sore against mankinde For sinne we hearde Thowe arte earth and into earth thowe shalt retourn But for asmoche as Chryst woolde ouerthrowe by his flesh this cruell Tyranne therfore that was shadowed among the olde Fathers in a misterie and they being sanctified withe the flesh and blood of a shepe God so willing did escape the plague aÌd destructioÌ Wher for then thowe Iewe art thow troubled seing nowe the trueth long before prefigurated why I saie arte thowe troubled yf Chryste do saie Except ye cate the flesh of the sonne of man and drink his bloode ye shall haue no life in yowe seing yt behoueth thee beinge instructed in Moises lawes aÌd taught by the olde shaddowes to beleue to be most readie to vnderstaÌd these misteries Thowe haest knowen the shaddowe aÌd the figure Learn therfor the veritie of the thing My flesh saieth he ys verilie meat and my blood ys verilie drinke Thus farre Cyrill Whome ye haue hearde at lenght declaring the figuratiue Paschall laÌbe and the benefit that the Iewes had by the same Likewise ye haue heard him declaring the true Paschall Lambe and the benefite that commeth to vs therbie And when he hath applied the figure to the thing figured whiche ys the trueth of the figure as a matter sufficieÌtlie taught ther to be beleued of the Iewes He falleth into a wonder at the incredulitie of theÌ and reprouinge them all in the person of one saieth Why arte thowe o Iewe troubled seing nowe the verie veritie long before this prefigurated Yt behoued thee being instructed by Moises Lawes and verie well taught by the olde shadowes to beleue to be most readie to vnderstande these misteries Yf Cyrill did so earnestlie reproue the Iewes for their incredulitie being taught but by Moyses and the figures howe wolde he reproue our men who well instructed not by Moyses but by Chryste not by shaddowes and figures but by the gospell of treuth and veritie not moued as the Iewes semed to be to beleue a straunge noueltie but an aunciente faithe receared of antiquitie Yf the Iewes I saie be woorthie of reproche who knowe not the true faithe whiche they neuer yet had by plain knowledge receaued False Christians worthilie reproued for saking their faith how moche more be our false Chrystians to be reproued which the faithe that they were brought vppe in that they once embraced and receaued that they earnestlie beleued nowe haue maliciouslie not onelie contemned but also Reuiled detested and abiected God that ys the verie light lighten their heartes that they maie see into howe depe damnacion they haue deiected and cast them selues by their forsaking of the catholique faith being nowe bare and void of all excuse forsomoche as they did once knowe the trueth whiche nowe deuelishlie they blaspheme Si non venissem locutus eis fuissem peccatum non haberent nuÌc autem excusationem non habent de peccato suo Yf I had not commed saied Chryst Joan 15. and spokeÌ to them they shoulde not haue had sinne but nowe they haue none excuse of their sinne God I saie therfore haue mercie vpon them whilest time of mercie for them endureth and geue them grace dailie with the Prophett Dauid to crie and saie Respice exaudi me Domine Deus meus Illumina oculos meos ne vnquam obdormiam in morte ne quando dicat inimicus meus praeualui aduersus eum Consider Psal 12. and heare me o Lorde my God lighten mine eies that I sheape not in death lest mine enemis saie I haue preuailed against him What a preie and Spoill ys yt to our gostlie enemie and howe moche dothe he reioice when he deceaueth one that hath ben in the true faith and beâieueth him of the same and so driueth him from God No doubte he counteth yt a great Spoill and reioiceth moch at yt as the verse of the same psalme immediatelie folowing dothe saie Qui tribulant me exultabunt si motus fuero They that trouble me will reioice at yt yf I becast down Return therfor in time and cleaue hard to the streight and strong piller of trueth For if ye be cast downe ye shall fall verie lowe and sinke depe Chryste sending his Apostles to preache taught them thus Into what cittie soeuer ye shall come enquire who ys worthie in yt and ther abide Math. 10. till ye go thence and whosoeuer shall not receaue yowe nor will heare yowe preachinge when ye departe oute of that house or cittie shake of the dust of yowe feete Verilie I saie vnto yowe yt shall be easier for the lande of Sodom and Gomorre in the daie of Iudgement then for that citte Consider therfore and heauie hand of God vpon Sodom and gomorre which in soche terrible sorte being sonke and destroied with fire and Brimstone from heauen argueth a more terrible damnacion to ensewe and folowe and yet yt shall be more easie to them in the daie of Iudgement then to soche as will not receaue faith Howe moche more greuouse then shall yt be to them which forsake that faith that not onelie they them selues haue receaued but the wholl Churche of Chryst throughoute all Chrystendom whiche faithe although yt hath diuerse times ben impugned as nowe in theise daies yt ys Yet God be praised yt was neuer ouerthowen nor neuer shall be and will cleaue to an heresie whiche hath ben not onelie sundrie and diuerse times ympugned but ouerthrowen condemned cursed and extincted Surelie as their reproche ys moche in this worlde for their so doing So shall yt be moche more before the face of God and his electe in the daie of his terrible iudgement But I will retourn from whence I haue digressed and touche one note more of Cyrill and so passe to other After he had thus rebuked the Iewes for their hardnesse of beleue he saied Vmbram figuram nosti disce ergo ipsam rei veritatem Thow hauest knowen the Shaddow and the figure learn therfore the verie thinge Note here again as before in Chrysostom ys noted that the olde Paschall lambe was a figure and owre Paschall Lambe the verie thinge Then yt ys not a peice of bread a bare sign or figure of Chryst for then these sainges of the learned Fathers were not true whiche saie plainlie that yt ys the verie thinge And this Father when he had willed the Iewes to learn the verie thing he declared furthwith what the verie thing ys Caro mea verè est cibus sanguis meus verè est potus My flesh saieth Chryst ys verilie meat and my bloode ys verilie drinke This saieth Cyrill ys the verie thing of the figure the verie flesh and bloode of Christ whiche be verilie meat and verilie drinke Howe this texte and other apperteining to the same matter in the sixte of S. Iohn haue ben wrested and wried and violentliie drawen by the enemies of gods trueth from their natiue and true sense yt shall be shewed more at large in the second
THIRTITH CHAP. PROCEAdeth to proue the same by sainct Ciprian and Isychius THat Chryste did Sacrifice at his last supper after the order of Melchisedech and therby was as well likened to Melchisedech as by the eternitie of his preisthead and that Melchisedech him self offred bread and wine in sacrifice whiche three thinges the Aduersaries denie yt shall be by the great famouse elders that were nere to Chryste and whiche liued in the time that the Churche hadde most perfight knowledge of gods treuth and therfore knewe the enacted and receaued trueth in the Parliament house of Chryste made so plain and cuident that the enemies shall be confounded and the Reader yf he will see shall perceaue that the Aduersaries haue spoken against a most manifest trueth And first we will heare the testimonie of the holie Martyr Sainct Cyprian Who saieth thus Significata olim à tempore Melchisedech prodeunt Serm. de Coena Domini Sacramenta silijs Abrahae facientibus opera eius summus sacerdos panem profert vinum Hoc est inquit corpus meum Manducauerant biberant de eodem pane secundùm formam visibilem sed ante verba illa cibus ille communis tantùm nutriendo corpori commodus erat Sed ex quo à Domino dictum est Hoc facite in meam commemorationeÌ Haec est caro hic est sanguis meus Quotiescunque his verbis hac fide actum est panis ille substantialis calix benedictione solemni consecratus ad totius hominis vi tam salutemîue proficit simul medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates existens Manifestata est etiam spiritualis et corporalis cibi distaÌ tia Aliud fuisse quod prius est appositum aliud quod à magistro datum est et distributum The Sacramentes signified long agon from the time of Melchisedech nowe doo come abroad And the high preist to the children of Abraham doing his woorkes dothe bring furth bread and wine This saieth he ys my bodie CoÌsecracioÌ and sacrifice plainlie auouched by S. Cyp. They had eaten and dronken of the same breade after the visible forme But before those woordes that comoÌ meate was onelie meate profitable to nourish the bodie but after the time that yt was saied of owre lord Thys do ye in the remeÌbrance of me This ys my flesh this ys my bloode As often as yt ys doen withe these woordes and this faith that substanciall bread and cuppe consecrated by the Solemne benediction dothe profitt and auaill to the health and life of the wholl man being bothe a medicen and Sacrifice to heale infirmities and to pourge iniquities Ther ys also declared the difference of the spirituall and corporall meate Yt was one thinge that first was sett before them and coÌsumed and an other thing that was geuen of our Master and distributed Thus farre S. Cyprian Ye see here a clere testimonie bothe of the thing that ys in this place speciallie inquired that ys of the applicacion of the bread and wine whiche Melchisedech offred in figure to the bread and wine whiche Chryst offred in veritie and also of the thing that generallie ys inquired through oute the wholl booke whiche ys of the reall presence of Chrystes bodie in the Sacrament Of the first ther neadeth no note to be made for he saieth manifestlie Bread and wine offered by Melchisedech were figures of that whiche Chryst offred in his last supper that the Sacramentes signified from the time of Melchisedech in the last Supper of Chryst came abroad What they were he openeth saing And the high preist meening Christ bringing furth bread and wine etc. Wherby yt must neades folowe that the bread and wine whiche Melchisedech vsed was the figure of the bread and wine with Chryste occupied And thus wher the Aducrsaries saie that Chryst ys likened to Melchisech for hys eternitie and not for his sacrifice of bread and wine howe moche therin they speake against the auncient faith of the Churche thys holie Martir declareth whiche thing also not onelie by this Authour but by other herafter shall be most euident lie proued Nowe of the Reall presence also saincte Cyprian speaketh verie plainlie As touching the whiche although ther might be taken here diuerse notes Two notes oute of S. CipriaÌ for the presece of Chrysts bodie in the Sacrament yet I will at this present take but two The one ys that he saieth that before those woordes meening the woordes of Chryst This his my bodie whiche be a litle before spokeÌ that bread was onelie meat to nourish the bodie But after yt was saied of Chryste This do ye in remembrane of me and This ys my flesh And this ys my bloode that substanciall bread coÌsecrated by the SolcÌne benediction ys profitable to the health aÌd life of the wholl maÌ that ys both of bodie aÌd of soule whcih both together make an wholl man And howe yt doth profite he declareth Yt ys saieth he both a mediceÌ and a sacrifice to heale infirmities and to pourge iniquities Note well that he dothe not here in this place saie that the faith onely to beleue that Chryst hath suffred for vs or the benefittes and merittes of Chrystes passion and death whiche ys spirituall receauing ys both a medicin to heale infirmities and a sacrifice to pourge iniquities although neither he ner we be ignorant of the vertue power and efficacie of theÌ But he here saieth that the substanciall bread being coÌsecrated ys the medicin and the sacrifice Wherby what ells dothe he meen or caÌ meen but that that bread ys consecrated into his bodie who ys our high Sacrifice whiche hath pourged vs from our iniquities Lauit nos à peccatis nostris in sanguine suo He hath washed vs from our sinnes in hys bloode For neither Apoc al. 1. The thing that the bread ys coÌsecrated into ys the sacrifice that pourgeth oure iniquities our faith in Chryst crucisied neither the merite of hys passion ys that sacrifice for the one ys the mean to atteign to be partaker of that sacrifice the other the effect of the same sacrifice So that neither of them ys the sacrifice yt self But the thinge that the substanciall bread ys consecrate into ys the sacrifice that pourgeth iniquities Ther ys nothing that ys or can be that sacrifice but the bodie of Chryst Wherfor the thing into the which the bread ys consecrated ys the bodie of Chryst And for the confirmacion of this take also the seconde note whiche ys Aliud in the neutre gendre signifieth a reall difference in thinges wher he saieth Aliud est quòd prius est appositum et consumptum Aliud quod à magistro datum distributum Yt ys one thing that was first sett before them and consumed And an other thing that was geueÌ of our Master and distributed Yt ys well knowen to learned men that this woorde aliud in
Chryst that he was but a bare man naturallie And therfor the Councell who tooke the same scriptures to improue that that Nestorius semed to himself to haue proued must nedes vse the same sense of the scripture as touching the substance of the thing that ys in disputacion Reall presence auouched by the Ephesine Councell or ells they shoulde nothing proue against him For yf Nestorius spake of the verie flesh of Chryst and the Councell of the spirituall flesh of Chryst what coulde they conclude against him not speaking of the same thing that the other spake of And therfore vndoubtedlieÌ they spake of the verie reall flesh of Chryst which ys the own propre flesh of God Whiche thing also the A plain saing of a Councell for M. Juel woordes of the Councell do proue wher yt ys saied We come to the mysticall benedictions being made partakers of the holie bodie and preciouse blood of Chryst the Redemer of vs all receauing yt not as common flesh but as the flesh truly geuing life Yt maketh also for this vnderstanding not a litle that Cyrill being president of the Councell who as before ye heard doth plainlie affirme that we do not onelie by faith and charitie spirituallie receaue the flesh of Chryste but also verilie and reallie wolde not nowe nor did not speake of the spirituall receauing onelie which onelie receauing of Chryst spirituallie and not otherwise in the SacrameÌt he did earnestlie denie and stronglie improue by the scriptures And therfor yt ys most euident that this texte nowe in hand was vnderstanded by that Councell of the Sacrament as being the very reall bodie and blood of Chryst whiche yf we receaue not we haue no life To this holie Councell I thinke yt vnsemlie to ioin anie one particular man Wherfore to ende here the exposition of this said texte I will onelie adde to yt being an holie multitude the practise of an other holie multitude euen the auncient Church who so streictlie and yet directilie for the substance of the thing did take this text to be vnderstanded of the verie reall and The church of Affrica vnderstanding the vi of S. John of the Sacr. ministred yt to infantes substanciall flesh and blood of Chryst in the Sacrament that they thought yt a matter of necessitie to ministre the same to infantes as withoute receipt wherof they thought they coulde not be saued The practise wherof we finde to haue endured in the Affrican Church from the time of S. Cyprian vntill the tyme of S. Augustine at the least By whiche yt ys manifest that the Churche then vnderstood thys scripture of the Sacrament and yet not of the bare Sacrament onelie but of the verie flesh and bloode of Chryst ther reallie to be receaued and not of yt spirituallie to be receaued for that they well knewe that ther lacked in those infantes that knowledg whiche necessarilie ys required to the spirituall receauinge of Chrystes bodie and therfor they did not receaue yt spirituallie but sacramentallie And though this practise of the communicating of infantes grounded vpon this vnderstanding of this scripture was ceassed yet that the Churche did still retein that vnderstanding this well proueth that Petrus Dresensis perswading Iacobellus de Praga to minister the Sacrament vnder bothe kindes vsed this texte here expownded as being vnderstanded of the Sacrament by the comon consent of the Churche for hys argument which text when Iacobellus had weighed and considered howe yt hadde ben alwaies vnderstanded in the Churche he began to perswade the people that they aught of necessitie yf they wolde haue euerlasting life to receaue the Sacrament vnder both kindes as vnder whiche they shoulde both eate hys flesh and drinke hys blood of whiche matter more large disputacion shall be made in the ende of this booke wherfor I think yt not mete here to trouble the reader with all but to refer him thither thinking yt sufficient for this place to aduertise him that all the authours herto fore alleaged vpon this text and all these holie fathers in the Ephesine Councell representing the Churche and the Chuch in the time of S. Cyprian and so to S. Augustine and from him to the time of Petrus Dresensis and Iacobellus and after ther time in the time of soche as haue written vpon the gospells vntill the time of Luther did vnderstand this text of the flesh and bloode of Chryst in the Sacrament as their workes do well testifie But thus moche maie I here well saie that yt pitieth me to see howe the people suffer them selues to be deluded of these newe inuentours of disordres and by them both to be drawen from true faith and also to breake the vsuall ordre of the Churche that wher our Sauiour Chryst saied by plain woordes Except ye eate the flesh of the sonne of man and drinke his bloode ye shall not haue life in yowe Whiche text as ye haue heard ys fullie proued to be ment of Chrystes verie bodie and bloode in the Sacrament yet being inueigled by Both flesh and blood was before vnder one kind now neither of both vnder two kindes thaduersaries doctrine hardlie beleue this mening of the Catholique Fathers to be true and therfor wher the Aduersaries maliciouslie perswade theÌ that the ministres of the Churche deceaued them in geuing them the Sacrament but vnder one kinde they are contented to encline and yelde vnto them And so wher before they did vnder one kinde receaue the verie flesh and bloode of Chryste they are nowe contented vnder two kindes to receaue neither flesh nor bloode THE SEVENTENTH CHAPITER EXPOVNDETH THE next text folowing in the sixte of S. Iohn by saincte Augustine and Cyrill NOwe will I proceade to the text folowing in S. Iohn whiche for asmoche as yt ys not moche discrepant from that before but as yt were an affirmatiue sequele of the same I will not troble the reader with long treacting vpon yt but breiflie shewe the meninge therof and haste me to other that contein more matter not so plainlie spoken of before as this hath ben The text ys Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that eateth my flesh and drinketh my blood hath eternall life As the absteining from the eating of the flesh and blood of Chryste causeth lacke Foode of Chrystes flesh cause of immortalitie of life So ys yt consequent that the feading on the flessh and blood of Chryst causeth the hauing of life As the meat ys soche ys the effecte and operacion of yt Yf a man eate corruptible meate yt will for a while maintein but yt will not preserue from corruption Yf a man feade on mortall thinges yt can not preserue from mortalitie but fuffer him to be mortall So if a man feed on spirituall thinges and digest them well yt will make a man spirituall Yf a man feed of immortall thinges yt will bring the like effect and make a
man immortall For euery foode leaueth his effect or operacion of nature in the thing that feadeth Yf then we feede on Chryst who ys life he will leaue his effect in vs which ys life And for so moch as he ys the eternall and immortall life he wil woork in vs according to his nature that we shall haue eternall and immortall life And therfor he saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that Hom. 46. in Ioan. eateth my flesh and drinketh my blood hath eternall life he saieth not life onely but eternall life And as Chrysostome saieth Cùm dixisset si quis manducauerit ex hoc pane non morietur inaeternum credibile esset eos dicturos quemadmodum superius Abraham mortuus est Prophetae mortui sunt quomodò tu dicis non gustabit mortem inaeternum Resurrectionem ponit per quam soluit quaestionem quòd non morietur in fine When he had saied whosoeuer shall eate of this bread he shall not die for euer and yt was credible that they wolde haue saied as they did before Abraham ys dead and the Prophetes be dead and howe doest thowe saie he shall not tast deathe He putteth the resurrection by the whiche he solueth the question that he shall not die in the ende And therfore he saieth Et egoresuscitabo eum in nouissimo die And I will raise him vppe in the last daie But I will leaue my exposition to see the mindes of the doctours vpon this scripture S. Augustine writeth thus Hanc non habet qui istum panem non manducat nec istum sanguinem bibit Nam temporalem vitam sine illo habere homines Tract 26. in Ioan. possunt aeternam verò non possunt Qui ergo non manducat eius carnem nec bibit eius sanguinem non habet in se vitam qui manducat eius carnem bibit eius sanguinem habet vitam aeternam Ad vtrunque autem respondit quòd dixit vitam aeternam Non ita est in hac esca quam sustentaÌdae huius corporis vitae causa sumimus Nam qui eam non sumpserit non vinet Nec tamen qui eam sumpserit viuet Fieri enim potest vt senio vel morbo vel ali quo casu plurimi qui eam sumpserint moriantur in hoc verò cibo potu id est corpore sanguine Domini non ita est Nam qui eum non sumit non habet vitam qui eum sumit habet vitam hanc vtique aeternam He hath not this life that eateth not this bread nor drinketh this bloode For withoute that meat men maie haue the temporall life but the eternall life they can not haue He therfor that dothe not eate his flesh nor drinke his bloode hath no life in him And he that doth eate his fleshe and drinke his bloode hath life euerlasting He hath aunswered to both in that he hath saied euerlasting Yt ys not so in this meate whiche we do take to sustein the life of this bodie For he that doth not take yt shall not liue neither for all that shall he liue that hath taken yt For yt maie be that manie with age disease or some other chaunce euen of them that haue taken yt maie die In this meat and drinke that ys to saie in the bodie and blood of our Lorde yt ys not so For bothe he that doth not take yt hath not life and he that doth take yt hath life yea and that eternall This ys sainct Augustines minde vpon this text Whiche although yt doth speake of the Sacrament yet some perchaunce will obiecte and saie that S. Augustine Ibidem immediately expowndeth him self to speake of the misticall bodie of Chryste whiche ys his Churche and not of the bodie of Chryst in the Sacrament For thus he saieth Hunc iraque cibum potum societatem vult intelligi corporis membrorum suorum quod est Ecclesia in praedestinatis vocatis iustificatis glorificatis sanctis fidelibus eius Quorum primum iam factum est secunduÌ tertium factum est fit id est vocatio iustificatio quartum verò nunc in spe est in re autem futurum est id est glorificatio This meate and drinke therfor he will to be vnderstanded the societie or felowshippe of the bodie and his meÌbres whiche ys the holie Churhe in the predestinated and called and iustified and glorified sainctes and his faithfull Of the whiche the first vs nowe doen that ys to saie predestinacion The secoÌd and the thirde ys both doeÌ and ys in doing and shall be doen that ys vocacion and iustificacion The fourth ys nowe in hope but in deed to come that ys glorificacion This ys the sentence of S. Augustine which in deed doth make plain mencion of the bodie misticall of Chryste and expowndeth the meat that ys spoken of to be the folowshippe of the bodie and the membres whiche ys his Churche But what though S. Augustin in this place dothe expownde yt of the misticall bodie of Chryste ys that a good argument that yt ys not to be expownded of the holie Sacrament and of the verie flesh ther in conteined S. Paule saieth that Abraham had two Sonnes the one by a bond maiden the other by a free woman whiche thinges saieth he are spoken by an allegorie For these are two testamentes Nowe ys yt for me to saie that they were not two children in deed but two Testamentes or by cause S. Paule saieth they are spoken allegorycallie therfor they are not spoken historicallie or litterallie Do ye not knowe that saincte Augustine him self saieth that the scripture ys fertile and full of goodlie senseis Therfore though S. Augustine here expowndeth yt thus Yet in other places he expowndeth diuerse sentences of this same chapiter of the verie bodie and reall flesh of Chryst in the Sacrament Wherfore this ys to be considered that S. Augustine in his treactises vpon the sixte of S. Iohn knowing the people to whom he spake then to be sownd S. Augustines cheif entent in hys treactises vpon the sixt of S. John in the faith of the Sacrament and that ther was no controuersie in all the Churche of that matter by the whiche he was occasioned to speake directlie difinitiuelie and more plainly of the same he framed him self to speake of that that neaded as of the maners conuersacion and liuing of the people and not of that that neaded not as to instructe them of the due faithe to be had aboute this misterie For they knewe right well what yt was And therfore he did not go aboute to instructe them quid sumerent sed quà m bene sumerent what they did receaue but howe well they shoulde receaue yt And therfor the most parte of his doing was here to moue them that as they did according to ther faith receaue the
