ys but a figure as this Authour dothe The contrarie wher of this Proclamer and other Sacramentaries are not ashamed to teache although they be if ther were anie shame in them ouercharged with nōbre of wittnesses so that they maie be ashamed of theyr heresie Thys Authour God be praysed when he had saied that Chryst gaue hys Apostles bread and wyne in mysterie of hys bodie and bloode leest thys mysterie shoulde be made a mysterie of nothing as the Sacramentaries make yt he declareth yt to be a mysterie of somwhat And saieth that the bread and wyne be chaunged into the bodie and blode of our lorde And yet that none of the common hereticall gloses shoulde take place he saieth Bread and wine chaunged not in figure but in trueth further by plain exclusion that they be chaunged in to Christes flesh and bloode neither by figure ner by shaddowe but by verie trueth Wolde to God that they that be yet deteined in this naughtie heresie wolde well note weigh and remembre this sainge and looke whether they haue anie soche plain manifest and expresse sentence of anie Authour Autenticall to maintein their heresie as this ys for the trueth And yet to knitte vppe the matter that this ys no singular opinion or whispered inuention but a sure and vndoubted faith commonlie and generallie receaued he concludeth not in his owne person but in the person of the beleuing Churche and saieth Credimus c. We beleue that yt ys in trueth and in verie dede the flesh of Chryst and likewise his bloode As this Authour hath testified not onelie his owne faithe but the faith of the Churche So wolde I that the Aduersarie shoulde regarde not hys Heretiques haue no faith but opinions priuate opinion whiche he calleth a faith and ys none in dede But the faith of the Churche whiche ys a sure faith in dede builded vpon a sure rocke Nowe to make vppe the coople we pourposed here to induce we will heare this Authours iocke felow in faith Cabasila one of the same lower house of Parliament but of the other side therof that ys of the greke churche a man of singular learninge Who expowndinge the Masse of the Grekes vsed in their churches declareth why Chryste willed his memorie to be had and the Masse to be doen in remembrance of him Thus he saieth Huius autem conseruundae memoriae homines multas rationes excogitarunt sepulchra Nicolaus Cabasila ca. 9. statuas columnas diesfestos celebres certamina quorum omnium vnum est institutum non sinere vt viri praeclari praestanti virtute obliuioni mandentur Tale est etiam quod dicit Seruator Alij quidem alia obliuionis quaerunt remedia vt recordentur eorum qui ipsos beneficio affecerunt vos autem in meam recordationem hoc facite Et quemadmodum ciuitates fortium virorum per quos victoriam assecuti sunt vel qui eis salutem attulerunt aut res eorum rectè gesserunt columnis inscribunt ita etiam in ijs donis nos mortem Domini asscribimus in qua vniuersa sita fuit aduersus malignum victoria Et per statuas quidem ciuitates solùm habent figuram corporis benefactorum Nos autem ab hac oblatione non habenius figuram corporis sed ipsum corpus eius qui se gessit fortissimè Hoc ipsum etiam antiquis constituit vt in figura facerent id quod nunc est in rerum veritate Id enim erat Bascha agni occisio quae memoriam reuocat caedis illius ouis sanguinis qui seruauit Hebraeis in Aegypto primogenita To conserue this memorie men haue deuised manie waies or means as Tumbes ymages pillers feastfull and Solemne daies exercises of all whiche ther ys one pourpose not to suffer that noble men of excellent vertue shoulde be forgotten Soche maner of thing yt ys that our Sauioure saieth Some seke other remedies against obliuion that they maie remembre them that haue doen them good But in the remembrance of me this doo ye And as cities do write in pillers the noble actes of mightie men by whom they haue gotten victorie or that haue saued them or haue doen their affaires or businesse wel Euē so also do we in these giftes imprinte the death of our Lord in the which was all the victorie against the wicked one had or gotten Now the cities haue by their images but the onelie figure of the bodie of their benefactours but we in this oblacion haue not the figure of the bodie but the bodie yt self of We haue the verie bodie in the Sacramēt not the figure him euen that same that ys nowe in veritie of thing For that was the Passeouer and the killing of the lambe which dothe call again the memorie of that shepe and bloode whiche saued the first born of the Hebrues Hither to Cabasila Of whom as we haue learned the faith of the greke churche as yt was in the time of the auncient Fathers Chrysostom Cyrill Isychius Damascen Euthymius and soche other as touching the presence of Chrystes blessed bodie in the Sacrament Euen so do we learn of him the same faith and none other newlie inuented but euen the same continued euer approued vnto his time in all the greke churche This authour allthough minding to sett furth a cause why