that he had not one chappell reserued to him in all the world where idolatry was not outwardly committed And how committed by pretence of his owne Gospell of his owne word of his own dede It was Christ that sayd This is my body It was he that sayd Ye beleue in God beleue also in me I and my Father are one thing or substance If it be so wee must worship him as wee adore his Father And his body is vnited to his diuine persone Yea say you but it is not his body but bread still appointed to figure his body Well Syr he sayd it is his body and all the Church hath so far beleued him that all Christians haue worshipped it for euer as being his true body That faith of theirs ioyned with those words of Christ proue to me that it is his body and therefore no idol Moreouer I thinke my self bound to beleue the Prophetes who sayd Christ should destroy y◠idols of the earth which literally is by S. Athanasius S. Hierome S. Chrysostome and S. Augustine and by many others expounded of externall idolatry whereby men fell doune geuing Godly honour to creatures Such a worshipping after the iucarnation of Christ is decayed in the whole world euen among infidels much more it ought to be decayed among the faithfull And yet if our idolatrie be any it is externall What say wee then Is there now a days no idolatry in Christendome Are there no false Gods worshipped yes doubtlesse to many But idolatry partly is outward partly is inward The outward idolatry is decayed by the outward and visible coming of Christ into the world The inward is decayed by the faith and charitie of good people But because not al that be outward Christians be the true seruantes of God therefore they still worship idols in their hartes They adore mony for the desier where of they sel benifices and cure of soules without feare and are content to robbe euen Churches and monasteries although they thinke wel inough both of Priests and Monkes as they vse to say These inward idols bee not taken away but where Christ is inwardly professed And for asmuch as likewise y◠outward idols be taken away where Christ is outwardly professed it can not be that those who beare the name of Catholikes and Christiās should adore by common consent any outward idoll Is there then no outward idol at all Noue surely made with the hands of men among Christians But yet there lack not inuisible idols made by the wit of men whereof S. Cyprian speaketh in this wise Christi aduentu detectus ac prostratus inimicus videns idola derelicta caet The enemy detected and throwen doune by the coming of Christ seing the idols forsaken and his seates and Temples left voide through the great multitude of beleuers deuised a new guile that vnder the very title of Christes name he may deceaue the vnwary He hath found heresies and schismes whereby he might ouerthrow faith corrupt truth and cutte of vnitie Lo the heresies and the schismes are the idols that be inuented since y◠coming of Christ. If you wil knowe a true marke of an idolatour note him y◠diuideth vnitie that maketh parts that goeth from agreement Fifty yeres past there was but one body of the whole West Church All worshipped one God one Christ one body and one blood of his Al were vnder one shepherd the Bishop of Rome Al spake one tong in publike seruice of the West Church all kept one faith acknowledged one truth Luther arose and sayd The Pope was not our head Straight vnitie was diuided For one withdrew him self from the rest Ergo Luther was the first idolatour Anon after he had fellows a pretie flock of idolatours very visibly seen and knowen to dwel at Wittenberge Within fower yeres zuinglius diuided him self not now from y◠Pope but euen from Luther and made two idols of one After which tyme y◠idols haue bene multiplied to the number of aboue three score that canbe named in Germany as it may appeare in Fridericus Staphylus And as for the Sacramentaries in England although they haue receaued into the number of their Gods y◠chief idols both Auther and zuingli◅s yet they worship the idoll of Taluine aboue them both For as S. Hierome saith Sicut idola fiunt manu artificis ita Haereticorum peruersa doctrina quodcunque simulauerit vertit in idolum facit pro Christo adorari Antichristum As idols be made with y◠hand of the craftsmā so what so euer the ouerthwart doctrine of Heretikes cloketh it turneth it into an idol and causeth Antichriste to be adored in stede of Christe As for example Martin Luther or Iohn Caluine being fully determined to breake of from the reste of the Church syt a deuising sith they are at a point not to teache the olde doctrine what new doctrine they may teache Then hath the Deuill power vpon them for so much as they are finaly agr◅ed not to be subiect to any master or preacher in the whole Church of God no though it were a whole generall Councell gathered out of all the men in y◠earth For that intolerable arrogancy the Deuill may rule them as he list therefore sendeth some wicked opinion into theire mindes such as he hath plenty of They a litle while pondering it perhappes i◅dge it impossible to be admitted of men as Luther iudged of the deniall of the reall presence wherein he laboured a certaine time and in that case the Deuill inspireth a newe deuise But when they are once agreed vpon that they will goe foreward withall they haue a strong imaginacion how certeine that opinion is and with an excessiue pride acknowlege them selues the Prophetes of God and imagine what glory they shall come vnto among fooles and mad men Albeit they must take them for no fooles who soeuer wil forsake the faith approued fiftene hundred yeres together and folow the new blast of theire trompet But are they trow ye no fooles because they think them selues none Thus when they haue gotten a sufficient schole and audiēce they publish their doctrine vnder y◠name of Gods worde and so er◅ct a phantasticall idoll But to say that the blessed Sacrament of Christe is an idoll semeth necessarily to imploy that Christe iustituted an idoll which to thinke it were no small idolatry For he and noman els made or published this Sacrament to thend idolatry should cease whiles wee did only adore that body and blood which is vnited to the Godhead in one person But yet if our Fathers did and wee do worshippe wheaten bread and wine our idolatry were more grosse not only then that of the heretikes but also then y◠of the Gentils But that is vtterly against the worde of God therefore wee do not worship any creature at all as
theyr charitie and theyr coÌ„slict against the deuill the world and the flesh is lost They were more miserable then any men For they liued more hardly in this life then any of our age doth and yet all is loste They were idolatours they worshipped a false God they are condeâ—…ned for euer This could not S. Paule abyde this he accoÌ„pted for wonderfull absurd that a man who is called to the faith and baptized in Christe who doth his best to serue God with all his hart and thought that he should be condemned for beleuing that which al men preached all taught all professed For surely the real presence of Christes body and blood vnder the formes of bread and wine was beleued through out al the Church in so much that Caluin Decolampadius Zuinglius Luther Wyelefe yea Berengarius did once euery of them with al theyr scholars beleue the said reall presence For they were baptized and christened al to be made members of that member of faithfull men all which did beleue that Christ in the Sacrament of his last supper had lefte to them vnder the formes of bread and wine his owne body and blood Whiles theÌ„ they were made by baptisme of that Catholike company them selues also had the same Catholike belefe and no marnayle sith all they being baptized when they were infantes and therefore hauing no actuall fayth of theyr owne must nedes haue only that faith which the Church had whereof by baptisme they were made members but the whole Church East and West belened the reall presence of Christes body so that when Beringarius began to say otherwise he was reproued of al the Preachers of yâ— age he was condemned by three Councels of Bishops kept at Rome and Uercels in Italy and at Tours in France He was impugned by Algerus LaufraÌ„cus Guiâ—…undus and afterward by Rupertus Petrus Cluniacensis and other excellent Clerks of that tyme. The faithful Princes and people abhorred him and to be short no man beleued his doctrine except that he changed his old faith to take a new of Berengarius For if any other man in the whole Church before Berengarius had openly taught or beleued that Christ was â—…ly by a figure in the Sacrament then could not he only haue bene made râ—…cant nor had not bene accompted the father and first open preacher of that faith Againe if the Princes and people had bene of his belefe they had surely done as the princes and people of our tyme who beleue the doctrine of Berengarius dayly do They had throwen doune altars ouerthrowen Churches denyed all outward Priesthod changed Bishops into superintendents Priests into ministers altars into tables yâ— chaste clergy into the vnlauâ—…ul mariage of â—…otaries they had not preserued the Sacrament of the altar for soden necessities they had not adored the flesh of God and man vnder the form of bread and wine they had not bene content with one kind at the holy coÌ„munion one 〈◊〉 should not haue said Masse without an other to receaue the communion with him the sacrifice of the Masse had not bene applied to the liue and dead monasteries chantries chappels had not bene so fast erected and to speake breifly al that now is mislyked had bene then misliked if the princes and people of that age had thought as Princes and people such as nowe folow 〈◊〉 his doctrine doe thinke For it can not be otherwise but that the same fayth will bring forth the same workes as one manner of tree bringeth forth alwaise the same manner of fruit But if it be euid ent to all men that fyue hundred yers past and vpward euen to yâ— daies of Constantine the great vnder whom Christ was openly worshipped Churches monasteries altars chappâ—…lles were built if Priests were estemed the body of Christ reserued and adored it Masses were in vse and in price euery where and said for the liuing and the dead out of all controuersie neither Bishops who kepte Councels against Berengarius neither preachers and doctours who taught and wrote against him neither princes and people who did and folowed the contrary effect to his doctrine none â–ª I say of al the Christian men aâ—…â—…ublikely professed Bâ—…rengarius opion which was to deny the reall â—…ce of Christes body and blood in the Sacrament of the altar So that only those whome Berengarius seduced began then first to thinke as he did wherâ—…by two things are manifest the one that Beringariâ—…s went from the doctrine of all the Church and from that fayth wherein he was baptized An other that for so doing he was a seducer and false teacher to whome none of the Apostles successours who for that tyme ruled the Church gaue any commission to preache such doctrine And yet how could he preache if he were not sent or how could he be sent sith no man would authorise him to preache that doctrine yâ— conâ—…rary wherof him selfe beleued Therefore of such false preachers as Berengarius was God said by the Prophete Ieremie I sent them not and they ranne For if God seâ—…t him he can shew his commission he can name yâ— meane wherby he was sent he caÌ„ bring forth what successour of the Apostles willed him to preache that doctrine But if he can not doe so he cometh of him self he preacheth without authority and consequently he is a thefe a robber a murdrer and so are all those that folow him â—…owbeit for so much as he recanted it may be well thought that by penance he was reconciled to God again And so may his folowers be reconciled if according to the example of theyr master they will repent It was then the vniâ—…ersall faith of the Church before the tiâ—…e of Berengariâ—…s that Christes body and blood waspresent really vnder the formes of bread and wine which being so if that faith came not to them from the Apostles who taught it them â–ª If faith â—…ome of hearing the word of God preached the whole Church could not beleue that which was not preached If it were so preached either that preaching came by lawfull coâ—…ission and then it was of God and the doctrine good or els it came of priuate 〈◊〉 and it must be shewed who were those vsâ—…pers that preached otherwise tâ—…â—…ey had receaued Or how is it possible tâ—…t it 〈◊〉 〈◊〉 a priuate vsurping which was generally receaued euery where Or if those that preached the reall presence were men that went by schisme or hereseie out of yâ— Church let yâ— Church and faithfull cumpanie be named whence they went Let vs goe from step to step First six hundred yeres past al the knoweÌ„ faithful on the â—…arth beleued the reall presence as it appered euidently when Berengarius afterward began to teache otherwise For then all preachers prelates and people resisted him both in word and dede as I shewed before Wel then those docâ—…ours and preachers of six hundred yeres old how
heard of that should first commend vnto them this new opinion of nine hundred yeres old Is it credible that so many thousand millions of Christen men as were in the Church at the end of the first six hundred yeres beleuing the one yere those halowed things vpon the altar to be still bread and wine should the next yere after alltogether in all countrâ—…es and languages fall 〈◊〉 prostrate or 〈◊〉 or at the least bow to the very same things as to the true body of their maker and sauiour which before they had ben taught to haue ben vnreasonable and vnsensible creaturesâ—… And did they al this thing without any guide or preacher who might will them so to doe Or did all the Preachers in 〈◊〉 at onâ—… moment change their mind 〈◊〉 the 〈◊〉 〈◊〉 so Or did som few go through the sower parts of the world and without resistance of any man preache that new 〈◊〉 Were all the pennes of all the writers of histories so tyed that 〈◊〉 of them all was able once to write any one mans name who after the six hundred yeres 〈◊〉 taught first second or third or at any tyme that change of belefe through out Christendom Was that heretiâ—…ke alone so almighty that noman durst write his name neither whiles he liued nor when he was departed out of this life If the man were vnknowen at the least why hath the sect no speciall name Was there not one lerned man in the whole Church of God either willing or able to resist that fury of new doctrin in the matter of Christes supper If none were lerned enough to conquer it by preaching or disputing or writing at the least wise wold none do bis best to sett 〈◊〉 a bare historie of that tragedie Or who euer hath writen that the whole Church chaÌ„ged her saith in this matter So many Councells haue ben kept in all ages and countries so many heâ—… names and opinioÌ„s who were but in priuie corners haue ben of late 〈◊〉 left writen to vs as Bogomili VValdenses Petrobusiani Pseudoapostoli Begardi Beguinae with such like and could this main heresie of Christes reall preseuce ouerrunne the whole Church so far that fifty yeres past and vpwards no small chapell can be named in the wide world where Christes supper was made without adoration of his body and blood as present vnder formes of bread and wine and yet 〈◊〉 noman vpon the earth be found in the space of eight hundred and fiftie yeres to leaue in monumeÌ„ts of histories when that heresy began or by whom it was promulgated or what name was geuen to it Did Satan in those eight hundred yeres so strongly oppresse Christ that his gospell was cleane darkned and his kingdom lost Did hel gates auaile against the whole Churche Did the rock it self 〈◊〉 Did yâ— holy Ghost 〈◊〉 to teache yâ— people of God all 〈◊〉 I think it wil be sayed that the Bishops of Rome did preache commend set foorth and mainteine that 〈◊〉 But they must shew which Bishop first began and who writeth it of him and by what meanes he was so 〈◊〉 obeyed that no resistance in the world is read to haue ben any where made against him And yet surely he neuer lacked eâ—…emies in the cast Church The truth is that all the Bishops of Rome yea all the Catholike Bishops of the whole world lerned of Christ this to be his reall body and this to be his blood And this faith dured from the last supper of Christ in all faithfull men without any denying or direct 〈◊〉 therof vntill Berengarius began to teache otherwise It was in dede 〈◊〉 indirectly by Marcion Valentinus Manichaeus and all those that thought Christ to haue had no true body of his own Again by Arrius and Nestorius who taught the body of Christ to be the body of a man Arrius because Christ was not equal in substance with his father but a creature only Nestorius because he had two persons one of God an other man therfore seing this was his humane body Nestorius wold it not to be the body of yâ— sonne of God But directly yâ— reall presence of Christ in this blessed Sacrament was not impugned vntill Berengarius about fiue hundred yeres past began to sow in the field of the Churche the corrupt sede of false doctrine concerning that question But his owne 〈◊〉 and the three Councels gathered straight against him at Uercelles Tours and Rome do rather shew what and how constant the Catholike 〈◊〉 was of old time in that behalfe then any thing help and 〈◊〉 the opinion of those men who now adayes endeuour to establish a new inuention of their owne The Church therefore as I said beleuing most 〈◊〉 that Christ gaue his owne reall flesh and blood in the mysteries of his last supper taught consequently the meane of making present that blessed body to be not the comming downe of Christ from heauen but the changing of the substance of bread and wine into the substance of his 〈◊〉 and blood by the almighty power of 〈◊〉 word spoken by a Priest with such minde and 〈◊〉 as that solemne 〈◊〉 required This â—…hange wherein the whâ—…le subsâ—…ance of brâ—…ad and wine should by the 〈◊〉 of Christ be so mightely conuerted into that 〈◊〉 〈◊〉 which 〈◊〉 for vs and into that holy bloud which was shed for vs on the â—…rosse must of 〈◊〉 be a dreadfull and propitiatorie sacrifice as well by reason of the body of Christ sacrifiâ—…ed once to death which is now made 〈◊〉 as for the cause and finall end why it is made present For Christ sayd at his 〈◊〉 This is my Lody which is geuen for you doe and make this thing for the remembraunce of me If it be at the tyme of consecration geuen for vs 〈◊〉 by the commaâ—…dement of Christ who can deny but it is a sacrifice and that we take greate profit and aduantage by that gift Upon this ground the Christen people were taught to esteme this holy sacriâ—…ice abouâ—… all other externall â—…inds of worshipping God in this life Thence came so goodly biâ—…ding of so many Churches so riche decking of altars so great foundations of â—…hanteries in 〈◊〉 so much estimation of Masse that some came to the holy order of Priesthod not for 〈◊〉 but for welth And some other went into monasteries rather for case then for 〈◊〉 to serue God All which became thâ—…ough ouer much ease lacke of the feare of God negligent in their office dissolute in their behauiour ignorant in good lerning and which in that vocation is most filthy of all 〈◊〉 〈◊〉 couâ—…touse And the moe that in such sorte vnworthâ—…ly presumed to those holy prosessions the greater anger of God theâ—… synfull doing prouoked against them selues The people on th' other side seing the vnhonest liâ—…e of certaine religiouse persons and Priestes and how vnreâ—…erently they handled the diuine seruice sell in hatred