daie He saied I that ys to saie my bodie that shall be eaten will raise him vppe He ys none other then his flesh I do not saie that he ys none other in nature but bycause after the incarnacion he suffreth not him self to be diuided into two sonnes Therfor he saieth I whiche am made man by my flesh will raise them vppe in the last daie whiche do eate me Thus farre S. Cyrill Although yt be moche wourthie to be noted howe he declareth the flesh of Chryste to be able to geue life Yet bicause I wolde not digresse so moche to the greif of the reader from the matter in hande This onelie I note that he maketh all this processe to proue that Chrystes flesh that was ioined to the Sonne of God in vnitie of person had power and did geue life as in the fourtenth chapiter more at large appeareth to the entent that he wolde therby open the trueth of this saing of Chryste He that eateth my flesh and drinketh my blood shall haue eternall life Whiche saing of Chryst must be vnderstanded of the same flesh whiche he hath proued to geue life whiche ys the verie flesh of the Sonne of God or ells all his processe were vain For if the probacion be of the very naturall flesh of Chryst and the scritpture be vnder standed of the spirituall flesh what serueth the probacion and all the processe of the naturall flesh but that the scripture ys to be vnderstanded of the verie flesh of Chryst he declareth in the next saing And I will raise him in the last daie I saieth he that ys to saie my bodie that shall be eaten will raise him vppe Nowe the verie reall bodie of Chryste shall raise vppe the faithfull at the last daie wherfore that same bodie ys eaten For yt ys all one bodie that ys eaten of the faithfull and that shall raise vppe the faithful Why the bodie of Chryst shall raise vppe our bodies he geueth a reason in the fourtenth chapiter vpon the sixt of S. Iohn Oportuit enim certè vt non solùm anima per spiritum sanctum in beatam vitam ascenderet verùm etiam vt rude Cirill in 6. Ioan ca. 14 Cause and maner of oure raising to immortalitie declared hoc terrestre corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur Trulie yt must so haue ben that not onelie the soule by the holie Gost shoulde asscend into the blessed life but also that this rude and earthlie bodie by a like natured tast touching and meat shoulde be reduced to immortalitie Wher note that as our spirit ys brought to the blessed life by the Spirit of God so ys our dodie reduced to immortallitie by his bodie Note further howe yt ys doen cognato cibo with a like natured meate and soche ther ys none that ys of like nature to vs that can reduce vs to immortallitie but the verie bodie of Chryst Therfore yt ys the verie bodie of Chryste that ys this our meat whiche meat who so doeth eate as yt becometh him to eate shall haue eternall life THE EIGHTENTH CHAPITER BEGINNETH the exposition of the next text in the sixt chap. of S. Iohn by Origen and S. Ambrose NOW foloweth in S. Iohn the second determinatiue sentence of the substance of this matter of the Sacrament Caro mea verè est cibus sanguis meus verè est potus My flesh ys verilie meat and my blood ys verily drinke Owre Sauiour Chryst speaking moche of the bread whiche his father gaue as that Non Moyses dedit vobis panem sed Pater meus dat vobis Joan. 6. panem de coelo verum Not Moyses gaue yowe bread from heauen but my father geueth yowe from heauen the true bread and that Panis Dei est qui de caelo descendit dat vitam mundo Yt ys the bread of God that cometh from heauen and geueth life to the worlde yet had he not determined who was this bread but at the last he determined saing Ego sum panis viuus qui de coelo descendi I am the liuing bread whiche descended from heauen So that as here in these sainges he determined speaking of the bread of his Godhead that he was that bread whiche he hetherto spake of whiche bread was allreadie presentlie geuen So speaking of a bread that he wolde geue in the Sacrament determined what yt was saing that yt was his flesh whiche flesh although he saied he wolde geue and had spoken moche of the eating of yt yet he determined not what that flesh was vntill nowe But nowe he saieth yt ys venlie meate Wher note that our Sauiour determining this thing hath chosen raither to saie Caro mea vère est cibus My flesh ys verilie meat by the Aduerbe then Thaeduerbe verè what force yt hathe and whie Chryst chose to speake by yt to saie Caro mea verus est cibus My flesh ys the verie meat by the adiectiue For the aduerbe hath a more force and more fullie expresseth the thing that yt signifieth than dothe the Adiectiue As if I shoulde saie Pium hoc opus operatus est He hath wrought this godly worke Yt hath not so full and perfecte sense as yf I saie Hoc opus piè operatus est He hath wrought this worke godlie For in the former sentence spoken by the Adiectiue ther ys but one thing determined that ys that the worke was good but not the doinge but in the other bothe the worke and the doing ys determined to be good For if the worke be godlie doen both the worke and the doing of the worke ys godlie But if I faie he hath doen a godlie worke though the worke be signified to be godlie yet the doing maie be vngodlie As the Pharaseis did geue almesse whiche was a godlie worke but bicause yt was doen to ostentacion the doing of yt was not godlie Ouer and aboue this an Aduerbe put to a verbe doth fullfill the significacion of the verbe Wherfore put to a verbe substaÌtiue yt doth fullfil the significacioÌ of the same and more fullie doth signifie the substance of the thing that ys ruled by the verbe as Hic est verus homo This ys a true man doth not signifie so moche the substance as to saie Hic est verè homo This ys trulie or verilie a man This doth fully expresse the nature or substance of a man So likewise the Aduerbe here put to the verbe substantiue dothe more fullie declare the Substance of the thing As tho he might saie My flesh ys meat not by a metaphor similitude or figure but yt ys verylic meat that ys substanciallie meat whiche so fedeth vs that as Chrysostom saieth reipsa conuertimur in carnem Christi in verie dede we are turned into the flesh of Chryst But we will heare the auncientes of Chrystes house vpon this text also whether yt be thus to be vnderstanded or no And first Origen who
cibus est Aqua etiam illa è petra ad momentum sitim corporalem leuabat nec quicquam adferebat pretereà Non erat ergo potus ille verus sed verus potus est sanguis Christi quo radicitus mors euertitur destruitur Non enim hominis simpliciter sanguis est sed eius qui naturali vitae coniunctus vita effectus est Hauest thowe knowen the shadowe and the figure Learn the verie trueth of the thing My flesh saieth he ys meat in dede and my bloode ys drinke in dede He doth again make a distinction betwixt the misticall benediction and Manna the streames of waters oute of the rocke and the partaking of the holy cuppe leaste they shoulde more esteem the miracle of Manna but Figures of the olde Lawe and veritie of the newe be as the shadow aÌd the thing shadowed raither shoulde receaue him the whiche ys the heauenly bread and the geuer of eternall life For the foode Manna did not bringe eternall life but a short remedie of hungar but the holie boodie of Chryste ys a meat nourishinge to immortalitie and eternall life That water also oute of the stone did for a litle while ease the bodilie thrist but the trae drinke ys the bloode of Iesus Chryst by the whiche death ys turned vppe by the rootes and destroied Yt ys not the blood of a bare man but of him who beinge conioined to the naturall life ys made life Thus farre sainct Cyrill Do ye not perceaue in these woordes that he speaketh as moch and the very same in sense though not in woordes that Chrysostom did He had treacted before of the paschall lambe and therby moued the Iewes to consider the Shadowes of Moyses lawe wherby being instructed they shoulde be the readier to vnderstande these misteries of the newe testament and therfor saieth Hauest thowe knowen the figure learn also the very trueth of the thing what ys that My flesh ys meat in dede and my bloode ys drinke in dede Marke then Reader the figures were the Paschall lambe Manna and the water flowing oute of the stone The veritie saieth he that these figures did prefigurate ys that trueth that Chryst vttered saing My flesh ys meat in dede Yf this be the veritie then yt ys not a figure yf yt be no figure then Chryst speaking yt spake neither parabole nor figure as the last coople hath also taught And in this ye perceaue again the confutacion of the Aduersaries that this ys spokeÌ of Chrystes very flesh in the SacrameÌt and that yt ys no figuratiue speache as they wolde feign yt to be but a speache teaching the thinge to be reallie and verilie present But that I be not to tediouse in tarieng to long vpoÌ euery authour I will saie no more of this mans testimonie at this present both for the cause alleged and also that through all the sixt chapiter of saincte Iohn and allmost through all the gospell of saincte Iohn he ys not onely plentifull inmaking mencion of this matter but also as plain as he ys plentifull And that knowe the aduersaries right well Therfor we will heare what Dionise who ys ioined to him doth saie Thus I teade ther Caro mea verè est cibus sanguis meus verè est potus Hoc ait Saluator ne putaretur parabolicè loqui Dionys Carthus in Ioan. 6. solito more ita quòd carnem suam diceret panem quia significaretur per panem esset sub forma panis solùm sicut in signo vel propter aliquam proprietatem cum pane cibus diceretur quomodò dicit Apostolus Petra erat Christus quoniam figurauit Christum Et Esaias Verè foenum est populus propter conuenientiam quandam Et infrà ait de seipso Saluator Ego sum vitis vera Ad insinuandum ergo quòd caro sua sit verè substantialiter sub specie panis veraciterîue sumatur à communicante Sanguis quoque ipsius verè sub specie vini contineatur recipiatur adiecit Caro mea id est corpus sumitur enim nunc earo non prout ossa excludit pro toto corpore neruos venas ossa habente verè est cibus animae non corporis quia non visibiliter nec corporaliter sumitur quamuis verum corpus sumatur My flesh ys verily meat and my blood ys verilie drinke Thus saied our Sauiour leest he shoulde be thought after his customable maner to speake parabolicallie so that he shoulde call his flesh bread bicause yt shoulde be signified by the bread and shoulde be vnder the forme of bread onelie as in a signe Or that yt should be called meat for some propretie that yt hath with bread Euen as the Apostle doth saie The stone was Chryst bicause yt figured Chryst And Esaie Truly the people The verie flesh of Chryst vnder the forme of bread and his verie blood vnder the forme of vine ys grasse for a certain agrement to the same And in the gospell our Sauiour saieth of him self I am the true vine To insinuate therfor vnto vs that his flesh ys verilie and substaÌciallie vnder the forme of bread and that yt ys truly receaued of the coÌmunicant and his bloode also ys conteined in dede vnder the forme of wine and ys receaued he added My flesh that ys to saie my bodie For flesh ys nowe here taken not as yt doth exclude the bones but for the wholl dodie hauing sinewes vaines and bones ys verilie meat of the soule not of the bodie For yt ys not taken or receaued visiblie nor corporallie although the verie bodie be receiued Thus moche Dionise Although I nede not here to note anie thing wher euery senteÌce and peice of the same ys so plainly laied furth to our vnderstanding yet I haue thought yt good not to ouerpasse to aduertise thee reader that this authour though he speake thus plain yet he dissenteth not froÌ the auncieÌtes before alleaged namelie Chrysostom and Cyrill For as they saied that this saing of Chryst ys no parable nor figure nor darke speache but conteining the veritie and the very thing in deed that by figurs was perfigurated So this authour drawing by the same line saieth that wher Chryst was accustomed to speake parabolicallie yet to geue vs to vnderstand that yt was neither figure nor parabole that he spake of here but that yt was his flesh verilie and substanciallie that ys vnder the forme of bread and his bloode in verie dede that ys vnder the forme of wine He saied my flesh whiche ys here taken for the wholl bodie this wholl bodie ys verilie meate Secondarely where some of them saied yt was verie meat bicause yt saued the soule Some other saied yt was the meat of the soule bicause yt brought to the soule immortalitie and euerlasting life so this Authour also saieth that yt ys the meate of the soule not of the bodie Thus in these pointes ye see no dissencion betwixt the Authours
meam carnem bibit meum sanguinem habet vitam aeternam Et vt ostenderet quanta distantia sit inter corporalem cibum spirituale In Joan. mysterinm corporis sanguinis sui adiecit Caro mea verè est cibus sanguis meus verè est potus He had saied before he that eateth my flesh and drinketh my bloode hath euerlasting life And to the intent he might shewe howe great difference ys betwen the corporall meat and the spirituall mystery of his bodie and bloode he added My flesh ys meate in dede and my blood ys drinke in dede Thus Beda That this Authour vnderstandeth this text of the Sacrament yt can not be obscure to anie man seing that he so plainlie saieth that Chryst to shewe the differeÌce of corporall meat and spirituall mysterie of his bodie and blood added this saing My flesh ys meat etc. And let no man take occasion to maintein his erroure against the presence Howe the Sacr. ys a mysterte and what a mysterte ys of Chryste in the Sacrament bicause he calleth yt the mystery of Chrystes bodie and bloode For a mysterie ys that couertlie conteineth a thing not by senseis or comon knowledge to be perceaued So this mystery conteineth the very bodie of Chryst as a thing secretly hidden from the senseis as Eusebius saieth Non exteriori censenda visu sed interiori affectu Not to be iudged by outwarde seight but by inwarde affecte that ys by faithe Hom. 5. Pasch Wherfor Wherfor yt ys very well called a misterie for that yt conteineth the very bodie and Chryste whiche the senseis can not perceaue eaten and dronke they becom Apostaties and forsakers of Chrystes religion do they abide in Chryst or Chryst in them But ther ys in dede a certain maner of eating that flesh and of drinking that bloode after the whiche maner he that eateth and drinketh dwelleth in Chryst and Chryst in him Thus farre S. Augustin Do ye not here see two maners of eatinge of the flesh of Chryst and Two maners of eating the flesh of Chryst drinking of his bloode the one to eate and drinke them verilie which yf yt be doen with a feigned heart or when they haue so doen they forsake Chrystes faith as manie of late yeares haue doen and do in this matter of the Sacrament they though they haue receaued Chrystes very flesh and blood in the Sacrament yet Chryst dothe not dwell in them Then ther ys an other maner of eating Chrystes bodie saieth S. Augustin which ys a spirituall maner of receauing by true and right faith and feruent charitie And he that eateth Chrystes flesh after this maner he hath Chryst dwelling in him But as yt ys before said he that eateth Chrystes flesh spirituallie hath Chryst dwelling in him spiritually But he that eateth Chrystes very flesh in the Sacrament with perfect faith and godly charitie he hath Chryst dwelling in him bothe naturallie as S. Hilary saieth and also spirituallie as S. Augustin saieth So that the one of these denieth not the other neither ys anie of them by any catholique writers denied but they be both raither wished yea required and commaunded And bothe these maners of receuing iointlie vsed of the faitfull christian do augment the benefitt very moche And here I wish the Reader diligently to note that S. Augustin saieth that euell men do eate the flesh of Chryst whiche inuincible proueth the reall and substanciall flesh of Chryst in the Sacrament For otherwise the euell man can not eate the flesh of Chryst Thus ye see to what pourpose I haue ioined these two holie learned Fathers together though they be both of the latin Churche that ye maie Two waies of dwelling in Chryst that ys spirituallie and naturallie perceaue the abiding and dwelling of Chryst in vs to be not onelie spirituall by faith and charitie but also natural by the receauing of Chrystes very flesh in the Sacrament And that th one of these maners ys not to be onlie affirmed as a treuth and thother denied as an erroure but bothe to be receaued and beleued as a treu catholike doctrine auouched and taught by holie Fathers whiche expownde this text of sainct Iohn nowe in hande bothe to meen te naturall abiding of Chryst in vs as sainct Hilary hath here doen and also the spirituall abiding as sainct Augustin expownded yt THE FIVE AND TWENTETH CHAPITER proceadeth in the exposition of the same by Chrysostom and sainct Gregorie CHrisostome very breiflie expowndeth this text on this wise Qui manducat meam carnem bibit meum sanguinem in me manet Hom. 45. in Joan. ego in eo Quod dicit vt cumipso se admisceri ostendat He that eateth my flesh and drinketh my blood dwelleth in me and I in him Whiche he saieth that he might shewe himself to be mingled with him What he meeneth by this mingled yf ye remembre what ys alleadged of him before that shall ye soon perceaue and vnderstande therwith that Chrisostom according to our two maners of receauing maketh mencion of two maners of being in Chryst saing thus Vt autem non solùm per dilectionem sed reipsa in illam carnem conuertamur per cibum id efsicitur quem nobis largitus est That Jbid. we shoulde saieth Chrysostom not onelie by loue but in very dede be turned into his flesh that ys doen by the meat whiche he hath graunted vs. Wher note that he teacheth that we be turned into Chryste two maner of waies by loue whiche ys the spirituall maner by the whiche we be spiritually Two maners of being or dwelling in Chryst. in Chryst euen dwelling in him as saincte Iohn saieth Deus charitas est qui manet in charitate in Deo manet Deus in co God ys charitie and he that dwelleth in charitie dwelleth in God and God in him And also in verie dede when we woorthilie eate his flesh whiche ys our hauenly meate by whiche meate saieth Chrysostom yt ys brought to effect and that not by an imaginacion but in very dede Thus ye perceaue that these be two sondrie effectes to dwell in Chryst spirituallie and to dwell in him in very dede as Chrysostom saieth or naturallie as S. Hilary saieth whiche two sondrie effectes haue two sondrie causes whiche be to eate Chrystes flesh spirituallie and to eate id reallie or in verie dede So that ye maie perceaue that this ys not an horrible matter as the Proclamer with blasphemouse exclamacion pretendeth yt to be when so manie auncient Fathers so plainly speake of yt But nowe come we to S. Gregorie ioined with Chrysostom who vpon Iob saieth thus Natus Dominus in praesepi ponitur vt significaretur quòd sancta animalia Greg. in Job cap. 6. quae ieiuna diu apud legem inuenta sunt incarnationis eius foeno satiarentur Praesepe natus impleuit qui eibum semetipsum mortalium mentibus praebuit dicens Qui