the memoriall Monumentes and memories of holie ād woorthie men defaced of Chrystes death shoulde be reteined and kept emong vs by the bringing in examples of our elders whiche by diuerse means cōtinued the memorie of noble vertueouse or other wourthie men he doth therin geue good occasion to rebuke the insolencie of manie of this our time which defacing howses spoiling churches ouerthrowing monumentes disparsing the bones ād reliques of holie sainctes and soche other a great sorte like do most earnestlie labour to extinguish and clean put oute of all memorie the noble actes the holie dedes the godly liues of many vertueouse and wourthie men which to Gods honoure to their praise and to owre exāple of vertue shoulde and ought to haue remained Yet minding not to take euery soche occasiō I will leaue yt and folowe my matter here principallie entended As heretofore I haue doen So also wil I nowe both declare that the Paschall Lambe was a figure of Chryst and also that the veritie or verie thing by that lambe figured ys the bodie of Chryst reallie and substanciallie in the Sacrament As for the first this Authour saieth that God appoincted with the olde Olde lawe had the figure the newe lawe hath the thing in trueth fathers that they shoulde haue a figure of Chryst And that saieth he was the Passeouer and the killing of the lambe In which his sainge he nothing dissenteth but moche and whollie agreeth as well with the grekes as the latines before alleaged and declared As for the seconde parte that yt ys a figure of Chryste reallie in the Sacrament this Authour also
Augustin yt ys aboue declared wher he saieth that Chryst did institute the sacrifice of his bodie and blood after the ordre of Melchisedech Eusebius saieth that the Mosaicall sacrifices being reiected Eusebius Caesarien the Prophet Malachie by the reuelacion of God sheweth what ys our ordeinaunce that was to come And therfore we sacrifice nowe to the most high God the sacrifice of lawde We sacrifice to God a full and a most holie sacrifice bringing horrour We sacrifice a pure sacrifice in a newe maner after the newe Testament What this most holie sacrifice ys bringing horrour with yt yt ys declred by Chrysostom saing Thowe commest to the holy and terrible sacrifice Bashe at the Chrysost secret thinge of the sacrifice For Chryst that was slain ys ther setfurthe The cause then why this sacrifice ys called the most holie sacrifice Why yt ys called terrible Why yt ys saied to be full of horrour ys bicause Chryst that was slain ys in the sacrifice sett furth before vs. Chryst then being settfurth in our sacrifice Yt ys to be saied after the minde of these holie Fathers that Chryst ys offred in our Sacrifice Last of all to make the conclusion Damascen saieth that the bodie and blood Damascē of Chryst ys that pure and vnbloodie sacrifice that our Lord speaketh of by the Prophet to be offred from the east to the west Yf our Lorde spake yt mete yt ys that yt be doen. And the doers haue good authoritie to do yt seinge their Lorde hath so ordeined and commaunded Now Reader doest thow not see the great bragge of this yonge Goliath ouerthrowen See yow not plain scriptures and doctours and those the grauest and eldest withe their plain and weightie sentences presse and crushe this hys puffed bladder and thrust oute in hys seight the vanitie therin conteined Perceaue yow not by these holy Fathers that the preist hathe authoritie to offre vppe the bodie of Chryst to God the Father whiche thing thys Proclamer in his stowt maner flattering him self semed percase to manie of his auditorie by his Proclamacion to haue ouerthrowen But what so euer he or anie other withe him phantasied both he and they maie perceaue that this blast was not against a reed wauing and bowing with the winde but yt was against the sure and substancial piller and grownded faith of Chrystes Churche and against that sure builded house the catholique Churche builded vpon the Rocke and therfore shaketh yt not neither with the waues of the trooblesome sea nor yet with soche blastes as this man bloweth Thus ye perceaue here ys good matter shewed for that that the catholique The Proclamer hath none authoritie to disproue the Sacrifice but hys bare Proclamacion Churche teacheth What bringeth he for that whiche he so stowtlie blowstereth Yt ys with good authoritie nowe proued that Chryst ys offred in the holie sacrifice What proofe hath he that Chryst ys not so offred now but hys bare Proclamaciō A meruailouse matter He requireth scriptures Doctours and Councells for that that the catholique Church teacheth and for that he teacheth and wolde haue receaued he bringeth not one title And therin he doth but as he maie doo For certē I am that he cā bring none And here will I again ioin with him that yf he can bring anie one sufficient authoritie that shall directlie saie that the Churche maie not Issue ioined with the Proclamer for the Sacrifice offer the bodie of Chryst