not so much with their faultes as with the office it selfe imputing the vices of euill men to a most holy vocation and ministerie against the commaundement of Christ. They withdrew vniustly their tithes and oblations they enuied the riches of the clergy and in euery alehouse dâ—…couered the 〈◊〉 〈◊〉 of their spirituall fathers When these great enormities were comme to the highest so that the cockle began to ouergrow and hide the good corne and now tyme required that iudgement should beginne at the house of God and those that in dede were good and faithfull should be disseuered from the euill Martin Luther a Frier of S. Augustines order in Saxonic was permitted like a proud â—…ing of Babylon to comme out of the north and to make spirituall bataile to the holy Citie of Hierusalem because her Citezens did not worship Christ in such puritie of good life as they ought to haue done Whereby it came to light who were the chaâ—…e which is with euery 〈◊〉 of windecaried vp and doune who were the true wheat which lieth 〈◊〉 against all tentations and perseuereth in the Church of God For those that were light and euill disposed when they vnderstode they might kepe their liuinges though they did not dischardge the office belonging therevnto seing they came to the office only to haue the liuing those I say embraced with all their endeuour the new religion of Martin Luther And that whether they were Monkes and religious men or secular Priestes only Make them sure of good 〈◊〉 they will assure the Prince to geue vp their Abbeys and monasteries And good reason why For they neuer loued neither the cote nor the vow but only the â—…ase and filling of their bellies Then God made it euident vnto the world which were those who had standered in dede the holy order of Priesthod Who they were that hauing 〈◊〉 kept wemen sayd afterward they were their wiues and who they were that 〈◊〉 their 〈◊〉 more them their vowes made to God I shall nede name no man But I thinke there are few men aboue forty yeres old in all England but they can of their owne knowledge reckon vp diuers 〈◊〉 〈◊〉 and 〈◊〉 who before the preaching of Luther shamed with their vnhouest behauiour the clergy of the realme And the same men shewed themselues when broching tyme came not to haue ben of the Church but of that religion whatsoeuer should be set foorâ—… most carual This good then Luther hath doâ—…e that whereas the euill were in profession mingled among the good now it should be no more so For two bodies are made ouâ—… of Catholikes an other of the Protestantes And the Churche of God remaineth 〈◊〉 purged from that wicked generation of men Not that Cathoâ—…kes lack their great 〈◊〉 or can be iustified in the sighe of God as no synners But it skilleth much whether a man doe syn with fear of 〈◊〉 and with desyre of repentance or els whether he desend his syn make a doctrine of his euildoing The 〈◊〉 〈◊〉 and Priest sayeth he doth not synne in marying though he 〈◊〉 not to marie Yea to amend the matter he sayeth no man ought to vowe chastitie condemning in that doctrine besyde an infinite number of holy professed virgins the blessed mother of God who woÌ„dered how she might haue a childe 〈◊〉 she knew not any man Whereunto her own reason migâ—…t 〈◊〉 haue replied that hereafter she might know a man except she had vowed her selfe not to know at all any man Now Luther was permitted to discouer such synners as were most desperate and of least purpose to repent This Luther hath shaken the walles of moe Chapels Churches Monasteries then euer any king of Syria did shake 〈◊〉 Castels or houses in the land of the twelue tribes of Israel and â—…uda He began with lesse matters but as the Prince of the 〈◊〉 throwing 〈◊〉 and conquering such small fortes as lay in his way alwayes made hast to besiege Hierusalem itselse the chiefe Citie of the land of Iury so Luther hauing his eye vpon the highest mysterie of all our faith as him selse 〈◊〉 〈◊〉 to ouerthrow the great reuerence which all good men gaue to the blessed Sacrament of the altar He went about to be persuaded In Sacramento praeter panem vinum esse nihil that nothing was in the Sacrament besides bread and wine For these are his owne wordes But sinding the scriptures to plaine as himself also 〈◊〉 and the saith and consent of 〈◊〉 doctours and people to strong he 〈◊〉 gaue ouer thaâ—… 〈◊〉 and contented himselfe with 〈◊〉 the sacred â—…ower of 〈◊〉 He taught that bread and wine were not in their substance changed into the body of Christ 〈◊〉 withall the 〈◊〉 presence of our Sauiours flesh and blood Whose 〈◊〉 oâ—…ce being spred in Germanie a great multitude of 〈◊〉 Rutters voluntarily folowed his 〈◊〉 But when the Catholikes had euidently shewed that two diuers natures alâ—…ready extaâ—…t in the world as Christ and 〈◊〉 bread or wine could neuer without a maruelouse vnion be made one and be incorporated together the which vnion betwen Christ and materiall bread and wine neither is expreâ—…y acknowledged by the holy Gospell neither gathered thence by generall Councels or lerned Fathers â—…or who euer heard De Christo impanato of Christ imbreaded moreouer when the Catholikes declared their belefe of 〈◊〉 to be conformable to the Scriptures and expresly alowed by the holy spirit of God in generall Councels and in the bookes of auncient Doctours 〈◊〉 〈◊〉 his Capitain Luther neither to be able to withstand the reasons brought against him neither yet willing to geue ouer the opinion which him selfe had chosen he much misliked with Luther and within foure yeres after began to publish at zurich in zâ—…cherland that the reall substance of Christes flesh and blood was not in the Sacrament of the altar as Luther had said but only was named and signified to be there To whom Decolamâ—…s a renegate out of S. Brigittes Cloister ioyned him selfe stoutly defending that figuratine doctrine both against the Catholikes and against Martin Luther The Catholikes out of hand shewed how much against the wordes and workes of Christ that opinion is how absurd vnsemely and vncredible it were that Christ who is the truth it selfe and by whom truth is made and who came to fulfill all figures should leaue in his owne supper contrary to the meaning of his owne sayinges nothing but figures and shadowes Satan therefore vnderstanding this doctrine of zuinglius to be much better impugned by the Catholikes then by Decolamâ—…dins defended fearing yâ— onerthrow of the whole armie spedily sent in a fresh band vnder yâ— conduct and gouernance of John Caluin who restoring yâ— fight protested yâ— he neither thought nor taught a bare figure to be geueÌ„ at yâ— supper of Christ as zuinglius did seme to teach In dede quod he a figure it is but
a stroÌ„g stout effectual figure ioyned with words of promise stirring vp the hart of him that heareth the promise and worthely râ—…aueth the pledge therof to mounte into heauen and there by faith to fede in spirite vpon Christes owne body and blood as he in earth corporally feedeth vpon bread and wine For Caluin teacheth bread and wine to be the figures and signes of Christes body and those wordes This is my body to be wordes of preaching or of promising Christes body to them that doe beleue O pitifull tossing and tearing of Gods holy mysteries Are those words which make and shew the body of Christ present words of promise But hereof I will speak more hereafter Now concerning that he willeth vs to goe into heauen by faith know ye not that because our nature was not able to 〈◊〉 â—…y to the seat of God in heauen therefore y◠〈◊〉 oâ—… God came 〈◊〉 from heauen to earth to leade and list vs vp to the â—…ition oâ—… his Father Know ye not that because our body more quickly â—…weth our soule dounward then our spirit is able to draw our body vpward therefore Christ 〈◊〉 not only yâ— soule but also the body of man geuing vs in his last supper that body of his to th'inthent our bodies taking hold in the Sacrament of the altar of his body might be caried into heauen to haue the sight of God And because faith without th'incarnation of Christ cannot lift vp our bodies therefore Christ fulfilled â—…aith with truth and hauing taken of the virgin oure nature gaue his body in dede to our bodies and soules yâ— we again might in body soule be lifted vp with it As a man that is cast into a depe pit calleth by the meane of his tonge for help but when a cord is let doune to him for the aide and 〈◊〉 of him it is not then sufficient to vse his tong still and to let his handes alone euen so our faith called for Christ to come from heauen to help vs to let doune the corde of his humanitie of his flesh and blood And shall we now when it is let doune to be fastened in our bodies and in the bottom of our hartes by eating it really shall wee now refuse it and saie wee will goe into heauen by faith ourselues and there take holde of Christ whereby wee maie be saued and deliuered out of the depe vale of misery As though the corde should haue neded to haue ben let doune if wee could haue fastened our bodies to any thing in heauen and yet our bodyes are they which weigh doune our soules châ—…ely But what meane I to reason in this place of that point whereof in all the booke folowing by Gods grace I will fully intreat For as it happeneth they are the scholars of Calnin with whom specially wee must haue to do at this time Of whose lerning and prâ—…ncie â–ª I most crueâ—…y craue this fauour that none of them all thinâ—… me to speak against their persons but only against their opinions and so to speak against them as I am instructed by the holy Scriptures not graunting that either they loue more intierly or study more carefully or reuerence more hartily the word of God then my Fathers brethren and I my selfe doe in the Catholike Church of Jesus Christ. Only about the meaning of it I rather would trust the common iudgeâ—…ent of auncient Doctours and practise of the whole Church theu mine owne priuate election and phantasie or the deuise of a newly planted congregation A Catholike man must kepe the most auncient path and most commonly troden high waie Priuie bypathes carie mâ—…n a side to the 〈◊〉 dennes of 〈◊〉 My purpose is to proue out of the word of God specially against zuinglius and Caluin that Christ geueth in his last supper the true substance of his flesh and blood not only to our soules by words of promise but also to our bodies vnder the formes of bread and wine And for as much as the present Church of England in the Apologie thereof hath set forth to the world an other doctrine contrarie to that wce reâ—…ued of our fore Fathers I will first disproue and confute the wordes and reasons oâ—… the Apologie and afterward will by the grace of God proue the Catholike faith out of the holy Scriptures and auncient Fathers But first of all I must declare what we Catholiks and what the Protestants and Sacramentaries beleue the supper of Christ to be That seing I make the Title of my booke Of the supper of our Lord it maie straight appere whose 〈◊〉 is more worthy to be instituted of Christ that which we through his word beleue or that which they assigne him against y◠〈◊〉 truthe of his own words ¶ what the supper of Christ is according to the belâ—…e of the Catholikes BEcause my purpose is to intreat of the blessed supper of our Lord I thought it best to declare before hand what we take that supper to be shewing withal how the Sacramentaries vnder the pretense of refoorming the abuses thereof haue taken away the whole supper of Christ and geuen vs a bare drinking of their own 〈◊〉 And whence maie that be more truly and soundly proued then chiâ—…fly out of the word of God next out of the monuments of the a aâ—…cient Fathers The word of God is a most faithfull witnesse oâ—… the institution of Christ the monuments and writings of auncient Fathers doe shew the right vnderstanding of the word of God which thing I speake not as though the Catholike Doctours of this later tyire had not the self same holy Ghost which the first had but seing our aduersaries refuse Albereus magnus Thomas of Aquine Bonauenture Alexander of â—…ales Dionyâ—…ns the Carthusian Nicolaus de Lyra Gabriel Biel and such other men of excelleÌ„t vertue wit and lerning who not withstanding by a rule that S. Auguâ—…stine geueth ought to be of credit in so much as all they liued before this question rose beâ—…wene the Sacramentaries and vs and therfore can not beare nor shew more affection to the one syde then to the other but seing our aduersaries refuse them for 〈◊〉 and yet follow men of later 〈◊〉 as Luther zuinglius 〈◊〉 we are content to put all the matter into the hands of the old Doctours And to beginne as we promised with the word of God thus writeth S. Paul in his first 〈◊〉 to the Corinthians Conuenientibus vobis in vnum iam non est dominicam coenam manducare vnusquisque enim suam coenam praesumit ad manducanduÌ„ when yow come together now there is no eating of our Lords supper For euery man taketh 〈◊〉 his owne supper to eate By the name of supper in the old tyme that one meale was meant wich ordinarily was made after noon and it serued for diner and supper The Corinthians coming together to yâ— holy communion taried not one for the other but
wil stand sound when Caluin and all his scholars be out of memorie This practise did the Apostles leaue to their successours and scholars as Iustinus the Martyr Ireneus and Eusebiâ—…s witnesse Now consyder what an intolerable spirit of arrogancy was in Caluin who dareth oppose him self against the first hundred yeres after Christ. He dareth affirm that all the Priests and Bisshops of Rome before 〈◊〉 committed an abuse in sending the Eucharist to strangers That all Asia and Brece committed an abuse in sending the Eucharist by Deacons to men that were absent who heard not the words of promise If thou looke to be saued good Reader beware of that arrogant spirit Learning thou shalt not find in Caluin and much lesse honesty Only he hath a sort of smothe words which are poy soned with pride and ignorance If any of his scholars wil take vpon him to defend his errour I wil by Gods grace discouer more ignorance of that arrogant Master of theirs In the meane tyme I wil content my self with these reasons which I haue presently brought against him out of the word of God and out of the sayings and doings of the whole primatiue Churche ¶ The preface of the second Booke FOr so muche as contraric things one being set against the other are both made the more clere and plaine it semed best I should not only confirme the Catholike faith but also con fute the contrarie doctrine which is allowed for good and laudable in the Apologie of the Church of England to thâ—… intent the Reader might iudge whether the Catholikes or Protestauts doe more oftallege more syncerely interprete and more throughly beleue the word of God I feare me he shal find nothing beside the name of the gospell to be among the ProtestaÌ„ts But the true meaning and vse thereof only to remain in that Catholike Church of Christ. Let the thing it self speake I aske but an vpright and indifferent iudge Neither let any man be now shamed to heare that his new chosen opinion is a great deale worse then his old faith was For if he blushed not to forsake the faith of the Catholike Church vowed at the fonte of Baptism and to embrace a truthe lately espied as he thought in the gospell Muche lesse ought he to accompt it any reproche to reade further in the same gospell and there to lern his old profession made at the tyme of his Christendom to haue bene not only the receaued belefe of all Christians but also to haue bene grounded in the true word of God and practised of the Apostles and their Successours from the beginning The Chapiters of the second Booke 1. The Catholiks require their cause to be vprightly tried by the holy scriptures which they haue alwayes studied aud reuerenced 2. It is proued by the word of God that euill men receaue the body of Christ in his supper 3. The auncient Fathers teache that euill men receaue truly the body of Christ. 4. What is the true deliuerance of Christes body and blood 5. What it is which nourisheth vs in the supp of Christ. 6. The reall presence is proued by the vnion which is consessed to be made in the supper of Christ. 7. That the Apologie speaking of the Lords supper goeth cleane from the word of God 8. That S. Ambrose and S. Augustine taught more then two Sacraments 9. That the supper of our Lord is the chief Sacrament of all but not acknouledged of the Apologie according to the word of God 10. That the supper of our Lord is both the signe of Christes body and also his true body euen as it is a Sacrament 11. What signe must cheifly be respected in the SacrameÌ„t of Christes supper what a Sacrament is 12. Which argument is more agreable to the word of God It is a token of the body made by Christ and therefore not the body or els therefore the true body of Christ. 13. The words of Christes supper are not figuratiue nor his token a common kind of token 14. That the supper of our Lord is no Sacrament at all if these words of Christ This is my body and this is my blood be figuratiue 15. There all presence of Christes body is that which setteth his death and life before vs. 16. Our thanksgeuing and remembrance of Christes death is altogether by the reall presence of his body 17. The true resurrection of our bodyes cometh by eating that body of Christ which is bothe true and truly in vs. 18. Nothing is wrought in the supper of Christ according to the doctrine of the Sacramentaries 19. The reall presence of Christes flesh is proued by the expresse naming of flesh blood and body which are names of his humane nature 20. It is a cold supper which the Sacramentaries assigne to Christ in comparison of his true supper 21. By eating we touche the body of Christ as it maye be touched vnder the form of bread 22. The Sacramentaries haue neither vnderstanding nor faith nor spirit nor deuotion to receaue Christ withall 23. The reall presence of Christes body is proued by the confession of the Apologie 24. The contrariety of the apologie is shewed and that the lifting vp of our harts to heauen is no good cause why we should lift the body of Christ from the altar 25. What be grosse imaginations concerning the supper of Christ. 26. What the first Councell of Nice hath taught concerning Christes supper 27. That the Catholiks haue the table of Egles and the Sacramentaries the table of Iayes 28. The bread which is the meate of the mind and not of the belly can be no wheaten bread but only the bread of life which is the body of Christ. 29. Sacramentall eating differeth from eating by faith alone whereof only S. Augustine speaketh in the place alleged by the Apologie ¶ The Catholikes require their cause to be vprightlye tried by the holy Scriptures which they haue alwayes studied and reuerenced THe Apologie of the Church of England boasting it self partly of the word of God partly of the primatiue Church requireth that we call the new gospellers no more by the name of heretykes neither accompt our selues hereafter Catholikes except we coâ—…ince them out of the holy Scriptures as the old Catholike Fathers did vse to conuince the old stubburne heretikes If we be heretikes saith the Apologie they as they would gladly be called be Catholikes why do they not as they see the Fathers which were Catholike men haue done alwayes Why do they not conuince and maister vs by the diâ—…e Scriptures Why do they not call vs againe to be tried by them Why do they not lay before vs how we haue gone away from Christ From the Prophets From the Apostles and from the holy Fathers Why sticke they to do it Why are they afrayed of it It is Gods cause why doubt they to commit it to the triall of Gods word To this proude bragge of the Apologie thus I answere To