solde himself ouer to he Deuell to be blinded ys sufficieÌt to moue and stirre anie heart to accept the the true catholike faith But yf men wil not see what shal we saie who ys blinder theÌ he that will not see God yet illumine their heartes that they cal not darknesse light and light darknesse To proceade in our matter to this auncieÌt Father of the higher house shal be ioined Lira ne of the lower house to shewe his vnderstaÌding of this text Thus he saieth writing vpon yt Hic probat quoddaÌ supposituÌ Dixerat enim quòd maÌducatio dat vitaÌ Istud probat hic quia illud per qnod aliquis vniture principio viuificatiuo illud dat vitaÌ Hoc patet in vita corporali etc. Here Lyra in 6. Ioan. he proueth a thing supposed For he had saied that the eating of this flesh geueth life This he êueth here For that by the whiche a maÌ ys vnited to the principle that maketh thinges to liue geueth life This appeareth in the corporall life By this SacrameÌt a maÌ ys vnited to Chryst who ys the beginning of the spuÌall life And this ys yt that ys saied He that eateth my flesh and drinketh my bloode dwelleth in me and I in him that ys to saie he ys vnited to me This Authour êceadeth as yow haue hearde him beginne wher he taught that Chrystes flesh was so verilie meat that yt was in the SacrameÌt not as in a sign but reallie and in very dede To the whiche flesh of Chryst saieth he we be vnited by the SacrameÌt that ys by the receauing of the SacrameÌt wherin being reallie Chrystes verie flesh we be vnited to the same For yf yt be not ther we cannot be vnited to yt by the SacrameÌt For an vnioÌ ys the making of two things or mo one whiche thinges must be present so to be vnited Wherfor the bodie of Chryst ys reallie in the SacrameÌt or ells ther can be no vnioÌ What maner of vnion ys wrought by the SacrameÌt S. Hilary hath taught vs that yt ys a natural vnioÌ that ys an vnioÌ of Chrystes natural flesh and substaÌce and of our natural flesh and substaÌce whiche both by this SacrrmeÌt be made one so that Chryst dwelleth in vs and we in him Yf anie of the Aduersaries wolde take occasioÌ to obiect as they wil doo as wel vpoÌ a woorde as a whol senteÌce that this Authour saieth that Chryste ys the beginning of the spuÌal life wherfor we be ioined to him spirituallie for the hauing of that spuÌal life and not corporal life it ys very manifest I saie that we liue not corporally by the SacrameÌt but this corporall life ys mainteined by other foode But the life that we haue by the receipt of Chryst in the SacrameÌt ys the eternal life whiche ys called the spsial life as distincted froÌ the corporal and temporal life TemporaleÌ vitaÌ sine illo habere homines possuÌt aeternaÌ verò omnino noÌ possuÌt Men maie haue saieth S. Augu. the teÌporal life withoute the SacrameÌt but the eternall life by no means can they haue For this meat suffreth the teÌporal death to come to vs but as Chrysostom saieth yt expelleth death meening the eternall death Of the whiche S. August saieth QuantuÌ pertinet ad mortem istaÌ visibileÌ et corporaleÌ nunquid nos noÌ morimur qui maÌducamus paneÌ de caelo de scendenteÌ Sic sunt mortui et illi quemadmoduÌ et nos sumus morituri QuantuÌ attinet vt dixi ad morteÌ huius corporis visibileÌ atque carnaleÌ QuantuÌattinet Aug. tract n Joan. 26. ad morteÌ illaÌ de qua terret DnÌs quia mortui sunt patres istorum Manducauit Manna et Moyses manducauit Manna et Aaron maÌducauit Manna et Phinees manducauerant ibi multi qui DnÌo placuerunt et mortui non sunt For somoche as doth pertein to this visible and corporal death do not we die which do eate the bread descending from heauen So also be they dead euen as we also shall die for somoche as perteineth to the visible and corporall death of this bodie as I haue saied for somoche as perteineth to that death from the whiche our Lorde doth feare vs that the fathers of these be dead Moyses also did eate Manna and Aaron did eate Manna and Phynees did eate Manna manie did eate ther whiche haue pleased God and be not dead Thus moche S. Augustine In all whiche sainges ye perceaue that by the receipt of Chryst in the Sacrament we haue life not corporall and temporall but eternall Neither by yt do we eschape temporall and corporall death but eternall death So that yowe se the eternall life set against visible corporall and temporall life as a spirituall life whiche spirituall and eternall life ys by faith and holy conuersacion answerablie begonne in this life in owre inwarde man and in our bodies by the receipt of Chrystes liuing flesh as he himself saieth Ego resuscitabo eum in nouissimo die I will raise him in the last daie Ego saieth Cyrill id est corpus meum quod comedetur resuscitabo eum I that ys my bodie whiche shall be eaten shall rayse him vppe in the last daie And again he saieth Ego ergo qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo I therfor Chrystes bodie shall raise our bodies saieth S. Cyrill in the person of Chryst who am made man by my slesh will raise the eaters of the same in the last daie So that Chryst ys he by whome being vnited vnto him we shall haue that eternall and spirituall life that knoweth neither corruption nor ende THE SEVEN AND TWENTETH CHAP. ABIdeth in the same exposition by Theophilact and Rupertus Tuicien THeophilacte vpon the text nowe in hande saieth thus Hoc loco discimus Sacramentum Communionis Nam qui edit bibit carnem sanguinem In 6. Joan. Domini in ipso manet Domino Dominus in ipso Contemperatioenim fit noua super rationem ita vt sit Deus in nobis nos in Deo Non audis terribilem auditum Non Deum nudum manducamus tangi enim nequit incorporeus est neque occulis neque manibus apprehendi potest Iterum nudi hominis caro nihil prodesse potest Sed quia Deus vniuit sibi carnem secundùm ineffabilem contemperationem viuisica est caro non quòd in Dei naturam transierit absit sed ad similitudinem candentis ferri quod ferrum manet ignis ostendit operationem sic ergo Domini caro manens caro viuisica est sicut Dei caro In this place we learn the Sacrament of CoÌmunion For he that eateth and drinketh the flesh and blood of our Lorde dwelleth in the same our Lord and our Lord in him For ther ys a newe contemparacion Not God alone spirituallie but the flesh of Christ verilie
the elder Fathers I will call a companie of them both that their doctrine maie be conferred with the elders before alleadged and so to be approued and also that by them we maie know the enacted trueth of the true vnderstanding of The Proclamer mocketh holie aÌd learned fathers Chrystes woordes in the lower house of Chrystes Parliament wherby the Aduersarles heresie maie be more manifestlie confuted and the faith of the good Chrystian more confirmed and staied And although yt liked the Proclamer in his high pride to solace himself with the mocking of the learning of Siluester Isidore Innocentius the thirde Gerson Durand Holkot S. Thomas Dunce Fisher and other and made their argumentes as foolishlie as he listed therbie to commende himself and his doctrine to soche as were light whiche yet was and ys discommendable to them that be graue sobre and wise yet in the ende ye shall see that these men shall confute him and ouerthrowe him in the iudgement of them whome gods grace hath not A lamentable time to see preachers in pulpittes mocke Sainctes in heauen forsaken For who ys he that ys wise and as the wiseman saieth hath his eies in his heade that seith not to moche arrogancie in that man that taketh vpon him in open audience to deride mocke and skorne holie auncient learned men of which some of them be Sainctes in heauen some of them liued with great fame of learning aboue a thousand yeares agon some eight or nine hundreth years agon some three hundreth years agon or ther aboute All which are but babes and punies in his seight But I will not intermedle this worke of the heigh and great matter of the Sacrament with soche vain toies of mockeries but they shall be reserued to some other more meit place as either to a Christenmasse skaffold and so a plaier by a plaier or ells to the Paruise in Oxforde a paruise toie by a paruise boie to be aunswered Wherfore conuerting my self to the matter I wil produce Damascen as the first and eldest of this companie of the lower house whiche I haue selected and chosen among all other to expownde vnto vs Chrystes woordes This Damascen although he be placed in the lower house as in consideracion that the aduersarie doeth not accept or regarde hys authoritie yet he liued more then eight hundreth yeares agon and therfore ys woorthie to be hearde Thus he writeth vpon the woordes of Chryst Propositionis panis vinum aqua per inuocationem aduentum sancti Spiritus supernaturaliter Damascen li. 4 ca. 14. transmutantur in corpus sanguinem Christi non sunt duo sed vnum idem The shewe bread the wine and the water by the innocacion and the coming of the holie Gost are supernaturallie transmuted into the bodie and bloode of Chryst and they be not twoo but one and the verie same And after a fewe woordes of exhortacion in the same matter he saieth thus of the same breade and wine Non est figura panis vinum corporis Bread and wine not a sigure of the bodie and blood of Chryste sanguinis Christi absit enim hoc credere sed ipsum corpus Domini deificatum ipso dicente Hoc est meum non mei corporis figura sed corpus non figura sanguinis sed sanguis Et ante hoc ipsis Iudaeis Quoniam nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Caro mea verè est cibus sanguis meus verè est potus Proinde omni cum timore conscientia pura indubitabili fide accedamus The bread and wine ys not a figure of the bodie and blood of Chryst God forbidde we shoulde beleue that but yt ys the verie bodie of our Lorde deified himself saing This ys not a figure of my bodie but my bodie not a figure of my bloode but my bloode And before this he saied to the Iewes that except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe My flesh ys verilie meat and my bloode ys verilie drinke Therfore with all feare and pure conscience and vndoubted faith let vs come vnto yt In these fewe woordes of Damascen ye see foure thinges taught The transubstanciacion The presence of Chrystes verie bodie and bloode with a plain deniall of the aduersaries figure The applicacion of the sixt chap. of sainct Iohn to these woordes of Chryst And finallie an exhortacion for owre due coming to the receipt of the same bodie and blode Of transubstanciacoÌn we haue allreadie spoken and that by the authoritie also of this man amonge other Fathers wherfore I will not tarie vpon yt onely I wolde that the reader shoulde be aduertised that though the Aduersarie doe so moche exclame against the thing yet the learned Fathers according to the catholique faith of Chrystes Church doe plainlie and agreablie teache the same and therfore I wolde wish that by repeticion of the same yt maie remain in memorie wherbie as meit yt ys their authouritie declaring the trueth with great agreement and consent maie be regarded and esteemed and the arrogant falsheade of the Aduersarie teaching vntrueths and heresie maie be vtterlie condemned and forsaken and thus ouerpassing this matter as not principallie here sought I will come to that that ys here cheislie intended For the whiche I wish yt to be well noted that this Authour expownding the woordes of Chryst This ys my bodie the seking of the exposition of Figuratine expositions of the Sacr. slatlie denied whiche woordes ys our trauaill doeth plainlie by expresse woordes denie refuse and reiect the fonde exposition of the Aduersarie and teacheth that these woordes are to be vnderstanded in their propresense And therfore saieth that yt ys not a figure mening that yt ys not a bare figure of a thing absent in substance and onelie present in figure but yt ys saieth he the verie bodie And this ys not to be ouerpassed that to this exposition he addeth these woordes God forbidde that anie man shoulde so beleue whiche maner of woordes we vse in matters that be perilouse daungerouse and horrible and matters to godwarde wher the thing ys moche offending God and prouoking his heauie displeasure yre and indignacioÌ Wherbie maie be perceaued the great daunger that ys ensewing to them that so beleue and the great necessitie of the right beleif that ys to beleue that the Sacrament ys not a bare figure but the verie bodie of Chryst Thus once again to aduertise yowe ye see that wher the Aduersarie saieth This ys my bodie that ys saieth he a figure of my bodie This learned authour saieth God for bidde yowe should so beleue Yt ys not saieth he a figure of the bodie of Chryst but his bodie not a figure of the blood of Chryst but his blood in deed This exposition as yt ys dissonaunte and repugnaunte to the
true wheer ther ys equalitie betwixt the thinges themselues ther ys the abuse I mean the vnwoorthie receauing equall also But to an equall abuse iustice inflicteth an equall pain Wherfor for the abuse of the Sacrmentes of both lawes ther shoulde be equall pain But the pain for the abuse of both Sacramentes are not equall For the pain of the abuse of this Sacrament exceadeth the other as farre as the Sonne of God exceadeth RaÌmes and bulls Wherfor the Sacramentes also are not equall By that then that the pain of the vnwoorthie receauinge of the blessed Sacrament so farre exceadeth the pain of the abuse of the Sacramentes of the olde lawe yt maie well be perceaued that this Sacrament incomparablie excelleth the other And for as moche as S. Basill teacheth them to be as farre different and as farre to passe the one the other as the Sonne of God exceadeth Rammes and bulls yt ys euident that the thinges them selues be euen the same that he speaketh of as abused by euell receipt Wherbie also yt must nedes folowe that the bodie of the Sonne of God ys receaued of euell men in the bless Sacrament But that ye maie heare him by most plain woordes teache as moche harken what he saieth in an other place Si verò is qui fratrem propter cibum offendit Basil de Bapt. li. 1. cap. 3 A plain place that euell men maie eate the bodie of Chryste and drinke his blood But vnprofitablie Ioan. 6. à charitate excidit sine qua magnorum donorum iustificationum operationes nihil prosunt Quidnam dixerit quis de eo qui ociose inutiliter edere audet corpus bibere sunguinem Domini nostri Iesu Christi Yf he that for meate offendeth his brother falleth from charitie whitoute the whiche both the woorkes of great gistes and also of iustificacions doe nothing auaill what shall a man saie of him that idely and vnprofitablie dareth to eate the bodie and drinke the bloode of our lorde Iesus Chryst What can the Aduersarie saie to this Be not these woordes plain Saieth not Basill that a man maie eate the bodie and drinke the blood of Chryst ydelie and vnprofitablie And who can eate the bodie of Chryst and drinke his bloode vnprofitablie but the euell and sinfull man For of the good receauer Chryst saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that eateth mi flesh and drinketh my blood hath euerlasting life But I haue taried long vpon Sainct Basill I will therfor be short aboute Sainct Hierom who ys placed with Sainct Basill to shewe the enacted trueth of the vnderstanding of Sainct Paule in the latin Church as the other hath doen in the greke Churche Thus writeth Sainct Hierom vpon this verse of the psalme Adhuc escae eorum erant in ore ipsorum ira Dei descendit supercos Hieron in Psal 77. While the meat was yet in their mouthes the wrathe of God fell vpon them Haec de his qui Deum past acceptnm Manna dereliquerunt Nam nunc in Ecclesia si quis carne sanguine Christi reficitur declinat ad vitia nouerit iudicium Dei sibi imminere sicut Paulus Apostolus ait Qui acceperit corpus sanguinem Domini indignè reus erit corporis sanguinis Domini These woordes be spoken of them A plain exposition of S. Paules woordes for the Proclamer that did forsake God after they had receaued Manna For nowe in the Church yf anie man be fedde with the bodie and bloode of Chryste and doeth decline to vices let him knowe that the iudgement of God ys at hand as the Apostle Paule saieth He that taketh the bodie and bloode of our lorde vnwoorthilie shall be giltie of the bodie and bloode of our lorde Marke here the saing of Sainct Paule reported by Sainct Hierom and so shalt thowe see the verie minde and true vnderstanding of Sainct Paules sentence whose vnderstanding we nowe seke S. Hierom saieth that S. Paule saieth thus He that taketh the bodie and bloode of our Lorde vnworthilie shal be giltie of the bodie and bloode our lorde In dede as yt ys allreadie often rehersed the woordes of Sainct Paule be not soche yet Sainct Hierom saieth he saieth so bicause in verie dede the authour saieth that that Sainct Paule doeth meen As when Chryst did saie Destroie this Temple and in three daies I Ioan. 2. will reedifie yt The Iewes according to the outward sownde of the woordes saied that he spake that saing of their verie Temple But the Euangelist well knowinge the minde of his master saied Hoc autem dicebat de templo corporis sui This he saied of the temple of his bodie Nowe yf a man shoulde saie that Chryst saied Destroie ie or kill this my bodie and in three daies I will raise yt vppe again he shall with the Euangelist saie the trueth of Chrystes saing though Chrystes woordes were not the same woordes yet Chryst did so saie bicause he did so meen So likewise here doth Sainct Hierom. Sainct Paule speaketh of bread as Chryst did of the Temple The Iewes tooke him to haue spoken of the verie materiall temple as the Sacramentaries doe Sainct Paule of materiall breade But as the Euangellst testifieth that solde that he might haue remission of his sinnes yf he wolde not haue had ben wicked For Iudas was present and was partaker of that sacrifice Thus farre he In these woordes that ChrisostoÌ saieth that Chryst offred Iudas the blood that he solde ys both taught vs the presence of Chrystes bodie and bloode in the Sacrament and also that euell persons doe receaue the same For as Iudas so all like vnto Iudas And let these woordes gentle Reader be well noted of thee that Chrisostome saieth that Chryst gaue Iudas the blood that the solde Yf he gaue him that he solde he gaue him his verie blood and not the figure of his bloode For not the figure but he blood yt self was solde Wher also in the ende of this place nowe alleaged Chrisostom saieth that Iudas was present at the last Supper and was partaker of the Sacrisice these twoo pointes nowe here inquired are reuiued and the trueth of them to vs confirmed For the sacrifice offred in the last Supper by Chryst was the sacrifice of his bodie as before in the first and second and also in this thirde booke yt ys euidentlie prooued and here also by Chrisostom signified Wherbie we are taught that the bodie of Chryst ys present in the Sacrament and Iudas was at Chrystes supper and receaued there c. so Iudas being a partaker of that sacrifice was though he were a traditour and a wicked man a receauer of the bodie of Chryst Which being so yt maie be concluded that euell and wicked men maie receaue the bodie of Chryst in the Sacrament Allthough this that ys produced oute of Chrisostom maie fullie satisfie
he that liueth and shall not die And again the penall sentence of God ys Puluis es in puluerem reuerteris Thowe arte dust and into dust shalt thowe returne For they speake not of this worldlie life but of the heauenlie life that shall be geuen Howe and when this immortalitie shall be geuen to man after the resurrection At the whiche forasmoche as man shall be raised this temporall deathe ys properlie in the scriptures called a sleape Whiche immortalitie ys not promised to all that receaue the bodie of Chryst no more then saluacion ys to all them that beleue and be Baptised although Chryst saie Qui crediderit baptisatus fuerit saluus erit Who that shall beleue and be baptised shall be saued But to soche as woorthilie receaue and so perseuer to the ende For Qui perseuerauerit in finem hic saluus erit He that perseuereth to the ende this man shall be saued The other ys that wher Irenaeus saied that owre flesh ys nourished by the flesh of Chryst yt ys not to be vnderstanded that that blessed flesh ys turned or chaunged after the maner of other earthlie meates into the The flesh of Chryste ys not turned into our substance but raither turneth vs into yt substance of our flesh and bloode but raither that yt turneth vs into yt as yt was saied to Sainct Augustine Nec tu me mutabis in te sicut cibum carnis tuae sed tu mutaberis in me Neither shallt thowe chaunge or turne me into thee as the meate of thie flesh but thowe shallt be turned or chaunged into me Yt doeth also nourish vs in that yt geueth vs soche sustentacion of life as yt hath Earthlie meates whie are they receaued but that they shoulde geue sustentacion of this earthlie life So this hauenlie meate ys receaued to geue vs sustentacion of the heauenlie immortall life As by the one then we are nourished to liue this mortall life So by the other are we nourished to liue the immortall life Again by the receipt of this holie flesh are we made the membres of Chryst incorporated to him and made one with him whiche thinge the great and learned Father Hilarie teacheth Wherby this text of sainct Paul ys moche opened and declared Which thing although he doeth not speake of the verie woordes of S. Paule moued me to ioin him with Irenaeus in this place his woordes be these Eos qui inter Patrem Filium voluntatis ingerunt vnitatem interrogo vtrum ne per naturae veritatem hodie Christus in nobis sit an per concordiam voluntatis Si enim verè Verbum caro factum est nos Verbum carnem factum cibo dominico sumimus quomodò non naturaliter manere in nobis existimandus est qui et naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit et naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Ita enim omnes vnum sumus quia in Christo Paterest et Christus in nobis est Quisquis ergo naturaliter Patrem in Christo negabit neget prius non naturaliter vel se in Christo vel sibi Christum inesse quia in Christo Pater et Christus in nobis vnum in iis esse nos faciunt Si verè igitur carnem corporis nostri Christus assump sit et verè homo ille qui ex Maria natus fuit Christus est nosîue verè sub mysterio carnem corporis We verilie receaue the woord made flesh in our Lordes meat sumimus et per hoc vnum erimus quia Pater in eo est et ille in nobis I aske them that bringe in the vnitie of will betwixt the Father and the Sonne whether Chryst be in vs now by the agreement of will or by the veritie of nature For if the woorde was verilie made flesh and we verilie receaue the woorde made flesh in our Lordes meat howe ys he to be thought not to abide in vs naturallie who being born man did both take our nature nowe inseparable vpon him and also vnder the Sacrament of the communicating of hys flesh vnto vs hath admixed the nature of his flesh to the nature of eternitie And so we be all one For the Father ys in Chryste and Chryste ys in vs. Whoseuer then shall denie the Father to be naturallie in Chryste let him first denie either himself to be naturallie in Chryst or Chryst to be in him For the Father being in Chryste and Chryste in vs maketh vs in these to be We verilie receaue the flesh of Chryste in the Sacr. one Yf than Chryst hath verilie taken vpon him the flesh of our bodie and that man that was borne of Marie be verilie Chryste And we also in the Sacrament doe verilie receaue the flesh of his bodie we shall by this also be one For the Father ys in him and he in vs. Thus moch S. Hilarie For better vnderstandinge of whome yt ys to be noted that he wrote against the pestiferouse heresie of the Arrians who taught that the Sonne of God the second person in deitie was a creature and was not all one with the Father in nature in deitie eternitie and equalitie but was lesse then the Father and onelie one with him in the vnitie of agreement or Arrius his heresie consent of will Against this pestilent doctrine did sainct Hilarie write prouing the Sonne of God to be naturallie in the Father and the Father naturallie in the Sonne And for that this wicked sect to prooue their wicked doctrine made a false argument vpon our vnitie with God sainge that Christe tooke oure flesh in the mysterie of his incarnacion and geueth vs the same in the mysterie of his Sa. and so ys naturalie in vs aÌd we in him Chryst was one with God as we be but our vnitie with him ys but by submission aÌd consent of will therfor saie thei soch and none other ys this also To improoue and dissolue this false and lieng argument he prooueth that our vnitie with God ys not by consent of will onelie but also by nature which vnitie ys made and wrought by the receipt of Chrystes naturall flesh and blood in the Sacrament Wherfore sainct Hilarie thus reasoneth Si verè verbum c. Yf the woorde was verilie made flesh and we verilie receaue the woorde made flesh in our Lordes meate howe ys he not to be thought naturallie to abide in vs who hath bothe taken vpon him beinge made man the nature of our flesh nowe inseparable and also vnder the Sacrament of communicating his flesh vnto vs hath admixed the nature of his flesh By whiche argument he doeth not onelie go aboute to prooue that the Father ys naturallie in Chryst but most plainlie teacheth also that we receaue Chrystes verie naturall flesh in the Sacrament and that by that receipt Chryst ys naturallie in vs. By which two poinctes he conuinceth directlie the