in soche sorte as yt doth I will geue hym the victorie He requireth plain proof that the preist offreth Chryst his request ys satified the plain proof by expresse woordes ys made Let him doo the like for hys doctrin yf he can But let him not trust to proue yt by the wresting of sainct Paule to the Hebrues folowing Caluine and other of his Fathers For that will not serue hys turne As for Doctours ther ys not one that will fauour hym and hys Cranmer in his siste booke hath not one doctour nor Councell to make any shew for him doctrine in thys poinct For yf ther had ben anye hys predecessour Cranmer or he that was the authour of that booke wolde in the fifte booke wher he treacteth of the sacrifice haue alleaged some one But I saie he had not one Doctour or Father nor Councell by whom he impugneth the doctrine of the catholique Churche that Chryst ys offred in hys Churche He wolde fayn Father hys doctrine vpon sainct Paules epistle to the Hebrues but that scripture accepteth yt not as a laufull childe but as a Bastarde begotten by some wicked parentes and therfore refuseth yt He ys moche encombred laboring to deliuer himself from Chrysostome and other but all in vain Wherfore as this man who sparing not stirreth ād moueth as the prouer be saieth euery stone to gett some helpe or finde some shifte for the mainteinaūce of his doctrine could not gette one whollie to go with him although he semeth to alowe Lōbardus ād Nycen Coūcell yet he durst not so alleage thē as that he wolde stand throughlie with them So I beleue verilie that this Proclamer can no more doo but leuing the holy Fathers sing a litle voluntarie false deskant vpon a scripture or two as Cranmer did By this then thus moch maie be saied that to saie that Chryst ys not offred in and of the Church and the ministres therof ys no catholique doctrine for that yt ys not taught of anie catholique Father But that the contrary ys a catholique doctrine yt doth well appeare by a nombre of catholique Fathers before alleadged and shall more appeare to yow by those that shall be yet alleaged For God be praised this trueth ys not so slender that yt lacketh good wittnesses nor yet so barren that nothing can be said of yt but what I can inuent But yt ys so full that to saie all yt wolde fill an wholl volume Wherfor in this place I shall of manie produce but foure or fiue to be added in this recapitulacion and so end this booke Iustinus Martyr of the Sacrifice of the Chrystians saieth thus Deus ipse Dialog a duersus iudaeo ait In omni loco in gentibus hostias acceptas gratasue immolari Neque verò à quoquā hostias Deus accipit nisi à suis sacerdotibus Itaque omnia sacrificia quae suo nomine faciēda Iesus Christus tradidit it est in Eucharistia panis poculi quae in omni loco à Christianis fiunt praeoccupatione vsus Deus sibi grata esse testatur God him self saieth that of the gentills acceptable and pleasaunt Sacrifices in euery place shall be offred Chryst instituted the Sacrifice of the Churche Neither trulie doth God accept Sacrifices but of hys owne preistes Wherfor all the sacrifices whiche Iesus Chryst hath deliuered to be doen in hys name that ys to saie in the Sacrament of breade and the cuppe whiche sacrifices are doen of the Christians in
do against the Moone hearing and seing so manifest so plain and so cleare a sentence spoken and vttered withoute anie confuse or obscure tearmes breiflie knitte and compacte withoute anie long am bages hearing will not heare and seing will not see but wilfullie will be blinde and not vnderstande and yet malicioustie barke against the clear light whiche they can not extinguish As the dogges doo against the Moone whiche they can not vanquish But lett thē brak as long as they list Veritas Domini manet in aeternum The trueth of our Lorde abideth for euer To the whiche God geue them grace to turne But let the true Christian heare and marke what enacted and receaued Psalm 116 truth was in the parliament house of Christes Churche nowe opened and testified by the Auncient elder of the same whiche ys that Christe made the bread which he did take and distribute to his disciples his bodie Heretiques build tehir faith vpon reason and senses whiche was and ys the true Pascall Lambe figured by the olde Paschall lambe And by this let him cōforte him self in the true faith that the hath receaued ād cōfirme him self to be mightie against all the assauts of heresie how moche so euer their sainges shall delight or please reason or the knowe ledge of our senses wherpon they do so builde their faith that they wolde haue no poincte ne parte therof directlie repugnant to reason or Iudgment of sense as Cranmer or the Authour of that booke which ys sett furth in his name with moche boldenesse affirmeth Whose verie woordes for the triall I will asscribe Thus shall ye ther Cranmers sensuall sentence Li. 2. read But to conclude in fewe woordes the Papistes shal neuer be able to shewe one article of our faith