Christ are his members which are incorporated by grace ioyned to him being their head This incorporation is wrought by the grace of baptisme in one degrâ—… and finisâ—…ed by the Sacrament of the altar in a higher degree whereof we shall speake hereafter more at large The naturall body of Christis that which he tooke of the virgine and gaue to death for vs. Now Christ in his last supper gaue yâ— substaÌ„ce of his natural body to be â—…aten of his disciples to th' intent they should be made one mysticall body euen by eating his flesh blood Seing then the naturall body of Christ is geuen to thâ—…end we maie be nerer knitte in the mysticall body according as S. Paul sayeth The bread which we breake is the communicating of our Lords body because we being many are one bread one body all that partake of one bread Seing I say we communicate the natural body to be made a mystical body in a greater vnitie then we had in baptisme any man of discretion may perceaue that in som sense euill men receaue not the thing or the effect of the body of Christ vnderstanding by the effect of body the vnitie of the mysti call body the obteining whereof is the end of the eating Which vnitie S. Augustine somtime calleth Rem ipsam The thing it selfe that is to say the last effect and benefite which ariseth to vs by worthy eating of the Sacrament of the altar After which sort S. Augustin saieth euill men are not to be said to eate the body of Christ adding therevnto this reason QuoniaÌ„ nec in membris computandi sunt Christi Because they are not to be rekoned among the membres of Christ. So that euil men eate the substance of the naturall body but not the thing for which that substance was geuen which is the vnite of the body mysticall because they eate not worthely Whereas worthy eating only maketh them to obteyne the vnitie of the mysticall body which is to abide in Christ and to haue Christ abiding in them Therefore S. Augustine him selfe sayeth Non quocunque modo quisquà m manducauerit carnem Christi biberit sanguinem Christi manet in Christo in illo Christus sed certo quodam modo Not how so euer a man eateth the flesh of Christ and drinketh the blood of Christ he abideth in Christ and Christ in him but by a certain kind of way As though S. Augustine sayd Euery waye the flesh and blood of Christ is receaued in the supper of our Lord But not euery way it is so receaued that we maye dwell in Christ and Christ in vs. S. Bregorse saith by euell men Salutis fructuÌ„ non percipiunt in comestione salutaris hostiae They receaue not yâ— fruit of saluation in yâ— eating of yâ— healthful sacrifice They eate yâ— healthfull sacrifice which surely is nothing els but the naturall body of Christ but the fruit they receaue not as many men take an healthfull medicine but because their bodies be euil affected it proueth not healthfull to them S. Bede coÌ„pareth him to Iudas who with his sinfull members presumeth to violate Illud inestimabile inuiolabile Domini corpus That inestimable and inuiolable body of our Lord. And how could he violate it with his members if with no part of his body he touched it I omit Arnobius vpon that Psalm 74. S. Ambrose Theodorite Decumenius Haimo Theophilact Anselme vpon S. Paule who agree with the rest of the Fathers that there is in euery mysterie the substance of the SacrameÌ„t and the effect thereof As well the euill as the good receaue the substance which in our Lords supper is the body and blood of Christ. But only the good receaue th' effect Which is the grace of spirituall nourishment to life euerlasting and the vnion with Christ. Now as we haue shewed by the holy Scriptures euen so haue we proued out of the holy Fathers that euell men recâ—…aue the body and blood of Christ as really as the purple is one still whether it be spotted or cutt as really as one meate is eaten of some to their hurte of others to their helth as really as good and euill Iewes had all one measure of Manna but not all one swetenes in yeâ—…ast thereof as really as Iudas did kisse trayterously the same body of Christ which him self as all euill men trayterously receaued at Christes supper If nowe the Apologie hath neither Scriptures nor Fathers it maie leaue those boasting vpbraidinges as though the Catholikes fled the triaâ—… of bâ—…th Scriptures and Fathers It is Gods cause we haue committed it to Gods word The Fathers when they agree in anie one article are knowen to haue yâ— spirite of Christ and they beare witnesse that we haue rightly expouÌ„ded the holy scriptures He that listeth to see more of the same argument 〈◊〉 read that which I haue writen vpon that saying of S. Paule He that eateth this bread vnworthely shal be gilty of the body and blood of our Lord. ¶ What is the true deliuerance of Christes body and blood IN the supper there is truly deliuered the body and blood of the Lord the flesh of the soÌ„ne of God quickening our soules The food of immortalitie grace truth life In these words no euil doctrine is conteined but all sound and Catholike In so much a man wold woÌ„der to what purpose these things are now brought being extreme contrary to yâ— which the Caluinists defend saing they wold seme to speake as the holy scriptures and primitiue Churche hath spoken Seing therefore these words conteine true doctrine I wil reason briefly out of them against their opinion that wrote them You say The body and blood of the Lord is truly deliuered in the suâ—…per If it be so it is truly present And seing none other thing can be warrauted to haue bene deliuered in the supper besyde that which Christ gaue with his own hands which semed bread whereof he sayd This is my body and besyde that which semed wine where of he sayd This is my blood by the doctrine of the Apologie it will folow that Chrisâ—…es body was deliuered truly vnder that which semed bread and his blood was deliuered truly vnder that which semed wine Or tell me Can 〈◊〉 any man proue out of the word of God that any other thing was deliuered in the supper of Christ besyde two kinds the one being bread vntill Christ had sayd This is my body The other being the cup of wine vntill Christ had sayd This is my blood Is there mention made of any other thing truly exhibited offered or deliuered to the Apostles Or doth the supper of Christ consist of fower kinds of bread body of wine and blood In what gospell reade we of bread and wine deliuered Bread and wine were takeÌ„ but body and blood were only deliuered For Christ sayd Take this is my body Drinke this is my
cause thereof We are coupled to Christ by eating that flesh of his which he deliuereth to vs. But Christ deliuereth it not only spiritually but also with his hands saying Take eate this is my body As therefore yâ— deliuery is real and not only spirituall so is the eating reall and the coupling reall I haue proued this thing in other places folowing Here it is 〈◊〉 to say this much against the bare words of the Apologie ¶ That the Apologie speaking of the Lords supper goeth cleane from the word of God VVE do acknowledge the Eucharist or the Lordes supper to be a Sacrament yâ— is to say an 〈◊〉 〈◊〉 of the body and blood of Christ. Besides the former vaâ—…t of the word of God already brought foorth to the reproche of the Catholikes also the Apologie aâ—…tle before these words witnessed that yâ— auctours abâ—…tours thereof gaue thanks to God for the light of the Gospel raysed to them which they might allwayes haue before theyr eyes as a moste certayne rule to which all doctrine of yâ— Church ought to be called for his triall And within lesse than 〈◊〉 lines after the same Apologie cometh to denie our Lords supper calling it a Sacrament that is to say an 〈◊〉 token of the body and blood of Christ. What mâ—…ers Hauâ—… you in the holy Scriptures that the supper of our Lord is a Sacrament or a signe of yâ— body and blood of Christ From the beginning of 〈◊〉 to the later ende of tho â—…ocalips you finde â—…t our Lordes supper so called Christ in S. 〈◊〉 calleth it yâ— mâ—…e which 〈◊〉 〈◊〉 not but 〈◊〉 into lâ—…e 〈◊〉 He saieth yâ— bread which he will 〈◊〉 〈◊〉 〈◊〉 which he will 〈◊〉 â—…or yâ—â—…se of yâ— world He 〈◊〉 it the 〈◊〉 and the blood of the sonne of man meate in dede and drinke in dede his flesh and his blood the eating of him the bread which who so eateth shall liue for euer In S. Mathew and in S. Marke his body and his blood of the new testament In S. Luke his body whiche is geuen for vs and the chalice which is the newe testament in his blood which is shed for vs. In S. Paul the bread which we breake is the communicating of our Lords body the chalice of blessing which we blesse which is the coÌ„municating or partaking of Christes blood the one bread yâ— table of our Lord and the chalice of our Lord the body which is broken for vs the chalice which is the new Testament of his blood the eating of this bread and drinking of this chalice So many names are geuen in so many places of holy scripture to this blessed Sacrament and it being no where called a signe or token yet the Apologie which thanketh God for yâ— holy scriptures aâ—…d will trie all doctrine by them in the chief question of our age goeth quite from all holy scriptures and sayeth the Eucharist or the Lordes supper is an euident token of the body and blood of Christ. What is the matter that in wordes you make so much of holy scripture and in dede so litle What Apostle what Euangelist what Prophete or Patriarke taught our Lordes supper to be a signe or token S. Paul threateneth damnation to him who vnworthely eateth it and he calleth vnworthy eating not only the contempte thereof or lacke of faith but euen the omitting to proue or examine him selfe before he eate our Lords body And that because he maketh no difference betwixt it and common meates And come you with a new doctrine affirming that we receaue not our Lords body into our bodies but an euident signe and token thereof you 〈◊〉 no authoritie no rule no triall of matters belonging to faith but only the holy Scriptures and immediatly ye breake your owne rule in so much as the holy scriptures call the supper of our Lord his body and blood and you teach it to be an euident token of his body and blood If you kepe not your owne rule whom can you binde to kepe the â—…aine Ye will aske me perhaps whether the Lordes supper be not a Sacrament if a Sacrament then also a signe and token I aunswere ye that prescribe rules of beleuing to the world ye that wil haue all thinges iudged and proued by that touchestone of Gods worde ye that for pretense of folowing the gospell haue stirred vp so greate strife through all Christendome must not talke with vs with if with and with conditions and peraduentures But ye must bring forth the word of God for that ye say Although the supper of our Lord were neuer so much a Sacrament surely to you it were none because ye cannot proue out of the word of God where it is so named To vs it is both a Sacrament and a sacrifice A Sacrament because we are so taught by tradiction from the Apostles A sacrifice because Malachie the prophet in the person of God expressely saieth In omni loco sacrificatur offertur nomini meo oblatio munda â–ª quia magnum est nomen meum in geÌ„tibus In euery place a cleane oblation is sacrificed and offered to mie name because my name is greate amonge the gentils There is absolutely no pure and cleane oblation besides the sacrifice of Christes body and blood whiche was offered to death not in euery place but without the gate of Hierusalem alone and the same is at this daie vnbloodily offered in the masse in euerie place where so euer among the gentils the name of God is 〈◊〉 called vpon Thus both we and you maie proue the â—…upper of our Lord to be a sacrifice but that it is a 〈◊〉 â–ª we can proue because our forefathers delyuered such a doctrine to vs You can not proue the same seing you will not be bound to folow vnwritten traditions If you flee to the Church for naming it a SacrameÌ„t the church hathe seuen Sacramentes But ye in this present Apologie acknowledge only two properly to be rekoned vnder yâ— name for so many saie you do we find deliuered and sanctified by Christ and allowed of the olde fathers Ambrose and Augustine Concerning the deliuery of Sacraments by Christ ye might haue found in the word of God ConfirmatioÌ„ Actor 8. Penance IoaÌ„ 20. Extreme vnction Iacob 5. Priesthod Luk. 22. Matrimonie Eph. 5. And not only Baptim and the Eucharist But what kind of talk is this to say that S. Ambrose and S. Augustine allow that workes of Christ was not the deliuery and consecration of Christ of sufficâ—…ent autoritie except Ambrose and Augustine had approued it I thoâ—…ght Ambrose and Augustine should haue bene allowed by the scripture and not the scripture by them I stand with you vpon the autoritie of the word of God proue me thence that these two are Sacramentes alone yea proue that thei are so named at all what gospell calleth baptisme a Sacrament What holy write nameth
agreed for all scâ—…iptures call it the body and some doctours call it a signe But if these thinges can not both be true together awase with signes awaie with tokens let the worde of God be heard which saieth This is mâ—… body This is my blood Is it reason we obeie men or God If both stand in one degree men keping them selues vnder God let both be obeyed But if men draw from God he is more worth alone then all the men of the world What 〈◊〉 we now Will the sigâ—…e of the body and the body it selâ—…e stand together or no If not let the signe of the body which is not in scripture geue place let the body it selfe which is often times found there tarie still If the signe and the truth can not stand together the Sacramentaries must nedes be condemned who denie the truth which is in the scripture and preferre the signe before it which is not in the scripture If the signe truth doe both stand together yâ— Sacramentaries onlesse they repent be condemned because they denie the one part of yâ— twaine For they denie the true presence of Christs body and blood vnder the formes of bread and wine In what case stand these defenders which still be in state of damnation whatsoeuer be concluded true We verely teach and beleue the figure and the truth to stand together the supper of our Lord to be the signe of Christes body and to be his owne body The weaker part is the signe the greater is the truth But both doe not only stand together in one Sacrament but farther more the true nature of euerie Sacrament of Christ is to haue both that is â—…aie to haue oue certaine truth one certaine signe of the same truth The truth is hidden vnder the signe the signe is witnes of the truth Which thing once being declared you shall see the vaine doctrine of this Apologie with what kind of worthy Schoolâ—… the English Church is nowe gouerned to the greate 〈◊〉 and destruction of Christian soules Pardon me good reader if I stand somewhat long vpon the name of a Sacrament for in that word lieth hidden all the poyson of the Sacramentarie doctrine ¶ That the supper of our Lord is both the signe of Christes body and also his true body euen as it is a Sacrament GEue diligent care good Reader to the doctrine folowing Because as it is most true and profitable so is it somewhat hard I will shew that suche a signe as belongeth to Christes institution must nedes haue the same truth present whereof it is the Sacrament or holy signe The naturall sonne of God tooke naturall flesh of the virgin Marie to th' intent he being oâ—…e persone and there in hauing his humane nature common with men and his diuine common with God might by that meanes reconcile man to God againe His diuine personne staied in it the nature of man his manhod partly couered the diuine nature from the eyes of mortall men partly by maruelous signes and workes shewed the same to the faith of 〈◊〉 men Liâ—…ewise man consisteth of two parts of a soule inuisible and of a visible body The soule ruleth and gouerneth the body And the body sheweth to others by outward tokens what the soule thinketh and inwardly worketh Christ therefore intending to leaue certayn holy mysteries vnto his Church thereby to 〈◊〉 to her the fruite of his passion and death as well for regard of his owne selfe in whose personne two natures were vnited as for regard of vs who coÌ„siste of body and soule made the sayd holy Sacramentes to be of a dubble sort and nature so that the one part