saieth he the Melchisedech sacrificing in bread and wine was the figure of Christ oblacion or sacrifice of Christ in the intelligle Melchisedech aunswering thys whiche sacrifice was fullie and perfectlie doen in bread and wine Wherby he dothe not onely teache vs that Melchisedech was a figure of Chryste absolutelie but that in sacrisicing bread and wine he was also the figure and Chryst sacrificing in the like thinges was the intelligle Melchisedech that ys to saie he whome Melchisedech so doing did prefigurate In these fewe woordes then we maie first learn these two thinges which the Aduersaries do denie that ys that Melchisedech did not onelie bring furth but did also offer bread and wine in sacrifice And that Chryst the intelligible Melchisedech did also sacrifice in bread and wine But that none occasion shoulde be geuen either to the Aduersaries to saie that Chryst gaue but bare bread and wine or to the Reader to take scruple bicause he saieth that Chryst did sacrifice in bread and wine he openeth immediatelie what bread and wine yt was saing by the drinke offring whiche was in wine he wolde signifie that of whiche Chryst saied This ys my bloode whiche Isychius acknowled geth the presence of Chrystes bodie and bloode in the Sacra shall be shedde for yow Wherby he deliuereth vs from that doubte and teacheth plainlie the presence of Chrystes blood in the Sacrament Wher yf we acknowledge that and that this Authour so meneth that soche presence ys ther we maie also confesse the presence of his bodie in the other kinde for so the Authour also entendeth as not onely in that that ys aboue saied yt dothe appeare but in that also that foloweth yt ys manifest and euident For thus he saieth Oblatio enim praesentium donorum quam esse mysterium Vnigeniti ostendimus reconcâliauit nos Deo cibum nobis nouae polentae praestitit The oblacion of these present giftes whiche oblacion we haue declared to be the mysterie of the onelie begotten sonne of God hath reconciled vs to God and hath geuen vs meate of newe dried corne This oblacion that Isychius speaketh of here ys yt as he saieth which reconciled vs to God whiche oblacion ys not an other from that he spake of before but yt ys the same The oblacion that he spake of before was the oblacion after the ordre of Melchisedech Wherfore in the oblacion after the or dre of Melchisedech was Chryst offred who by his death reconciled vs to God Chryst then being sacrificed and therfore present ys now also sacrificed and therfor present For the table of Chryst that now ys as Chrysostome saieth being in no poincte inferiour to that but being all one As Chryst was ther in his sacrifice verilie present So ys he here verilie present Thus Although Melchisedech as the Aduersaries affirme was a figure of Chryst in the eternitie of his preisthead yet was he also as by these Fathers before alleaged ys taught the figure of him in the verie office of the preisthead in offring bread and wine Melchisedech in his maner in earthly bread and wine Chryste in his maner in heauenlie bread and wine which ys hys verie flesh and bloode the bread and wine of euerlasting life THE THIRTITH CHAP. TREATETH OF THE same matter by sainct Hierom and Theodorete SAinct HieroÌ handeling the prophecie of Dauid speaking of the preisthead of Chryst after the ordre of Melchisedech geueth vs a notable and most clear testimonie in this matter and saieth SuperfluuÌ est nos de isto versiculo velle interpretari cùm sanctus Apostolus ad Hebraeos plenissimè disputauit Ipse enim ait Iste est Melchisedech sine patre sine matre sine generatione Et ab omnibus ecclesiasticis dictum est quoniam sine patre dicitur secundùm carnem sine matre dicitur secundùm Deum Hoc solùm ergo interpretemur Tues Hieron in Psal 110. sacerdos in aeternum secundùm ordinem Melchisedech Hoc solùm dicamus quare dixerit Secundùm ordinem Secundùm ordinem Nequaque sacerdos eris secundùm victimas Iudaicas sed eris sacerdos secundùm ordinem Melchisedech Quomodò enim Melchisedech Rex Salem obtulit panem vinum sic tu offeres corpus tuum sanguinem verum panem verum vinum Iste Melchisedech ista mysteria quae habemus dedit nobis Ipse est qui dixit Qui manducauerit carnem biberit sanguinem meum c. Secundùm ordinem Melchisedech tradidit nobis sacramentum suum Yt ys superfluouse for vs to go aboute to expownde this verse seing the holie Apostle hath fullie vnto the Hebrues treacted of the same For he saieth This ys Melchisedech withoute father withoute mother withoute generacioÌ And of all men of the churche yt ys saied that he ys withoute father as concerning the fleshe and withoute mother as concerninge his godhead This onelie therfore let vs interprete Thowe art a preist for euer after the ordre of Melchisedech Let vs onelie saie wherfore he saieth after the ordre After the ordre that ys Thowe shalt not be apreist according to the sacrifices of the Iewes but thowe shalt be a preist after the ordre of Melchisedech For as Melchisedech king of Salem did offre bread and wine So thowe also shalt offre thy bodie and bloode the true breade and true wine This Melchisedech gaue vs these mysteries whiche we haue Yt ys he that hath saied He that shall eate my flesh and drinke my bloode c. He after the ordre of Meichisedech hath deliuered vnto vs his SacrameÌte Thus farre saincte Hierom. Nowe wher the Aduersaries being sore pinched with this figure of Melchisedech laboure with might and main to cast mistes before the eies of meÌ to make theÌ beleue that they see in Melchisedech but onelie the figure of the eternitie of Chryst and not the figure of his preisthood and sacrifice and for that pourpose alleage saincte Paule treacting of the same to the Hebrues and saie that he doth ther onelie so applie it I wishe yowe wolde well note saincte Hierom howe as concerning the matter of the eternitie of Chryst he saieth that yt ys supperfluouse to speake of yt bicause saincte Paule euen to the full hath clerly opened that matter to be Hebrues But what then Doth sainct Hierom saie nothing to the explicacion and applicacion of this figure Yes notwithstanding that full and plain explicacion of sainct Paule he addeth also an expositioÌ not of that saincte Paule had expownded but of that that saincte Paule had left vnexpownded And therfor he saeth Hoc solùm interpretemur Tu es sacerdos c. Let vs onelie expowde this Thowe arte a preist for euer after the ordre of Melchisedech Why ys this the text that ys fully handeled of saincte Paule and so clerlie expownded to the Hebrues Yt ys the same S. Paule tre acteth fullie of the eternitie of Chrysts preist head but not of the ordre after Melchisedech
gifte of the Godhead And therfore the argument of Oecolampadius ys nothing woorth And yt semeth to me he did not vnderstand this difference of being in manie places at once when he argued that yf Chryste coulde be in manie places at one time by the like he might be in al places aÌd so should a creature become God whiche somtime was no God whiche ys a great absurditie By this argumente yf yt were good yt mighte be proued that Chrystes flesh ys not quickning or geuing life bicause yt apperteineth to God alone to geue life And so shoulde Chrystes saieng be vntrue wher he saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that Ioan. 6. Cyril in 6. Joan. ca. 14 eateth my flesh and drinketh my bloode hath euerlasting life And Cyrille saieth as ye haue heard that the flesh of Chryste being made the flesh of the Godhead whiche ys life ys made also able to geue life But this ys verie true that the flesh of Chryste ys able to geue life Whiche thing ys aswell onely perteining to God to do yt by nature and of himself as yt ys to be in manie or all places And yet Chrystes flesh hauing this powre to geue life ys not for all that when yt ys considered in yt self thought that yt ys God for yt hath yt not of yt self but by the power of the Godhead wherunto yt ys ioined in vnitie of Person No more ys the bodie of Chryste thought to be a God bicause yt maie be in manie places at one time bicause yt ys not so of the owne nature but by the power of the Godhead And this difference yt to be obserued in all thinges that be geuen of God to creatures wherfore when Chryst saied Nemo bonus nisi vnus Deus No man God alone good by nature creatures by participacion Gen. 1. ys good but God alone Yt ys not therfore to be thought that euerie creature that ys good ys furth with also God for then all the creatures of God be Gods for they be all good as the Scripture saeth Vidit Deus cuncta quae fecerat erant valdè bona God sawe all thinges that he had made and they were verie good but yt ys to be considered that that that ys good of yt self ys God and so ther ys none good but God alone All creatures are good by participacion of the goodnesse of God and therfor though they be good yet be they no Gods And by this ye maie perceaue that the Church dothe according to the aduertisement of saincte Augustine For yt dothe not so deifie the manhead of Chryste that yt thinketh yt of the owne nature able to be in manie places for then shoulde yt take awaie the veritie of the flesh or bodie of Chryste But as touching that nature in yt self yt ys acknowledged to be in one place in heauen but as touching the power of the godhead wherunto yt ys annexed with the consideracion of the ordinaunce of the Sacrament in the whiche ys appointed also the presence of the same bodie yt ys beleued that the same one bodie ys in diuerse and manie places at one time Vnto all this for the perceauing of a more difference betwene the nature of the God head and the nature of the manhead in Chryste Note Godheade of Chryst hath not possibilitie but to be euerie wher his Manhead hath possibilitie to be somwher that the nature of the Godhead of yt self ys so in euery place that yt hath not possibilitie to be oute of anie place The nature of the manhead of Chryste though by the power of the Godhead yt ys and maie be in diuerse places at one time yet yt hath allwaies a possibilitie to be but in one place alone and maie so be and ys By this also we maie see that ther ys moche difference betwene the Godhead and manhead wherby we maie easely and clearlie perceaue that though Chrystes bodie be in manie places yet we coÌfesse yt not to be the Godheade but acknowledge yt to be the flesh of the Sonne of God and one of the natures of the person of Chryste and therfore an excellent bodie and woorthie moche honour and estimacion And thus moche for aunswer and vnderstanding of saincte Austen in that epistle to Dardanus And other obiection ther ys made oute of the same epistle whiche doth raither declare the maliciouse ignorance of the Aduersarie then make any thing against this trueth here defended And if we shall here write yt eueÌ as OecolaÌpadius did then shall we also see his subtiltie and crafte Thus yt ys to be fownde in his booke Spacia locoruÌ tolle corporibus nusquaÌ eruÌt quia nusquam Augustin ad DardaÌ eruÌt nec eruÌt Tolle ipsa corpora qualitatibus corporuÌ non erit vbi sint ideò non alibi quaÌ in coelo corpore fatemur ChristuÌ Take the spaces of places from bodies and they shall no wheare be And bicause they shall no whear be they shall not be Take those bodies from the qualities of bodies ther shall no place be fownde Oecolamp falsisieth S. August by a subtile ad dicion wher they maie be and therfore we coÌfesse Chryste in bodie to be no whear ells but in heaueÌ thus OecolaÌpadius Ye heare all this alleaged as the wholl wer of S. Augustine but yt ys not For OecolaÌpadius hath wickedlie patched on a coÌclusioÌ as though it were saincte Augustines owne woordes but yt ys not He hath craftilie pciced yt to deceaue the simple For these woordes And ther for we confesse Chryste in bodie to be no whear but in heauen be the woordes of Oecolampadius and not of Sainct Augustin Soche ys the sincereritie of these men that they can not maintein ther euell and false matters but with crafte and subtletie Nowe to aunswer saincte Augustines owne woordes they be not spokeÌ of the bodie of Chryste but they be spokeÌ of naturall bodies vpon the earth whiche be subiect to earthlie qualities Glorified bodies soch as Chrystes bodie ys are deliuered from earthlie qualities For they areneither hote nor colde weet nor drie wherfore yt maketh nothing for the Aduersaries pourpose to alleadge saincte Augustine in this place more then to declare that blinde malice wolde be saing somwhat against the trueth yt careth not what An other place ys produced oute of saincte Augustine and yt ys this Augustin 30. Tract in Ioan. SursuÌ est Dominus sed etiaÌ hic est veritas Domini Corpus enim Domini in quo resurrexit in vno loco esse potest veritas eius vbique diffusa est Owre Lorde ys aboue but hys veritie ys also here The bodie of Chryste wherin he did rise maie be in one place but his veritie ys diffused euerie wher Thus farre sainct Augustine That that ys before saied doth fullie aunswere this For we beleue that owre Lorde ys aboue with the Father and
withall we beleue that his Godhead ys euery wher Yt ys not denied but declared aboue also that the bodie of Chryst in whiche he did rise maie be in one place So that we dissent not one title from sainct Augustin For though the bodie of Christe maie be in one place yet yt ys not enforced that yt must of necessitie be in one place Nowe gentle Reader thowe hauest seen the trueth of this matter testified by wittnesses sufficient thow hauest seen the obiections of the Aduersaries âullie dissolued I wish thee nowe soche faith as Abraham had wherbie he was iustified Who hearing the promisse of God that his seed shoulde be as the starres of heauen and Sandes of the Sea fainted not in faith nor yet considered Gen. 13. 15. Rom. 4. hys owne bodie whiche was nowe dead euen when he was almost an hondreth yeares olde neither yet that Sara was past childe bearing he staggered not at that promisse of God through vnbelief but became strong in faith and gaue God the praise being full certified that he whiche had promised was also able to make yt good that thow likewise knowing by faith whiche thowe hauest learned of the Fathers as they haue learned the same of the verie woorde of God that Chrystes blessed bodie ys in the Sacrament and also in heauen consider not nowe the naturall ordre of thinges as Abraham did not neither of hys owne bodie neither of hys wieues but become strong in faith and faint not neither stagger at the promisse of God through vnbelief But consider and be fullie certified that Chryste who hath spoken and saied This ys my bodie ys able to make yt Naturall ordre had no place in manie of Chrystes doinges good And he that against the ordre of nature began ths life of man for that he was born of a virgen and against the same ordre withoute enforcement gaue vppe his owne soule and died at his owne pleasure and that crieng with a great voice and likewise contrarie to the same nature rose from death the third daie passing through the stone for that hys monument was âast closed aÌd the eight daie after as yt ys testified passed through the doores into his disciples and finallie ending hys a boade vpon earth besides nature ascended into heauen that he appointing hys bodie to be here in the Sacrament and in heauen also ys so to be beleued though naturall ordre repeine For seing he hath so appointed yt ys so in verie dede THE THIRTENHT CHAPITER BEGINNETH THE exposition of an other text in the sixt of S. Iohn I Will nowe leaue this matter of Chrystes being in manie places as sufficientlie treacted of and proued and return to the sixt chapiter of S. Iohn and entre the exposition of the text ther ensewing whiche ys this Dixit ergo eis Iesus Amen Amen dico vobis nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Iesus therfor saied vnto them Verilie Verilie I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke hys blood Ioan. 6. ye shall haue no life in yowe Wheras the Iews through vnbelief thought yt an vnpossible thing for Christ to geue his flesh to be eaten Chryst here aunswering theÌ declareth yt to be possible and necessarie to be doen yea and so necessarie that except we eate his flesh and drinke his bloode we shal not haue life For as man concerning his naturall life must haue two thinges necessarie to life that ys birth to beginne and entre life and then foode to nourish and maintein the same with out the whiche yt can not be continued So as concerning the spirituall life man must haue accordinglie his birth and foode birth to be born and entre into that life whiche birth ys baptisme whiche ys of soche necessitie that as he speaketh heare of the necessitie of the foode so speaketh he of the necessitie of this birthe saing to Nicodemus Amen Amen dico tibi nisi quis renatus fuerit ex aqua et Spiritu sancto non potest introire in regnuÌ Dei Verilie verilie Joan. 3. I saie vnto thee Except a man be born again of water and the holie Gost he can not entre into the kingdom of God Nowe when man by Baptisme ys born in to the spirituall life and hath begon yt he must nedes haue foode to sustein the same or ells he shall not continewe life whiche foode ys the bodie and blood of Chryste a foode by Chryste himself appointed whiche yf we take not we can not liue And therfore he saieth Except ye eate the flesh of the Sonne of man and drinke hys bloode ye shall not haue life in yowe Hitherto the Aduersarie will agree with me expownding all that ys saied in his sense of spirituall eating and drinking of the flesh and blood of Chryste with whoÌ I will thus farre agree also that soche as be of mature age and Corporall eating with out the spiritual eating auaileth not haue atteigned to the yeares of discrecion except they eate the flesh of Chryst and drinke hys bloode spirituallie they shall not liue For the corporall eating withoute the spirituall eating ys not auailable But both these together nourishe life in man and make him lustie and stronge in God But that this texte extendeth not the necessitie therin mencioned to the corporall eating and drinking of Chrystes flesh and blood also which thys Aduersarie affirmeth that ys vntrue He wolde haue no other receauing of Chryste but the spirituall receauing bicause he wolde haue no other presence but the spirituall presence but that this texte speaketh also of the corporall eating and receauing of the reall and substanciall bodie of Chryste in the Sacrament the connexion and dependence of the Scriptures do proue For the first sainge of Chryste whiche we haue allready expownded that the bread whiche he wolde geue ys hys flesh c. speaketh of Chrystes naturall flesh to be geuen in the Sacrament as ys allready declared and sufficientlie proued And this texte speaketh of the same flesh as the connexion well proueth Wherfore Chryste here speaketh also of the corporall eatinge of hys flesh in the Sacrament The necessitie of whiche eating ys soche that yf we contemne that eating of yt being as ys saied of mature age and discrecion we shall not haue life But that yt maie appeare that the Church through oute all ages hath eueÌ thus vnderstanded this texte as I do I will conuerte me to the ordre that I haue prescribed to my self to heare the great auncient men and learned Fathers of both sides of Chrystes Parliament house both of the greke and of the latin Churche And although yt might suffice for the vnderstanding of all that ys here spoken of the Sacrament for thatthey vnderstoode the first text of the same to proue that therfore the rest whiche apperteineth to the same matter must be euen so vnderstanded
Yet for the full satisfieng of the humble spirited reader and the like confutacion of the arrogaunt I will not refuse the paines to asscribe their iudgementes both of this text and of the rest that folowe The first of this companie that shall be brought furth to wittnesse ys sainct Cyprian who alleaging this same text doth declare howe he vnderstandeth Cyprian serm de oratione Do. yt saing thus Quando ergo dicit in aeternum viuere si quis ederit de eius pane vt manifestum est eos viuere qui corpus eius attingunt Eucharistiam iure communicationis accipiunt ita contrà timendum est orandum ne dum quis abstentus separatur à corpore Christi procul remaneat à salute comminante illo dicente Nisi ederitis carnem filij hominis biberitis sanguinem eius non babebitis vitam in vobis Et ideò panem nostrum id est Christum dari nobis quotidie perimus vt qui in Christo manemus viuimus à sanctificatione corpore eius non recedamus Therfore when he saieth him to liue for euer whosoeuer shall eate of his breade As yt ys manifest that they do liue whiche do touche this bodie and according to the right of partaking do receaue the Sacrament Euen so contrarie wise yt ys to be feared and praied for lest while any man being accursed ys separated froÌ the bodie of Chryst he maie abide and remain farre from health he threatninge and sainge Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe And therfore we dailie desire our bread that ys to saie Chryste to be geuen to vs that we whiche do abide and liue in Chryste maie not departe from his sanctification and bodie Thus moche S. Cyprian In which sainge first he manifestlie sheweth that this text ys to be vnderstanded of the Sacrament For by expresse woordes he saieth that they haue life whiche by right of partaking do receaue-the Eucharist or Sacrament as I terme yt for that the english toung hath none apter terme for yt And all men vse the woord Sacrament to that signification in comon speache And as we do oftentimes by this tearm the Sacrament vnderstand both the Sacrament and the thing signified by the Sacrament So dothe saincte Cyprian likewise in this place vnderstand and meen both For as when he had saied that we shall haue life by partaking of the Sacrament Euen so saieth he yt ys to be feared that when we be separated from the bodie of Chryste that then we shall be farre froÌ health Wherby yt ys plain that he speaketh not onelie of the Sacrament as of the sacramentall signes but he speaketh raither of the Sacrament as of the thinge signified and conteined in and vnder the sacramentall signes whiche by expresse woordes he calleth the bodie of Chryste But that ye maie the better creditte the matter not for my saing but for his ye shall heare him expownde him self that by this woorde Eucharistia he Cyprian Li. 3. Epist. 15 meneth the bodie of Chryste Illi contra euangelij legè vestraÌ quoque honorificaÌ petitionem ante actam poenitentiam ante exomologesin grauissimi atque extremi delicti factam ante manum ab Episcopo Clero in poenitentiam impositam offerre pro illis Eucharistiam dare id est sanctum Domini corpus prophanare audent They against the lawe of the gospell and also your honorable peticioÌ before the penaunce Eucharist called the holie bodie of our Lord by S. Ciprian was doeÌ before the coÌfessioÌ of the most greuouse and extreme fawte made before the hand was put on by the Bishoppe and the cleargie vnto penannce dare offer for them and geue the Sacrament that ys to prophane the holie bodie of our Lorde Thus Ciprian In these woordes he plainly interpreteth him self and sheweth that he taketh this woorde Eucharistia for the bodie of Chryste and therwithall teacheth the reall presence of Chrystes bodie to be in the Sacrament for yf yt be not in the Sacrament yt can not by receauinge of the Sacrament be prophaned This then being preceaued that saincte Ciprian vnderstandeth this texte of the Sacrament I will also call one of the greke churche to geue vs knowledge howe he expowndeth the same who shal be Theophilacte thus he writeth Iudaei cùm audiuissent de esu carnis illius discredunt Ideò verbum incredulitatis dicunt quomodò Nam quando cogitationes incredulitatis ingrediuntur animam ingreditur simul quomodò Propterea iple volens ostendere quòd non sit impossibile sed etiam The ophilact in 6. Joan. valde necessarium non potest haberi vita nisi eius carnem comedamus c. Oportet igitur nos cùm audiuerimus Nisi comederitis carnem filij hominis non habebitis vitam in sumptionibus diuinorum mysteriorum indubitatam retinere fidem non quaerere quo pacto The Iewes when they had hearde of the eatinge of Chrystes flesh they do not beleue And therfor they saie the woorde of vnbeleif Howe For Howe the woorde of incredulitie when the thoughtes of incredulitie do entre the soule ther entreth withall Howe Therfore he willing to shewe that yt was not impossible but euen very necessarie and that other wise life can not be had except we eate his flesh c. Therfore we must when we heare Except ye eate the flesh of the Sonne of man ye shall haue no life in the receauinge the Diuine misteries retein an vndoubted faith and not aske Howe or by what mean Thus moche Theophilacte Capite 7. Marke that he wolde when we heare this texte Except ye eate the flesh c. we shoulde haue an vndoubted faith what vndoubted faith he meneth he opened in his saing alleaged for the text before declared wher he saied that the bread whiche Chryst wolde geue ys not a figure of his flesh but his verie flesh For the bread saieth he yt transformed into the flesh of oure Lorde This ys that vndoubted faithe whiche Theophilacte wolde that we shoulde haue when we heare these woordes Except ye eate the flesh c. to beleue that in the Sacrament we must eate the flesh of Chryste or ells we shall not haue life Neuerthelesse this necessitie ys not soche that all that doo not receaue the holie Sacrament actuallie shall not haue life but all that do not in acte or pourpose beinge of age agreable or doo contemne the receipte of yt actuallie they shall not haue life But soche as be of mature age and doe of good deuocion pourpose to receaue it though they do not receaue yt actuallie yet hauing a godlie faith and not contemning the thing they shall by Gods mercie haue life As Baptisme ys a sacrament of great necessitie yet al that haue obteined life I meen life euerlasting were not baptised in water according to Chrystes lawe but some in