so directlie contrarie to our senses that all our senses by daile experience shall affirme a thinge to be And yet our faith shall teache vs the contrarie therunto Thus he In whiche saing gentle Reader yowe maie perceaue that these sensuall men were so moche captiue to sensuall knowledge that not cōtent to haue faith a knowledge aboue or at leste equall with reason whiche in dede surmounteth Faith surmounteth reason or senses and passeth all reason wolde abase her to be an hand maiden to the knowledge of our senses as one that shoulde teach no article contrarie to them which yet teacheth all aboue the knowledge of senses and moche directlie contrarie As for example Owre senses by dailie experiēce teach vs that men do die And that some of their bodies being burned ther ys nothing lefte but Asshes blowē abroad Faith teacheth many thinges contrarie to the senses with the winde And some consumed of the foules of the aire Some of the fishes of the sea Some vtterly doo putrifie in the earth as thinges that shoulde neuer be the same flesh the same substance the same man again And yet faith teacheth vs directlie contrarie that ys that the thing which the senses Iudge to be dead whiche ys so diuided and separated from life that yt shall neuer liue the same thing in nombre again that in dede yt ys not dead but sleapeth and shall be the same in person again that yt was before The senses taught none other but that the woundes whiche Christe had in his bodie after the resurrection and specially the wounde of his side into the which he willed Thomas to pute his hande were verie fore and painfull and yet faith saieth directlie contrarie For a glorified bodie yt not passible Thus these men building ther faith vpon their senses when their senses perished their sensuall faith preished with all Wherfor cleaue not to soche a faith whiche neadeth to be mainteined with vntruthe and false sensuall knowledge But embrace that faith whiche ys grownded vpon Christ and lined oute and tried by the sure and streight piller of truthe the Catholique Churche But perchaunce the Aduersarie will saie that although the sentence of Obiection out of Tertull Tertullian for so moche as I haue brought in sowndeth plainlie to my pourpose yet yf I had brought in the wholle sentēce yt wolde haue ouerthrowē the same Wherfore I deale not sincerelie but vse crafte To this I saie that this that ys alleadged oute of Tertulliā ys his verie saing ād neadeth no dependence to make yt perfecte but ys of yt self a perfecte proposition and therfore hath yn yt self a trueth or falshood and maie then well be alleaged to confirme my pourpose And yet I haue not so omitted yt as though I wolde not see yt but I haue reserued yt to be handled wher we shall seke the exposition of his texte Hoc est corpus meum But that we maie perceaue in the meā while that Tertullian in his place minded no other wise then these his woordes alleaged pourporte I meen that Christs bodie ys made present in the Sacrament and in the same geuen and dipensed I shall bring himself to wittnesse in an other place wher he testifieth that the slesh that ys to saie the natural man eateth the bodie of Christ Caro inquit abluitur vt anima emaculetur Caro vngitur vt anima consecretur Caro signatur Note that the flesh eateth the bodie and blood of Chryst. vt anima muniatur Caro corpore sanguine vescitur vt anima de Deo saginetur The flesh saith Tertullian ys washed that the Soule maie be pourged The flesh ys enoynted that the soule maie be consecrated The flesh ys signed that the soule maie be defended The flesh eateth the bodie and bloode of Christe that the soule maie be made fatte or lustie in God Thus Tertullian In the whiche woordes he teacheth that as verilic as we be washed with verie water and enointed with verie oile and signed with the verie signe of the crosse and not with the figures of these So be we fedde with the verie bodie and blood of our Sauiour Christe and not with the figures of them Teflesh saieth he eateth the bodie and blood of Christ and not the spirit onlie Nowe then that yowe haue heard one of the one side of the parliamēt house yowe shall heare one of the other side Iyschius an aunciente author Disciple to the great learned father Gregorie Naziancen saieth thus Non oportet eos qui Pascha euangelicum celebrant quod nobis tradidit Ecclesia legale Pascha peragere quod bouem ouem legislator dicens significauit Jsychius in Le. lib. 6. cap. 22. quia haec praecepit Moises in die Paschae quod traditum est Iudaeis immolare They that doe celebrate the euangelicall Passouer whiche the Churche hath deliuered vs maie not celebrate the legall Passour whiche the lawegeuer commaunding hath declared to be an oxe and a shepe For Moises hath commaunded to offer these thinges in the daie of the passeouer that ys appointed to the Iewes And a litle after foloweth Non ergo oportere nos habentes in manibus
