auaill the dead condemned for an heretique aboue a thousand years agon lib. 3. ca. 39. Ale geuen in stead of wine in a Communion lib. 1. cap. 26. Alexanders authoritie approued li. 2. ca. 32. Alfonsus nombreth xiij heresies against the B. Sacrament in Prolog Algasia moued doubtes of scripture to S. Hierom. lib. 1. cap. 4. Aliud in the neuter gendre signifieth difference insubstance ca. 29. Almaricus a SacrameÌ„tarie condeÌ„ned in Pro. S. Ambrose vnderstandeth S. Paule to speake of the verie bodie of Chryste li. 3. ca. 57 Ambrose corrupted by OecolaÌ„padius ib. ca. 5 Ambrose his doctrine compared with the Sacramentaries lib. 2. ca. 52. Ambrose commended the faith of his Brother Satyrus in the B. SacrameÌ„t li. 1. ca. 24. Ambr. geueth three instruct li. 3. ca. 14. Ambr. offred sacrifice in the Masse cap. 37. he praied as the Church doth ibid. S. Andrewe offred the dailie sacrifice ca. 34. Angells attend vpon the preist in the time of sacrifice li. 2. ca. 45. Angells appoincted to euerie man and offre our praiers to God li. 3. ca. 38. Antichryste shall cause the dailie sacrifice to ceasse lib. 1. cap. 32. Appologie and proclamacioÌ„ both like bolts lib. 3. cap. 33. Apostles vnderstood not Chrystes owne woordes li. 1. ca. 1. Apostles learned of Chryste cap. 7. Apostles decreed that the dead should be praied for at Masse lib. 3. cap. 39. Argument of Chrysts ascension in the vi of S. Iohn proueth the reall presence in the Sacrament li. 2. ca. 35. Argument of Theophil to proue the bread made flesh lib. 3. cap. 20. Arrogancie mother of errour lib. 1. cap. 4. Ascension of Chryste improueth not the presence in the Sacrament

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.

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.