bloode and all in pourpose none of them at the least contemning the SacrameÌt and therfore being so newe born again they haue entred into the kingdom of God But he that ys not born a newe neither actuallie nor in pourpose he shall not entre into the kingdom of God Moche goodlie matter offreth ytself here and diuerse other authours ther be of the auncient time whose expositions be right plain in this matter Wherby the diligent Reader maie perceaue that the Aduersaries haue not dealt sincerelie whiche wolde go aboute to putte furth soche a false doctrine and therwith so feircelie reproue other men for wresting of the scriptures when they them selues most shamefullie wrest them plaing the parte of an euell man who will allwaies be accusing other men and charging them with fautes bicause he will seeme to be in no faute but incupable when he vs most viciouse and most woorthie reprehension THE FOVRTENTH CHAPITER EXPOVNDETH the same texte by saincte Augustine and Cyrill OF eche side of Chrystes Parliament howse ye haue heard testimonie howe yt was ther determined and enacted that this text shoulde be vnderstanded of Chrystes verie bodie and bloode We will yet proceade to heare some mo of the same house of the which saincte Augustinc shall be first Who vpon the same texte saieth thus speaking to the Iewes Quomodò quidem detur quisnam modus sit manducandi istum panem ignoratis Veruntamen nisi manducaueritis carnem filij hominis et biberitis eius sanguinem August tract 26. in Ioan. non habebitis vitam in vobis Haec non cadaueribus sed viuentibus loquebatur Howe yt ys geuen and what ys the maner of the eating of this breade ye do not knowe Neuerthelesse except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe This did he speake not to dead Carkasies but to liuing men Thus saincte Augustine That the Iewes did not knowe the maner of the eating of Chrystes flesh in the Sacrament saincte Augustine more plainlie hadling this texte declareth Nisi quis manducauerit carneni meam non habebit vitam aeternam Acceperunt illud stultè carnaliter cogitauerunt et cogitauerunt quòd praecisurus esset Dominus particulas August in in Psal 98 quasdam de corpore suo et daturus illis Except a man eate my flesh he shall haue no life They tooke it saieth saincte Augustine foolishlie carnallie they thought yt and they thought that our lorde wolde cutte certen peices from his bodie and geue them This he Nowe the Iewes thus grosselie vnderstanding Chryste had no pleasure in Chrystes doctrine But yf they had vnderstanded that he by his diuine and allmightie powre might and wolde geue his flesh to be eaten verilie in the Sacrament after an other maner and not grosselie as in that sorte or maner as he walked and liued vpon the earthe then the woordes of Chryste wolde haue ben to them liuelie and pleasaunte but they tooke them foolishlie saieth saincte Augustine and carnallie So that he vnderstandeth this saing of Chryste of the eating of the flesh of Chryst in the Sacrament whiche ys one of the thinges that we seke to proue forasmoche as yt hath ben contrarilie taught of the Aduersaries But they perchaunce will saie that though saincte Augustine do vnderstaÌd August de Doct. Christ li. 3 cap. 16. this text of the Sacrament yet he doth not therby teache the reall presence of Chrystes bodie in the Sacrament but raither the contrarie For alleaging this text in a certain place he saieth that yt ys a figuratiue speache Si autem slagitium aut facinus iubere aut vtilitatem beneficentiam videtur vetare figurata locutio est Nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis facinus vel flagitium videtur iubere figura ergo est praecipiens passioni Domini esse communicandum suauiter atque vtiliter in memoria recondenduÌ quòd pro nobis caro eius crucifixa vulnerata sit Yf the scripture seme to commauÌde anie euell dede or great offence or to forbidde any profitte or well doing yt ys a figuratiue speache Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall not haue life in yowe Yt semeth to commaunde an euell dede or offence wherfore yt ys a figure commaunding to communicate the passion of Chryste and swetelie and profitablie to kepe in memoric that Chrystes flesshe was crucified and wounded for vs. This ys saincte Augustines saing who as the Aduersaries saie plainlie affirmeth that this saing of Chryst Except ye eate the flesh c. ys a figuratiue speache whiche so being then the flesh of Chryst saie they ys but figuratiuelie eaten in the Sacrament This argument haue the heretikes of our time borowed of Berengarius and Sacramentaries doctrine an old heresie new skoured his disciples as also they did theresie yt self which of a good time laie all rustie and vnknowen vntill the Deuell raised vppe these his furbyshers who haue newlie skoured this heresie and the argumentes therto apperteininge and haue sett them furth to deceaue the people withall But as the argument was inueÌted and made by the heretikes of that time so was yt aunswered and solued by the good catholike Fahers at that same time Whose aunswers and solucions be soche as they wipe awaie all the strenght that was thought to be in that argument Among the whiche we will onelie for this present bring furthe the aunswer whiche was made by Guitmundus who liued in the yeare of our Lorde 1060 and solued this argumente GuitmuÌd lib. 2. thus Ait beatus Augustinus quòd Dominus videtur facinus vel flagitium iubere non quia facinus aut slagitium inberet iubendo manducari carnem suam Sed videtur inquit iubere illis videlicet qui putauerunt quòd hoc iubendo necessariò etiam se iuberet occidi membratim conscindi atque ita demuÌcarneÌ eius crudaÌ vel coctaÌmaÌducari Proinde ergo figura est inquit in hac locutione Hic iaÌ adgaudet fortassis vmbraticus hic iam obstrepit Noli praeposterè vmbratice noli praecipitaÌter gloriari Cuius reifigura dicatur hic esse patieÌter diligeÌter aduerte Figura ergo est ait August praecipiens Quid praecipiens quid figurans hoc enim figurat quod praecipit Passioni Domini inquit coÌmunicanduÌ et suauiter atque vtiliter in memoria recoÌdenduÌ quòd pro nobis caro eius crucifixa vnlnerata sit Deo gratias Quicquid igitur illud est quod Augustinus hic figuraÌappellat Nam quid figuram dicat in his eius verbis agnosci non difficilè potest non vtique corporis Domini sed crucifixtonis eias vulnerationis hoc est occisionis nostraeîue communicationis cum ea id est vt imitemur Christum communicemus passioni eius compatiendo manifestissimè figuram
reall presence of the bodie and bloode of Chryste from the Sacrament but Chrystesbodie aÌd blood in the Sacr. to be receaued both with heart and mouth that we shoulde receaue the bodie and blood of Chryst and that not onelie with a faithfull heart whiche serueth for the spirituall receipt of Chrystes bodie and blood but also with a faithfull mouthe whiche argueth a corporall receipt of the bodie of Chryst as the Proclamer knoweth right well And therfor I dare saie this saing of saincte Augustine pincheth him euen by the conscience I saie then with Guitmundus let not the Aduersarie triumphe to moche vpon his figuratiue speache as once I heard master Horn do in a sermon by him made in the Vniuersitie of Cambridge wher after the Master Horns signracion maner of soche his likes he abused the figuratiue speache and placed yt ther wher yt shoulde not be placed For saincte Augustine did not so place this figuratiue speache as therby to displace the bodie and blood of Chryste froÌ the Sacramente whiche we must receaue with a faithfull hearte and mouthe but he placed his figuratiue speache as Guitmundus noted to yow that ys in the swete and dououte remembrance of Chrystes death and passion and in the crucifieng and mortifieng of our flesh with all his lust and concupiscence Yf then the Aduersarie be desierouse to haue figures in the Sacrament let him not diuise soche a figure as neither Chryste nor his holie membres did acknowlege but let him take soche and in soche place as by them be appointed whiche bicause the Aduersarie shall not lacke let him vnderstand that ther be manie This holie Sacrament ys as ys saied a figure of Chrystes death and passion The Sacrament ys a figure in diuerse respectes but not onelie a figure yt ys a figure teaching vs that as Chryste was crucified for our sinnes so shoulde we crucifie sinne in our owne bodies Yt ys a figure of the misticall bodie of Chryst the Churche The formes of bread and wine be figures of Chrystes bodie and blood verilie being vnder the same formes Finallie bicause the woordes of Chryste Except ye eate my flesh and drinke my bloode in grosse vnderstanding after the sownde of the letter as the Iewes did take yt do importe that we shoulde as S. Augustine saieth eate his flesh rawe sodden or rosted by lumpes and peices as we do flesh from the shambles after whiche maner we do not nor maie not eate yt therfore yt ys a figuratiue speache that we must eate yt euen the same flesh and the same bloode in substance after a spirituall maner that ys vnder the formes of the Sacrament inuisiblie and thus yt ys a figure also And bicause one thing ys receaued not in his owne forme in fensible maner but in the forme of an otther thing in this respecte yt ys figuratiuelie eaten Thus ye perceaue howe the sainge of Chryste ys a figuratiue speache and that by conference with S. Augustines own sainge Ye see also that the Sacrament ys a figure of manie thinges and yet so as the reall presence of Chrystes bodie ys not taken awaie from the same But ys so ther that we must as S. Augustine saieth receaue yt with owre mouth whiche can not be but verilie and reallie And nowe I leaue this obiection as fullie aunswered and turne me to the processe of the matter noting this to yowe for the same that where yt ys declared that S. Augustine saieth that the sainge of Chryste ys a figuratiue speache he vnderstandeth this alleaged texte of the Sacrament and of the verie reall presence of the same flesh and bloode as the woordes of Chryste do pourporte spirituallie as ys before saied vnderstanded Yt were not a litle to be meruailed that so famouse a man so highlie learned so constante in faithe who as ye haue alreadie hearde and more shall hath so plainlie so manifestlie withoute all obscuritie taught the verie reall presence of Chrystes blessed bodie and blood in the Sacrament shoulde in this place forgette his faithe forgette his learninge leaue his constancie and teache a contrarie doctrine that Chryste should be there but as in a figugure or signe No God be praised as he ys a strong piller of Chrystes Churche So he will stand constantlie and stronglie in the same and will not be drawen into the companie of the malignaunte Churche whiche God hateth but remain in the catholique Churche whiche God loueth S. Augustine thus being declared for the better vnderstanding of this scripture I will heare one other who shall open vnto vs howe he also vnderstandeth the same This shall be Cyrille whose sainge ys this Non poterat enim aliter corruptiblis haec naetura corporis ad incorruptibilitatem vitam traduci nisi Cyrill in 15. Joan. naturalis vitae corpus ciconiungeretur Non credis mihi haec dicenti Christo te obsecro sideÌ praebe dicenti Amen amen in quit dico vobis nisi manducaueritis carnem filij hominis biberitis sanguinem eius non habebitis vitam in vobis Audis apertè clamantem non habituros nos vitam nisi sanguinem eius biberimus carnem manducauerimus In vobis ipsis dicit id est in corpore vestro vita autem iure ipsa vitae caro intelligi potest The corruptible nature of this bodie can not otherwise be brought to incorruptibilitie and life excepte the bodie of naturall life should be conioined to yt Doest The receipt of Chrystes bodie maketh oure bodies immortall thowe not beleue me saing these thinges I beseche thee beleue Chryst sainge Verilie verilie I saie vnto yowe excepte ye eate the slesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe Thowe hearest him plainlie sainge that we shall not haue life except we drinke his bloode and eate his flesh He saieth in your selues that ys in your bodie That same flesh of life by right maie be vnderstanded life In this saieng Cyrill nedeth no expositour who so plainlie teacheth that this corruptible bodie coulde not atteign to incorruptibilitie and life except the bodie of naturall life shoulde be conioined to yt what ys the bodie of naturall life he teacheth afterwarde when he saied the flesh of Chryste maie Chrysts slesh called life as being the flesh of God who ys life of right be called life bicause yt ys the flesh of life that ys of God who ys the verie life of his own nature by whom all other thinges in the which he hath putte a liuing soule do liue But he naturally liueth that ys of his owne nature not by life powred into him as by him yt ys powred into vs but of him self Therfore Cyrill calleth the bodie of Chryst the bodie of naturall life bicause yt ys the bodie of God who ys naturall life Nowe note that he saieth that this bodie of naturall lif whiche ys the bodie of Chryste must be ioined to our corruptible nature
whiche ioining Chrystes bodie is ioined to vs by corparall receipt not by spirituall ys not but by the corporall receipt of that bodie and not by the spirituall receipt whiche ioineth not the bodie of Chryst to our corruptible nature Therfore Cyrill proueth by this texte that of very necessitie we must receaue the verie flesh and bloode of Chryste verilie and reallie as that yt maie be ioined to this our corruptible bodie that yt by the other maie haue life and incorruptibilitie Wherfor they that take awaie the one and leaue vs but the other do vs wronge Heare therfor what the same Cyrill saieth in this same chapiter Non negamus nos recta fide charitateîue syncera Chrysto spiritualiter coniungi sed nullam nobis In 15. Joan A plain place of S. Cyrill for the proclamer coniunctionis rationem secundùm carnem cum illo esse id profectò pernegamus idîue à diuinis scripturis omnino alienum dicimus Quis enim dubitauit etiam sic Christum vitem esse nos verò palmites qui vitam inde nobis acquirimus Audi Paulum dicentem quia omnes vnum corpus sumus in Christo quia etsi multi sumus vnum tamen sumus in eo omnes enim de vno pane participamus An fortassis putat ignotam nobis mysticae benedictionis virtutem quae cum in nobis fiat nonne corporaliter quoque facit communicatione carnis Christi Christum in nobis habitare Cur enim membra fidelium membra sunt Christi Nescitis in quit quia meÌbra fidelium membra sunt Christi Membraigitur Christi meretricis faciam membra Absit We do not denie saieth Cyrill We are ioined to Chryst two waies corporallie aÌd spirituallie that we by right faithe and sincere charitie spirituallie be conioined to Chryst but that we haue no maner of coniunction withe him after the flesh that truly we vtterly denie and saie that that ys altogether contrarie to the scriptures of God For who hathe doubted Chryste euen so to be the vine and vs to be the braunches whiche from thence gett life Heare Paule saing that we be all one bodie in Chryst For although we be manie yet we be one in him For all we do partake of one breade Or peraduentuture doth he thinke that the power of the mysticall benediction ys vnknoto vs the whiche when yt ys doen in vs dothe yt not make by the partaking of Chrystes flesh Chryste corporallie to dwell in vs Wherfore be the membres of the faithfull the membres of Chryst knowe ye not saieth he that your membres be the membres of Chryst shall I then make the membres of Chryst the membres of an Harlotte God forbidde Thus moche Cyrill In the which saing ye perceaue he teacheth that we be ioined to Chryst bothe spirituallie and corporallie Spirituallie by faithe and charitie Corporallie by the partakinge of Chrystes flesh in the Sacrament by the whiche as Cyrill saieth Chryste abideth in vs corporallie by the which saing the doctrine of the Aduersarie ys quite ouerthrowen who wolde haue no other receipte of Chrystes bodie but a spirituall receipt and detesteth the corporall receipt S. Cyrill de nieth that we receaue Chrysts bodie onelie spirituallie But ye haue heard S. Cyrill earnestlie denieng yt and constantlie affirminge yt to be against the scriptures that Chryst should not be ioined to vs corporallie which corporall coniunction ys by the partaking of Chrystes flesh not in the mysterie of hys incarnacion as some haue feigned for theÌ Chryst tooke our flesh but in the mysterie of the SacrameÌt which Cyrill calleth the mystical benediction wher we take Chrystes flesh In the incarnacioÌ Chryst tooke our flesh aÌd by yt was ioined to vs in the Sacrament we take Chrystes flesh and be ioined to him In the incarnacioÌ he Chryst by his incarn ioined to vs We by the Sacra ioined to him tooke our flesh and the miseries of the same sinne onelie excepted in the Sacrament we take hys flesh and the merites of the same hys singular exaltacioÌ excepted In the incarnacion he did take in the Sacrament he doth geue Which both that ys the taking of our flesh to him aÌd the geuing of his flesh to vs Chryfostome speaking in the person of Chryste verie well and breiflie declareth saing Vester ego frater esse volui et coÌmunicaui carneÌ propter vos sanguineÌ Hom l. 45. in 6. Ioan. Et per quae vobis coniunctus sum ea rursus vobis exhibui I wolde be yow brother and for yowe I tooke flesh and bloode and by what thinges I was coÌioined to yow those haue I again geuen to yow Thus Chrysostom And thus ye maie perceaue the false doctrine of these naughtie men and ther withe their bolde shamelessnes that wher the saings of the learned fathers so clerelie denie their onely spirituall maner of the conioining of Chryste to vs and auouche the corporall ioining by the scriptures and saie that these mens sainges be against the scriptures yet they will peruersedlie and arrogantlie proceade to maintein their heresie and geue no place eitherto the fathers or to the scriptures I can not ceasse to merueill that they will persist so obstinatelie against so plain a matter so plainly vttered and taught by this holie and learned Father S. Cyrill Wherfore reader weigh and consider well this that ys here spoken and yf thow hauest stand in faith perseuer and geue thankes yf thow hauest erred return and seke mercie Chryste casteth none awaie that come to hym THE FIFTENTH CHAPITER CONTINVETH the exposition of the same texte by Leo and Euthymius THat right holie man Leo the Pope who was elected vnto that office in the yeare of our Lord 443. so that he was aboue a thousand yeares a gone whose vertue and holinesse was soche that not onely of the Synode of Chalcedon wher were gathered 630. Byshoppes he was highlie commended but also of Platina who wolde speake no more to the comendacion of popes then trueth wolde beare him This holie Father saieth thus Hanc confessionem Dilectissimi toto corde promentes impia baereticorum commenta respuite vt ieiunia vestra eleemosinae nullius erroris contagio polluantur Lee ser 6. de iâiu septmensis Tunc enim sacrificij munda est oblatio misericordiaesancta largitio quando hi qui ista dependunt quid operentur intelligunt Nam dicente Domino Nisi manducaueritis carnem filij hominis biberitis cius sanguinem non habebitis vitam in vobis Sic sanctae mensae communicare debetis vt nihil prorsus de veritate corporis Christi sanguinis ambigatis Hoc enim ore sumitur quod side creditur frustra ab illis Amen respondetur à quibus contra id quod accipitur disputatur Thys confession most well beloued vttering furth with all yowr heart forsake the wicked coÌmentes of heretikes Aplain place of Leo for M. Iuell that yowr fastinges