not one As I haue redde this Proclainer in this matter so haue I redde Occolampadius the great fownder of this doctrine in this our time and I assure yow that neither in the one or the other of thē did I finde anie authoritie of scripture or doctour fullie and trulie alleaged for the maintenaunce of their doctrine Trisling argumentes of negatiues and vntrueths they haue a sewe other haue they none And here in this matter to conclude I will ioin this yssue withe the Proclamer◠let him bringe but one auncient catholique doctour that by expresse Jssue ioined with the Proclamer vpon adoracion woordes shall saie as he saieth that Chryst ys not to be adored in the Sacrament and I will subscribe to him But I am verie sure that he can bring not one Yf he can bring none what madnesse ys ther in him that so Goliath like reuileth the holie catholique Churche and willeth her childeren to forsake her not to creditte her not withstanding that she hath moche and good authoritie that she buildeth vpon but to cleaue to him to folowe his phantasies to creditte his bare sainges without al authoritie But how moch more madde shall these be that neclecting the godly order of the Church cōtemning the religion therin by long times and manie hondreth yeares continued not weghing the graue ād weightie autoritie of so manie holie learned Fathers shall rashlie committee their saithe to soche one as bringeth nothing to grownde a faith vpon but as ys saied negatiues and vntrueths For this ys the sleight of this man he crieth oute vpon the Churche for the proose of her doctrine and in the mean while he bloweth oute his doctrine withoute all authoritie God opē the eies of all chrystiā mē well to see yt and so to consider yt that they maie eschewe yt Great occasion ys geuē thē so to doe when they seing him auochinge soche an vntrueth as this ys that none of the doctours make mencion of the honouring of Chryste in the Sacrament shall see so manie as nowe be alleaged make plain mencion of yt beside manie other not here alleaged Yf ther were no mo vntreuthesin him butthis as ther be to manie yt were enough to aduertise one that had regarde to God and to the health of his soule to looke twice er he leape once Thus moch being saied for the admoniciō of the reader I wil addresse me to examine the rest of his woords THE EIGHT AND FOVRTETH CHAP. CONsuteth the rest of the Proclamers woordes before rehersed against the honouring of Chryst in the Sacrament AS the twoo wicked iudges when they had once by their carnall lustes corrpted their iudgement did not spare to testifie a wicked vntrueth against the innocent and godlie Suzanna and that before all the people and being so entred into shamelesnesse proceaded to auouche the same before the holie prophet Daniell So this Proclamer whē he had corrupted his iudgement in the matters of faithe and vttered an vntrueth against the innocent and godlie Suzanna the Churche the spouse of Chryst and that before a famouse people he so entered into shamelesnesse that he proceaded to auouche the same before God bi writing to his more cōdemnacion And nowe being malicioulie sett passeth from vntrueth to vntrueth euen by yonde measure For to these vntreuthes allreadie confuted thus he addeth speaking still against the adoracion of Chryst in the Sacrament Yt ys sateth he a verie newe deuise and as yt ys M. Juell well knowen came but late into the Church Aboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerently to bowe downe to yt Yt ys saieth he a verie new deuise Yf he had spoken of the doctrine whiche Luther ād Oecolamp First deniers of adoracion of the Sacr. he himself teacheth that we should not adore Chryst in the Sacrament be had spoken a trueth For among all that confessed Chryst to be God ād mā and Chrystes bodie to be present in the Sacrament Luther was the first that fondlie erred in that poinct And among them that denied Chryst to beverilie and really in the Sacrament Oecolampadius ys the first that by the reporte of the learned hath in writing setfurth with trifling perswasions and vain argumentes of negatiues the impugnacion of the adoracion of Chryst in the Sacrament Wherfore this hys vntrue saing against Chrystes honoure and the doctrine and doing of the catholique Church maie trulie be turned into hys owne lappe against him and soch like blaspemers and deprauers that this his and their doctrine that Chryst shoulde not be woorshipped in the Sacrament ys a verie newe deuise and ys as yt ys well knowen but lately comed in For in dede yt came in by Luther and Oecolampadius who were both late enough and sooen enough yea to soone but that they were the instrumentes of Sathan soche as God permitted for the punishmet of the sinnes of the people But to our pourpose that hys saing against the adoracion of Chryst in the Sacrament ys vntrue not onely the Fathers of the primitiue Church before alleaged doe prooue but also the practise and doing of the thinge As Chrysostome in his Masse Gregory Nazianzen of his sister S. Ambrose