thereof might appere to the senses the other should lye priuie and only be seene by faith But as the outward workes and doctrine of Christ were vndoubted testimonies of the inward Godhed really present so the outward signe which is in the Sacraments is a most euident witnesse of the inward grace which they worke really present in them Aâ—…ter this sort Christ instituted the Sacrament of Baptisme that we might be newly borne and regenerated of water and of the holy Ghost as him selfe sayd to 〈◊〉 For the outward wasshing of the body in the naâ—…e of the Trinitie is an euident signe that the holy Ghost at the same instant by the meane of the word and water inwardly wassheth yâ— soule from synne Therefore S. Paul sayeth God hath saued vs by the wasshing of water and of the renewing of the holy Ghost The which holy scriptures S. Augustine embracing sayeth Aqua exhibens forinsecus Sacramentum gratiae spiritus operans intrinsecus beneficium gratiae regenerat hominem in vno Christo ex vno Adam generatum Water geuing outwardly the Sacrament or holy signe of grace and the holy Ghost working inwardly the benefite of grace begetteth man againe in one Christ which was begotten of one Adam Water is the outward signe Grace is yâ— inward benefite The outward water which wassheth the body is the signe of the inward grace which is wrought vpon the souâ—…e Here thou seest good Reader the signe of a thing and the thing it selfe to agree so well that the one is alwayes depending of the other Much lesse doth one of them hinder the other Except any man will say that Christ was not God in dede because his works were tokens signes of his Godhead which were a detestable saying Likewise the supper of Christ is both a signe of his body also his true body A signe outwardly the true body inwardly A signe by yâ— sound of words when it is first made a truth by the inward working of the holy Ghost by the meanes of the words of the censecration For as when the Priest spâ—…inkleth or dippeth the child in water saying 〈◊〉 wass he the in the name of the Father and of the Sonne and of the holy Ghost At the same moment the holy Ghost wassheth the soule of the person baptized Right so when Christ or any lawfull Priest in his name taking bread blesâ—…ing duely sayeth This is my body making in those words an euident token of his body â—…eally present at the same instant the holy Ghost worketh inwardly the true substance of Jesus Christ really present vnder the forme of bread The outward pronouncing of the words ouer bread and wine is the Sacrament or holy signe that maketh and sheweth Christes body and the inward 〈◊〉 ning of the substance of bread into Christes reall body is the grace which is at the same tyme inuisâ—…bly wrought Thus in holy Scripture the signe of body and the true body stand so welâ—… together that both are true because one is true The which doctrine S. Chrisostom confessing writeth Sacerdotis oreverba proferuntur Et Dei virtute proposita consecrantur gratia Hoc est ait corpus meum hoc verbo proposita
outwardly celebrated thereof and not only diuerse predictioÌ„s were made by the Prophetes concerning the same but also when Christ him selfe was come into the world he did both make an introduction to the promise of his supper by a miraculouse blessing and breaking of fiue and seueÌ„ loaues to the Iewes and more ouer in expresse words foretold that he wold geue his flesh to be eaten euen the same flesh which he wold geue for the life of the world But for so muche as some men thinke that Christ in the sixth Chapiter of S. Ihon speaketh not properly at all no not so muche as by the way of promise of his last supper I must as well proue against them who thinke so that Christ spake in that place of the gift which he afterward made in his parting banket As also that the reall presence of his flesh and blood is euidently proued by such words of promise as he there vttered For it can not be doubted but the truthe it self performed all that in deed it self whiche his words had before promised for the tyme to come Neither ought it to be a grief to any man if in handling these matters I seeme to intreat of hard questions which are aboue the capacitie of the vulgar people For the nature of all holy mysteries is such that as S. Augustine sayeth it may soner be impugned popularly and plausibly then be so defended Which notwithstanding I haue done what I can to vtter all things plainly And yet who is there that now can iustly find fault with me for handling deepe and obscure matters Is not euery man sufficiently instructed by this tyme to iudge of all points in diuinitie Is not that man who in parlement scared not to sit iudge of this high mysterie and without the consent of any one Prelate in that howse to condemne the vnbloody sacrifice of the blessed Masse is not that man able to vnderstand suche writings as are set foorth in that behalf He that must if a parlement be called prescribe a faith vnto me what say I vnto me he that will take vpon him to prescribe it to all the realme to generall Councels yea to the whole Churche he that will accuse his Fathers and graundfathers euen to the tenth generation of ignorance of superstition and of idolatry he that accompteth him self spirituall and therefore sufficient to discerne doctrines spirits will he say that a poore scholar of Oxforde doth write to high for his vnderstanding If it be so let him vnderstand that the sayd scholar is a very base member in Christes Church and a very ignorant man in re pect of those notable Bisshops other diuines whom he heard and sawe at the Councell of Trent with suche admiration that 〈◊〉 deed he was neither able nor worthy to speake among them Let him vnderstand that those Fathers did so exactly serche out the truth of the present controuersies as well by conferring together the holy Scriptures as by vewing the bookes of the aun cient Doctors ánd Councels that they spent in some one matter fower moneths coÌ„tinual To be short let him vnderstand yâ— seing the tenth part of the learned men 〈◊〉 Christendome came not to yâ— Councell and yet there were in it aboue two hundred persons of suche excellencie for wit learning vertue that it passed much more the wisedom of any one realme then the graue Senate of a whole realm doth excede that particular Councell of neuer so meane a Litie Let him I say vnderstand what wisedom what knowlege what iudgement is and hath bene in the whole Church of God by the space of fiftene hundred yeres together The preaching practise and gouernement of which long tyme a few such feared not of late by their open voices to coÌ„demne as to whom if a maÌ„ should at their own howse propose a very meane probleme or doubt in diuinitie they wold not only refuse to answer therevnto but they wold also confesse plainly that they neuer studied the science of Diuinitie They wold swere if nede were that they neuer attended principally to any other thing then to serue God and their Prince and to hauke or hunt Whereof I put them in mind to the end they should depely coÌ„syder with what temeritie they attempted to determine the high and secret points of Christian faith and that knowing their fault they should bewaile amend the same I beseche God to geue vs al grace to know our selues and tâ—… beware that whiles we couet to be as Gods in vnderstanding the Scriptures we tast not of the tree which is named the knowlege of good and euill and afterward be cast out of Paradise because we contented not our selues with the order and condition which our Lord had appointed for vs. I trust although the matters which I intreat of be very hard to make them yet plain by such help as the auncieÌ„t Fathers haue left vnto vs in their most learned works and commentaries According to whose wisedome I wil expound those places of S. Ihon which specially appertein to my purpose The Chapiters of the third booke 1. The Argument of the sixt chapiter of S. Iohn is declared 2. It is proued by circumstances and by the confereÌ„ce of holy Scriptures that Christ speaketh in S. Iohn of his last supper 3. The same is proued out of the Fathers and Councels 4. Answer is made to them that teache the coÌ„trary out of the Fathers 5. Item to them that teache the contrary out of the Scriptuâ—…es 6. The gift of the euerlasting meate is shewed to be the gift of Christes flesh at his supper 7. The equalitie of substance alleged betwene Christ and his Father proueth one substance to be geueÌ„ both of God the Father to Christ and of Christ to vs. 8. Christ is not the bread of life to vs by the gift of his flesh except we eate really his own flesh 9. Whereas three giftes are named in S. Iohn Christes gift partaketh of both the other therefore conteineth his reall flesh vnder a figure 10. The midle state of the new Testament betwene the law and glory requireth the same truth which is in heauen to be geueÌ„ vnder a figure 11. The bread that Christ will geue which is his flesh must nedes be meant of the substance of his flesh 12. Christ himself sheweth that the eating of him by faith or in a figure only differeth far from the real eating of his flesh in his last supper 13. Christes flesh to be as really present in his supper as water is at baptism In so much that childern were somtyme communicated 14. That S. Augustin did not teache these wordes except ye eate the flesh caet to betoken only eating by faith and spirit or by figure alone 15. Christes flesh being meate in dede must needes be really present to be eaten 16. By the maner of Christes tarying in vs it is ê“ued that we eate his
of the argument or the desyre to haue the thing wel remembred or my forgetfulnes may cause me to fall in to that default The Chapiters of the fourth Booke 1. That no reasoÌ„ ought to be heard why the words of Christes supper should now be expouÌ„ded vnproperly or figuratiuely that the Sacramentaries can neuer be sure thereof 2. That as al other so the words of Christes supper ought to be taken properly vntill the coÌ„trarie doth euidently appere 3. The proper fignification of these words this is my body and this is my blood is that the substance of Christes body blood is conteined vnder the visible formes of bread wine 4. That the pronoune this in Christes vvords caÌ„ point neither to bread nor to vvine 5. That the pronoune this can not pointe to any certein acte vvhiche is a doing about the bread and vvine 6. That the sayd pronoune pointeth finally to the body and blood of Christ and in the meane tyme it signifieth particularly one certaine kind of food 7. The naming of the chalice proueth not the rest of the vvords to be figuratiue but helpeth much the reall presence 8. That the vvordes of Christes supper be proper though many other vnlike to them be figuratiue 9. The reall presence is declared by xxvij circunstances vvhich belong to Christes supper 10. The same is proued by conference of holy scriptures in the nevv Testament 11. Why the Sacrament is called bread after consecration 12. The real presence is proued by câ—…nference of holy scriptures of the old Testament 13. Item by the vvords hoc facite vvhich do signifie make this thing 14. Item by the vvords for the remembrance of me 15. The grosse error impudent chalenge of M. Novvell is corrected and fully satisfied concerning the coÌ„ference betwene these vvords this is my body and I am the true vine ¶ That no reason ought to be heard why the words of Christes supper should now be expoundâ—…d vnproperly or figuratuely and that the Sacramentaries can neuer be sure thereof CHrist in his last supper was bâ—…th like a testatour who disposeth before his death what shal be comâ—… of his goods afterward and like a maker of lawes who prescribeth an order to be kept in his commoÌ„ weale The legacie bequeath ed or rather the gift made by his life tyme in consyderation of death cerâ—…einly approching was the deliuery of those inestimable tâ—…wels which he called his own body and blood willing his heyrs and fruids to take to care hâ—…s bodâ—… which should be geuen for theÌ„ and to drink his blood of the new Testament which should be shed for the remission of synnâ—…s The law which he made was that the Apostles and their successones in the like degree of Priesthood should make that Sacrament which he had then instituted for the remembrance of his death vntill he came again to iudge the world His Testament and the gift made therein was confirmed by that famouse death which he siffered the next day vpon the Crosse. His law was receaued and practised from the coming doune of the holy Ghost euen to this day through al the catholike Church A few yeres after Christes death his TestameÌ„t and law which he made by mouth was by witnesses of sufficient credit put in writing published and acknowleged of al faithful men If therefore any question arise coÌ„cerning such words as were either in yâ— last wil or in the law or the narration of them who wrote the Gospell We ought to weigh whether that question be moued of a thing not already determined or els vpoÌ„ that which many yeres before was accustomed and receaued For as reason would a new doubt to be newly dissolued so no reason no law no conscience can suffer that a matter once fully decided and perfitly ended should be again called into iudgement The question is whether the words of Christ be figuratiue or proper I say that question was decided aboue fiftene hundred yeres past For when that wil law of Christ was first published al men toke those words This is my body and this is my blood to be proper And so we receaued of our forefathers from hand to hand in so much that the Church neuer heard before these daies any other doctrine preached by publike auctoritie it neuer saw other practise then to adore with Godly honoure those things ouer which the Priest as Christes mynister had sayd the words before rehearsed The vniuersal preaching and vsage of Christes Church is a sufficient witnesse that it hath always taken those words to be proper not figuratiue Whiche thing sith it is so minimè sunt mutanda sayth the lawier quae interpretationem certam semper habuerunt Those things are least of all to be changed whiche haue always had a knowen vnderstanding And yet if we should come to geue accompt of these vniuersall customs how reasonably might it be applied to our purpose which yâ— same lawier saith Si de interpretatione legis quaeratur inprimis inspiciendum est quo iure ciuitas retro in huiusmodi casibus vsa fuisset Optima enim est leguÌ„ interpres 〈◊〉 If a question be moued coÌ„cerning the interpretation of a law it is principally to be attended what order and law the common weale hath vsed before in those cases for custome is the best interpreter of lawes We are sure that before the birth of â—…uther yea also of Berengarius al the Church vsed to worship the body blood of Christ vnder the forms ofbread and wine and yet it could not haue done so if it had taken the word body for material bread only signifying the body that name of blood for wine which was appointed only to signifie Christes blood For the Church of God wold neuer haue worshipped with Godly honour bakers bread wine of the grape though they were tokens of neuer so goodly things But if the Sacramentaries answer that once the Church did other wise and that the auncient fathers neither adored the body blood of Christ vnder that formes of bread and wine nor preached the words of Christes supper to be proper besyde that such answer of theyrs is stark false as by that plain words of S. Ambrose of S. 〈◊〉 of S. Augustine and of Theodoretus it shal hereafter euideÌ„rly appere yet surely though so much could not be presently declared yet it were a great folly vpon the allegation of a thing so far beyond memorie of maÌ„ as the primitiue Church is to leaue the manifest vse and custom of the present Church the which Christ no lesse redemed no lesse gouerneth and loueth theÌ„ he did the faithfull of the first six hundred yeres Furthermore if all that is presently beleued shal be vndone as oft as it is pretendâ—…d that the primatiue Church thought otherwise what quietnes can there be in the Church after this order what end shall we haue of controuersies When shall