and allmesses be not desiled with the contagion of erroure For then ys bothe the oblacion of the sacrifice clean and the geuing of almesse holie when they that doo these thinges vnderstand what they doe For when our Lord saieth Except ye eate the flesh of the sonne of man and drink hys bloode ye shall haue no lyfe in yowe Ye shoulde so communicate of the holie table that ye shoulde nothing at all doubte of the veritie of the bodie and bloode of Chryst For that ys taken and receaued by mouthe which ys beleued in faithe And in vain ys Amen aunswered of them of whom against that that ys receaued The mouthe receaueth that faith beleueth argument ys made Thus moch Leo. Who as ye maie perceaue so certenlie tooke this texte to be vnderstanded of the Sacrament and of the verie presence of Chrystes bodie in the same that he vseth yt for an authoritie to prooue the same and saieth that for asmoche as our Lord did saie yt we shoulde nothing at all doubte of the veritie of Chrystes bodie and bloode Wherby this also maie be gathered that he vsing this as an authoritie against heretiques did vse yt as a scripture receaued and so vnderstaÌded throughout all the catholique Church which I saie he vsed against heretikes not against them in the matter of the Sacrament for ther were no soche in those times but against Eutyches and hys disciples whiche most pestileÌtlie taught that the nature of man which the Sonne of God did take of the virgen was turned Eutiches his heresie into that nature of God And so destroyed the coÌiunctioÌ of the two natures in that one persoÌ of Chryst Against the which heresie this holie maÌ brought this sentence of scripture as a sentence receaued of all men for the veritie of Chrystes flesh in the Sacrament therwith to prooue that forasmoche as the verie flesh of the manhead of Chryste was in the Sacrament Chryste had still the verie nature of man in him Thus ye maie perceaue that the truthe of this matter of the Sacrament that ys to saie that Chrystes verie bodie and blood be reallie in the Sacrament Reall presence so certenlie beleued that auÌcieÌt fathers vsed yt for authoritie in coÌfuting of heresies was in those daies so clear withoute doubte and controuersie so substanciallie beleued that yt was reputed esteemed and accompted an authoritie sufficient to confute the heresie of Eutyches and to defende and maintein the true catholique faithe that in Chryste was both the natures of God and man Now yf the verie flesh and blood of Chryst were not trulie verilie and reallie in the Sacrament the matter of the Sacrament coulde proue nothing against this heresie but raither make with yt But forsomoche as ther ys the verie flesh of Chryste yt proueth very well that the verie nature of man ys in Chryst directlie against the heresie of Eutyches This alone in my opinion might suffice to reduce men from erroure considering that thys was a trueth thus receaued a thousand yeares agon in the whiche time we be well assured that the Church was withoute errour in this matter and men so zelouse in the trueth of the catholike faith that an heresie did not so soone appeare and shewe yt self but yt was furthwith impugned as to the learned yt ys well knowen But this matter of the Sacrament was neuer yet impugned of anie catholique writer that hath liued since Chryst as the learned also do knowe wherfore yt ought to be taken as an vndoubted trueth But omitting to make any further prooff herof by thys authour I will according to my ordre prescribed ioin vnto him Euthymius a greke authour who in hys exposition of this texte geueth vs thus to vnderstand yt saing Nisi comederetis carnem filii hominis biberitis eius sanguinem non habebitis Euth in 6. Joan. vitam in vobis Illi quidem hoc impossibile iudicabant ipse verò omnino possibile ostendit neque id tantùm sed necessarium quod etiam fecit ad Nicodemum Addit autem de sanguine significans de pane ac poculo quae vt dictum est daturus erat Discipulis in vltima coena Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They meening the Iewes thought this vnpossible but he meening Chryste declared yt alltogether to be possible and not that onelie but also necessarie Whiche thing he also did to Nicodemus He speaketh also of hys blood signifieng that he speaketh of the bread and the cuppe whiche he wolde geue as yt ys saied to his Disciples in his last supper Thus Euthymius I haue thought good in this exposition first to note to yow that thys authour notwithstanding the wicked wresting of the Aduersarie vnderstandeth thys scripture with the other holie Fathers of the Sacrament For by plain woordes he saieth that our Sauiour speaketh here of the bread and cuppe that he wolde geue in the last supper And signifieng that he forgatt not what he had saied in the same matter before referreth himself to that that he had before saied saing Sicut dictum est as yt ys allreadie saied For before he saied that Chryst ys called bread two waies that ys after hys deitie and after hys humanitie Therfore after he had spoken of the Chryst called bread two waies bread whiche ys hys deitic nowe in thys place he speaketh of the bread whiche ys hys humanitie of the whiche bread he saied not whiche I do geue yowe but I will geue yowe for he wolde geue yt in his last supper but when when he tooke the bread and after thankes geuen brake yt and gaue yt to his Disciples saing Take eat This ys my bodie And therfor yt ys withoute al scruple or doubte that seing Chryst speaketh here of the bread and cuppe that he wolde geue in his last Supper therfore these woordes be spoken of the Sacrament Neither maie the Aduersarie here cauille vpon these woordes bread and wine that this authour doth meen that in the Sacrament ys nothing but bread and wine as figurs of the bodie and blood of Chryst For so farre wide was this from his meening that he plainlie denieth the substance of the Sacrament to be a figure signe or token of the bodie and blood of Chryst but the verie bodie and blood of Chryst as shall better and more at large appeare by this same authours exposition vpon the xxvi of Matthew in the lviii chap. of this booke Euthimius denieth that which the Sacramentaries affirme aÌd affirmeth that they de nie So then thys ys first certen that this sixt chapiter of S. Iohn ys by this authour vnderstanded of the Sacrament which ys one thing that ys denied by the Aduersaries So likewise this authour denieng the substance of the Sacrament to be a figure or signe of the bodie and blood of Chryst but the verie reall and substanciall bodie and
bloode of Chryst for yf the signe or figure be taken awaie the verie substance must nedes be in place the other parte that the Aduersaries denie ys by this authour affirmed and what by the Aduersaries ys affirmed by this Authour yt ys denied Thus gentle Reader thow maist perceaue the doctrine of the Aduersaries to be directly contrarie to the doctrine of the holie Fathers Whiche thing when I consider in the Proclamer me semeth to see before me hym vpon whom this curse of God ys fallen Wo be vnto them that call euell good and good euell which make darknesse light and light darkenesse which make sowre sweet and sweet sowre Wo be vnto them that are wise in their own seight Esay 5. and thinke them selues to haue vnderstanding For the Proclamer and hys complices teaching obedience to the catholique Church to be euell and disobedience to the same to be good trueth to be darknesse and falshead to be light penitent life to be sowre and sensuall life to be swete are they not vnder this curse Dothe not the Proclamer take the seconde curse vpon hym also thinking himself wise in hys owne conceat Dothe not he thinke himself wise and to haue vnderstanding that contemneth all the learned men that haue ben this thousand year Standeth not he in hys owne conceat that stoutely derideth skoffeth mocketh and wickedlie abuseth the learning not of one or two but of manie not of soche as be obscure but of soche as be famouse and haue ben of the Chrystian church reputed and esteemed as learned And finallie ys not he accursed that saieth heresie ys trueth and trueth heresie that trueth ys darknesse and heresie light hys owne phantasies truethes and the truthes of the Fathers phantasies that saieth yea when they saie naie and naie when they saie yea But whether go I. Though grief wolde yet again carie me awaie I will staie here and return to my matter THE SIXTENTH CHAPITER ENDETH THE EXposition of this text in hand by the Ephesine Councell HAuing sufficientlie proued by the sentences and iudgementes of diuerse learned and holie Fathers that the saing of our Sauiour Chryst in the sixt chapiter of S. Iohn Nisi manducauer c. Except ye eate the flesh c. ys to be vnderstanded of the SacrameÌt nowe to knitte vppe and ende my processe of the same texte I thought good to alleage the epistle of the Ephesine Councel sent to Nestorius in the which this text being alleaged yt maie be perceaued by the iudge ment of cc. By shoppes both grekes and latines how the saied text ys to be vnderstanded Which as Leo did alleage against Eutiches So do these Fathers expownd the same against Nestorius As Eutyches denied the nature of man to Nestorius and Eutiches their heresies remain in Chryst So did Nestorius denie the nature of God to be incarnate Eutyches saied that he was but one person for that he was onelie God and not man Nestorius saied that both the natures of God and man remained distinctlie as to seuerall persons the Godhead not incarnated the Manhead not deitated as Gregorie Nazianzen termeth yt and so implied he that Chryst born of the virgen was onelie man and not God Against the whiche blasphemouse heresie the Councell sent him the epistle before saied and in the same they write thus Necessariò hoc adijcimus annunciantes Exepist Ephes Concilijad NestoriuÌ enim sicut secundùm carnem mortem vnigeniti filii Dei id est Iesu Christi re surrectionem eius in coelis ascensionem pariter confitentes incruentam pariter celebramus in ecclesiis sacrificij seruitutem sic ad mysticas benedictiones accedimus sanctificamur participes sancti corporis preciosi sanguinis Christi omnium nostrûm Redempto riseffecti non vt communem carnem percipientes quod absit nec vt viri sanctificati verbo coniuncti secundùm dignitatis vnitatem aut sicut diuinam possidentis habitationem sed verè viuificatriceÌ ipsius verbi propriam factam Vita enim naturaliter existens vt Deus quia propriae carni vnitus est viuificatriceÌ eam professus est Et ideò quamuis dicat ad nos Nisi manducaueritis carneÌ filij hominis biberitis eius sanguineÌ non habebitis vitaÌ in vobis non tameÌ eam vt hominis vnius ex nobis existimare debernus Quomodò enim secundùm naturaÌ suaÌ viuificatrix esse caro hominis poterit Sed vt verè propriaÌ eius sactaÌ qui propter nos et filius hominis factus est vocatus Necessarelie therfore this also we putte to shewing furth the death after the flesh of the onelie begotteÌ SoÌ ne of God that ys of Iesus Chryst and confessing also the resurrection and ascension of him into the heauens we do celebrate in the churches an vnbloodie seruice of Sacrifice So also do we come vnto the mysticall benedictions and be sanctified being made partakers of the holie bodie and preciouse Ephesine Councellvn derstandeth this text Except ye cate c. of the Sacrament and so did Nestorius also blood of Chryste the Redemer of vs all not taking yt as comoÌ flesh which God forbidde neither as of a sanctified maÌ and ioined to the SoÌne of God after the vnitie of dignitie or as possessing the diuine habitacion but truly quickning or geuing life and made the propre flesh of the SoÌne of God For being naturallie life as God bicause he ys vnited to hys owne propre flesh he hath professed yt to be geuing life And therfor although he saieth to vs Verilie verilie I saie to yow except ye eate the flesh of the SoÌne of maÌ aÌd drinke bys blood ye shall haue no life in yow Yet we should not esteem yt as of a maÌ that ys one of vs for how can the flesh of man after hys owne nature be a quickning flesh or geuing life but as made hys own propre flesh who for vs was made the Sonne of man and so called Thus the Councell Do ye not here see howe that this holie CouÌcel which ys one of the four famouse generall CouÌcells wold that we should not take this text of S. Iohn as Nestorius did to be spokeÌ of the flesh of Chryst as of the flesh of a pure maÌ but of the flesh of Chryste as the verie owne propre flesh of God and that yt so taken and eaten doth geue life being able so to doe not for that yt ys of the nature of man but bicause yt ys the flesh of God Nowe maie yt not be saied that this ys to be vnderstanded spuÌallie For Nestorius that saied that Chryst was but a verie man and grownded hymself moch vpon this text Except ye eate the flesh of the sonne of man and coÌcluded ther fore that he was but the Sonne of man did not take the matter so finelie that the flesh of Chryst was in the SacrameÌt but merelie spirituallie who had coÌceaued so grosse an opinion of
when ye see yt broken remembre that Chrystes bodie was broken vpon the Crosse for yowe And likewise take thys wine as a sign or token of Chrystes bloode shedde for yowe vpon the Crosse But vnderstande that yt ys not in verie dede the bodie and blood of Chryst but signes and tokens of them Thys were a maner of speache mete to teache yong ones yf the trueth of the thing were agreable but bicause the trueth ys not so therfore S. Augustin taught them by soche plain speache as the truth wolde beare that ys that they wolde take in the Sacrament that bodie that hanged vpon the Crosse and in the cuppe that blood that was shedde oute of Chrystes side Yea and that they shoulde so take he addeth a coÌminacioÌ that they should Chryst ys made a liar when his woord ys not beleued take death and not life which think Chryst a lyar Why What saied Chryst Take eate thys ys my bodie He then that dothe not beleue Chryst herin but saieth yt ys not his bodie but a figure of hys bodie he ys the Aduersarie of Chryst the reprouer of Chryst And he maketh Chryst a lyar as S. Augustin saieth and therfor shall haue death and not life In time therfor take hede yf thow beest in errour thow cannest not make Chryst a lyar but thow thy self shalt be fownde a lyar And therfore thowe shalt not be admitted to the blessed companie of the master of the trueth but to the cursed and damnable companie of the Father of lyes RepeÌt thee therfore of thine heresie and embrace the trueth that by yt thowe maist atteign to the true life Nowe to this learned Father shall be ioined S. Cyrill who saieth thus Ca. 22. sup 6. Ioann Ex imperitia multi qui Christum sequebantur verba ipsius non capientes pertur babantur Nam cùm audissent Amen amen dico vobis Nisi comederitis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Ad immanes ferarum mores vocari se à Christo arbitrabantur incitariîue vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt nondum enim mysterij huius formam dispensationem pulcherrimam cognouerant Illud etiam adhoc cogitabant Quomodò caro huius hominis aternaÌ nobis vitam largietur aut quomodò ad immortalitateÌ adducere poterit Quae cùm intelligeret is cuius oculis omnia nuda sunt atque aperta alia eos re mirabili ad fidem impellit Frustra inquit o vos propter verba mea conturbamini Quòd si credere non vultis vitam vobis à meo corpore dari quid facietis quando in coelum me volare conspicietis Non enim ascensurum me solummodò profiteon ne rursus quomodò id fieri possit quaeratis sed oculis etiam ita fieri vestris cernetis Quid ergo hoc videntes dicetis Annon erit hoc magnum Capharnaites howe thei vnderstood Chryst. Joan. 6. vestrae dementiae argumentum Si enim putatis carnem meam vitam vobis afferre non posse quomodò tanquam volucris in coelum ascendet quomodò per aëra volabit hoc enim similiter generi humano impossibile est Quod si praeter naturam caro mea in coelum conscendet quid probibet ne similiter praeter naturam viuificet For lacke of knowledg manie that did folowe Chryst not vnderstanding his woordes were troobled For wheÌ they heard verily verelye Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They thought themselues to be called of Chryst to the cruell maners of wilde beastes and to be moued that they shoulde eate the rawe flesh of a man and drinke hys bloode whiche thinges are horrible euen to heare They had not yet knowen the goodly forme and dispensacion of this mystery Moreouer also they thought Howe should the flesh of this man graunt vs eternall life or howe can yt bring vs to immortalitie Whiche thinges when he did vnderstand vnto whose eyes all thinges are naked and open with an other merueilouse thing he driueth them to the faith O yowe saieth he vainlie are ye troobled for my woordes For yf ye will Chrystes flesh besiae nature ascendedin to heauen beside nature yt geueth life in the Sacra not beleue life to be geuen yow of my bodie what will ye do when ye shall see me flie vppe into heauen I do not saie that I will onely ascende into heauen least yow aske again howe that maie be doen but ye shall euen so see yt with yowr eyes What therfore wil ye saie seing this shal yt not be a great argument of yowr madnesse Yf ye thinke that my flesh can not bring life vnto yow how shall yt as a slieng thing ascende into heauen howe shall yt flie by the ayer for this likewise ys vnpossible to mankinde Then yf my flesh shall go vppe into heauen beside nature what dothe let that yt likewise beside nature maie not geue life Thus moche S. Cyrill Yow maie in this goodlie and liuely expositioÌ perceaue two vain thoughtes that the grosse Disciples had one that they shoulde after the cruel maner of wildes beastes eate the rawe flesh of Chryst as yt were tearing yt or cutting Two vain thoughtes of the Capharn yt oute by peices and so Chrystes blessed flesh as other thinges that be eaten to be consumed The other vain thought was how that flesh which they accompted but as the flesh of a naturall man onely and not as the flesh of God ioined to the Godhead in vnitie of person and therfor supposed yt to be a mortall and a corruptible flesh howe I saie that mortal and corruptible flesh coulde geue vnto them immortalitie and incorruption Nowe to answer bothe these vain thoughtes and to reforme theÌ Chryst saied what yfye see the Sonne of man ascende vppe wher he was before By which one saing he answereth bothe their thoughtes and teacheth as concerning the first that wher they thought that his bodie shoulde be cutte or torne in peices that they had an euell vnderstanding For yt shoulde ascende vppe into heauen and that wholl as S. Augustine saied And that they might the better beleue yt they shoulde see yt as S. Cyrill here saieth The other vain thought ys also answered in that he saieth his bodie shall ascend vppe to heauen which ascension ys aboue the order of nature Therby instructing them that as his bodie aboue the course of nature shoulde ascende So yt aboue the course of nature shoulde geue life How the flesh of Chryst shoulde geue life S. Cyrill heretofore hathe declared vpon the sainges of Chryst that yt ys by the eating of Chrystes flesh And therfor he saied of the power of Chrystes flesh Non verbo solùm verumetiam tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quodsi
aedificat Adde ergo scientiae charitatem vtilis erit scientia non per se sed per charitatem Sic nunc Caro non prodest quicquam sed sola caro Accedat Spiritus ad carnem quomodò accedit charitas ad scientiam prodest plurimùm Namsi caro nihil prodesset Verbum caro non fieret vt habitaret in nobis Si per carnem multu nobis profuit Christus quomodò caro nihil prodet Sed per carnem spiritus aliquid pro salute nostra egit Caro vas suit quod habebat attende non quod erat Apostoli missi sunt nunquid caro ipsorum nihil nobis prosuit Si caro ApostoloruÌ nobis profuit caro Domini nihil potuit prodesse Vnde enim ad nos sonus verbi nisi per vocem carnis Vnde filius Vnde conscriptio Ista omnia opera carnis sunt sed agitante Spiritu tanquam organum suum Spiritus ergo est qui viuificat Caro non prodest quicqua Sicut illi intellexerunt carnem non sic ego do ad manducandum carnem meam A long sentence of S. Augustine but as profittable and pleasaunt as yt ys long whiche I bring whollie that the reader shoulde not be defrauded of the right meninge of S. Augustine vpon this scripture and that the Aduersaries shoulde not haue occasion to reprehende that in vs that so often they haue offended in namelie to bring in a sentence of an Authour truncately so moch as apparantly wolde serue for their poupose but not so moche as wolde trulie open the right mening of the Authour in that matter In this sentence thus alleaged ye shall perceaue the full minde of S. Augustin for so moche as he thought necessarie to be saied for the explicacion of Chrystes minde in this scripture Thus maie S. Augustines woordes Spirit how yt quickneth and flesh howe yt profiteth nothing be englished What ys yt then that he adioineth Yt ys the Spirit that quickneth the flesh prositeth nothing Let vs saie vnto him he suffreth vs not against saing but desiering to knowe O Lorde good master howe doth the flesh profitt nothing seing thowe hauest saied Except a man eate my flesh and drinke my bloode he shall haue no life in him Doth not life profitte anie thing And for what be we that we be but that we maie haue eternall life which thowe promisest by thy flesh What ys yt then that the flesh profiteth nothing The flesh profitteth nothing but as they vnderstoode yt They did so vnderstande the flesh as yt ys torne in the dead karkas or as yt ys solde in the shambles not as yt ys quickned withe the spiritt Therfore yt ys so saied the flesh profitteth nothing as yt ys saied that science doth puff vppe or make prowde Shall we nowe therfore hate science God forbidde And what ys yt Science doth puff vppe Alone withoute charitie Therfore he adioined Charitie edifieth Adde therfore to science charitie and science shall be profitable not by yt self but by charitie So also nowe the flesh profitteth nothing but the flesh alone let the spirit come to the flesh as charitie cometh to science and yt profiteth very moche For if the flesh should profitt nothing the woorde shoulde not haue ben made flesh that he might dwell among vs. Yf Chryst by the flessh hath profitted vs moche howe doth the flesh profitt nothing But the spirit by the flesh hath doen somwhat for our healthe The flesh was the vessell what yt had attend not what yt was The Apostles were sent did not their flesh profitt yf the flesh of the Apostles did profitt vs coulde the flesh of our Lord nothing profitt FroÌ whence came the sownde of the worde to vs but by the voice of the flesh from whence the stile from whence the writing All these workes be of the flesh but the Spirit mouing yt as his organ Therfore yt ys the Spirit that doth quickeneth the flesh profiteth nothing As they do vnderstande the flesh So do not I geue my flesh to be eaten Thus farre S. Augustine Nowe weigh gentle Reader whether the flesh of Chryst doth profitte anie thing or no. Nowe weigh also whether this scripture doth any one iotte The presence of Christs flesh in the Sacr. after the catholique faith speake or make against Chrystes blessed flesh in the Sacrament The catholique faith teacheth not that the flesh of Chryst ys geuen in the SacrameÌt as peices or lumpes of flesh betorn oute of a dead karkas neither that the flesh of Chryst ys there as yt ys in the shambles nor that yt ys a pure naturall flesh without the spiritte not the flesh of a person that ys onelie man for so vnderstanded as they did vnderstand yt saith S. Augustine yt profiteth nothing But the flesh of Chryst of the good catholiques ys beleued to be in the Sacrament not as the flesh of a pure man but as the flesh of God not diuided from the Godhead but inseparablie euermore conioined to the same not grossly as in the shambles but spirituallie and yet verilie and reallie as a diuine flesh in misterie not torn as oute of a dead karkas by peices to be geueÌ abroade to the people but as Petrus Cluniacensis saieth yt ys parted euery maÌ without diminucioÌ euerie one receauing whol Chryst Neither yt ys eateÌ that therby yt ys coÌsumed but yt ys eateÌ and yet euer remaineth as the Church saieth Nec sumptus absumitur neither being receaued yt ys coÌsumed This ys the catholique faith against the whiche this scripture doth nothing The flesh of Chryst receaued as the flesh of God profiteth moch speake but raither with yt For as S. Augustine saieth The flesh of Chryste taken as yt ys quickned with the Spirit that ys with the Godhead and as the flesh of God yt profiteth moche which flesh ys so taken of the faithfull And therfor the Sacramentaries maie be ashamed and moche repent of ther wicked blasphemie wherwith they haue blasphemed the true catholique faith of Chryste calling yt the grosse and vain imaginacions of the Capharnaites with soche like impieties seing that the faith ys pure perfect and agreable to godds woorde and nothinge agreeing with the vanities of these grosse men After whose grosse maner as the flesh prositeth nothing So after that maner Chryst doth not geue his flesh as S. Augustine Chryst geueth his flesh in substance verilie but not in rude maner grosselie in the person of Chryst concludeth his exposition sainge Sicut illi intellexerunt carnem non sic ego do ad manducandum carnem meam As they did vnderstande the flesh so do not I geue my flesh to be eaten In the whiche wordes sainct Augustin dothe insinuate to vs that Chryst dothe geue vs the same his flesh to eate but not after that maner For the substance ys not here denied of the thing that ys geuen but the maner whiche he signifieth plainlie when saieth As they did
