were dye Therefore it doth euer decay that after the decay it may be amended agayn For except the old should firste wyther the new could not spring y old keeping the place Also this disposing passeth all prayse that the times so chaungeable doe kéepe their course and seasons so vnchaungeably y not at any time they leaue their offices vndone or breake the order of their course or appoyntment ⧠The fourth braunch AND thus much shall suffice for the discourse of times Now will I set down that order which is in euery thing according to a meete disposing of y parts one inwardly mo outwardly according to the time and place And in this poynt appeareth the most excellent force of the wisdom of god which hath placed euery thing in this world so fitâ—y y the ioining together of parts doth not at any time breede any disagréeing of qualities As of many for examples sake to set downe few In the ioyning together of the parts of mans body how clearely doth y wisedome of the maker shew the selfe Vpward man is of one sorte Downeward of two For the ground of the mind that is reason is of one sorte and respecteth Heauenly thinges But the soule hath two qualities anger and desyre which looke downeward to carthly thinges Moreouer the frame of mans body is streatched out in breadth by the armes and pitched downwarde by the legges for both the excercise of working doeth stretch out the mind and the affections of desyres doth pitch it Also the same body of man is streatched forth and bownded according to the bredth one way by the fingers of the handes and downwardes another way by the toes of the féete into fiue Because that whether the minde doeth couet to work abrode by intention of the worke or desyre to looke downward by affection there be fyue sences by the which it may worke the purpose Also the fingers and the toes haue ech one their ioyntes seuered in space which in the hands grow out of one palme and in the feete out of one sole Because that out of one Fountayne of sence doe fyue sences spring in y which by thrée steps â—â—rst the force of féeling next the action of féeling thirdly the thing to be felte is â—ound Last of al the head or end of euery â—ird ioynt either of fynger or toe hath â—nayle as it were an Helmet that eyther the hand being reached out or the foote set forward should hit agaynst any thing iâ— might keepe the self whole and defend the selfe with the own helmet So also these earthly thinges which clâ—aue to the sences outwardly according to the resemblaunce of the nayles doe as it were necessarily helpe vs in some parâ—e But further and aboue the necessarie vse they ought to be pared away as growne aboue the fleshe and without sence Note also in man his face behold how plamely the instrument of the sences be placed The sight in the eyes is highest next the hearing in the care then smelling in the nose and after that tasting in the mouth And we knowe that all other scnces worke by receauing outwarde thinges in warde Dnely the sight worketh outwardly and being set a farre of doth much more quickly then any of the rest perceaue and sée And therefore like a good watchman vpon good consideraâ—ion is set in higher place that it mighte forsée the danger which may happen to the other sences The hearing is second both in place and quicknesse then the smelling but the tast which can feele nothing but that it toucheth as slower then the other sences is iustly set beneath them all in the bottome Touching hath no special seat or place and is made vniuersall because it worketh with all the sences and therefore the Thumbe which representeth touching whereas the fingers be all rooted together aunswereth them all because none of the sences can be without touching Note also in mans body how the bones be placed within because the strength of them doth beare the weight of the body then the flesh doeth cloth the bones that the hardnesse of them should not hinder touching Last of all the skinne doth couer the flesh that after a sort with the fyrmenesse it might defend the body from things that would outwardly hurt it And marke wel this that that which is soft and weake is placed in the middest as in a safe place least either inwardly it wanting stay should fall or out wardly not hauing defence shoulde decay And that y I haue set down in one is true in all kind of things for the barke defendeth the trées and the feathers and beakes the Byrds and scales the fishes and God hath appoynted to euery thing a defence according to the propriety of the nature ⧠The fifte branch THus farre of the sight Now let vs come to the mouing Mouing is of â—ower sortes Place Nature Life and Reason Of the which seuerally I cannot speak much but briefely I will run ouer each one Weygh how