we hope to see that agreement of minds that consent of wils that vniformitie of life and belefe which our grandfathers and great grandfathers had The Trinitaries of Polonia vnder their Capitain 〈◊〉 who is a false preacher in 〈◊〉 that chief citie of yâ— Kingdom said that the name of the blessed Trinitie is a monsterouse thing not because they openly deny the father yâ— sonne yâ— holy ghost or the equality of them nor because they defend any more then one God But they affirm yâ— albeit there are three vnius naturae of one nature of one Godhead yet there are not three say they yâ— are vna natura vel Deitas one nature or Godhead And for proufe hereof they appeale to the new Testament and old and to the Churche which they call priuatiue which was of the first two hundred yeres or thereabout bidding vs looke whether we find Trinum vnum deuÌ„ or Trinitatem in vnitate or vnum deum in tribus personis in any scripture or in any Father of that age As for S. Athanasius S. Hilarie S. Basil S. Augustin so forth they esteme no more then our new brethren esteme S. Bede or S. Thomas of Aquine The booke intituled of the Trinitie which is in S. Iustinus works they affirm not to be his vsing presently the same shamles shifts against the blessed name and nature of that Trinitie which the Sacramentaries vse against the nature name of the Masse Not long after these Trinitaries an other cumpany began to think circumcision so necessarie that in Lituania many 〈◊〉 them selues who to defend that heresy must nedes deny S. Pan les epistles as Luther hath denied S. Iames his epistle for that it is against his iustification of only faith And what forbiddeth an other sect to doe the like in an other matter Thus alwaies are we seeking as Tertullian sayth but we neuer find any thing if once we goe from that which we all beleued If then a stay be to be made at any tyme in questions of belefe if we may be sure of any article of all our faith it behoueth we vndoe not that which our forfathers haue so long before concluded to be true No reason of induciÌ„g a new faith can be so weighty as the peace and preseruation of vnitie in Christes Churche ought to be singularly weighed of euery man There was but one vniuersall chang to be loked for in religioÌ„ from the beginning of Christes Church to the last end thereof And that was at the coming of Christ into the world The which chang that it might not be sodein it was prophecied of before in all ages both by yâ— dedes and words of Patriarchs of Prophets and of Priests And when the fulnesse of tyme was come it was proued to become by miracles of so great vertue and name that the very stones that is to say the infidels were turned by them so great a matter it was with God to haue the order of his religioÌ„ altered And now shal we after Christes faith preached beleued fiften huÌ„dred yeres together shall we now take a new faith of Luther of Zumglius and of Caluin If they be Christ I graÌ„t we must admit theyr doctrine but if they be not so it is not possible they should come of God though they came with neuer so many miracles but they must be the forerunners of 〈◊〉 To come again nere 〈◊〉 own matter if we shall geue any eare to them who affirm the words of Christes supper to be figuratiue that must be with some dout of our former faith and in douting thereof we are become men that lacke faith which if it be not sure it is not good for so much as it hath not the foundation of the things which the Apostle sayd were to be hoped for Or tell me he that first gaue eare to BereÌ„garius or Zuinglius against the bessed Sacrament of yâ— altar may the same man geue care now to another that should wickedly say the Apostles had no authoritie geuen them to write holy scriptures If he may theÌ„ he may dout of the sayd â—…utoritie and yet surely it were very hard to proue to a wrangler that such autoritie of writing Gospels or epistles could be iustified out of the expresse words of the holy Bible But if it be vnlawfull to heare any such seditiouse man how could it be lawful when eare was first geuen to Berengarius or Zuinglius for then it was no lesse generally receaued through all Christendom and much more expresly to be proued by the holy scripture that the things set foorth and consecrated vpon the holy table and altar were the reall body and blood of Christ then it is sayd that whatsoeuer the Apostles did write should be confirmed and established as the words of the holy gooâ—… Where yet I will enter farther into the 〈◊〉 of the cause â–ª And before we heare what reasoÌ„s he can bring who wil reproue the faith of the church in the blessed Eucharist I say he is not to be heard because it is not possible that his reason can haue any sufficient ground why we should geue ouer our old faith and that whether we respect the writen word of God or yâ— faith of all Christians or the glorie of God or the loue of Christ toward vs or the profite of his churche For â—…either can he shew where it is writen or when it was beleued This is not my body nor can proue that it is more honorable to God or more agreable to Christes coming or more profitable to vs that we should lack his body present vnder the forme of bread rather then haue it For if the death of Christ did procede from excessiue charitie of him toward vs and of God and our profite that his Sonne should take flesh and dye for vs I can not deuise how the most honorable remembrance of the same death should not be most according to th' intent of Christ and to our soules health And doubtles it is a more honorable and a more louing remembraÌ„ce where the true substaÌ„ce of Christ is made really present for the keping of his death in memorie we take more benefite by such a commemoration of his bloody sacrifice then if in stede of Christes reall body a peece of bread and wine be left vnto vs with neuer so great a feding by faith For imagine ye the faith to be neuer so great I am sure it will not be the lesse because Christ is taken into our hands mouthes and brests The touching of his garment neuer hindred any good hart much lesse can the taking of his whole body hurt our faith or deuotion And yet if corporal touching did not also help the faithfull womaÌ„ troubled so long with a bloody fluxe had not bene so miraculously cured by touching the hemme of Christes garment Her faith touched his Godhead and her soule
voice and commandâ—…meÌ„t of Christ and to be subiect to him as the wife is to her husband As therefore the parties maried come to the third vnitie of being made both one fleshe is no lawfull impâ—…diment stay them so doth Christ present him self in the Sacrament of his body and blood to make perfite and to coÌ„sâ—…ate his mariage in the last degree And as in adultery S. Paul graunteth a place of reconciliation beâ—…wene the man and wife so if any maÌ„ after he is maried to Christ folow the world the fleshe or the deuill he may be absolued by the Priests and so come to be ioyned with the body and blood of Christ in vnion of true flesh If now the naturall and the whole mysticall body of Christe haue so great affinitie with the state of mariage that in all degrees they be described by like termes in the worde of God seing the last and chefe coniunction whiche is in mariage can not be made without the real presence of the two bodies which are ioyned no more can the last vnion of Christ and of his Churche be made in his last supper vnlesse both his and our bodies come really together If Christ sit only in heauen not hauing his body made present at his holy table and our bodies be yet still in the earth what coniunction of bodies is made betwene Christ vs If the vnitie which is betwene two persons in mariage be a signe of the vnitie whiche is betwene Christ and the Church as S. Paul proâ—…eth it is not possible that the vnity can be lesse real in the truth then it is in the signe But in mariage whiche is the signe the persons maried are one flesh during the tymâ—… of their being together and they are both present bodily Thersore Christ is present in his own substance to be ioyned in that most chaâ—…e and vnspotted bed of matrimony with his own spouse whiche ioyuing is made in a Sacrament the which SacrameÌ„t is ministred in those knoweÌ„ forms of bread wine Therfore vnderthose forms the substance of Christes body and blood is really present This is that which S. Hilarie saith Verè verbum carneÌ„ cibo dominico sumimus We take truly the word made flesh in the meat of our â—…ord â–ª we take yâ— word made flesh yâ— is to say yâ— who le substance of Christ we take it truly that in the meate whiche our Lord geueth It is writen that he gaue saying Take eate Therefore in that meate we take truly the word made flesh but seing that meat semeth bread vnder that which semeth bread we take the whole substance of Christ. Again he saith Naturam carnis suae sub sactamento nobis admiscuit he hath mixed the nature of his flesh to vs vnder a sacrament That same word sub vnder sheweth what he meaneth for the form of bread is called a signe or sacrament alone as the body vnder it is called a sacrament or signe and also the thing or substance of the Sacrament S. Chriostom saith vt non solum per dilectionem sed reipsa in illam carnem conuertamur per cibum id efficitur quem nobis largitus est It is brought to passe by yâ— meate which Christ hath geuen vs that we may be coÌ„uerted into that flesh not only by loue but in the thing it self If bread and wine be not the thing it selfe but only Christes owne flesh and yet we are connerted in very dede into yâ—â—…lesh of Christ through the meat which he gaue seing he gaue al that he gaue vnder the form of bread and wine vnder those formes we receaue in dede and truth that flesh according to which we are reformed Which place of many shall I bring out of S. Cyrill He sayth one where Cûm mystica benedictio in nobis fiat nónne corporaliter quoque facit coÌ„municatione carnis Christi For as much as the mysticall blessing is made in vs doth it not make Christe to â—…wel in vs corporally also through the coÌ„municating of Christes flesh Can the mysticall blessing make Christ dwell corporally in vs if it self haue not Christes flesh corporally in it Cur membra fidelium membra Christi sunt Nescitis inquit quia membra vestra membra sunt Christi Membra igitur Christi meretricis faciam membra Absit Why are the meÌ„bers of yâ— faithfull the members of Christ Know ye not saith S. Paule that your members are the members of Christ Shall I then make yâ— members of Christ the members of a harlot God forbid Here S. Cyril doth manifestly allude to the kind of vnitie which is betwen man and wife in lawfull mariage and betwene foruicatours in vnlawful coniunction In eâ—…he place two are made one but in mariage lawfully in whoredom vnlawfully The SacrameÌ„t of Christes supper is like to lawful mariage And therefore S. Cyrill concludeth Non habitudine solum quae per charitateÌ„ intelligitur Christum in nobis habâ—…are sed participatione naturali That Christ dwelleth in vs not only by affection or deuotion or efficacy which is vnderstanded by charitie but by natural partaking It is therefore an heresy to defend as the Sacramentaries do that we are ioyned to Christes flesh in his supper by faith and spirite only as though Christ being so long maried neuer came bodily to make vp that most chast knot of vnion betwene him and his Church But if the Sacramentarie doctrine were true it should haue lesse for asmuch as it should not be present really with vs it should not be offered externally vnto God by the Priâ—…ts of the new lawe it should not be vppon the table it should not be in the mouthes of them who receaue yâ— same it should not be made naturally one with our bodies nor we one with it S. Paule by the reall vnitie which is made betwene the meat of Christ and of his faithfull people doth proue an vnitie in lesse degree but yet an vnitie betwene those who did eate together of meates offered to ydoles But yâ— meat of Christes supper whereby we should be ioyned as well to it as among our selues our new brethern take cleane away from the visible table and altar S. Paule sayeth Ye can not be partakers of the table of our Lord and of the deuils table Our new brethern graunting the deuils a reall table will not allow any such to Christ. They must conâ—…esse a table as well inuisible as corporall of the Iewes and Gentils for eche of them had their faith and their God albeit not good and true but to Christes body and blood which is the altar and table of the new Testament they will not allow any externall or visible altar or table I neede not insult at them for it â—…â—…ithens the day will come when Christ will not allow them any table to eate or drink with him in the kingdom of heauen They that haue brought all
of Christ made vnder the forme of bread and wine that is called any earth not because Christ hath any moe then only one body and one blood and one earth which is to be adored but because that one earth is in many places after the sorte I said before to wit vnder many formes of bread That is it which S. Augustine saith when thou bowest thee or doest cast thy selfe prostrate before any flesh of Christ in what soeuer Church house or place in what soeuer altar pix or table where soeuer thou fallest doune prostrate before the Sacrament of the altar adore it so that thou remember the flesh is to be adored for the persons sake whose flesh it is By this place it is inuincibly proued that it was the custome of all Catholike people in S. Augustines tyme to be prostrate to bow doune and to adore the blessed Sacrament of the altar But that should neuer haue bene suffered in Afrike no more then now it is suffered in England except the real substaÌ„ce of Christes flesh had bene certainly beleued of all men to be present vnder the formes of bread and wine Therefore be thou assured as those yâ— now sorbid thee to adore the Sacrament of Christes supper doe not beleue the flesh of Christ to be really present vnder the form of bread wine so they who willed all Christians vnder paine of syn to adore the earth flesh whiche they receaued before that they recâ—…aued it did vndoubtedly beleue the reall presence of Christes â—…lesh vnder the visible formes of bread and wine This was the faith of the first six hundred yeres which dured from the Apostles tyme till this our daies and yet dureth in all Catholike countries ¶ It is proued out of the Prophetes that it can be no idolatrie to worship the body and blood of Christ in the Sacrament of the altar MAny things are to be abhorred which are in these our daies taught againste the truth of the Gospell yet neuer was any thing so maliciously inuented so blasphemously vttered so foolishly mainteined as to say that it is idolatrie to worship with godly honour the body and blood of Christ in the Sacrament of the altar For that saying presupposeth externall idols not to haue bene taken away by the comming of Christ whiche is against the expresse word of God It presupposeth also that idolatry should be mainteined among Christians them selues not only in groâ—…es hilles and corners but euen openly in the middest of the whole Church by publike doctrine and vniuersall practise which neuer chaunced no not among the Iewes And which is most abominable of all it presupposeth that Christ who came to end and ouerthrow all idols and specially those which were made by hand of man now him selfe should geue occasion why his own people should worship bakers bread and wine of the grape and that this idolatry should be committed by pretense of his owne word yea that it should be done vnto him selfe in his owne mysteries falsely and wickedly if by any meanes Christ may be falsely adored Can there yet a more lewd and foolish pointe be added to this opinion Yea verily They that teache the worshipping of the Sacrament of the altar to be idolatry say the Bishop of Rome was the cause of that worshipping they teach also the Bishop of Rome to be Antichrist whiche Antichrist is well knowen to impugne by al meanes the honour of Christ. And yet they confesse that both only Christe made and instituted the same Sacrament and that the Bishop of Rome him selfe worshippeth the same Thus at the length it commeth about that Antichrist finding this great mystery made by Christ setteth it vp to be worshipped of others and him selfe worshippeth the same all together pretending the honour of Christ and yet intending thereby as they say to debate his honour Who euer saw a doctrine so euill hanging together Antichrist as S. Paul saieth aduersatur is an aduersarie that is to say he is one that setteth him selfe against Christ and aduaÌ„ceth him selfe aboue all that is called God or that is worshipped so that he doth sitte in the temple of God shewing or boasting him selfe as if he were God Behold Antichrist setteth him selfe against Christ and much lesse would he be content as the Pope is to call him self the vicar of Christ or seruant of his sernants Againe Antichrist is aduanced aboue all that eyther by nature or by deceite of the Deuill is worshipped His pride is so great that he wil not only disoaine to bow to any externall ydoll for that coÌ„meth of a superstitious feare and pusillanimity but also he will not yeld to God him selfe When S. Paul saieth he is aduanced aboue all that is called God He meaneth aboue all false Gods who are Gods by name and not in truth As Iuppiter Mars Uenns Minerua were So that we are assured by the expresse worde of God that Antichrist shall set vp no ydoll besydes his own selfe He shall say him selfe to be God and shall shew false signes miracles able to deceiue those wicked meâ—… who disdayning the felowship of the knowen Church and the saith of their fathers thinke them selues able to plant a new faith according to the vnderstanding whiche they conceaue of Gods worde That is the chefe way for Antichrist to preuaâ—…le if the preaching of nine hundred yeres and the saith of so many Christian countries may be dispised and consequently a new religion sought out at the deuising whereof ye may be sure yâ— deuil is president of the couÌ„sel To come to our purpose Antichrist is aduanced by him selfe aboue all idols therefore he shall set vp no idoll besides him self And consequently if the Pope be Antichrist he setteth not vp any idoll besides him selfe But our aduersaries confesse the Pope to set vp the body and blood of Christe to be adored of all men and him selfe to adore the same herefore the Pope is not Antichrist You will say he may be a limme of Antichrist although he be not Antichrist him selfe I answere euery lymme of Antichrist is like his head and the rest of the body whereof he is a lymme Antichrist is he that professeth him selfe an aduersary to Christ and goeth about to diminish his honour But the Pope professeth him selfe to haue all his whole honour of Christ and geueth all the whole honour he can deuise to Christ. He worshippeth the Sacrament of the altar because it is the body of Christ. He reuerenceth the signe of the Crosse because it is signe of Christ. He praieth to the Saints which are now in heauen because they are members of Christ being assined they heare his praier in Christ theyr head with whome they make one body Those are the lymmes of Antichrist who can abyde neither the godly worshipping of Christes body nor the reuerent vsing of his holy Crosse nor