vnderstande flesh so do I not geue my flesh of the whiche this foloweth well I do geue my flesh but not as they vnderstande yt The like we yse in common speache as wheÌ we saie we be no soch men as yowe take vs to be we graunt the substance of the thing that we be men but saing no soche men we denie but the condicioÌ or maner of the thing and not the thing yt self So he saing I do not geue my flesh as they did vnderstand the maner onely ys denied but the thing ys raither admitted and affirmed I am compelled to leaue S. Augustine least I shoulde be to tediouse to the reader and turne me to his yockfelowe in this place Chrysostom who handling this scripture saieth thus Quid igitur caro non prodest quicquam Chrysost hom 46. in Joannem Non de ipsa carne dicit absit sed de his qui carnaliter accipiunt quae dicuntur Quid duteÌ est carnaliter intelligere simpliciter vt res dicuntur neque aliud quippiam excogitare Non enim ita iudicanda sunt quae videntur sed mysteria omnia interioribus oculis consideranda hoc est spiritualiter Qui non manducat meam carnem bibit meum sanguinem non habet vitam in semetispo Quomodò nihil prodest caro sine qua nemo potest viuere Vide quòd ea particula Caro non prodest quicquam non de ipsa carne sed de carnali auditione dictum est What then Doth the flesh profitt nothing He speaketh yt not of that flesh God forbidde but of these that carnally take these thinges Caro non prod ys not spoken of the flesh of Chryst as being the flesh of God that be spoken But what ys yt to vnderstande carnallie Plainlie as the thinges be spoken neither to thinke anie other thing Not so are thinges that be seen to be iudged But all misteries are to be considered with the inwarde eies that ys spirituallie He that doth not eate my flesh and drinke my bloode hath no life in him self Howe dothe the flesh profitte nothing withoute the whiche no man can liue See that that particle the flesh profiteth nothing ys not spoken of that flesh but of the carnall hearinge Thus Chrysostom He needeth no expositour to open and expownd his exposition For at the first seight he maketh yt manifest that this saing of Chryst The flesh profiteth nothing ys not to be vnderstanded of the flesh of Chryst Non de ipsa carne dictum est yt ys not spoken of that flesh of Chryst saieh he And in the ende of his saing again he saieth Vide quòd ipsa particula Caro non prodest quicquam non de ipsa carne dictum est See that that particle the flesh profiteth nothing ys not spoken of that flesh mening the flesh of Chryst What vngodly schoolemasters and impudent be these that teache their vngodly disciples so to vnderstand this scripture as two of the most famouse Fathers of Chrystes Church vnderstand yt as ye heare to the plain contrarie Thei saie the flesh of Chryst ys not in the Sacrament for the flesh profiteth nothing But that the flesh of Chryst ys in the Sacrament and so being receaued doth profitte bothe these Fathers and other also haue and shall hereafter testifie against them Therfor I will not trooble thee Reader with anie longer inueighing against them more then ordinarie processe by me intended shall inueigh Whiche I trust shall be soche that euery authour that shall be brought shall impugn their wicked doctrine and maintein the true faith of Chrysts catholique Churche I will therfore proceade to induce mo wittnesses THE SEVEN AND THIRTETH CHAP. PROceadeth vpon the same text by Theophilact and S. Bernard THeophilact geueth a breif testimonie of hys vnderstanding of this text writing thus Spiritus est qui viuificat Caro non prodest quicquam Quoniam vt saepe diximus carnaliter exponentes ea quae dicebantur à Christo offendebatur dicit quia spiritualiter intelligenda sunt quae dicuÌtur à me hoc est prodesse Caro auteÌ hoc est carnaliterilla exponere nihil prodest Sed offendiculi occasio fit Sic ergo illi qui carnaliter audiebaÌt quae à Christo dicebantur offendebantur Yt ys the Spirit that quickneth the flesh profiteth nothing For that as we haue ofteÌ saied that they expownding those things carnallie which were saied of Chryst were offended he saied that they are spiritually to be vnderstanded that be saied of me that ys to profitte But the flesh that ys carnallie to expownde doth nothing profitte but ys made occasion of offence or flaunder So they that carnallie did heare those thinges whiche were spoken of Chryst were offended Thus Theophilact In whiche woordes ye se nothing spoken against the flesh of Chryst in the Sacrament He bendeth not himself to expownde this scripture against yt as Chrystes enemies haue doen but he bendeth himself to expownde yt So as Chrystes very minde maie be opened vnto vs. Which was to teache the Capharnaites spirituallie to vnderstande Chrystes woordes which he spake of the eating and drinking of hys flesh and bloode Whiche woordes yf they were vnderstanded spirituallie they did profit Yf they were vnderstanded carnallie they did not profitte But he doth not saie that Chrystes ObiectioÌ of the Sacramentaries for the spirituall eating flesh in the Sacrament profiteth nothing But here will the Sacramentaries obiect and saie this ys the thing that we wolde that Chrystes woordes shoulde be taken spirituallie that the eating whiche Chryst speaketh of shoulde be taken not for a corporall ot carnall eating but for a spirituall eating which ys beleuing aÌd his flesh not for that carnall flesh of hys naturall bodie but for hys spirituall flesh that ys for the meritte benefitt vertue or grace that cometh to vs by hys naturall flesh And therfor the papistes as they terme them vnderstanding these woordes of Chryst carnally as to saie that they do eate Chrystes very flesh really in the Sacrament are verie Capharnaites and the flesh profiteth them nothing Ye saie very well and ye seem in yowr owne conceit to haue madea stroÌg argument But weigh well the authour that ye haue grownded yowr ThaÌswer to the former obiect argument vpon Yt ys Theophilact who saieth that Chrystes woordes must be vnderstanded spiritually And euen so saie all the Catholiques whom yt liketh yow to call Papistes and Capharnaites And what ys the spirituall vnderstanding of Chrystes woordes by Theophilact that we should onely beleue Chryst to haue died and shedde hys bloode for vs and that we be partakers of the meritte of the same Call to minde howe he expownded these woordes of Chryst Panis quem ego dabo caro mea est The bread that I will geue ys my flesh and ther shall ye perceaue the vnderstanding of Chrystes woordes that he meneth of He saieth ther these woordes Take heed that the bread whiche ys eaten of
astruant si haec vniuersalis Ecclesiae fides vera ad salutem non extitit aut nunquam catholica fuit aut perijt Sed aut non fuisse aut perijsse Ecclesiam nemo catholicus consenserit Nam cùm Ecclesia Prophetia Euangelijs instituta sit vbi est quod Abrahe veritas promisit In semine tuo benedicentur omnes gentes Itemîue vbi est quòd eadem veritas Apostolis ait Docete omnes gentes qui crediderit saluus erit Cùm enim onmes gentes ita se credere glorientur si salutis benedictione carent vtrobique veritas Dei in prophena in Euangelio perichtatur Euen the same that Chryst did testifie of the veritie of his bodie did Peter testifie also and hicause he spake for the other Apostles the other Apostles testifie with him What then can more assuredlie be saied of the veritie of the bodie and bloode of Chryst in the Sacrament except we wolde see the verie same flesh with our eies In whiche thing yet our Lorde hath not left vs but hath in all poinctes holpen our litle faith For although by the testimonies of Chryst him self and so manie holie men and also by the catholique faith of the vninersall Churche which from the beginning of her conuersion hath so beleued and ys so saued yt be sufficiently taught or auouched that the verie flesh of Chryst and his verie bloode be sacrificed in our Lordes table The vniuersal Church from the beginning of her conuersion hathe euer beleued the presence and sacrisice leest yet anie ouerwhart man shoulde otherwise vnderstande or expownde yt ther haue ben doen of God certain miracles agreable to this our faith when or wher or to whom he hath vouchesaif to reuele the mysterie Which truly to be doen no man shall be ignorant that shall read the workes of the holie Fathers whiche do testifie that the Sacrament of the bodie and bloode of Chryst the formes of bread and wine taken awaie to haue shewed yt self flesh and blood in his naturall forme as yt ys wont to be Seing then the faithfull that be past and goen and they also that be nowe liuing in euery place of the worlde do this beleue and this teache Yf this faith of the vniuersall Churche be not a true faithe to saluacion then either the Church was neuer catholique or ells yt hath or ys perished But that the Church hath not ben or that yt hath decaied or perished no man that ys The church neuer yet perished catholique will consent For forsomoche as the Churche was sette vppe bothe with Prophecies and Gospells wher ys that that the trueth promised to Abraham In thy seed shall all nacrons be blessed Likewise also wher ys that that the same trueth saieth to the Apostles Teach all nacions he that shall beleue shall be saued Forasmoch then as all nacions glorie that they so beleue yf they arteign not the blessing of saluacion the trueth of God in both partes both in prophecie and in the Gospell ys in daunger Thus farre Algerus By whose testimonie ye see that the vniuersall Church professed this faithe of the presence of Chrystes bodie and bloode in the Sacrament which faith was good to saluacion or ells we must saie that ther was neuer anie catholique Church or ells yf ther were anie that yt ys decaied perished and goen Which maie not be saied For Chrystes Churche abideth for euer And as all the Churche beleued Chryst in the Sacrament to be present so no doubte they adored him ther whom they knewe ther to be present Before this Authour was Paschasius more then twoo hundreth yeares Who reporteth the same faith vniuersallie to be professed in the Churche of Chryst vntill his time of all that trulie beleued in Chryst Thus he writeth Discant diuinis verbis in omnibus acquiescere in nullo de ijs dubitare quia vsque in praesens nemo in âijs errasse legitur nisi qui de Christo errauerit Quin potiùs admiremur profundissimum Dei consilium quòd magni consilij Argelus instituit qui vult omnes saluos fieri homines Admiremur saudemus atque mâelligamus in his quòd beatus Hilarius intellexit quo artificio vt ita loquar nos Christus in se collegit vel quo mysterio vnum in se nos esse naturaliter voluit non per concordiam solummodò voluntatis sed per naturam carnis suae sanguinis Ideo verum est quod Ambrosius ait sanctissimus Quia ipsa eademîue caro est sanguis quam accipimus communicamus quae nata est de Maria quae pro nobis pependit in cruce Vnde si quis negat hoc ita esse quia Sacramentum vocatur erit ei sicut sanclus Augustmus testatur mors non vita qui mendacem putauerit vitam Et quia Christus suum dicit esse corpus suumîue sangumem non oportet etsi carneis non videmus oculis quod credimus mente dubitare in aliquo Audiuimus quid sanctus Cyrillus cum vniuersis coepiscopis in Epheso congregatis sentiat Quid Graecia cum ijsdem quid Aegyptus sanctus Hieronymus presbiter Et ideo quamuis ex hoc quidam ex ignorantia errent nemo tamen adhuc est in aperto qui hoc ita esse contradicat quòd totus orbis credit confitetur Quapropter charissime nihil in hoc dubites mysterio quod veritas-Christus de se largitus est nohis quia etsi sedet in dextra Patris in caelis non dedignatur suo sacramento quotidiè per manus sacerdotis vt vera hostia non infidèliter sed fideliter immolari Let them learn to agree to the woorde of God in all thinges and in no one poinct to doubte For vnto this present no man ys redde to haue erred but he that hath erred aboute the person of Chryste But raither let vs reuerence the depe secrettes of God whiche the Angell of great secret hath instituted who will all men to be saued Let vs honoure and praise and also vnderstand in these thinges that Sainct Hilarie hath vnderstanded by what workmanshippe or cunning yf I maie so spcake Chryst hath gathered vs into him or by whatmysterie he wolde vs naturally to be one in him not onely by concorde of will but also by the nature of his flesh and bloode Therfor yt ys true that the most holie Ambrose saied that yt ys the same Notable proues of the reall presence verie flesh and bloode whiche we receaue and communicate whiche was born of Marie and which hanged for vs vpon the Crosse Wherfore who soeuer denieth this so to be bicause yt ys called a Sacrament yt shall be to him as Sainct Augustine dothe testifie death and not life that will thinke life to be a liar And bicause Chryst doth saie yt to be his bodie and bloode although we doe not see yt with our fleshlie eies that we beleue with
and wine in sacrifice as a figure Wherfore if this sacrifice be but bread and wine a bare figure then yt ys no newe oblacion In the leuiticall lawe also we finde bread and wine offred in the sacrifice The shewe bread also was offred in sacrifice Wherfor of necessitie yt must be vnderstand of an oblacion and sacrifice not hertofore accustomed to be offred whiche by that reason maie be called a newe oblacion which ys none other but the verie bodie and bloode our Sauiour Chryste Which although yt were figuratiuelie offred before of Melchisedech in materiall breade and wine yet nowe in the newe testament yt ys offred as neuer before not in figure but in verie dede the verie bodie and blood of Chryst him self the heauenly breade and heauenlie wine answering the bread and wine of Melchisedech as the thing the figure And so yt ys a newe oblacioÌ instituted to be offred in the newe TestameÌt Wherfor also Chryst to shewe the adaptacioÌ of the figure to the thing and the figure therin to be fullfilled tooke bread and wine and consecrating them into his bodie and bloode confessed them as this authour saieth to be his bodie and bloode that the figure might be manifestlie shewed ther to be termined in that heauenly bread and wine the verie thing figurated by that figure Yf the malice of the aduersarie will go aboute to peruerte this plain sainge and testimonie of his authour sainge that allthough Chryst did confesse the bread and wine to be his bodie and bloode yet yt foloweth not that they were so in dede This were a merueilouse saing that Chryst shoulde confesse a thing to be in plain maner of speache withoute anie circunstance leading vs to an other sense and yet in deed not to be so But that he shall not so wickedly auoide the trueth vttered here by this authour he shal heare an other testimonie of the same in the whiche as before he saied that Chryst confessed the bread and wine to be his body and bloode so here the authour affirmeth them to be the bodie and blode Thus he saieth Quomodò constabit cum panem in quo gratiae actae sunt corpus esse Domini sui caliceÌ sanguinis eius si non ipsum fabricatoris mundi filium dicant c. Quomodò autem rursum Irenaus li. 5. cont Heresie dicunt carnem in corruptionem deuenire non percipere vitam quae à corpore Domini sanguine alitur Howe shall yt be manifest that bread in the whiche than kes be geuen to be the bodie of their Lorde and the cuppe of his bloode yf A plain saing of Irenaeus for the Proclamer they saie that he ys not the sonne of the maker of the worlde c. And again howe saie they the flesh to come into corruption and not to receaue life whiche ys nourished of the bodie and bloode of our Lorde Ther be here in this testimonie twoo notes wherby as the aduersarie ys aunswered and conuinced so ys the trueth notablie settfurth and confirmed The first ys that he saieth that the bread in the whiche thankes are geuen ys the bodie of our Lorde and the cuppe ys the cuppe of his bloode The bread in the which Chryst gaue thinkes was the bread which the Euangelistes saie that Chryst tooke in his handes and gaue thankes saing This ys my bodie Chryst then might verie well confeffe yt to be his bodie seing as Irenaeus saieth yt ys his bodie So that of this authour we learn yt not onely to be called and confessed the bodie of Chryst but also to be and that not in obscure woordes but in plain and euident sentence The other note ys that our flesh ys nourished of the bodie and bloode of Oure flesh ys nourished of the bodie and blood of our Lord. our Lorde Wherby the erroure of the Aduersarie teaching that Chryst ys onely spiritually and not reallie receaued in the SacrameÌt ys ouerthrowen and fownde false For by that spirituall maner our flesh ys not nourished wherfor of necessitie the other maner that ys Chrystes verie reall bodie must be in the Sacrament receaued Yt shal helpe yowe the better to perceaue the minde of this authour as concerning the reall presence of Chryst in the Sacrament if ye doe vnderstande wherfore he wrote this that ys here alleaged Vnderstand therfore that by this place last alleaged he impugneth two heresies the one was that Chryst was not the Sonne of God that made the worlde but that he was a man liuing in Iewrie who did not onelie dissolue Two heresies coÌfuted by one argument grownded vpon the Sacr. the lawe and the Prophetes but also all the workes of that God that made the worlde The other taught that the soule onely shall be saued and liue euerlastinglie and not the bodie for that yt being a grosse thing made of the earth yt ys not possible that yt shoulde atteing to euerlasting life To confute these two heresies Irenaeus growndeth him self vpon the Sacrament as a matter certen euident plain and knowen aswell of the heretiques against whom he disputed as of the true catholique Chrystians Nowe against the first heresie he proueth Chryst to be the Sonne of God by that that they confessed the bodie of their Lorde to be in the Sacrament For yf he whose bodie ys in the Sacrament were not the Sonne of him that made the worlde but a bare naturall man howe coulde a man of hys owne powre compasse that his bodie should so be and howe coulde yt be the bodie of their Lorde yf he were not the Sonne of God So all the weight of this argument standeth and resteth vpon the presence of Chrystes bodie in the Sacrament Nowe denie the presence with thys Proclamer and then the argument maketh nothing against the heresie and so the argument which this holie Father thought to be stronge shall be but weake But who can doubte of the true knowledge of this auncient Father When he grownded hys argument vpon the presence of Chryst in the Sacrament he was sure that hys grownde was fast and good Yf the Sacrament were nothing but a figure what more proofe coulde be grownded vpon yt then vpon anie other figure of the olde lawe The second heresie he also impugneth by the receipt of the bodie and bloode of Chryst in the Sacrament For wher that heresie denied the bodie of man to be able or like to atteign to life euerlasting this holie man proueth that yt shall For howe can yt saieth he but receaue life seing yt ys nourished by the bodie and bloode of Chryst as though he might Cyrill in 6. Ioan. ca 14 haue saied as sainct Cyrill saieth Quoniam Saluatoris caro Verbo Dei quod naturaliter vita est coniuncta viuifica effecta est quando eam comedimus tunc vitam habemus in nobis illi coniuncti quae viuifica effecta est Bycause the flesh of our Sauiour ioined to the Sonne of God
Aduersarie Marcion And after to his farder confutacion for that a figure must nedes be a figure os a bodie he saieth also that yt ys the figure of Chrystes bodie and so confesseth bothe the verie bodie and the figure of the bodie This vnderstanding of Tertullian must nedes be good and vpright For Li. de resur carnis A plain saing for the Proclamer after this maner he agreeth with himself both in this place and other as wher he saieth Caro corpore sanguine Christi vescitur vt anima de Deo saginetur The flesh eateth the bodie and bloode of Chryst that the soule maie be made fatte with God Wher in plain woordes he saieth that man not by spiritte but by his flesh eateth not a peice of bread a signe or figure onely of Chrystes bodie but yt eateth Chrystes verie bodie and bloode yt self After this vnderstanding also he agreeth with sainct Augustine and Theophilact and other holy Fathers as partely ye haue before hearde and shall herafter plentifullie heare And thus vnderstanded he agreeth to be shorte with the wholl catholique Churche which alwaies hath and doth teache the bodie of Chryst both to be a figure and the thing yt self in veritie Wherfore neither Tertullian neither sainct Augustine in these places alleaged neither against Amantus be either refused or denied but accepted and embraced For the Churche doth acknoledge as moche as they saie and they with the Churche doe acknowledge the Sacrament to be bothe But let the Aduersarie bringe but one auncient authour that saieth as he doeth that yt ys figura tantùm onely a figure and therwith saieth as he dothe that the reall and verie bodie of Chryst ys not in the Sacrament and then I will saie he hath doen somwhat Hetherto all they haue doen nothing to effecte to prooue their matter but onely made some cowntenance and apparance No catholike authour saieth that the Sacr. ys onelie a figure in woordes to deceaue the people and to plucke them from the catholique faith For wher their doctrine ys that the Sacrament ys a figure onelie when they reade this woorde figura in Tertullian S. Angustine or anie other authour they runne awaie with yt and violentlie wrest yt making their auditorie beleue that the authour saie as they saie And that ys false For the authours saie no not one of them that yt ys onely a figure which ys the thing that the Aduersarie must prooue and that shal he neuer doe Wherfor Reader looke to thy self and be not deceaued marke well whiche parte saieth as Tertullian saieth and folowe that parte Tertullian saieth that the breade ys made the bodie of Chryst so saieth the cathoiique so saieth the holie Churche but that denieth the Aduersarie Tertullian saieth that yt ys a figure of the bodie of Chryst so saieth the catholique so saieth the holie Churche so after a maner saieth the Aduersarie but the maner ys soche that though in the woorde Figure yt seemeth so to saie and to haue agreemeÌt with Tertullian yet in sense yt denieth the wholl For neither dothe the Aduersarie agree vpon the thing that ys the figure neither dothe he saie as Tertullian dothe saie that yt ys a figure but with an exclusuie that yt ys a figure onely which as yt ys more then Tertullian saieth so yt ys more then ys true and thus trusting ye clerely and fullie perceaue who agreeth and who dissenteth from this auncient Father of the primitiue Church I ende with him and proceade to heare other THE FIFTETH CHAP. ABIDETH IN THE EXposition of the same woordes by S. Cyprian and Athanasius NOt long after Tertullian was S. Cyprian who being a senior in Chrystes schoole and an auncient in his Parliament house will shewe vs the faith taught and continued in that schoole and the trueth enacted and receaued in that Parliament house Cypry de coena Dom. vide sup li. 1. cap. 29. Thus he writeth Significata olim à tempore Melchisedech prodeunt sacramenta filiis Abrahae facientibus opera eius summus sacerdos paneÌ profert vinuÌ Hoc est inquit corpus meum c. The sacramentes signified long agon froÌ the time of Melchisedech come nowe abroade and the high preist to the childe ren of Abraham doinge his workes bringeth furth bread and wine This saieth he ys my bodie They had eaten of the same bread after the visible forme but before those woordes that coÌmon meate was onely meate to nourishe the bodie and ministred the helpe of the corporall life But after that our Lorde had saied Doe this in my remembrance This ys my flesh and this ys my bloode As often as yt ys doen with these woordes and this faith that substanciall bread and cuppe consecrated by the solemne benediction doth profitte to the health and life of the wholl man being both a medicen and a sacrifice to heall infirmities and to pourge iniquities Thus he What sense the woordes of Chrystes supper haue this holy Ciprian dothe manifestlie declare who rehersing them saieth but after that our Lorde had saied This doe in the remembrance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe consecrated doth profitte the wholl man that ys both the bodie and soule of man for so moche as yt ys a medicen to heale the infirmities of them and a sacrifice to pourge their iniquities In the Sacrament after the woordes of S. Cyprian saing that the bread and cuppe after the coÌsccracioÌ ys a medicine to heal insir and a sacrifice to pourge iniquit proueth inuincible the reall presence of Chrysts bodie Chryst spoken what can be saied to be that profiteth both bodie and soule and ys a medicen and also a sacrifice what I saie can ther ells be that shoulde be these great workes but the bodie and blode of Chryste Yt ys that bodie that ys our medicen yt ys that bodie that ys our sacrifice Wherfore S. Cyprian mening that after the woordes of our Lorde that bodie and blode ys in the SacrameÌt inuinciblie proueth against the proclamer the presence of Chrystes bodie and that the woordes of our Lorde be not to be vnderstand figuratiuely but proprely in their owne sense And this ys not to be ouerpassed what differeÌce this authour maketh betwixt the coÌdicion of the bread before the woords of Chryst spokeÌ aÌd after the woords Before the woordes saieth he yt ys coÌmon meate meet onelie to nourish the bodie but after the woordes yt ys as ye haue hearde profitable both for bodie and soule This also ys to be noted that this authour speaking of these great benefittes doth not attribute theÌ to faithe nor to the vertue of the passioÌ of Chryste Benefites at tributed to the Sacra nor to the spirituall bodie of Chryst or receipt of that although all these be necessarie for that withoute theÌ the befittes before meÌcioned caÌ not be obteined but dothe attribute theÌ to the