the wisdom of the maker doeth appeare in the mouing from place to place Consider how the waters runne stil from y spring Consider from wheÌ„ce y motion of the winds doth come Who canne measure the perpetuall course of the starres Who doth commaund the Sunne to goe downe by the Winter signes and to goe vp agayne by the summer signes and starres Who bringeth the Sunne from the East to the West and from the West to the East agayne onely God can do these meâ—ucyleus thinges What shall I speake of the mouing of nature Who doth nâ—urish all thinges growing and bring them Ludding as it were out of a certayne secrete wombe of nature in â—ight agayne And agayne when they wither doeth cause them retourne from whence they came He that pondreth these thinges well shall fynd them to too wonderfull Now the mouing of life which consisteth in féeling and desyring Thinke with your selfe how mighty he must néedes be which geueth sence to euery liuing thing ordreth what euery one shall desyre In breefe the moouing of reasen in déedes and counsayles passeth al prayse if a man will marke how notable that wisedome is which doth frame all the déedes of men and temper all the willes and thoughtes of hartes so to the owne purpose that 〈…〉 can be done in the whole worlde wherewith Wisedome doth bewtify her workes either by commaunding or suffering ⧠The sixte branch NOw followrth the shape which is the seene forme conteining fygures and colloures The figures of things be merueylous sometime for the greatnesse sometimes for the littlenes somtimes for the rarenesse sometimes for the be wilfulnesse sometime because they be ill sâ—uoured sometimes be in one is many sometime because many be in one Let vs speake of ech one of these in order And fyrst the greatnesse is when any one thing is bigger then any other thing of that kind as a Cyauâ—â— among men a Whale among Fishes a Griffin among Byrdes a Elephaunte among Beastes
a Dragon among serpentes Littlenesse is when a thing is lesse then all other of that kind as the When and the Moth the Flye the Gnat and such like which liue as other things do yet be the least of all other Tell me which is more straunge the téeth of the Bore or of the Moath the winges of the Griffin or of the Gnat The head of the Horse or of the Grasse-hopper The thigh of an Elephaunt or of a Flye The snowte of a Sow or the beake of a Wrenne An Eagle or an Ante A Lyon or a Gnat A Tiger or of a Snayle You muse at the bignesse of the one the littlenesse of the other A little body made with great wysedome Great wisdom in the which there is no ouersight but hath geuen them eyes which the eye can scantely spye and in so little bodyes all the partes be so fitly fully fynished that there wanteth nothing in the least of all the same thinges wherewith nature hath bewtifyed the greatest ⧠The seuenth branch NExt followeth thinges rare which therfore bréede meruayle For there be foure things y therfore men y rather woÌ„der at because they sée them seldom eyther because there be fewe of that kind or else because they be farre of or hid in the secrete places of nature which the wisedome of the maker setteth alone that the followship of man shoulde not be hurte with those that be noysome that the desyre of man should be tryed with the bewty of such as be precious that the slownes of maÌ„ should be quickned with the nouelty of such as be strange to consider the wisedome of god Laste of all that these both good and euill sette together as it were a far of might after a sorte speake vnto man and councell him earnestly to flye eternall euill and desyre eternall God sith that he taketh so great paynes to get fading goods and flye the euils that last not long Now follow such as be reckned of for â—he bewtifulnesse Of certayne thinges the proportion is liked greatly because that they be so seemely and properly framed that the very proportion doth shew a speciall care in the maker Agayne some things we like because they be monstrous or ridiculous the making whereof the more straunge if is to mans vnderstanding the lesse force it hath to cause man to prayse God As that the Codrill eating doeth not moue the lower iawe nor the Salamander burne the fyre Who gaue the Hedghogge prickes taught it to wallow it self in apples shaken downe with the winde with the which being loden and going it maketh a noyse like a carte And the Ante which sore séeing winter to come fylleth her barnes with corne And how the Spyder weaueth her web out of her bowels to take her praye in These be witnesses of GOD his wysedome There is yet an other true and plaine argument of God his wisedome that euery like bréedeth the like and that one likenesse dispearsed into so many doeth kéepe stil the fourm of the