came they by theyr beleife Had they it not of those who were aboue seuen hundred yeres past And they againe of theyr forefathers May we not by that meanes go vpward vntil we come to Christ â–ª or where shal we stay whether in the ninth hundred yere numbring vpward how then came that selfe hundred age by this faith If it had it not of the tenth hundred age it muste make a new faith aud then it must haue new preachers and Apostles But what Did they of the tenth hundred age send any man to preache or no If they sent none al the faith must nedes cease at once wheÌ„ all preaching ceased But if they sent also preachers and made Bishops and consecrated Priests as before tyme had bene vsed as it can not be denied but they did I suppose they sent men of their own faith and not of a contrarie belefe It they did so the preachers of the ninth hundred age must nedes preach the same that they toke of their auncestours which was the tenth hundred age And that which I say of the tenth hundred age I meane likewise of the eleuenth and so vpward vntil we come to Christ. For in euery age the Bishops who ruled the Church sent forth preathers and willed them alwaies to preach the same Gospell which they had receaued and in case they did otherwise they corrected them excommunicated and deposed them Thus hath alwaies the faith bene preserued from hand to hand vntill these our daies in so much that neuer no heresie was begun but yâ— man was knowen who began it and much more they were knowen who impugned the heresy and defended the truth For as it may appere by S. Paul heresies must be to thend those that are tried and perfite may be knowen For in al diuisions and schismes the one part beginneth a new trouble the other mainteineth the old order custome he that tarieth in vuitie is a tried faithful man But as I said he that beginneth the heresy is knowen and the place where he preached it and the Bishop or Patriarch is knowen who reproued it and the assemble knowen where it was consâ—…ted and the scholars knowen who â—…ainteined the heresy And aboue al the Churches are most openly knowen froÌ„ which â—…he heretâ—…ke departed When Valâ—…ntinus began it could be said to him thou goest from the knowen doctrine of the Romaine Church of the Corinthian Church of the Ephesian Church and so foorth Let it then be shewed of the Sacramentaries when that heresy of the real presence began which was so riue a huÌ„drâ—…d yeres before Berengariâ—…s published his new doctrine Let them shew where those Churches remained from whiche they deparâ—…d who taught the reall presence â–ª Let one Bishop be named in the whole earth who before that tyme reproued the teachers of the real presence as heretiks in the seueÌ„th eigth ninth tenth eleueÌ„th twelueth thirtenth fourtenth or fyftenth hundred age â–ª What shall I say more iâ—… so plaine a matter â–ª They haue loste their faith their memorie their vnderstanding their common sense that wil haue the teachers of the real presence to be schisma tiks or false preachers or misbeleuers who can neither shewe when they began nor whence they departed nor where nor of whome they were reproued If we be no schisinatikes who teache and beleue the reall presence they must nedes be schismatiks misbeleuers who teache the contrary Yea but say they ye are gone from the Apostles froÌ„ yâ— auncient Fathers For thus generally they would intangle the matter But seing to be accused of the schisme it is more greuouse then to be accused of treason let vs sce whether it were enough in a iudgement of treason to say to a man of our age you haue denied your obedience to the king and yet could name no king whome the paâ—…ie had disobeyed Would not the party accused say name the king whome I haue disobeied Mary saith yâ— accuser you haue disobeyed William Conquerour Constâ—… tine the great Would not the party accused answere â–ª Why syr I liued not with them nor vnder them and therefore I could not depart from their obedience No but saith the accuser thou arte the sonne of him that disobeied William Conqueroâ—… The other answereth No syr not so My fathers also were obedient always to the kings vnder whome they liued and kept their lawes froÌ„ tyme to tyme. If now the accuser could goe no farther what should the Iudges doe I praie you should they condemne the party accused of treason â—…ight so we are accused of schisme but from whome did we depart from the Apostles Ue liue not vnder them Well but we are the sonnes of them who departed from the Apostles May surely For all our fathers obeied always the successours of the Apostles and kept all their lawes and traditions What say ye now 〈◊〉 ye bring foorth auy of our forefathers who disobeyed the prelats which liued in their tyme Yea but you goe from the doctrine from the writinges from the preaching of the Apostles If we doe so either we now first beginne to doe so or els it must be shewed when our forefathers began to do so For we kepe the preaching the doctrine the Gospell which we receaued and we preache it as we receaued it We find that S. Paule said to Timothe Depositum custodi kepe that which was committed to thee We find This is my body four tymes writen with many circumstances which importe a reall prosence Besyde we haue alwaies from the Apostles tyme taken the vnderstanding of those wordes to be that this is the very substance of my body In so much that our forefathers haue allwaies adored it and called it a sacrifice for the liuing and for the dead In this faith we were borne in this we liue and excâ—…pt ye shew when and how we went from an other Gospel or an other faith we can be no schismatiks Yea but S. Augustine say you and men of his tyme did otherwiâ—… exâ—…ound the Gospell No syr that can not be so for then the preachers whome S. Auguâ—…ine and other 〈◊〉 felow Bishopes sent foorth would not haue deliuerâ—…d to our aunceâ—…stours this beleefe Either shew when we or our forefathers renosiced the coÌ„munion of S. Augustine or beleue no longer that blessed man who teacheth euen as we beleue And so he deliuered to his successours and they to vs. Yea but his bookes haue contrary doctrine No verily nor his nor any mannes els that is elder theâ—… Berengarius alâ—…eit Bertram perhaps disposed him selfe to miscredit somewhat which yet he could not determine nor hath not plainly vttered But as we kepe the faith preached by S. Augustine so we kepe and reuerence his bookes and knowe what they meane But if they did speake any thing against the vniuer â—…all saith him selfe hath in many places declared that he would vs not to beleue
them Therefore in this behalfe we are clere as who neuer departed from the Apostles nor froÌ„ their 〈◊〉 â–ª But your departing is knowen I 〈◊〉 that it 〈◊〉 〈◊〉 Berengarius about the yere of our Lord. 1000. I can tell when 〈◊〉 renewed the same heresy when Luther when Zwinglius began Who knoweth not where the Churches are whence they depâ—…rted To wit in Italy in France in Spaine in Germany so forth I can tell the CouÌ„cels wherin it hath bene condemned At 〈◊〉 at Uercels at Tours in the great Councel of Lateran at â—…iemia in Feance at Basill at Constance at Florence at Trent All things are knowen so manifestly concerning the begiuning and proceding of the Sacramentaries that they can not be denied To couclude our faith is 〈◊〉 by the testimonie of yâ— Church which in al ages hath beleued yâ— real presence of Christ in the Sacrament in so much that S. Hilary saith there is no place left of douting of the veritie of Christes fleshe blood why so nunâ—… enim ipsius Domini professione fide nostra verè 〈◊〉 est 〈◊〉 verè sanguis est â–ª for now both by the profession of our Lord him self by our faith it is fleshe in dede and blood in dede Lo By our Lordes profession and by our faith S. Hilary confesseth that all Christians beleued that the SacrameÌ„t of Cjroâ—…tes body and blood whereof he there spake was his fleshe in dede and his blood in dede for he had spoken before of the Sacrament which be called also a mystcrie and our Lords meate and the Sacrament of his flesh to be communicated to vs which Sacrament is Christes fleshe in dede and being receaued maketh the same fleshe naturally and corporally to dwell in vs. This was not only the minde of S. Hilary but he saith it was the profession of our Lord and the faith of the Churche whiche two groâ—…ids are so sure that no place of douting is left For the faith of the â—…hurch doth expound declare witnesse how Christ our Lord ment when he said my flesh is meate in dede This faith can not be vayne or voide for by it we ouercomme the world the deuyl and hel gates By it we know the difference betwene these words This is my body and these I am the dore the vine the way the rock is Christ Iohn Baptist is Elias and such like For no man taught in any age neither ChristiaÌ„ people did at tyme beleue that Christ was a material dore vine or way neither that any rock was turned into Christ neither that Ihon Baptist was Elias in person Faith always did vnderstand these propositioÌ„s and such like to be a phrase of speaking without any effect of working any farther thing But when a lawfull Priest saith vppon bread at the altar This is my body then no faithâ—…ul man euer douted but there was wrought the body and blood of Christ. and so our fathers and great grandfathers deliuered to vs that belefe Certainly a surer rule to vnderstand the word of God then faith is neuer was heard of for it is the life and graâ—… of the new testament which the holy Ghost hath geuen into the whole Church of God It is the gift of knowlege to euery good beleuer which directeth him to al truth S. Augustine shewing that the Manichees thought the visible sonne to be Christ although he might by many meanes haue impugned that errour yet he specially chose to say Catholicae Ecclesiae recta fides improbat tale commentum diabolicam doctrinam esse cognoscit credendo The right faith of the Catholike Church disproued that fable and knoweth it by beleuing to be a deâ—…ylish doctrine Euen so by beleuing the Sacrament of the altar to be Christes true flesh we know the doctrine of the Sacramentaries to be a fable aud an heresy Epiphanius writing of purpose against figuratiue and allegoricall interpretatious geueth likewise a most clere witnesse of the belefe of all the Church in his tyme and before him For disputing what it is for man to be made according to the image of God He shewith at the last whatsoeuer it be once it is true because God through grace hath geuen man that image Though we can not tell wherein it standeth And for example he bringeth how Christe tooke at his last supper bread and wine and when he had geuen thanks he sayd This is my body and this is my blood 〈◊〉 Epiphanius nameth not these things because the 〈◊〉 should not by his bookes vnderstaÌ„d our mysteries coÌ„sequeÌ„tly he sheweth that the thing coÌ„secrated is not like neither to the manhod of Christ nor to his Godhead For it is of a shape and to looke vnto a dead or vnsensible thing yet Christ by grace hath said This is my body and This is my blood Et nemo non fidem habet sermoni Qui â—…nim non credit esse ipsum verum sicut ipse dixit is excidit à gratia salute and euery man beleueth the saying For who so doth not beleue the saying as him selfe said it he is fallen from grace and saluation If the word saying be this is my body this is my blood If euery man beleue the saying if he that beleueth not the saying to be true and so to be true euen as Christ spake it as he sounded it as he vttered it if he that beleueth not these things be fallen from grace and saluation who wil now beleue that this is the signe of my body and not the truth thereof and then he must say likewise that in dede we are not made according to the image of God Euery man in the tyme of Epiphanius did beleue not only yâ— truth of Christes body blood in heauen nor only the dwelling thereof in vs by faith but euery man did beleâ—…e this selfe saying this speache and this proposition This is my body If this saying must be beleued it must be true if the speache it selfe be true the thing thereby signified is true But the wordes doe signifie the substance of Christes body for his body is a substance therefore it is true yâ— this is the substaÌ„ce of Christes body But if it be still bread it is not so for material bread is not the body of Christ therefore it is so the substance of his body that it is not bread or wine which is the signe of his body as the Sacramentaries teach In this saying This is my body no bread is named no signe no figure â—…ut only the selfe body of Christe which is one certaine substance Therefore all the Church in the tyme of Epiphanius and alwaies before did beleue the thing pointed vnto in those words to be the substaÌ„ce of Christes body For how so euer it semed vnsensible as also it is not sene how we are made according to yâ— image of God yet yâ— saying was beleued euen
the receauers or no that Shepherd of Christes flok sayth that if it were not his true body and receaued in the mouth it were in vaine to say Amen It is true For seing the Priest bringing meate vnto their mouthes did say The body of Christ if notwithstanding it were only to be receaued in hart not in mouth also it were in vaine to say Amen or to answere it is so it is true and yet to think in hart otherwise To end this matter at the length The whole Church before Berengarius beleued the reall presence and they toke that their belefe of their auncestours from hand to hand euen vntill we come to the Apostles and by them to Christ. In the primatiue Church the Priest cried out at the altar This is my body and this is my blood All the people answered it is so It is true S. Ambrose biddeth them think as they speake yea euen as the word soundeth S. Leo sayth they say in vaine it is true if they dispute against the truth thereof And he teacheth the truth to be that the same thing is receaued in the mouth which is beleued in faith S. Hilary sayeth No place of doubting is left sith both by our Lords profession and by our faith it is verily flesh and verily blood Epiphanius witnesseth that euery man beleueth our Lords saying wherein he sayd This is my body And who so doth not beleue it eueÌ„ as him self spake it he is fallen from gracâ—… and saluation Seing all these things doe euidently proue the faith of the whole Church to haue bene that Christes body and blood was really present in the Sacrament of the altar and really receaued into the mouthes of the faithfull people it remaineth that thosâ—… who haue bene deceaued in this behalf do returne agaiâ—…e to their former belefe and that as wel in al other points as iâ—… this they do for euer beleue the Catholike Church the piller of truth Knowing for surety that it can not be a Catholiâ—…e doctrine which is begun in our age or any tyme after thâ—… preaching of the Apostles and that specially when it is conâ—…rary to the faith always preached and beleued ¶ That no man possibly can be condemned for beleuing the body of Christ to be really present in the Sacrament of the altar WHen Christe had almost ended his talke at Capharnaum and shewed his wordes to be spirit and life perceauing all the fault why the Iewes thought his sayinges so absurde to be for so much as they estemed him no more then a naturall man weighing his doctrine by theyr senses earthely reason he for declaration of theyr incurable dyssease for the detection of the cause thereof sayd Sed sunt quidam ex vobis qui non credunt But there are some of you who beleue not For Iesus knewe from the beginning who they where which beleued not Here we may see the chefe fault in all matter and question of the supper of Christ to consist in not beleuing He that beleueth is safe but wo to him that beleueth not S. Peter beleueth and confesseth Christ to haue the wordes of euerlasting life Iudas beleueth not and therefore he is called a deuil The chefe point of ChristiaÌ„ belefe is to acknowlege Christ to be God to be almighty to be able to make and to doe what soeuer pleaseth him This point he lacketh who so denieth Christ to be able to make the substance of his owne body present in diuerse places at once vnder diuerse formes of bread and wine If â—…herefore any man wil not beleue this he may be assured his portioâ—… is rekned with Iudas who as Leo hath witnessed beleued not thâ—… almighty power and Godhead of Christ. But if all men agree 〈◊〉 this point it is very well then let vs passe to the nexte Christ said â–ª The bread which I will geue is my flesh the which I will geue for tâ—…e life of the world Now are we come from the power of Chist to the will of Christ. We all were agreed that he was able to make the substance of his body present vnder diuerse formes of bread and wine Nowe these wordes affirme that he will geue a kind of bread the substance whereoâ—… is his own flesh euen that flesh the which he will geue for the life of the world And if we goe to his last supper we see bread taken and after blessing and thankes geuen he said This is my body which is geuen for you And he gaue his twelue disciples twelue fragmeÌ„tes or peeces bidding euery one of them take and eate in which deede he sheweth him self to make the substance of his body present vnder the formes of bread in diuerse places at one tyme allthough not after the manner of locall situation because his body hath not in the Sacrament actually that naturall dimention and occupying of place which it hath otherwise But as he hath ordeined it to be so is it vnder twelue diuerse formes of bread Here I am sure many will stand with me and say they beleue not so to whom I answere yâ— by so saying they haue condemned them selues to be of those of whom Christ said there are some of yow who beleue not For yf Christ said by yâ— which was bread before his blessing which still seemed bread yf Christ said thereof this is my bodie gaue it vnder twelue peeces or formes seing they confesse him to be able to make his body present vnder diuerse formes and to haue promised to geue his flesh and to haue said this is my body and to haue geuen it to twelue how can they deny that his body was present at that supper vnder twelue diuerse formes of bread being whole and all vnder eche forme The confessing of that which Christ said is a thing that apperteineth vnto faith because the speaker is God to whom all faith beloÌ„geth To beleue this that God saith must nedes be a vertue and to discredite it is a great vice You will perhap allege that fleshe profiteth nothing the wordes of Christ are spirit and life â–ª that is true therefore I beleue that when he said take eate this is my body he gaue his body not without life spirit but yet as really as euer by saying Let the light be made he made yâ— light for his wordes be not dead flesh which profiteth nothing but quicken and geue lyfe how and when so euer it pleaseth hym muche better then the spirit and soule of man is able to quicken make liuely the body wherein it is These two sayinges this is my body and my wordes are spirit and life stande so well together that I beleue the one for the others sake Christes words neuer lacke spirit and life and power to quicken other thinges euen as his flesh neuer lacked al kynd of spirit in it selfe for when the soule was out of