of hys brother S. Augustine of his mother do declare All which are before alleaged and were aboue a thousand years agone so true ys this mans saing that yt ys but a new deuise Wherunto yf ye adde the commaundement of God to adore Chryst and the rule of S. Paule for our examinacion before we receaue ye shal perceaue howe farre wide this man ys from all trueth in thys matter and how auncient the adoracion of the Sacrament ys and how new the denial of the same ys Yt ys so newe I saie that before Luther and Oecolampadius ther ys none fownde to haue written yt although some infected with the heresie of Berengarius and Wicleff maie be thought in corners to haue whispered yt as by Ioannes Rokizana yt maie be gathered who writeth thus Joan. Rokizanatract de 7. Sacr. cap. 12. Sacerdotes debent verbo exemplo docere populū vt contremiscant adorando colendo summum ac viuacem respectum habendo circa haec diuinissima ineffabilia mysteria Ex quo patet error dicentium quod corpus Christi vel Sacramentum solùm sit nobis datum ad manducandum sanguis in calice solùm ad bibendum non ad colendum siue adorandum Sed patet quod inanis fatua sit irrisio eoram qui luminum accensionem corā Dominico corpore in sacramento derident dicentes quia Deus est lux non egent lumme Nam in veteri lege etiam Domini mandato lucernae sine luminaria in candelabro disposita coram panibus propositionis qui fuerunt figura tantùm corporis in Sacramento exardebant multo magis decens est vt hoc in praesentia tanti sacramenti
Excellencie of Sacramēts standeth in three points cap. 12 Excellencie of the blessed Sacrament aboue Manna cap. 14. item 25. excellent titles therof cap. 30 Exhortacion to preparacion by Chrysost ca. 54 F. Fabianus made a lawe that the people shoulde communicate thrice in the year lib. 3 cap. 40. Faith howe yt ys requisit to the receauing of the blessed Sacrament lib. 2. cap. 20. lib. 3 cap. 53 Faith that beleueth the flesh of Chryste to be in the blessed Sacrament a spirituall faith li. 2. cap. 37. Faith aboue senses and reason and teacheth manie things contrary to them lib. 1. cap. 16. lib. 2. cap. 39. 62. 10. Faith 〈…〉 in the mysterie of the 〈…〉 lib. 2. cap. 37. Faith iudgeth possible that reason iudgeth impossible cap. 10. 30 Faith and Baptisme inseparable means of saluacion ca. 48 Faith without woorks sufficieth not in persons of discrecion li. 3. ca. 1 Faith nourished by the bodie and bloode of Chryste lib. 2. ca. 49 Faith catholique described li. 3. ca. 53 False Chrystians more woorthie reproche then Iewes lib. 1. cap. 19. item lib. 2 cap. 9. False doctrine hath some trueth admixed cap. 12 Fame of the chrystian rites among infidells proueth the presence ca. 42 Fasting for merit punishable by statute lib. 3. ca. 60 Fathers learned of their elders lib. 1. cap. 7 Fathers in the primitiue Churche spake of the mysteries often couertlie lib. 2. cap. 3 Figurs of Chrystes incarnacion li. 1. ca. 10 Figurs be not in all points comparable ibi Figures of the blessed Sacrament foure cap. 15. Figurs in good things not so good as the things figured in euell things not so euell ibid. Figuratiue passouer and the true passouer both on one table ca. 18 Figurs of the olde lawe and veritie of the newe lawe be as shadowes and the thing shadowed li. 2. ca. 22 Figurs of things be not merueillouse but the Sacrament ys merueillouse ca. 47 Figure taken two waies cap. 49. Figurs contein what reason conceaue the Sacrament what faith beleueth cap. 51. Figure of the Sacramentaries excluded from Chrysts woordes lib. 2. cap. 51. 52. wiped awaie by Chrysost cap. 55. denied cap. 58. 59. 60. 62. Figure what yt must be li. 3. ca. 2 Figure geueth not life but the blessed Sacrament geueth life ergo c. cap. 8 Figurs and things figured compared cap. 10. Figure maie forshewe life but yt can not be life ca. 14 Flesh of Chryste in the Sacrament hath an vnspeakeable power lib. 2. ca. 1 Flesh of Chryste called life as being the flesh of God who ys life ca. 14 Flesh and blood of Chryste both vnder one kinde in the catholique maner of ministracion neither of both vnder two kindes in the hereticall Communion cap. 16. Foode of Chrystes flesh cause of our immortalitie lib. 2 cap. 17. 26. item lib. 3 cap. 24. 58. 59. Flesh of Chryste meate in plain maner lib. 2. cap. 18. lib. 3. cap. 5 Flesh of Chryste geueth life and yet remaineth still naturall flesh cap. 27. Flesh profiteth nothing Iohn vi ys not spoken of the flesh of Chryste for that profiteth moche cap. 36. Flesh of Chryste both naturall and spirituall cap. 36. lib. 3. cap. 10. Flesh of the Sonne of God and the consecrated bread one bodie cap. 52. Flesh of Chryste appeareth not in the B. Sacrament for our infirmities sake lib. 2. ca. 7. 8. 19. 