fyrst original An Ewe doth not bring forth a Calfe nor a Cow a Lambe nor a Do a Hare nor a Lyon a Fore but ech thing doeth extend the propagation into the like This order kéepeth nature that wanteth sence The Ashe is of one kinde the Béech of another the Oke of the thire and euery one of them hath their seuerall kinde and euery one kéepeth y likenesse of the kinde Marke the leafe how it is rounde about as it were iegged like the téeth of a saw how within it is wouen with certaine râ—es or lines Tell the one tell the other euerye one that is of the same kinde is a like so many teeth in the one as in the other such forme in the one as in the other such colour in the one as in the other Behold the Mulberies the Strawberies howe being knit together they are distinguished by certayne heades such as the one is such is the other and ech nature as though it followed the commaundement of some inwardly directing at no time goeth about to break their bondes This also is merueylous that in one body there be so many partes and so many shapes places and offices of the partes As in mans body the eare the tongue the eye the nose the foote the hand and ech one of those hath a seuerall shape place and office And though they be so diuers one from another yet they together make all thinges ⧠The eyght branch AFter the figure followeth y coloure It is not néedefull to speake much of the collour of things séeing that sight proueth what nature getteth when she is bewtifyed with sundry colloures What is goodlier then lighte which though it haue no collour in it yet after a sorte by lighting it doth colloure the collour of all thinges What is more pleasaunt to beholde then the skye when it is fayre which shineth as the Saphyre and doth much delight the eye with the most pleasaunt cléerenesse The Sunne glistreth like Golde the Moone shyneth lyke Amber the starres some of them looke as red as fyre and some of them be as bright as the Rose and some of them séeme sometimes red sometimes gréene and somtime whyte What shoulde I speake of precious stones whose vertue is profytable and collour goodly The earth be set with flowers howe pleasant is it to the sight how swéete to y smel how doth it comfort the spirites to sée the Rose red the Lilly white the Uyolet purple in all the which not onely the bewty but also the springing is wonderfull how the wisedome of God shall fetch so good a thing out of the dust of the earth Fynally aboue all the rest gréenesse delighteth the mind of such as looke vpon the earth when as in y new spring buddes come forth as it were in a new life and rearing them selues vpward in spyndalâ—es and afterward troden downe as it were by death shew an Image of the resurrection to come But what should we speake so much of God his workes sith that we doe wonder at the subtilties of man when by a counterfeyte shew he doth deceaue the sight ⧠The ninth branch NExte to the shape I am to speake of the quallity For this cause hath the prouidence of GOD giuen so many diuers qualities to thinges that ech sence of man might fynde some thing to delight it The sight perceaueth one thing the hearing an other the smelling the third the taste the fourth and the feeling the fyfte The bewty of colloures doth féede y eye The pleasantnesse of Musicke delighteth the eare The excelency of sauours the smeling The sweetenesse of that that is sauory the taste Softnesse the féeling And nowe who can recken vp all the delights of the sences which be so many in ech one that if a man do consider euery one by it selfe he shall fynd euery one by it selfe very rich for we fynde so many delightes in diuersities of sounds for the
to his godhead in Heauen according to his Manhood And in the ende of the Epistle assure your selfe that Christ is euery where as god and in some place of Heauen for the truth of his body And vppon S. Iohn according to the presence of maiesty we haue Christ euer according to the presence of his flesh it was well sayd to his Disciples Yée shall not haue me euer with you In his booke intituled of the substance of Godheade which is also ascribed to S. Augustine we ought to beléeue and confesse that the sonne of God according to the substance of his godhead is inuisible without body without circumseription but according to his manhoode we ought to beleeue and confesse that he is visible hauing body hauing place and all the parte of man truely Likewise Cirillus wryting vpon saint John doth distinguish the same two natures in the same sorte saying Christ is not here by the presence of the flesh which notwithstanding is euerywhere by the presence of maiestie And Beda in a certaine Homely at Easter The same God man was taken vp in body which he toke froÌ„ the earth but remaineth