slears of the neadie be excommunicated What shal I stand longer in so plain a matter sithen the practise declared vnto vs by holie Cyprian doth both teach vs that sacrifice was offred for the dead as to ther releif aÌ„d that to some yt was denied as a pain inflicted Thus in acertain epistle we finde this practise to be reported Episcopi antecessores nostri religiosÃ¨ coÌ„siderantes salubriter prouideÌ„tes censueruÌ„t ne quis frater excedeÌ„s ad tutelaÌ„ vel curam clericuÌ„ nominaret Ac si quis hoc fecisset non offerretur pro eo nec sacrificium pro dormitione eius celebraretur Neque enim ad altare Dei meretur nominari in sacerdotum Gip. li. epist 9. prece qui ab altari sacerdotes ministros suos leuitas auocare voluit Et ideo Victor cuÌ„m contra formam nuperin concilio aÌ„ sacerdotibus dataÌ„ GeminiuÌ„ Faustinum ausus sit actorem constituere non est quo pro dormitione eius apud vosfiat oblatio aut deprecatio aliquae nomine cius in ecclesia frequentetur vt sacerdotu decretum religiosÃ¨ necessariÃ¨ factum seruetur Ã nobis The Bishoppes our predecessours godlie considering and holsomlie prouiding made a decre that no brother departing this life should appoincte Yf yt be the aultar of God what a wicked de de ys yt to throw them downe anie one of the cleargie to be his GardiaÌ„ And if anie did so neither shoulde oblacion be made for him nor sacrisice celebrated for his death Neither doth he deserue to be named in the praier of the preistes at the Aultar of God that wold call awaie the mynisters the preistes and Deacons from the aultar And therfor sithen Victor contrarie to the order of late geuen oute by the preistes in the counsell hath ben so bolde to coÌ„stitute Geminius Faustinus the preist his Gardian their ought not among yowe anie oblacion to be made for his death or that anie praier should be vsed in the Church in his name that the decree of the preistcs godlie and necessarely made maie be kept of vs. Thus moch S. Cyprian Of whom as we maie learn the decree and practise of the Church before The denial of praier for the dead of fending proueth the vse therof to be good his time that soch as made preistes their Gardians for the punishment of their so doing ther should neither sacrifice nor praier be doen or made for them in the Church after their death so maie we verie well perceaue that for them that died in the obedience of the Church ther was both sacrifice and praier offred and made for them at their burialls and so after their deaths were remembred in the praiers of the preistes Bi the same also are we instructed that as the deniall of oblacion sacrifice and praier was to the pain of them that were dead so was the doing of the same to the emolument releif and profitte of them that were dead What shall I nede after so manie practises of the holie Apostles of the primitiue Church and of the Church in the time of the auncient Fathers to setfurth Amb. ad Faustin the practise of the Church in the time of S. Ambrose who writing an epistle of coÌ„forth to Fustinus for the death of his sister saieth that he thinketh her not so moch to be lamented as with praiers to be releiued not moche Li. 9. CoÌ„fesca 13. to be made sad with tears but raither with oblacions to be commended to God Or of S. Augustine whose mother as before ys saied desiered in her death bedde to be remembred at the Aultar which ys ther to be praied for whiche her doing being recited of S. Augustine to her immortall laude and praise well proueth the thing to be according to the order of the church that then was and also that to desire to be praied for after death ys well doeÌ„ and woorhie of praise And if they be woorthie of praise that so desire what be they that desire not to be praied for or they that deride the praier for the dead or take awaie the order of praing for them yt ys easie to iudge The practise of the churche in this matter being so farre brought furth as to the time of S. Augustine I shall therin nowe no farder encombre the reader August de Verbis Ap. serm 32. but staing vpon a place or two of the same S. Augustin end this chapter In one place thus he saieth Orationibus verÃ² sanctae Ecclesiae sacrificio salutari eleemosinis quae pro eorum spiritibus erogantur non est dubitandum mortuos adiuuari vt cum eis misericordius agatur quam eorum peccata meruerunt Hoc enim Ã patribus traditum vniuersa obseruat Ecclesia vt pro eis qui in communione corporis sangutnis Christi desuncti sunt cÃ¹m adipsum sacrificium loco suo commemorantur oretur ac pro illis quoque id offerri commemoretur Yt ys not to be doubted that the deade Praier sacriâ—ice and almose proâ—itable to the dead decessing in the CoiÌ„on of the bodie aÌ„d blod of Chryste by the praiers of the holie Church and the holsom sacrifice and the almoses whiche are geuen furth for their soules be holpen that they maie be more mercifullie dealt with all then their sinnes haue deserued For this as deliuered of the Fathers the vniuersall Chuhch doeth obserue that for theÌ„ which are dead in the communion of the bodie and bloode of Chryst praiers shoulde be made when at that sacrifice they are remembred in their place and that remembrance be made that that sacrrfice also ys offred for them Thus he In this saing of S. Augustine first note the maner of his speache that yt ys Praier for the dead banished out of Euglond not to be doubted but the dead are holpen with the praiers of the holie Churche with the holsom sacrifice and with almose Yf by the iudgement of S. Augustin yt ys not to be doubted mercifull God whie ys yt called in question at the bare saing of a railing heretique and not onelie called in questioÌ„ but vtterlie denied and almost with skorne hissed oute of the Churche The uniuersal Churche in and before the time of S. August praied for the dead of Inglonde Secondlie note that in the time of S. Augustine the vniuersall Church did receaue this order of praing for the dead For asmoche as the vniuersall churche did accept yt in S. Augustines time and before for they receaued yt of the Fathers and then was the flowrishing Church both in holinesse of life and excellencie of learning howe dothe nowe a peice of the church that ys in holinesse farre vnlike in learning moche inferioure reiect and contemne that that as ys saied the wholl church hath in the auncient time reuerentlie August in Enchi ca. 110. receaued Thirdlie marke what was receaued namely that bothe praier shoulde be made for them that died

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