therefore yâ— substance of Christs flesh is promised to be eaten verily and not only by faith but also in a sacrament That kind of promise was only performed in the laste supper when he sayd Take eate this is my body which is geuen for you There was euery word literally performed For the particular declaration whereof I beseche the reader to consider that which I haue writen vpon S. Ihon in the 3. booke the 2. Chap. Iuel S. Augustine saith Thei eate Christes body not only in the Sacrament but also in verie dede Behold not only in the Sacraâ—…ente San. To 〈◊〉 out a peece of the sentence of S. Augustine and such a peece as vtterly changeth the â—…eaning of his words is it not the signe of one that hath cast of all feare either of god or of man S. Augustine saith thus some men promise pardon to Catholiks though they liue noughtily because they haue eateÌ„ yâ— body of Christ not only in yâ— SacrameÌ„t but in very dâ—…de But how yâ— body of Christ is 〈◊〉 in very dede that M. Iuâ—…l would not write and yet it is a peece of the very same clause The rest of the wordes are in ipso eius corpore constituti de quo Apostolus dicit Vnus panis vnum corpus multi sumus Being stablished in the selfe body of his of the which S. Paule said we being many are one bread one body which yet is againe expounded afterward 〈◊〉 iâ—… coâ—…pore Christi id est Ecclesia Catholica sumpseruÌ„t baptismum Christi manducaueruÌ„t corpus Christi Euil Catholiks 〈◊〉 not coudemned as some men said because they haue receaued the baptisme of Christ and haue eaten Christes body in the body of Christ that is to say in the Catholike Church This false opinion proponed in the xx chapter is impugned by S. Augustine in the xxv of the same booke Where he sheweth that none other are to be accompted the members of Christ beside those that tarie euen to ytâ—…d in the vnitie and charitie of his mystical body the Church But M. Iuel playeth the Sophist by taking the word body otherwise then S. Augustine meant it for as the cumpanie of Merchants in London make a certaine feloship among theÌ„ selues therefore may right wel be called a collegiate body euen so the cumpanie of faithull men who beleue and liue well make a certain body of Christ which is called his flocke his elect his fold most often of al his mysticall body â–ª Now M. Iuâ—… taketh yâ— word body which signifieth both Christes naturall mystical body as if it signified only his naturall body He wil proue the body of Christ to be eaten without the Sacrament and therein he taketh it for the natural body whiche 〈◊〉 at the right hand of God He proueth it by S. Augustine who speaketh of the mystical body which is the cumpanie of the elect and the holy Church of God Is not this man worthy to be a preacher â–ª Iu. S. Augustine contrarie to M. Hardings doctrine so farre forceth this difference that he maketh the eating of Christes body in the Sacrament to be one thing and the very true eating thereof in dede to be an other thing San. Why then doe you mingle the one with the other Why 〈◊〉 you against D. Harding who speaketh of the Sacrament â—…ly that place which spâ—…th oâ—… an another thing that is to say of the mysticall body You 〈◊〉 him vniustly and condemne your self most â—…ly He denieth not the mystical body and therfore is not contrarie to S. Augustine but he sheweth that Christ promised a real eating beside al other kinds of eating The promise of that reall eating you would exclude by shewing yâ— Christ may be eaten by other waâ—…s then by the Saâ—…ment â–ª as if wheÌ„ you had dâ—…d a â—…an to haue in his house yâ— armour which he is bound by lawe to haue ready you would afterward acquit your selfe if you proued that he had horsâ—…s in his stable and oxen in his pasture As though the hauing of the oâ—… proued the lacking of the other For how many waies oâ—…â—…ating Christ soâ—…r there are yet the â—…ating of his real flesh which was promised at Capharnaum is thereby rather coâ—…ed then â—…isproued Iu â–ª S. Augustine saith â–ª the Fathers of the old law receaued the 〈◊〉 same body that is now receaued oâ—… the faithfull Sander You leaue out some words of S. Augustine you adde other of your owne S. Augustine saith the old Fathers diâ—… eate the same spiritual meate which we eate you leaue out the worâ—… spirituall wherein he chefely 〈◊〉 His 〈◊〉 〈◊〉 〈◊〉 vppon S. Paules words is that the olâ—… 〈◊〉 〈◊〉 eate the 〈◊〉 spirituall meate the same saith he I can not find how I may vnderstand but the meate which we also eate Some man then will say was this which I now take manna is there nothing then at this time come if it was before is then the slaunder of the crosse made voyde How els did the Fathers eate the same meate but that the Apostle added spiritalem the same spiritual meate Againe Eundem ergo potum quem nos sed spiritalem id est qui fide capiebatur non qui corpore hauriebatur The old Fathers drunk the same drinck which we doe but the same spirituall drinck that is to say which was taken by faith not which was drunck by body Is it plaine enough M. â—…uel that S. Augustine speaketh not generallie of the same meat but of the same spiritual meate why leaft yoâ—… that word out why sayd you in stede thereof that the old Fathers did eate the self same body that is now receaued of the faithfull What delight haue you to misreport the auncient Fathers where is it writen the self same body saieth not S. Augustine eundem potum quem nos sed spiritalem they dranke the same drinck which we doe but spirituall did he not expound the word spirituall saying the which was taken by faith and not drunk by body Note well those wordes M. Iuel noÌ„ qui corpore hauriebatur they drank not that which we doe concerning the drink which is taken into the body that is to say they tooke not the blood of Christ into their bodies as we now do they toke a signe of Christes blood as we doe and among other figures they had also bread wine At the time of which figuratiue bankets the iust men did fede in spirit vpon Christ but we fede vpon him also in body we eate the same in spirit and also in body which they did eate in spirit only We meete with them in the meate as it is spiritual but we differ in the same and farre passe them as it is corporal Therfore S. Augustine saith vpon S. Ihon Spiritalem vtique eandem 〈◊〉 corporalem â—…lteram quia illi manna nos aliud â–ª they did
naturally doth signifie nothing els but not fainedly How say ye then when we are knit to God by right faith and syncere charitie is it a fained coninnction or no If it be a true not a fantasticall coniunction then the words whiche affirme Christe to be ioyned also vnto vs corporally and naturally being added ouer and aboue the ioyuing by right faith and syncere loue must not only â—…ane a true ioyning whiche was already made but also an other manner of ioynig which is both true in effect as yâ— ioyning by faith was also true in the corporall mingling of Christes flesh to our fleshe Otherwise what meant the aduerbe quoque also We be ioyned by faith and also corporally Is that also nothing Furthermore if corporally be nothing els to say but truly and without imagination how coÌ„strue you these words of S. Paul All the fulnes of the Godhead dwelleth corporally in Christ is it only to say it dwelleth truly in Christ well but it may dwell truly in Christ though Christ be not man therefore by your exposition a phrase is found whereby yâ— truth of Christes body may be wiped away whensoeuer it pleaseth the Protestants Consyder M. Iuell that you are not Capitaine generall of the whole army Satan him selfe had taken that cure vpon him before you were borne It is he that directeth all yâ— soldiours of his campe What place in his army doe you occupie I doe not know This I am sure of your Capitaine intendeth fully to displace Christe as much as lieth in him not only froÌ„ dwelling corporally in our bodies by the blessed communion but also from taking real flesh of the blessed virgin Satan him selfe would haue an other Messias to be prepared for Iudge you whether you helpe towards his comming or â—…o He coueteth to persuade that corporally doth meane truly and nothiâ—…g els wherâ—…ore it foloweth that corpus is latin for the truth and for nothing els and seing Christ toke of our lady corpus a bodie by you it is meant he toke tâ—… truthe of our lady nothing els Or can you avoid the yoke the â—…dance the mutuall respecte that is betwene bodie bodily corpus and corporally Whatsoeuer one of those names whiche are in one yoke doth signifie the other doth signifie after the same rate If bonitas be goodnes bonus is good bene is well â–ª corporally is of the same yoke with corpus body If bodily doth meane truly corpus doth meane truth so Christ toke truth of our Ladie and what is that forsouth it is whatsoeuer it pleaseth M. Iuel So that it be no phantasie it maie be then faith or charitie or els bones without flesh or skinne without flesh and bone To this point M. Iuels diuinity leadethvs O miserable time O cor rupted maners The noun corpus bodie and the aduerb corporaliter corporallie do not onlie signifie a truthe but a truthe of bodie and in Christ it signifieth a truthe of flesh and of blood Iuel Otherwise there must nedes follow this great inconuenience that our bodies must be in like maner corporally naturally and sâ—…eshly in Christes body For Hilarius saith we also are naturally in him and Cyrillus we are corporally in Christ. San. It is most true that both we are in Christ corporally and he in vs during the time of the coniunction For when a ioyning of twain is made it must nedes be that yâ— one is ioyned to yâ— other whiche is no absurditie at al because that twaine to wit Christ and his Church should be in one flesh it is the doctrine of S. Paule And as flesh is made one with him who really eateth and digesteth it so is Christ ioyned most really to him that worthely receaueth his body Iuel That we be thus in Christ requireth not any corporall being San. That were a fine kind of being M. 〈◊〉 that Christes body should be in vs corporally and yet the being should not be corporal In dede the maner is not corporall But if you exclude the truth also of corporall being you speake coÌ„trarie to the word it self For the word corporally can signifie no lesse then a corporall truth Iuel It requireth not any locall being San. It is a local being in respect that the substance of Christ occupieth the same place vnder the form of bread which the substance of bread did occupie before And when we haue that kind of bread in vs euen so Christes being is locall in vs. Iuel Christ sitting in heauen is here in vs not by a natural but by a spirituall meane of being San. The being of Christ in vs by spirit is also naturall concerning the nature of his Godhead which is euery where But coÌ„câ—…rning the grace which is created in vs it is a spiritual being after the rate as euery cause is in his effect Iuel S. Augustine saith After that Christ is ascended he is in vs by his spirit And S. Basil and again S. Augustine saith the like in diuerse places And Christ spake in S. Paule caet San. You are now in a common place M. Iuel Who denieth but Christ being in heauen is here in spirit Wil that take away his being here in body when bread is turned into his body Shall one truth always displace an other with you These be sowters arguments to say Christ is God therefore he is not man He is in heauen ergo he is not in earth c. Iuel This coniunction is spirituall and therefore nedeth not neither the circumstance of place nor corporall presence San. The coniunction is spirituall but the 〈◊〉 of working it is brought to passe by the corporall substance of Christ. M. Iuel hath forgotten that we now 〈◊〉 whether Christ be in the Sacrament corporally for thâ—…nd to make a spirituall coniâ—…ction by this meane of his own flesh or no as if a man to coÌ„â—…t an heretike do not only write vnto him but also doe come him self and by disputation of mouth do persuade him the conuersion is spirituall but the meane of working it is by corporall prâ—…sence Iuel The coniunction that is betwene Christ and vs neither doâ—…h mingle persons nor vnite substances But it doth knit our affects together and ioyne our willes saith S. Cyprian San. S. Cyprian in the same place expoundeth himselfe to meanâ—…e that we are not made by this vnion the second person in 〈◊〉 for saith he the only Sâ—…e is consubstanciall or of the same substance with hiâ—… Father But we by eating his reall flesh in this Sacrament are made 〈◊〉 vnto the Sonne of God Atteyning throâ—… the flâ—…sh vsque ad participationem spiritus euen to the 〈◊〉 of the â—…pirit of Christ. Again whereas our vnion with Christ is 〈◊〉 in the holy Scriptures to yâ— vnion wâ—…ich is in 〈◊〉 as in matrimonie the wife husband tarie â—…oth 〈◊〉 persons and eche of them kepe their seuerall substances notwithstanding
Custom The vse of Gods church The adoration of Christes body A new heresie in PoolelaÌ„d Circumâ—… of them selâ—…s Tertull. de prae scriptioÌ„ aduersus haeretic One chaÌ„ge only could be in religioÌ„ Iacob 1. Heb. 11. A teacher of new doctrine is not to be heard Berenga rius preached a new doctrine The Sacramentaries can haue no ground of their doctrine 1. 2. 3. 4. 5. The honour of God The profite of the faithfull Lucae 6. Lucae 8. Two cau ses of spea king figuratiâ—…ly Aug. de doctrina Christ. l. 3. cap 10. The proper sense of 〈◊〉 〈◊〉 is nother agaâ—… the 〈◊〉 nor good maners We can neuer be sure that Christ spake figu ratiuely The ii Chapiter Wordes are to be taken as they do properly signifie Tertull. de carne Christi Things must be beleued aâ—… they are named Li. 67. de leg 3. The names vsed at Christes supper are to be kept This is body my EpiphaÌ„ lib. 2. to 1. haer 61. TraditioÌ„ is to be re spected in exposiding holy scriptures The iiâ—… Chapiter Ioan. 13. This can be said but of one substance Christes words directed to the bread The streÌ„gth of the pronoun this The prâ—…per sense of Christes wordes TransubstantiatioÌ„ 1. Co. 11. Luc. 22. hoc this 〈◊〉 〈◊〉 the noune body Christes naming to making Rom. 4. The 〈◊〉 Chapiter The optmoÌ„ of the protestants The substance of bread is not pomted vnto 1. Co. 11. Mat. 21. Luc. 22. Ioan. 6. This and bread be not of one gender CypriaÌ„ de coena Domini not farre from the beginning This in English is of all genders The v. Chapiter This doth not stand to signifie many things All the doings be not pointed vnto 1. Co. 10. 1. in Apo. 2. 2. in Or. cathech 3. li. 4. de Sacram. 4. depro dit lud 5. contr Faust. li. 20. ca. 13. epi. 59. Breaking is not poin ted vnto Of S. Iames. Of S. 〈◊〉 Of S. Chrysost. Of S. Chrysost. Eating or drinkig is not alone pointed vnto 1. Cor. 10 The body or blood is only pointed vnto The brea king The taking The eating Luc. 22. The geuing The vi Chapiter Theop. â—… Math. 26 In Marc. 14. This doth mean particular ly this eatable thiâ—… The vii Chapiter 1. Cor. 11 The obiecion The aunswere 1. The Cha lice 2. The chalice expouÌ„ ded in holy scripture 3. The chalice by vse of speakig signifieth the drinke in it 4. This cha lice where in liquor is knoweÌ„ to be can not make the speach obscure 5. Matt. 16. The word ioâ—…ned with the name of 〈◊〉 maketh aâ—… plaâ—… 6. Luc. 22. 7. 26. 14. 〈◊〉 the 〈◊〉 is â—…amed The 〈◊〉 Chapiter Ioan. 15. 1. Cor. 10 Uniuersal consent is a way to knowe figuratiue speaches 〈◊〉 dore The dore Chiâ—…ore Ezec. c. 5 The circuÌ„ stance of yâ— speache is to be considered Aug. lib. quaest 83 q. 69. The intâ—…t of the author in this chapi ter Ioan. 1. 14. God Ioan. 6. Sent 〈◊〉 flesh To men that were flesh Rom. 12. Col. 2. Promiseth flesh Geueth flesh He is to be beleued Euseb. homil 5. in pasch Men speake most ware ly toward their death 1. Co. 11. Aug. ep 118. ad Ia nuar. Christ 〈◊〉 not bethought lesse discrete in his words then other men wold 〈◊〉 The Apostles haue 〈◊〉 Christes words to vs without any mentioÌ„ of a figure Math. 13. Parableâ—… hide the truth in part Math. 13. Ioan. 6. Leo in serm de pass do Exo. 12. 1. Cor. 5. Ioan. 1. Ireneus lib. 4. ca. 32. Leo de pass do serm 7. Heb. 7. Ioan. 1. Lucae 22. Chryso in Math. ho. 83. Christ did not eaâ—… his own flesh by faith but in dede Hom. 83. Psal. 77. The old Lamb was not desired for his own sake Psal. 49. Malac. 1. Tertul. l. 4. aduer Marcio Chryso in Ps. 37. Chryso in Math. hom 82. 83. Ioan. 13. In fine di lexit eos Chrys. hom 61. ad Anti. Chrys. 1. Cor. homi 24. great loue cauleth yâ— greatest gifâ—…s Ioan. 13. Dionys. de Eccl. Hierar cap. 3. Hieron in Math. 26. Luc. 22. Why the bread of Christ is 〈◊〉 〈◊〉 〈◊〉 yâ— of 〈◊〉 Luc 22. Niceph. li. 1. 〈◊〉 Eccles. cap 28. Damasc. de orth fi lib. 4. cap 14. Gal. 4. Hebr. 11. Psal. 22. Prou. 9. Leuit. 24 Christos supper is vpon the table it self If yâ— table be râ—…ll muche more the meate Luc. 6. The bread â—… Christ toke was already ha lowed The 〈◊〉 of Christes supper is made in bread and wine Gen. 14. Leuit. 1. 2. c. Al things that be sacrificed be changed Matth. 5. Cypr. ad Caecil li. 2. epi. 3. Blessing Psal. 148 Ioan. 6. Marc. 6. Luc. 24. The blessing of god is a doing The word blessing sheweth yâ— intent of Christ. Amb. de ijs qui init mys cap. 9. Cyril li. 4. in IoaÌ„ c. 16. 17. 19. lib. 11. ca. 22. Chrys. in 1. Cor. hom 24. Nysse in orat cathechet Amb. de ijs qui init ca. 9. Blessing Thanks 〈◊〉 Iustin. in Apol. 2. Euchar. The best kind of thanks True words be most thaÌ„k full â—…ren lib. 4. ca. 34 Theod. Dial. 3. The order of doing and speaking 1. Cor. 10 Christes supper diuided into 〈◊〉 and wordâ—… Manna Exod. 16 Hieron aduersus Iouinia lib. 2. Ephes. 4. Rom. 12. 1. Cor. 12 1. Cor. 11 Hieron aduersus Iouinia lib. 2. Homil. 〈◊〉 in Pasch. Ignatius ad Phila delphien 〈◊〉 In Theo 〈◊〉 Eccles. 1. Cor 10 The one bread to Christ who 〈◊〉 breaking 〈◊〉 whole 1. Cor. 10 Christ gaue with his hands Ioan. 6. The meat of Christes supper came from his hands 26. 14. 22 1. Cor. 11 Christes gift in S. 〈◊〉 is meant of an externall gift The Sacramentaries can not 〈◊〉 when Christ ful filled his promise 1. The profite of words 2. The necessitie of words 3. The wordes of God 4. Mysteries 5. The mysterie of Christes supper 6. The Sacramentaries trust not Christes words 26. 14. 1. Co. 11. 22. 7. Dedes be doubtfull Chryso in Math. Hom. 83. 8. The 〈◊〉 of the supper were para bles 9. The words of the supper expound yâ— parable of the dedes 10 Mere 〈◊〉 words ex pound nothing 11. The words of yâ— supper geue 〈◊〉 to y◠〈◊〉 Ioan 3. Matt. 28. In yâ— secoÌ„d booke ca. 〈◊〉 12. It is no singâ—… 〈◊〉 che is not knowen The 〈◊〉 The aunswerâ—… Ioan. 6. In Epi. 162. 〈◊〉 belongeth to the body â—… soule Tertul. de resur carnis â—… 〈◊〉 〈◊〉 Epipha haer 30. Hebr. 10 Christ pre sented no external sacrifice besyde his own flesh Gen. 14. Exod. 16 Malac. 1. Working words caÌ„ not be figuratiue Chrys. homi de prodit Iudae Ioan. 6. Howe the SacrameÌ„ taries 〈◊〉 Chri stes wordes Chryso in Ioan. Hom. 35. How S. 〈◊〉 placed 〈◊〉 â–ª words There is but one noun substantiâ—… in Christes 〈◊〉 By the Sacraâ—… doctrâ—…e a â—…gure was cruâ—… for vs. The obâ—…ction The aunswer One word can not haue at once a pro