with the saints vpon earth by his godhead by the which he fylleth both the heauen earth And Fulgentius to Thrasimundus Christ one and the same man locall of man which is God infynite of the father one and the same according to his humayne nature absent in heauen when he was in earth and leauing the earth when he went vp into heauen but according to his deuine and immeasurable nature neither leauing heauen when he came downe from heauen nor leauing earth when he went vp into heauen And Vigilius agaynst Vtiches it differeth very much to be circumscribed wyth place to be euery where bicause the word is euery where but the fleshe is not euerye where it is manifest that one and the same Christ is partaker of both Natures and that he is euerywhere according to the nature of his godheade and contayned in place according to the nature of hys manhod Saint Austen doth name the maner of Christes true body and doth call Christ locall Cirillus affirmeth that he toke away the presence of hys body Gregorie denyeth that he is in this worlde by the presence of his flesh Beda doeth auouche that he was taken vp according to his manhood Fulgentius doth affirme him to be a man locall and to haue a humane nature local Vigilius doth most euidently saye that his fleshe is not euery where But you will say all these thinges be vnderstode visibly and of a visyble presence Truely that is more absurde then the other which doth plainely appeare by viewing the Antithesis or setting of the sentences one against another Vigilius doth say the worde is euery where the fleshe is not euery where Put to visible the sence will be most absurde for you must say the worde is euerye where the fleshe is not euery where visybly neyther yet the worde is euerye where visibly and so Vigillius hath set downe no difference of the two natures For his sence muste be the word is euery where inuisybly the flesh is euery where inuisybly Waigh that of saint Gregorie Christ is not here by the presence of his humayne nature you expound it by the visyble presence for you make this the Antithesis Christ is not here in visible presence of his fleshe which is euery where by the inuisyble presence of his godheade For the not visyble presence and the inuysible presence be al one So there should be no Antithesis no fyght nor repugnauncie of these sentences but that the ancient fathers ment a manifest Antithesis a great repugnancie who is so dull that he doth not vnderstande or so blinde that he doeth not sée sythence by the same they auouch and establish two diuers natures in Christ The one of perfyte God the other of perfyte man Whereby it is euident that the iudgement of the auncient fathers is that Christ his body is not at al in earth but sittteth on the right hande of God the father in heauen not in an Juâ—riâ— or golden throne or in kingly or costly apparel as the symple fansie but in great glorie and power as the faythfull beléeue This is proued by that of Christ in the twenteth of saint Mathewe I leaue the worlde and I go to my Father and agayne ye shall haue the poore euer with you but ye shall not haue me euer Also I go to my father and your father to my GOD and your god Likewise saint Marke wryteth that the Lorde Jesus is taken vp into heauen and sytteth at the right hande of the Father And S. Paule exhorteth all men to seeke Heauen where Christe sitteth at the righte hand of GOD the Father Euen so the authour to the Hebrewes 10. doeth saye we haue such a high priest which sitteth in Heauen at the right hand of the throne of maiesty And a little after he had offred one Sacrifyce for sinne he sitteth for euer at the right hand of God from henceforth looking that his enemies be made his footescoole whome the heauens must hold vntill the time of restoring of all thinges as it is in the seconde of the Actes of the Apostles All this is spoken to set down the diuers properties of the two natures in Christ his deuine nature and his humaine nature and to shew that a man may well expresse the seuerall properties of eche nature and yet in no case part the one from the other But I pray you is there no supernaturall property in the body of Christ hath it no prerogatiues Did the wonderfull vnion of the most holy godhead poure no vertue no force into it Verie many but yet not suche as cannot agree with the humaine nature as saint Austen doth excellently say he gaue to it immortalitie but toke not awaye the nature of it And againe we muste take great héede that we do not affirme the deitée of the man so that we take awaye the truth of the body Therfore the naturall body of Christ is made immortall gloryfied sanctified quickned but it is not made eternall vnmeasurable increat or infynite for these ouerthrowe the humaine nature And that certaine things be so peculiar to the godheade that at all they doe not agrée to the manhood but be applyed only in phrase or speech and contrary that certayne thinges be peculiar to the manhood and doe not at all agree to the godhead but be applied to it onely by phrase or speech is manifest In the firste of John. He it is which comming after me was before me Neyther to be before John doeth agrée to the manhood of Christ in déede neither to be after John to the godhead This is also manifest by these sayings before Abraham was I am and the father is greater then I neyther doeth it agrée to the manhood in déede to be before Abraham nor