57. lib. 3. ca. 20. Flesh vnited to the Sonne of God by assumtion the same vnited to vs by participacion li. 3. cap. 27. Flesh of Chryste called spirit li. 3. ca. 10. Flesh of Chryste receaued in the B. Sacramēt seed of euerlasting life li. 2. ca. 57. Forme essence nature substance all one lib. 2. cap. 7. Formes of breade and wine a speache knowē to S. August ca. 22. and forme of bread remain cap. 60. Foure thinges called the bodie of Chryste ca. 58. Foure benefitts of the Iews nōbred li. 3. ca. 1. G. Gelasius his meaning opened li. 2. ca. 68. Gelasius truncatelie alleaged by the Proclamer auoncheth two thinges whiche he concealed ibid. Genesis not red of the Iewes before thirtie yeares of age li. 1. ca. 2. Germanes acknowlege the reall presence prolog Good religion professed withoute good life not auailable li. 3. ca. 1. God appointed no vain figure li. 1. cap. 24. God and his spirit in his creaturs two waies li. 3. ca. 49. God good by nature man by participacion li. 1. cap 33. li. 2. cap. 12. God plagueth vs in these daies for the abuse of the bl Sacrament lib. 2. ca. 5. God punisheth some tēporallie some eternallie some both waies li. 3. ca. 58. Gods woorde contrarie to senses must be beleued li. 2. ca. 55. Gods order in his Church for doctrine lib. 1. cap. 6. Gods order inuerted ibid. Godhead of Chryste hath not possibilitie but to be euery where his manhead hath possibilitie to be somwhere li. 2. ca. 12. Godhead of the Sonne filleth his boddie sanctified by the preist lib. 2. cap. 28. lib. 3. cap. 25. Gospell hath two commodities li. 2. cap. 1. Gospell hath not the figurs but the verie things ca. 18. Gospell commaunded the eating of blood the lawe did forbidde yt ca. 50. Gospell and lawe compared li. 3. cap. 15. Grekes affirme the real presence prol H. Heresie maketh man enemie to God prol Hetesie by arrogancie moche preuaileth lib. 1. cap. 5. Heresie the farder yt goeth the worse yt fretteth cap. 31. Heretiques haue moued warre against the church prolog Heretiques agree in conspiring against the Church li. 1. cap. 8. Heretiques why they are not to be folowed ibid. Heretiques barke against the trueth as dooges against the Moon cap. 16. Heretiques build there faith vpon reason and senses ibid. Heretiques howe they alleage the fathers lib. 1. ca. 21. li. 2. ca. 3. Heretiques haue no faith but opinions li. 1. cap. 21. Heretiques refuges in reasoning of the Sacrament ibid. Hereticall Councells allwaies repressed ca. 25. Hereticall expositions of the prophecie of Malch cap. 33. Heretiques call their phansies Gods woorde li. 2. ca. 33. Heretiques must be shunned li. 3. ca. 25. Heretikes of oure time wel described ca. 60 Heretiques like men in feuers ibid. Heretiques saings cōpared to the saings of Ethnikes ibid. Hierom of praga condemned prolog S. Hierom howe he learned the scripturs li. 1. ca. 7. et 8. he expowndeth the scripturs contrarie to the Sacramentaries ca. 39. S. Hieroms saing opened li. 2. ca. 57. he expowndeth S. Paule of the bodie of Chryste li. 3. ca. 44. S. Hilarie vnderstandeth the vi of S. Iohn of the Sacram. li. 2. ca. 24. Holie Gost consecrateth the B. Sacr. by the hande and tung of the preist li. 2. ca. 63. Holie Gost woorketh the consecracion aboue our vnderstāding li. 1. ca. 20. li. 2. ca. 63. Holie bread vsed in the primitiue church li. 2. ca. 51. li. 3. ca. 23. Honour due to God wherin yt consisteth li. 1. ca. 18. Honour or dishonour doen by the receauer ys referred to the Sacr. li.
proclamacion whether the bodie of Chryst ys or maie be in a thousand places or mo at one time Whiche albeit in sense yt be coincident to the other before mencioned yet in vtterance yt sheweth a more doubtfull countenance For asking whether Chrystes bodie can be in a thousand places at once he doth both by the woorde thousand moche declare his incredulitie to the misteries of God and by the same persuadeth to his hearers an impossibilitie And for that this maner of questioninge ys a questioÌ„ on incredulitie as the Iewes was and spring bothe oute of vnbeleif I haue thought good to ioin them to gether and after the handling of the one to handle the other And to them bothe to saie As the Iewe remaining with in the coÌ„passe of his carnall vnderstaÌ„ding coulde not atteign to the vnderstaÌ„ding of this matter which was by faith and yet possible So these meÌ„ measuring Chryste and his power by naturall knowledge whiche ys but grosse dregges and suddes to the pure knowledge of faithe they come in doubte and aske a questioÌ„ as of a thinge vnpossible when yet yt ys very possible But perchaunce ye will saie to me yf it be a thinge so verie possible howe Obiection with answer Faith iudgeth yt possible that reason iudgeth impossible dothe yt appeare to this maÌ„ and his likes vnpossible I answere that yt appeareth to them vnpossible bicause they leauing the knowledge of faith are returned to the onelie knowledge naturall and therby will they measure Chrystes doinges in this matter And for so moche as this appeareth vnpossible to that knowledge therfor they also saie that yt ys vnpossible For allthough bycause they wolde seme to builde vpon faith they do sometime alleage the article of our faith that Chryst