Seâ—…ses Faith Gods worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth Chapiter Iames. ClemeÌ„t Basil. Chrysostome Dionysius Cyrillus Germanus Maximus Cyrill li. 12. in IoaÌ„ cap. 50. Sancta Cyrill in catech mystag 5. The holy things Ad pop Antioch 51. 61. ad po Antioch Adora communica De eccl Hierar cap. 3. Consecra ting Praising Shewing Signes Things signes Hymnes De spiritu sancto cap. 27. 〈◊〉 Eleâ—…atioÌ„ The wordes of Inâ—…ocation Maxim in scholijs Graecis in iij. places In Theoria rer Eccles. Emissen Hom. 5. in Pasch. Altar Honour Hart. Fol. 217. Altare a communion Catech. mystago 5. The hand taketh the King Amen No crum may perish Bowing Adoring Luc. 24. Math. 8. Ps. 21. 98 1. Co. 11. The vii Chapiter Euery man to be leued in his owne 〈◊〉 〈◊〉 Heb. 3. Lib. 5. cap. 34. In serm de coena Domin Li. 8. de Trinitat In Rog. bre quae 172. Ioan. 1. De ijs qui init cap. 9. lib. 4. de Sacra c. 4. 5. De Sace lib. 3. Hom. 5. in Pasch. In Ioan. li. 4. ca. 13 Lib. 4. cap. 14. In Gen. Hom. 22. In Ioan. tractat 4 Math. 17 Ioan. 1. In Reg. breuior q. 172. fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Anco rat sermon Catech. Mysta 4 De Sacr. lib. 4. c. 5 In Math. Hom. 83 Hom. 5. in Pasch. Ad Calo syrium In Ioan. li. 4. c. 13. How â—…n orat 4 in Pascha The doutes of Christes words if they be figuratiue Lib. 8. de Trinit De Sacr. li. 6. ca. 1. De ieiunio meÌ„sis 7. serm 6 In Leuit. li. 6. c. 22. De Orthod fide lib. 4. cap. 4. In. 6. Ioâ—… In. 26. Matth. In serm de coena Domini Lib. 8. de Trinitat Cateche si mystago De verbis Apost serm 2. Uisiblye recâ—…aued spiritually eâ—…ten De Sacr. li. 4. c. 4. In 2. 6. Matth. Figure makers In Apol. â—… De coen Dom. De ijs qui initiantur cap. 9. De Eccles Hiâ—… rar ca. 3. Luc. 22. Dialo 3. Libro 1. demon Euagel cap. 10. Can. 18. Li. 4. c. 32 Li. 2 ep 3 De ciuit Dei li. 17 cap. 20. 8. In the. 6. boke 8. the. 4. 5. 6. chap. 9. In the. 2. boke the. 7 chap. the. 5. boke the. 9 chap 10 the. 2. boke C. 5. the 3. boke 15. 〈◊〉 chap. â–ª 11. Thâ—… 5. b. 5. chap. .12 The. 2. b. the. 5. chap 13. Chryso Hom. 24 in 1. Co. Cypria de coena Domini 14. The. 1. b. c. what is the 〈◊〉 the 4. c. 12 15. Cypr. de coena Hieron in 26. Matth. 16. Augu. de ciuit l. 10 cap 5. in Ps. 39. Chryso Hom. de prodit Iudae 17. Augu. li. confess 9 cap. 13. Cyp. li. 1. Epist. 9. 18. Augu. de ciuit l. 17 cap. 20. 19. Ireneus li. 4. c. 34 Theodo retus in Dialo 20. Cyriâ—…us Catech. mysta 4. Actor 8. 21. Dionys. â—…e Eccl. Hierar cap. 3. L. 2. c. 26 de pecc mer. remiss The vij Chapiter 1. Co. 15. The faith of the Church can not be in vaine â—… Co. 15. All the Church beleued yâ— reall presence Berengarius Marke yâ— Berenga rius had none to be leue his doctrine except he changed his olâ—… faith Like doctrine like fruits Matth. 7 Niceph. li. 8. c. 13. Bâ—… rius â—…cached his doctrine not being sent of any successoâ—… of the Aâ—…o stlâ—…s Rom. 10. Iere. 23. Ioan. 10. Berenga rius recanted Rom. 10 Ioan. 20. Acto 15. 1. Ioan. 2. Galat. 1. Acto 15. 1. Cor. 〈◊〉 Ireneus de haeres lib. 3. c. 3. A large scope to detect an heresy The teachers of yâ— reall presence can not be schisâ—…atiks An obiection The aunswere An examâ—… We are neither heretiks nor the sonnes of heretiks 1. Tim. 6. S. Augustine is not agaiâ—… vs. Bertraâ—… suspectâ—…d In epist. fundamenti c. 5. 〈◊〉 19. 1000. 1400. 1517. 1522. Hila. li. 8 de Trin. The faith of the 〈◊〉 Church Two chef 〈◊〉 of 〈◊〉 truth 1. Ioan. 5. Matt. 16. The faith full neuer beleued these â—…iguratiue speaches Iere. 13. Heb. 8 Aug. in IoaÌ„ traâ—… 34. In Anco Euery 〈◊〉 beleueth The saying it selfe is beleued As Christâ—… sayd it Amen In the â—…iturgies Ambros. de ijs qui init mysterijs cap. 9. Amen The sound of yâ— speache is to be beleued Clemens Apostol cons â—… 8. cap. 20. Cyrillus Catech. 4. Ambr. de Sacr. li. 4. ca. 5 De Saâ—…r li. 4. ca. 5 Aug. con tra Faust. Man li. 12. ca. 10. Leo ser. 6. de ieiun 7. mensis The 〈◊〉 〈◊〉 dispu ted in Rome against the Sacrament Heretiks are euer redy to deny an ex ternall truth in Christes works Ore suâ—…itur 1. Tim. 3. The ix Chapiter Ioan. 6. Belefe is the chefe thing The almighty power of Christe De pass Domin serm 1. The will of Christe The dede of Christe The 〈◊〉 of belefe Ioan. 14. An obiection The aunswer Gen. 1. Colos. 2. An obiection The aunâ—…wer An obiection The aunswer 1. The belief of a Catholike 2. 3. Marc. 16 1. 2. 3. 4. Chrys. â—…om 83. in Matt. Psal. 72. Euthy in Psal. The protestants 〈◊〉 Ioan. 6. Ioan. 20. Luc. 22. Hebr. 11. The first Chapiter § 1. The first vntruth of M. Iuel § 2. The secoÌ„d vntruth § 3. The third vntruth of M. Iuel The iiiâ—… vntruth Tertul. de carne Christi Epi. 174. The fifth vntruth Psal. 148 The sixth vntruth a forged 〈◊〉 Contra Captâ—…it Babyl cap. 10. § ij In these daâ—…es Aâ—…l these are yâ— wordes of D. Fâ—…sher § iij. § iiij In our Masse § v. § vj. The vij vntruth Luc. 22. M. Iuels faleshod 1. Tim. 1. § 4. M. Iuels Euangelistes § 5. The viij vntruth § 6. The ix 〈◊〉 Ioan. 17. Lib. 8 de Trinit The applicatioÌ„ of S. â—…ilaries wordes vnto yâ— supper Luc. 22. § vij 1. Cor. 10. Aug. leu 9. 57. The diffe rences betwenethis is my body the rock was Christ. Exo. 17. Num. 20 1. Cor. 10 Luc. 22. The x. vntruth § Viâ—… § jx The xi vntruth In Psal. â—… Ioan. 10. These things are handled before Aug. in Psal. 39. The true sacrifice The body which ye know is the Sacra ment M. Iuels abusing of S. Aug. In Psal. â—… Aug. de Trin. lib. 3. cap. 10. 2. Cor. â—… These answeres must be noted as yâ— whiche serue through aâ—… the article of this treatise Lib. 4. contra Marc. Lib. 5. contra Marc. Phil. 2. M. Iuell like a Mar 〈◊〉 in his reasoning Libr. 4. contra Marc. Iere. 11. Christe made the bread his body Note that the selfe substaÌ„ce of Christ secretly present is the figure Demyst cap. 9. 〈◊〉 Núcupâ—… tur M. Iuel a dissembler The xij vntruth M. Iuels witnesses August epist. 23. De doct Christ. li. 3. ca. 5. August in Psa. 39 The secoÌ„d Chapiter § 10. The xiij vntruth Hilar li. 8. de Tri. 〈◊〉 haeres 30 A barâ—… man A bare token The xiiij vntruth Two 〈◊〉 of signes Riche
them make that thing as it is written in the Gospel I shewed at 〈◊〉 that I was signed of my Father and equall with him in power they them selues beleue that I made al creatures places times of nothing and now is it doubted how I am able to make my body present vnder the â—…orm of bread in diuerse places Yea to maintaine the better that argument against my allmighty power they say I entred not into my disciples the dores being shut But eyther preuented the shutting of them contrary to the wordes of my Gospell or came in by the window as theues do or by some hole as crepers doe yea any thing is soner beleued then my diuine strength and working Thou hypocrite seing the word of God hath it written foure tymes in the new testament This is my body how comest thou to talke with me of my 〈◊〉 in heauen as though one of my workes were contrary to the other If in dede thou haddest bene humbly perswaded that I were God thou wouldest not measure my allmightie power by thy simple wit Thou art twise condemned first for deniall of a truth and againe for denying it against my expresse word which thou pretendest to esâ—…e and yet pronouÌ„cest it false If the pore mâ—…n say he knew not so much nor saw not the falsehod of that argumeÌ„t and beginne to accuse the salse preachers who deceiuâ—…d him Christ maie well say that he was not deceaued for before those false preachers began their false doctrine he had said This is my body and this is my blood and all the world beleued and taught the râ—…all presence of Christes body blood fiften hundred yeres together What cause nowe haddest thou to beleue a new Gospell and new preachers thereof Forsoth Sir they said the Bishop of Rome had deceaued vs and we heare say he is a very euil maÌ„ therefore we thought he had deceaued vs. If in this case Christ tell him that the Bishop of Rome were yâ— successour of S. Peter and so his vicar hauing promise by him not to erre in faith and yet that he alone taught not that doctrine but that all the Bishops doctors pâ—…ers of the whole Church taught the same from the beginning and that Christ him selfe had sayâ—… the same that all the 〈◊〉 and the Apostle S. Paule had written the same that al faithful 〈◊〉 beleued the same what excuse can he haue who 〈◊〉 Christ the Apostles the Bisshops the Fathers the preachers and the whole Church to followe an vpâ—… 〈◊〉 〈◊〉 who began his doctriue so amhitiously and proudly who â—…ed so euil died so terribly that his very â—…ominable dealing with great Princes his shamfull 〈◊〉 and horrible death might make any good man wearie to think vpon him much lesse should so many haue folowed him To 〈◊〉 shor â—…wer the pore maÌ„ for him selfe â–ª what he may yet he can not denie but that both Christ said this is my body the Church taught the same and yet he beleued not this to be the body of Christe and therefore is one of them who beleue not without faith which is but one there is no saluatioÌ„ no pleasing of God no part in the kingdoÌ„ of heauen Which thing if they that be aliue will consider they maie returne againe to the Catholike Churche and so be made liuely members of that body whereof Christe is the Sauiour Herevnto is added the seuenth booke conteining a con â–ª â—…utation of the fifth article of M. Iuels Reply against D. Harding concerning the reall presence of Christes body in the supper of our Lorde The preface of the seuenth booke Iâ—…d thought to haue ended my treatise of our Lords supper with such matter as had bâ—…ne set foorth in my former six boks But when I had seen M. Iuels â—…eply against D. Harding and had 〈◊〉 not only contrarie doctrine to that which the Catholike Chruch beleueth vttered therin but also the same vttered with such enormouse misconstruing of the worde of God and with suche abusing of auncieÌ„t writers that it semed expedient to detect the falshod thereof I toke vpoÌ„ me to answere specially to that article whiche did unpugne the reall presence of Christes body â–ª whereof I had intreated And because I could neither well confute M. Iuels â—…ply without some respect had to D. Hardings answere nor conueniently put both D. Hardings and M. Iuels whole wordes in â—…ny booke which alredie was greate enough I was constrained to take such order that neither al their wordes might be at large laied foorth nor the pith of them in any part dissembled Wherein I haue so behaued my selfe that M. Iuel shall haue no 〈◊〉 cause to coÌ„plaine of me For I haue to my knowledge omitted no scripture no authoritie no argument of any force whereunto I haue not aunswered As for yâ— bookes of D. Harding of M. Iuel they being extaÌ„t in most mens handes nede not to be printed again by me How fully M. Iuel is answered the discrete Reader shall iudge when he commeth to the matter This much I will say it was more pain to staie my penne in suche abundance of stuffe as the goodâ—…es of the cause and euill dealing of M. Iuel gaue me then to 〈◊〉 at any tyme what might be 〈◊〉 answered One thing I beâ—…che the Reader to note most diligeÌ„tly that in all this treatise M. Iuel vseth none other meane so coâ—…on to proue his intent as to set one truth against an other As though Christes body could not both be in heauen visibly and in the Sacrament miraculously or as though because the Saâ—…rament is a figure it could not also contein the truth which it sigureth Or because Christ is eaten by faith his body might not be eaten also realy in the Sacrament But this thing is common to M. Iuel with other of his faction Marie to leaue on t the true nominatiue caâ—…e and to put in a false to leaue out the 〈◊〉 word which is the keie of all disputation to conueye wordes of his own which the authour neuer thought of to mispoint mis-english the testimonies of the fathers to 〈◊〉 their meaning that I can not tel whether any man hath vsed so much in so litle a treatise as in this one article of the reall â—…sence â—…e is â—…ound to haue done Neither is it vnknoweÌ„ to yâ— lerned who hath seen his booke yâ— hâ—… hath vsed the like falshod in yâ— other articles also 〈◊〉 by Gods grace the world shal see or it be long In the meane tyme iudg the rest by this which I shall set before thiâ—…e eyes And praie vn â–ª to God yâ— either M. Iuel may see his vnhonest dealing 〈◊〉 him selfe or els that his folly maie be 〈◊〉 to al men to thintent none may perish beside those who will not â—…denour by all meanes to lerne 〈◊〉 folow and to embrace the true doctrine of Christes Gospel and of the 〈◊〉 â–ª tholike Church The
Chapiters of the seuenth Booke 1. Maister Iuel hath not answered D. Hâ—…rding wel touching the vvords of Christes supper 2. That the supper of Christ is a naked bare figure accordig to the Doctrine of the SacrameÌ„taries 3. That Christes bodie is receaued by mouth not by faith only 4. M. Iuel hath not replied vvel touching the sixth Chapiter of S. Iohn But hath abused as vvell yâ— gospel as diuerse authorities of the fathers 5. Item he hath not replied vvell touching the Carpharnaites 6. Neither conferred the supper vvith the sixth of Iolm as it ought to be 7. Neither disputed wel touching the omnipotenâ—…ie of Christ in promising the gift of his flesh 8. Whether the 〈◊〉 or 〈◊〉 exponÌ„d more vnpropertie or inconuenientlie the vvords belonging to Christes supper 9. A notable place of S. Augustine corrupted by M. Iuel 10. Of the signification of aduerbs 11. Of the first author of the SacrameÌ„tarie heresie 12. Of Christes glorified bodie and the place of S. Hierom expounded 13. A place of S. Chrysostom examined 14. The difference betvvene baptisme and oure Lordes supper 15. The ansvvere to M. Iuel concerning the Nicene Councell S. Augstine caet 16. VVhether Christes bodie dvvelleth reallie in our bodies by his natiuitie 17. Item vvhether by faith 18. The contradictions of M. Iuel in this article 19. Whether by baptism Christe dvvelleth reallie in our bodies 20. Item VVhether by the Sacrament of the altar or no. 21. Christes bodie is proued really present by S. Chrysostoms vvordes 22. Item by the vvordes of S. Hilarie 23. Item of S. Gregorius Nyssenus 24. Item of S. Cyrill ¶ Master Iuel hath not answered D. Harding well touching the words of Christes supper IVel. fo 316. The people was not taught in the first 600. yeres to beleue that Christes body is really substantially corporally carnally or naturally in the Sacrament Harding Of the termes really substantially corporally coet found in the doctors Iuel His answere is that Christes body is corporally vnited to vs but whether it be corporally in the Sacrament he answereth not one word Harding The termes are fouÌ„d in the doctors treating of the true being of Christes body in the Sacrament Sander Ergo M. Iuel said not truly For as D. Harding now saith it so he proueth afterward Christes body to be really in the Sacrament Iuel In this matter he is able to allege nothing for direct prouf Harding Christen people hath euer bene taught that the body of Christ is present verely in the Sacrament vvhich doctrine is founded vpon Christes plaine vvords Sander Ergo M. Iuel â–ª he was able to allege some what Iuel It is marueil the people should be taught without a teacher or without â–ª words â–ª or those not writen Harding Christes vvordes are expressed by three Euangelists and S. Paule Take eate this is my body this is my blood coet San. Ergo M. Iuel hath 〈◊〉 plainly 〈◊〉 whereby direct prouf of Christes real presence is 〈◊〉 â–ª Harding Neither saieth our Lord only This is my body but to put the matter out of dout he addeth vvhich is geuen for you Iuel 317. Hereupâ—… M. Harding fouÌ„deth his carnal presence 318. in such grosse sort really and fleshly in the Sacrament c. San. It is no grosse sort of presence whiche is reall true and miraculouse as being of Christes own institution Marcion and Apelles herein your auncestors M. Iuel thought it a carnall a grosse a fleshly thing for Christ to lie nine moneths in his mothers belly to be nourished there with blood and humours to be borne naked to be wrapped in clouts For a remedie of which absurdities the one of them deuised that Christ was not really borne but that which Tertullian saith against Marcion shal be my answere to you First God saieth he hath chosen the foolish things of the world to confound men that are wise in their own conceit 2. Whatsoeuer is vnworthy of God is expedient for maÌ„ 3. Be thou assured Christ had rather be borne then in any parte to make a lye Now if we applie all these sayinges to Christes presence in the Sacrament it shal be lesse carnall lesse grosse lesse fleshly to haue the substance of Christes corporall flesh in a spirituall manner really present vnder the forme of bread then either to be corporally in his mothers womb or to think that he made a lye when he said take eate this is my body Iuel Christ vseth not any of these words San. I will say with S. Augustine although the word be not found the thing is found Harding 130. Though this manner of speaking be not thus expressed in the scripture yet it is deduced out of the scripture Iuel Christ vseth no leading thereunto Sander The worde 〈◊〉 â—…id lead the Apostles to that which was in Christes hands or which lay before him the wordes is my body shewed the substance thereof as if I shewing to a man that kind of beast should say this is a lion the word this leadeth him to that beast which he feeth and whereunto I point is a lion sheweth the substance of the thing pointed vnto This oddes only there is that a man by pointing speaking can shew only that which was before but God who spake it was made by pointing and speaking doth make that to be the substance of his body whiche was not so before Nowe as when it is truly said this is a lion it wil follow thereof vnder this visible forme which I shew a lion is substantially conteined so seing Christe pointeth to the Sacrament saying This is my body it will follow thereof in this Sacrament my body is conteined substantially corporally c. Thus Chrisâ—…es wordes lead vs to his body substantially present in the Sacrament ergo M. Iuel must subscribe by his owne promise Iuel 317. D. Fisher saith this sense can not in any wise be gathered of the bare wordes of Christ. Sander Wel fisht I promise you if he fish wel that catcheth a lie 1. The blessed B. of Rochester had said that the vnderstaÌ„ding of the Gospell is more certeinly obteined by the interpretation of the Fathers and by the practise left by them then by the bare words of the Gospel For example hereof he saith no man shall prone by the bare wordes of the Gospel that any Priest in these daies doth coÌ„secrate the true body and blood of Christ. Marke good Reader whereof he speaketh For although saith he Christ him self did in dede make his body and blood of bread and wine yet except the like be promised and graunted to vs we can not be sure we do it but no suche thing is promised For in S. Mathew now followeth one of the places alleged by M. Iuell No word is put whereby it maie be proued that in our Masse the very presence of Christes body and blood