spéeches spreade of him he is no whittâ— mooued but onely aunswereth it is for doyng my duetie My mayster Christ escaped not euill tongues and saint Paule counselleth vs to go on by good reportes and euill reportes 〈…〉 malis vituperari laudaâ—i est And Benediâ—it michi Deus propter malâ—â—ictiones isâ—as God will blesse me for these curses neuer thinketh more of the matter It is also apparant to the eies of meÌ„ what coâ—â—â— he â—aâ—h and doeth from tyme to tyme bestowe in repayring of hys houses and hospitalytie to men of all dâ—gr 〈…〉 s aâ—â— especially vppon the pore whom he doth often and in great numbers seede in hys Hall after his Sermons Neyther can we but earnestlye charge lâ—che wheresoeuer they be as long haue heard wyth their eares and sawe wyth theyr eyes hys learnyng and good conuersation and nowe so easely eyther credite or giue eare to such reportes as knowen and iudicially coÌ„uicted bad persons carry vp and down â–ª repining at his bolde and frée preaching of the Gospell and suppressing of vice And here we moste earnestly beséech almighty god so to increase in him these good giftes which he hath already bestowed vpon him that neyther he â—lake in furthering his Gospell nor be discouraged with the straunge attemptes of bad persons from suppressing of sinne and wickednesse For Goliath may vaunte himselfe in his helmet his Armour and his speare forty dayes the wicked may glory in their fine deuises and prating practises in their slaunders and ratings for a season but yet let not Dauid let not the beloued of the Lord faynt or feare For the eyes of the Lord are vpon such as put their trust in him and they shall be safe vnder the winges of his Maiesty And the God of all comforte and consolation grant vnto vs al the assistance of his holy spirite that we may feare God be dutifull to our moste gracious Prince Quéene Elizabeth loue Godlye and learned men embrace vertue and hate and treade downe vice without respect of persons to the glory of God and the comforte of his people In Sussex 16. December 1576. Your beloued in the Lord the Preachers of the Dyocesse of Chichester Henry Blaxton Mayster of Arte of Clare hall in Cambridge and preacher Thomas Gillingham Mayster of Arte of Corpus Christ Colledge in Dr. forde and Preacher Danyell Gardner Mayster of Arte of Clare hall in Cambridge and preacher Will. Coell Maister of Arte of Saynt John his Colledge in Cambridge Ric. Fletcher sacrae theologiae Bacchalaureus nuper socius et praeses Coll. Cor. Christi in Accad CaÌ„t. nunc Minister Ecclae Dei quae est Reiae Willyam Hoskinson Mayster of Arte of S. Johns in Cambridge and Preacher Thomas Kickebye Graduat of brasen-nose in Oxforde and preacher Iohn Motley Mayster of Arte of Trinity colledge in Cambridge and Preacher Thomas Mawdisley Graduat of Lincoln Colledge in Oxfórd and preacher Stephen Bathurst Graduat preacher Richard Burnoppe Preacher and Uicar of Gast Gréenested Iohannes Beeching in Artibus Maiister Thomas Large Person of Mestéene Preacher Edward Rogers Preacher Willyam Ridley Graduat in the Quéenes colledge in Oxford preacher Thomas Frenchham Preacher Henry Oliuer Parson of the churche at Dalington Preacher Iohn Myles Pastour of the Church at Heithfeld Preacher Iohn Wharton Pastour of the Church at Tishurst and Preacher Iohn Dodde Preacher of the word of God. Thomas Smith Preacher and Pastor of the Church of Henfeld Denis Hurst Preacher and Minister of Alfriâ—â—on Iohn Coortesse Preacher and Minister of the church of Yapton William Smith Preacher Parson of Foord Edward Tickridge Preacher and minister in the Church at Nitimber Thomas Willyamson Graduat in the vniuersity of Diforde in the Colledge of Brasennâ—se Preacher Richard Whealakar Preacher Minister of the Church of Auberly Richard Strong Minister of the church of climping and Preacher Anthony Hobson Preacher Minister of the Church of Lymistar By mee Christofer Wraye Parson of â—stwithâ—ring and Preacher Thomas Godlyf Preacher Minister of the Church of Garneley Henry Wisâ—man Curate of Bâ—sham and Preacher Richarde Hickes