ascended into heauen an sitteth at the right hand of God to Father yet the grounde of their disputacion the force of their praclamacion yea the shottanker of their refuge in this matter ys naturall reason euen plain naturall philosophie That thowe maist see this gentle Reader I will for example make one of their arguments that Chrystes bodie can not be in the Sacrament Thus they reason He ascended into heaueÌ„ and sitteth at the right hand of God the Father Ergo he ys not in the Sacrament Yf the true chrystian saie yt ys no good consequence For though yt be true that Chryst beat the right haÌ„d of the Father yet yt improueth not the presence of Chryst in the SacrameÌ„t For the catholique faith coÌ„fesseth both that Chryst ys preseÌ„t with his Father in heaueÌ„ according to the article of the faithe and also preseÌ„t in the SacrameÌ„t according to his worde wheÌ„ he saied This ys my bodie This ys my bloode This do ye in remeÌ„brance of me So that his presence in heauen denieth not his presence in the Sacrament but he ys present in bothe in maner conuenient to bothe Against this they replie and saie Euery naturall bodie can be but in one place Chryst hath a naturall bodie Ergo yt can be but in one place But yt ys in heaueÌ„ as in a place Ergo yt ys ther and in no other place Marke ye nowe howe they flie to naturall phisolophie as to their great strenght to maintein Sacramentaries cheif growndes be naturall reasons their faithe ys yt not a sure peice of faith that ys builded vpon naturall philosophie and naturall reason and not vpon the scriptures the auncient fathers or the vniuersall receaued faith PerchauÌ„ce yt maie be saied that I reason thus of my self to deface the validitie of their matter Well to auoide this ymaginacioÌ„ I will bring in the verie argument of Oecolampadius the great fownder and prince of this schoole Oecolamp De verbis coenae Domini in our time and the master of this Proclamer in this matter Thus he reasoneth Si dicas panis continet corpus vide quid sequitur ergo panis locus erit vnum corpus erit in multis locis multa corpora in vno loco corpus in corpore etc. Yf thow saiest the bread coÌ„teineth the bodie looke what foloweth theÌ„ the bread shall be a place aÌ„d one bodie shall be in many places aÌ„d manie bodies in one place and one bodie in an other Thus Oecolampadius Doo I nowe feign this maner of reasoning Dothe not Oecolampadius resorte to naturall phisolophie to prooue his heresie and impugne the faith catholique Although in dede the argumeÌ„t proceadeth directlie against Luther who taught the bread in the Sacrament to remain with the bodie of Chryste soche ys the agrement of the Father aÌ„d the SoÌ„ne of the master aÌ„d the scholer of Luther aÌ„d OecolaÌ„padius aÌ„d so of one of theÌ„ with an other yet yt ys also against the catholique faith for yt impugneth the preseÌ„ce of Chryste in the SacrameÌ„t But howe as ys saied by naturall reason And shall I saie why they proue this their doctrin by natural reason In dede bicause yt ys so farre vnknowen to the scriptures that I dare saie they neuer were nor shall be able to bring fruthe anie one scripture to proue yt and so moche to diminish the omnipotencie or allmightie power of God But to aunswere Oâ—colampadius for his naturall reason I thinke the saing of saincte Ambrose to be a good answere Quid hic quaeris naturae ordineÌ„ in Christi corpore De initiaÌ„d myst cap. 9 cum praeter naturam sit ipse Dominus Iesus partus ex virgine What sekest thowe saieth saincte Ambrose the ordre of nature in Chrystes bodie here seing the self same our Lord Iesus besides nature was born of a virgen And to adde to saincte Ambrose saieÌ„g not onelie his birthe was besides nature but manie other his actes as his great learning aÌ„d wisdome declared in his disputacioÌ„ with the doctours in the teÌ„ple wheÌ„ he was but twelue yeares of age his Naturall order had no place in many of Chrystes doinges walking vpon the sea his voluÌ„tarie death in geuing vppe his blessed sowle at his owne pleasure withoute force or violeÌ„ce as yt were to thrust yt oute and to cause vt to departe His resurrection and his ascension withall be as moche against the ordre of nature as his blessed bodie to be in diuerse places and as good argumentes maie the Aduersarie finde in natural philosophie against them as against this Whiche if he do or maie doo shall we therfore denie Chrystes walking on the sea his death his resurrection Mahomets patched religion and the Sacramentaries â—och like and his ascension as theie do his presence in the Sacrament Then shall we make a mingled faith as the Turkes do For as they kepe parte of Moyses lawe parte of Mohometes inuention So we must haue a faith partelie grownded vpon the scriptures partelie on naturall reason But so that wheÌ„ we will scripture shall rule naturall reason and when we list naturall reason shall commaunde and withstand both faith and scripture This ys a madsetled faith Wherfore