Batcheler of Arte of Trinitie Colledge in Cambridge Preacher Iohn Goodman Minister of Ferring and precher Matthaeus Allen minister concionator Horshamiae Phillip Mustian minister Preacher of Slindfolde Iohn Lâ—â—kyn Preacher and Pastor of the Church of I chingfâ—lde Samuel Norden mayster of Arte of Peterhouse in Cambridge Preacher George Sympson Uicar of Syndon and Preacher Thomas Michell Parson of Hurst and Preacher Iohn Hudson mayster of Arte of Brodegates in Oxforde and Uicar of Patcham Anthony Dowglas Parson of Sowthwike and Preacher ¶ The inuisible thinges of GOD that is his eternall power and Godheade be seene by the Creation of the worlde beyng consydered in hys woorkes ⧠The ` Préface THE INVISIBLE or not to be séene graces in GOD be playnely knowne by the thinges which haue béene made and done since the making of the worlde The sayde graces be thrée Power Wisdome and Mercy From these three doe all things spring in these thrée do all things stande by these thrée be al things guyded Power maketh Wisdome guydeth Mercie preserueth Which thrée as they be in God after a maner which cannot be vttered so in working they cannot be sundered The power by the mercie doth wifely make â–ª The wisdome by the power doth mercifully guyde The mercye by the wysedome doeth mightely preserue The infinitenesse of creatures doth shewe the power The bewty doth shewe the wisdome and the profitablenesse the mercie The infinitenesse of the Creatures reâ—â—eth in the number and greatnesse the number consisteth in lyke thinges vnlyke things and mirte The greatnesse is in the bignesse and space the bignesse is in the lumpe and weight the space standeth in the length bredth depth and heigth The bewtie of the creatures lyeth in the sight moouing shape and qualitie the sight in the framing and order the order in the propernesse the tyme and the place Mouing is of fower sortes The first of place the second of nature the thirde of lyfe the fourth of reason The mouing of place is forewarde and backwarde to the right hande and to the left hande vpward downeward and rounde aboute The mouing of nature is in growing and decaying The mouing of lyfâ— is in sence and appetite The mouing of reason is in déeds and counsell The shape is in the séene forme which the eye beholdeth as colours and shapes of bodyes The qualitie is in the inner propernesse which is perceiued by other sences as pleasantnesse in the sownde by the hearing of the care swetenesse in sauorie by the tasting of the mouth delightfulnesse in smelles by the smelling of the nose Softnesse in the body by the touching of the hande The profitablenesse of the creatures doth stande in that that is delight some fitte commodious and necessarie Delightsome is that which pleaseth Fitte is that which agréeth Commodious is that which profyteth Necessary is that wythout the which a thing cannot be Nowe
that his godhead and manhood be plucked asunder because we auouch that the naturall body of Christ is in heauen at the right hand of God the Father and yet his godhead to be euery where did not his godhead then fill heauen and earth when his naturall body was in a corner of the earth wheÌ„ it lay in the graue And may not nowe the Godhead fill the whole world and his naturall body be onely in heauen and the two natures not seuered Away then away with quarrels and let truth preuayle and tryumphe by the which the two natures of christ tyed togeather with the merueylous bonde of the vnion be distinguished but not seperated And truely to continue in the same resemblance of saint Basill the fyre doth not chaunge all the properties of the Iron for the Iron fyred and hotte is heauy falleth downward is a solidde and thicke body This is S. Basils meaning that these forces of the fyre be transferred into the Iron of the which the nature of the yroÌ„ is capable not those which ouer throwe the nature of the yron And in like manner that those forces and proprieties of the godhead be transferred into the body of Christ of the which the nature of the body is capable not those which ouerthrow the nature of the body For we must â—uer haue recourse to that worthy shying of S. Austen he gaue immortallity to his body but he tooke not awaye the nature of the body neyther is the godhead of the man so to be mainteined that the truth of the body be destroyed But why do I stand vpon this poynt why doth my spéech so long waÌ„der why doe I not open the spring of this controuersy For al this conteÌ„tion floweth froÌ„ the question aboute the presence of the naturall body of Christ being in the sacrament of the body and blood of Christ For if that matter be once ordered and adiudged the other will soone be ended But that is a matter of great importaunce of the greatest in the worlde it oughte not to be handled but warely and reuerently most warely and most reuerently Your good name shal be rent with the bad spéeches not only of the enemies but of the enuious I refer that to god The matter is very hard The questyon to too darke discoursed in Sermons Jossed in disputations varyed of through all Christendome and as it should séeme of passing great difficulty God will helpe out with that whose both helpe we most humbly pray and busines most faythfully do out of whose most blessed and most certayne most true wordes all the reste of our spéeche shall grow It is written in the .26 Chapter of the Gospell after S. Mathewe in this wise when Jesus had taken bread and blest he did breake and gaue to the Disciples and sayd take ye eate ye this is my body And taking the Cup after he had geuen thanks he gaue to them saying drink all ye of this For this is my blood of the new Testament which is shed for many for the forgeuenesse of sinnes And in the .14 after S. Marke when Jesus had taken the bread and geuen thanks he did breake and gaue to them and sayd Take yée eate yée this is my body and when he had taken the Cuppe and geuen thanks he gaue to them and sayd Drinke ye all of this and he sayde to them this is my blood of the newe testament which is shead for many And in the .22 after S. Luke when he had taken bread and geuen thankes he brake and gaue to them saying This is my body which is geuen for you doe you this in remembraunce of me Likewise also the cuppe after he had supped saying This cuppe is the new testameÌ„t in my blood which is shed for many Lastly saint Paule to the Corinthians the .xj. Chapter and the fyrst Epistle The Lorde tooke breade and when he had giuen thankes he brake and said Take ye eate ye this is my body which is broken for you do ye this in remembrance of me Likewise also the cup after he had supped saying this cup is the newe testament in my bloude Doe ye thys as often as you shall drinke in remembraunce of me For as oft as you shall eate this bread and drinke of this cup you shall shewe the Lordes death vntill his comming I haue set downe the whole words of the holye ghost done out of greeke into Englishe worde by worde That so good a foundation being layde the rest that foloweth myght be the more fyrmly builded thervpon Let vs nowe view and waigh all these things Christ toke the same bread in his hande which was vpon the table Christ gaue to his Disciples the same breade and whiles he was giuing the breade to his disciples he speaketh as before whiles his Disciples eate this breade whiles they did broose it with their téeth and swallowed it into their stomaks where was christ was be not at the table did he not speak to theÌ„ did he not both eate drink with them was he not séene hearde and touched In which place was the bodye of Christ In the mouth and stomack of his disciples or at the table where they both sawe Christ and heard Christ if you say in both places Then this followeth That eyther Christ had two bodies or else that there was two christs both which aunsweres be very vngodly and absurde But you wil say the words be plaine for Christ saide plainely and distinctly This is my body This is my bloude Neyther is it lyke that Christ woulde speake doubtfully in the last talke that he had with his disciples I graunt the words be plaine after the maner of misteries in the which things subiect to the sense doe represent and shewe things which be taken onely of a godly minde and by a religious fayth I graunt that Christ gaue his bodye and that his Disciples toke it and eate it not after a naturall and grosse maner but after a supernaturall that is he heauenly and spirituall What then doe you denie that the breade is the bodye of Christ That the wine is the bloud of Christ not I truely But I saye that they be so in truth of religion sacrament and mistery and not by chaunging of nature element or substaunce For Christ doth call the breade his body but he doth not say that it is chaunged into his bodye Then you call it breade and the holye writer of this holy Storie doth himselfe call it breade the wordes be these He toke breade he gaue thankes he brake he gaue doth he not meane by this circumstance of wordes to make the matter plaine I praye you what toke he bread What brake he the same bread What gaue he the same bread For that that he toke that he brake and that that he brake that he gaue to hys Disciples and that that he gaue to his disciples that did his disciples eate But bicause it is a mistery
oblation thereof once made vpoÌ„ the Crosse hath sanctifyed vs for euer and hath purchased for vs euerlasting redemption and that there is none other name or sacrifice vnder heauen wherby we can be saued but only by the name of Jesus christ That these things ought to make the heart to tremble For that therin is laid forth the mistery that was hidde from worlds and generations the horrour of sinne the death of the sonne of God that he tooke our heauinesse and bare our sorrowes and was wounded for our offences and was rent and tormeÌ„ted for our wickednesse that he was carryed like an innocente Lambe vnto the flaughter that he cried vnto his Father O God my God why haste thou for saken me There we call to remembraunce the shame of the Crosse the darckning of the ayre the shaking of the earth the renting of the vale the cleaning of the rockes the opening of the graues how Christ came to his passion how he was wounded in the syde howe blood and water issued and streamed froÌ„ his wounde They thinke it ynough to bow the knées of the body to stretche forth the handes of the body to lifte vp the eyes of the body and to looke vppon the sacramentall bread and the sacramentall Cuppe and that they thinke might serue once a yeare We teach quarterly monthly weekely dayly to bow the knées of the body and the knées of the seule to stretch forth the handes of the body and the handes of the soule to lift vp the eyes of the body and the eyes of the soule and by farth the mouth of the soule to feede of the blessed glorious body of our Lord sauiour christ Jesus They teach that in it they doe eate the naturall body of Christ and drinke the naturall blood of Christe naturally and seÌ„sibly But by this spiritual faithfull and heauenly receipt of the blessed sacrameÌ„t we say teach and beleeue that we receaue though not naturally and corporally yet spiritually truely and effectually our Lord and sauyour Christ Jesus the true and naturall sonne of God consubstantiall and coequall with the Father in all poyntes and that hée is made vnto vs the fulnesse of all grace and truth The Lambe of God that taketh away our sinnes the ladder gate of heauen the aduaunced Serpent that healeth our poysoned soules the sonne of God that reconsileth vs to the father the bread of life the light of the worlde the dore the way the truth the life to be briefe a full and perfect helth wisdome rightcousnesse redemption satisfaction and saluation They thinke they doe much aduance she omnipotent power of God greatly exercise their faith for that they teach and beleue that the substaunce of the breade is changed into the substance of the body of Christ and the substaunce of wine into the substance of the bloude of Christ naturally corporally and really We knowe that we doe a great deale more aduaunce the omnipotent power of God and more mightily exercise our faith and further carrie our selues from sence and reason in beleeuing the inuistble but most marueylous graces blessings that God hath graunted and appointed to this most blessed sacrament For we beleue that we spiritually heauenly truely and effectually eate the fleshe of Christ and drinke his bloude Dwell in Christ and Christ in vs be one with Christ and Christ with vs that our sinneful bodies be made cleane by his body and our soules washed thorowe his most precious bloude that we be assured of the forgiuenesse of oure sins and all other benefits of the death and passion of Jesus Christ that we be filled with heauenly grace and benediction that we be assured of God his fauor and goodnesse towarde vs that we be liuely members incorporated in the misticall bodye of Christ Jesus and be beyres thorowe hope of his euerlasting kingdome The Lorde Jesus for his mercie sake graunte vnto vs his heauenlye grace that we may abandon sence reason and our owne fansies and so by fayth builde vpon the rock of his worde and institution that we maye be partakers of the fruits and ioyes purchased by his death and geuen graunted sealed deliuered and possessed of the Christian heart by the true and faithfull recept of that most holye and blessed Sacrament FINIS Rom. 1. 〈…〉 August â–ª ad Dardanum Tertullianus aduâ—rgus Praxâ—am Hiâ—ron â–ª tomo 1. epist. ad Eustoch Aug. lib. 26. cap. 5. Theodor. in 3. dial Basillius lib. de â—â— 5. Vigilius in dâ—all Cirillus lib. 〈…〉 cap. 1. Theodo dial 2. Cirillus lib. 2. tom â— de Trinitate August in Iohan. tract 30. Theodoretus Cirillus August Iustinianus lib. institut Aug. ad Dard. Act. 17. Aug. in Ioh. tract 56. Aug. liber de essente diuinite Cirill tract 59. Gregorius Beda Fulgenti ad trac in Vigilius John. 16. Coloss 3. Acts. 2. Irenens Ambrâ—s Iâ—â—eron Vigilius Aug. Vigillus lib. 2. contra Eâ—ty Theodoretus Iohan. prâ—â— Math 26. Coloss 1. Coloss 2. Simile Basill Math. 26. Marck 14. Luke 22. 1. Cor. 11. Thomas Aquinas Augustinus Horatio Chrisost Theodoretus Theodoretus August August August Iabriel Biel.