Wherbie we be aduertised that yt ys a matter offaith and not a matter of opinioÌ Yt ys not lauful for euery maÌ to think what he list in yt but yf he will be amoÌg the faithfull he must without disceptacion humblie accept and embrace what faith commauÌdeth to be beleued But let vs also heare S. Ambrose who writeth thus Fortè dicas Aliud video quo modò tu mihi asseris quòd Christi corpus accipiam hoc superest vt probemus Quantis Ambr. de his qui initian ca. 9. igitur vtimur exemplis vt probemus hoc non esse quod natura formauit sed quod benedictio consecrauit maioremîue vim esse benedictionis quà m naturae quiae benedictione natura ipsa mutatur Virgam tenebat Moyses proiecit eam facta est serpens Rursus apprehendit caudam serpentis in virgae naturaÌ reuertitur Vides igitur prophetica gratia bis mutataÌ esse naturam serpentis virgae Peraduenture thow maist saie I see an other thing how doest thow assure me that I take the bodie of Christ And this remaineth for vs to BenedictioÌ what powr yt hath prooue How manie examples therfore doe we vse that we maie prooue that this ys not yt that nature hath formed but that the benediction hath consecrated and that greater ys the power of benediction then of nature For by benediction nature yt self ys chaunged Moyses did hold a Rodde he cast yt down aÌd it was mad a serpeÌt Again he taketh the tail of the serpeÌt aÌd yt returneth into the nature of the rod. Thow seest theÌ by the grace of the prophet the nature of the SerpeÌtaÌd the rod twice to be chauÌged Hetherto S. Ambr. After which woordes and diuerse other examples brought in to prooue nature in the Sacrament by the benediction to be clean chaunged he maketh this argument Quodsi tantum valuit humana benedictio vt naturam conuerteret quid dicimus de ipsa consecratione diuina vbi verbae ipsa Domini saluatoris operantur Nam sacramentuÌ istud quod accipis Christi sermone conficitur Yf then the benedictioÌ of maÌ Amb. ibid. was of so great power that yt chaunged nature what saie we of the verie consecracion of God wher the verie woordes of owre Lord and Sauiour doe woorke For this Sacrament which thow receauest ys consecrated by the woorde of Chryst Yt were to long to reherse all the exaÌples and argumentes that S. Ambrose maketh to prooue this mutacion or chaunge that we speak of Wherfore but one more of him and then we will heare some other one Thus he maketh an other argument De totius mundi operibus legisti Quiae ipse dixit facta Amb. ibi sunt ipse mandauit creata sunt Sermo ergo Christi qui potuit ex nihilo facere quod non erat non potest ea quae sunt in id mutare quod non erant Thow hauest readde of he workes of all the world that he saied and they were made he comauÌded aÌd they were created The woorde of Chryst then that could of nothing make that that was not can yt not chaunge these things that be into that that they were not Non enim minus est nouas rebus dare quà m mutare naturas Yt ys no lesse thing to geue newe natures to thinges then to chaunge natures Thus farre S. Ambrose Whome for that yt ys manifest to what pourpose he tendeth namelie to proue the nature of bread and wine after the consecracion to be chauÌged into the nature of the bodie and bloode of Chryst I will not trauaill to open him but leaue him to the consideracion of the reader and heare some other Chrysostome saieth thus Non sunt humanae virtutis haec opera Qui tunc ista in illa caena confecit ipse nunc quoque operatur ipse perficit Ministrorum nos ordinem tenemus Homil 83. in Matth. Qui verò haec sanctificat transmutat ipse est These workes be not the workes of mans power He that then in that supper made or consecrated these thinges he now also woorketh he perfecteth yt we are in the place of mynisters but yt ys he that doth sanctifie and transmute these thinges Thus of Chrysostom we learn also that in the Supper of Chryst the bread and wine are sanctified and transmuted and that by the power of Chryst who sanctified and transmuted them in that supper which he did celebrate and kepe for the institucion of this forsomoch as he ys the dooer of this as he was of that he ys the woorker of both After Chrysostome foloweth Cyril and teacheth vs the same lesson saing thus Viuificatiuum Dei Verbum vniens seipsum propriae carni fecit eam viuificatiuaÌ Nunquid Cyrill ad Calosirium igitur cùm in nobis vita Dei est Dei Verbo in nobis existente viuificatiuum erit nostrum corpus Sed aliud est secundùm participationis habitudinem nos habere in nobis Dei filium aliud ipsum fuisse factum carnem id est corpus sumptum ex alma Virgine proprium corpus effecisse Decebat ergo eum nostris quodammodò vniri corporibus per sacram eius carnem preciosum sanguinem quae accipimus in benedictione viuificatiua in pane vino Ne enim horreremus carnem sanguinem apposita sacris altaribus condescendens Deus nostris fragilitatibus insluit oblatis vim vitae connertens ea in veritatem propriae carnis vt corpus vitae quasi quoddam semen viuificatiuum inueniatur in nobis The liuing Sonne of God vniting himself to his owne flesh made yt also liuing Nowe then forasmoche as the life of God ys in vs the Sonne of God being in vs shall our bodie also be able to geue life But yt ys an other thing for vs to haue the Sonne of God in vs according to the ordre of participacion And another thing the same Sonne of God to haue ben made flesh that ys to saie to haue made the bodie taken of the pure Virgen his own bodie Yt was nede full that he should be vnited to our bodies by his holie flesh and preciouse blood whiche we take in the liuely benediction in bread ad wine For leste we should abhorre flesh and blood put vpon the holy altars God condescending to our fragilities he putteth into the thinges offred the power or streÌgt of life turning them into hys very flesh that the bodie of life maie be fownd in vs as a quickning seed able to make vs to liue Thus moche S. Cyrill As of other we haue learned that God by his power doth chaunge the substance of the bread and wine into the substance of hys bodie and blood so do we learn of this holie father the cause whie yt pleaseth God so todooe Yt ys saieth he that God condescending to our weaknesse forasmoche as we abhorre to eate flesh and drinke blood yet that he wolde
be vnited vnto vs by hys flesh and therbie imparte life to vs in maner conuenient for vs as yt hath by that yt ys vnited to the Sonne of God he by hys power woorketh in the bread and wine so that he turneth them into hys very flesh and bloode that in that maner takinge hys verie flesh and blood we might haue them as the seedes of life and so growe to life Thus breiflie vnderstanding the minde Euthym in 26. Matth of Cyril we go on to Euthymius who saieth in this matter thus Quemadmodum super naturaliter assumptam carnem deificauit si ita loqui liceat ita haec ineffabiliter transmutat in ipsum viuificum corpus suum in ipsum preciosum sanguinem suum in gratiam ipsorum As he supernaturallie did deifie yf yt be leefull so to speak hys assumpted flesh Euen so vnspeakablie doeth he transmute or chaunge those things mening the bread and wine into hys very liuing bodie and into hys verie preciouse blood and into the grace of them Thus ye here also in this authour ye see a transmutacion of the bread aÌd wine into the verie bodie aÌd verie blood of Chryst and that as adsuredlie as he deified the flesh that he tooke of the Virgen Remig. in 1. Cor. cap. 10. A moch like testimonie geueth Remigius saing Caro quam Verbum Dei Patris assumpsit in vtero virginali in vnitate suae personae panis qui consecratur in Ecclesia vnuÌ corpus Christi sunt Sicut enim illa caro corpus Christi est ita iste panis transit in corpus Christi nec sunt duo corpora sed vnuÌ corpus The flesh which the SoÌne of God the Father flesh of the Sonne of God and the coÌsecrated bread one bodie tooke in the virgens wombe in the vnitie of hys person and the bread which ys coÌsecrated in the Church are one bodie of Chryst For as that flesh ys the bodie of Chryste so this bread passeth or ys chaunged into the bodie of Chryst and yet they are not two bodies but one bodie Ye see yt also in this authour testified that the bread consecrated in the church ys the bodie of Chryste ye see also how yt ys doen. For saieth Remigius the bread goeth Plain sainges for M. Juell passeth or ys chaunged into the bodie of Chryste and that as adsuredlie as the flesh which he tooke of the virgen was hys verie bodie so ys this bread made hys verie bodie Yf men wolde haue plain speach and plain asseueracion of matters of faith I iudge this to be so plainly spokeÌ that they will not leaue anie man in doubte but him that will not be resolued The like plainesse shall ye find in Damascen who saieth thus Corpus secundùm Damasc li. 4. ca. 14. veritateÌ coniunctuÌ est diumitati quod ex sancta virgine corpus est non quòd ipsum corpus assumptuÌ ex coelo descenderit sed quòd ipse panis vinuÌ transmutantur in corpus sanguineÌ Dei. Si auteÌ moduÌ requiris quo pacto id fiat sat sit tibi audire quoniaÌ per SpirituÌ sanctuÌ quemadmoduÌ ex sancta Deipara seipso in seipso Dominus carneÌ sustentauit nihil amplius cognoscimus quà m quod verbuÌ Dei veruÌ est efficax omnipotens modus auteÌ inscrutabilis That bodie that ys a bodie born of the holie virgeÌ ys in verie dede ioined to the Godhead not that that assuÌpted bodie cometh down Bread and wine transmuted into the bodie and bloode fo God froÌ heaueÌ but that that bread and wine be transmuted into the bodie and blood of God Yf thow require the maner how yt ys doen let yt suffice thee to heare that by the holie Goste euen as of the holie mother of God our Lorde by himself and in himself did make vppe a flesh and we know no more then that the woorde of God ys trewe and effectuouse and the maner ys inscrutable Thus moch Damascen This authour doth not onelie testifie to vs that the verie bodie aÌd blood of Chryst be in the SacrameÌt but also opening the maner how yt ys doen Thinges spokeÌ of God must be beleued though the maner of doing be vnknowen declareth that yt should be sufficient for vs to vnderstand that the bread and wine be transmuted into the bodie and blood of Chryst by the operacion of the holie Goste and that as adsuredly as the same bodie was by him framed in the virgens woÌbe And with this saieth he should we be contented knowing that the woorde of God ys true and omnipotent aÌd therfor effectuouse adsuredly woorking that that yt saieth though the maner of the doing of yt be inscrutable A testimonie not moch vnlike to this geueth also Theophilact saing in this maner Theoph. in 6. Joan. Non enim dixit Dominus Panis queÌ ego dabo figura est carnis meae sed caro mea est Transformatur enim arcanis verbis panis ille per mysticaÌ benedictioneÌ accessioneÌ sancti Spiritus in carneÌ Domini Et ne queÌ conturbet quòd credendus sit panis caro Etenim in carne ambulante Domino ex pane alimoniaÌ admittente panis ille qui manducabatur in corpus eius mutabatur similis fiebat sanctae eius carni in augmentuÌ sustentationeÌ Bread which Chryst gaue no figure but flesh coÌferebat iuxta humanuÌ moreÌ Igitur nunc panis in carneÌ Domini mutatur Owr Lord did not saie the bread that I will geue ys a figure of my flesh but yt ys my flesh For yt ys transformed with the secret woords by the mystical benedictioÌ aÌd the coming to of the holie Gost into the flesh of our lord aÌd let yt not trooble anie man that the bread ys to be beleued flesh For when owre Lord walked in the flesh and tooke sustenaunce of bread that bread that he tooke was chaunged into hys bodie and was made like to his holie flesh and A plain saing for M. Juell yt gaue encrease and sustentacion according to the maner of mans nature Thersor now also ys the bread chaunged into the slesh of our Lord. Agreablie writeth Paschasius with whome we will ende being certen by the supputacion of learned men that he was an hondreth yeares before Berengarius and therfore before anie publique controuersie in this matter of the Sacrament thus he writeth Spiritus sanctus qui hominem Christum in vtero Paschasius li. de corp sang Dom. virginis sine semine creauit etiam ipse panis ac vini substantiam carnem Christi sanguinem inuisibili potentia per sacramenti sui sanctificationem operatur quamuis nec visu exteriùs nec gustu saporis comprehendatur Sed quia spiritualia sunt fide intellectu pro certo sicut veritas praedixit plenissimè sumuntur Quòd in veritate corpus sanguis fiat
sit eo manifestè dicente Hoc est corpus meum sed potius suscipe verbum Cirill ad CalosyriuÌ Chrystes woordes manifest and without doubt saluatoris in side Cùm enim sit veritas non mentitur Doubt not whether this be true or no seing that he manifestlie saieth This ys my bodie But raither receaue the woord of our Sauiour in faith For lie forasmoch as he ys tureth he lieth not Weigh these fewe woordes of S. Cyrill well gentle Reader and first that he willeth Calosirius not to doubte whether this that Christ manifestlie saied This ys my bodie be true or no. For in that he willed him and by him all chrystians not to doubte what clls willeth he but that al errour heresie opinion wandering wauering and colde faith shoulde be remoued and firme suro and fast faith should be geuen to the woordes of Chryst This ys my bodie S. Cyrill she weth the Proclamer plain woordes whiche woordes he saieth be manifest Yf they be manifest then they haue no obscure sense then they must be taken in the sense that manifestlie lieth open before vs. That sense ys the graÌmaticall sense Then the figuratiue sense ys taken awaie For that sense as the woordes be nowe spoken ys not manifest but obscure Then also must the Proclamer subscribe For by the iudgemente of S. Cyrill the woordes of Chryst be manifest Yf they be manifest as vndoubtedlie they be then ther ys one scripture that manifestly teacheth the presence of Chrystes bodie Again sainct Cyrill saieth that forasmoche as Chryst ys the trueth he lieth not but he taking the bread and wine saied This ys my bodie Therfore he being the trueth and lieng not the thinges were as he saied then were they his bodie and bloode For so saied he that they were Yf the bread and wine he saing Thys ys my bodie This ys my bloode were not made by his allmightie power and woorde the bodie and blood of Chryst these woords being spoken by demoÌstracioÌ of certain singular things in nature without anie circuÌstance to declare anie other sense vpoÌ these woordes then in the first hearing they sownde to haue Yf I saie these creatures remain still in their nature and substances and be but figures of Chrystes bodie and blood then I saie that Chrystes woordes were not true For he saied that they were his bodie and bloode And by the opinion of the Aduersarie they be not so but bread and wine figures of Chrystes bodie and blood Forasmoche as my cheef pourpose ys to helpe and staie them in their faith that be vnlearned to whome quiddities in learning be raither trooblesom then pleasaunt or profitable I haue determined not to dispute with the Proclamer in anie quidditie or ells I wolde somwhat haue saied to him for The Proclamer to disgrace our faith plaieth with indiuiduÌ vagum that yt liketh him to dallie and to aske where we finde that this woord hoc in english this poincteth not the bread but indiuiduum vagum For if yt shall be his phantasie to disgrace the trueth before the comon people by plaing with some quidditie that they can not vnderstand he maie so soen disgrace our faith in the holie and blessed Trinitie For if he lyst so to plaie he might moue matter of the distinction and relacion of the persons and by soche toieng bring the people to stagger in their faith in the blessed Trinitie as by this mockerie of the demonstracion he wolde make them fall from their faith of the blessed Sacrament Yt were conuenient that as the people should be taught simplie to beleue in God the Father God the Sonne and God the holie Gost and not to be troobled with the learned quiddities of the generacion of the Sonne of the spiracion as touching the holie Goste of the procession of the same from the Father and the Sonne and with the distinction and relacion of the persons so shoulde they be taught simplie to beleue as the scripturs doe teache and the holie fathers doe declare and expownde the same that the bodie and bloode of our Sauiour Chryst euen People are simplie to be taught not with Quiddities full Chryst God and man after the consecracion which as before ys declared ys doen by the secrett power of God by the worke of the holy Goste at the pronunciacion of Chrystes woordes by his sufficient mynister ys verilie reallie substanciallie and naturally present in the Sacrament and not to be troobled with demonstracions with accidentes with substances with placing of that bodie circumscriptiuelie definitiuelie by the maner of substance or by the maner of quantitie For these matters are for learned men to dispute not for good Chrystian vnlearned people to call in question of beleue In the schooles yt had ben a meit matter to dispute in the pulpitie yt was no matter to teache to edifie But yt liked him to talke of soche quiddities bicause by their obscuritie and darkenesse they being vnpleasaunt vnto the people shoulde the more myslike them and by that means haue the redier waie to deface the catholique faith and to sett vppe his heresie But I minding for that litle that in me ys to maintein that holie faith of Chryst my Sauiour that ys taught in his catholique Churche I will leaue these quiddities and simplie treact of the thing that we haue in hande And therfore nowe returning to Cyrill from whom I haue a litle digressed I saie with him that Chryst being trueth and saing This ys my bodie yt must nedes be as he saied and so simplie we must beleue the bodie and blood of Chryst according Cyrillus ibidem to his woorde to be present in the Sacrament Whiche thing as he saied here that Chryst manifestlie saied Thys ys my bodie So he manifestlie in the same epistle after a fewe lines doth open and Chryst turneth the bread into his owne verie flesh declare to be true wher he thus writeth Ne horreremus carneÌ et sanguineÌ apposita sacris altaribus coÌdescendeÌs Deus nostris fragilitatibus instuit oblatis vim vitae coÌuerteÌs ea in veritateÌ propriae carnis vt corpus vitae quasi quoddaÌ semeÌ viuificatiuuÌ inueniatur in nobis That we shoulde not loath flesh and bloode sett vpon the holie aultars God condescending to our fragilities hath powred into the thinges offred the power of life conuerting or turning them into his verie owne flesh that the bodie of life maie be fownde in vs as a certain quickning seede For that I haue vpon this place of Cyrill saied somthing allreadie I will nowe no more but note vnto yowe howe manifestlie howe apertlie and howe plainlie he teacheth vs not onely that the bodie of Chryst ys in the Sacrament but also the meanes howe yt ys ther which ys that God turneth the bread sett vpon the holie aulanrs into his verie flesh After this he rendreth to vs two Two causes whie the substaÌce in the Sacr. being
the in warde forme and the outwarde forme Nowe this authour saieth that the outwarde forme of bread remaineth still For he saieth that yt appeareth vnto vs as bread Yt ys consequent then that seing here ys a transformacion which ys a chaunge of a forme that the inwarde forme of breade ys chaunged The inward forme of the bread ys the substance of yt Substantia and forma being all one wherfor he saing that yt ys transformed saieth that the Church saieth that yt ys transubstanciated The secoÌd that he teacheth The work of the Sacr. ys miraculouse ys that transformacion or transubstanciacion ys doen ineffabili operatione with an vnspeakable maner of woorking by which he doeth both teach that this chaunge of the bread into the bodie of Chryst ys against Oecolampadius a woonderfull and a miraculouse worke so miraculouse that though we beleue yt to be doen yet not being able to comprehende yt how yt ys doen we are not able to saie how yt ys doen aÌd therfor vnspeakable For nothing can well be spoken that ys not knowen and also that this chaunge against the Aduersarie ys not a sacramentall chaunge for that traÌsformacioÌ or chauÌgeys not vnspeakable For we both comprehende the doing of yt and we are also able to speake yt and therfor not vnspeakeable And if then this traÌsformacion be vnspeakeable yt ys a moche greater and higher chaunge then to chaunge the vse of a peice of common breade to the vse of Sacramentall bread The fourth that ys here taught ys why the bread being transformed yt Forme of bread why yt remaineth doeth yet still appeare breade as though yt were still bread in substance yt ys saieth the authour bicause we are weake and doe abhorre to eate rawe flesh cheislie of a man therfor yt appeareth bread So that by this we are warned of the great goodnesse of God and mercie towardes vs in that he so mercifullie considereth our weake state and condescendeth to oure infirmitie and yet as touching the Sacrament though for gods mercifull consideracions yt appeareth breade yt in verie dede as this authour saieth yt ys slesh Nowe to kepe our order for that Theophilact ys of the lower house and with in the compasse of the time that the Aduersarie prescribeth against Let vs also conferre his doctrine with the doctrine of the Fathers whiche ca. 55. be of the higher house to make proofihowe they agree Wher he saieth that ca. 57. the bread which ys sanctified in the aultar ys not a figure but the verie bodie of Chryst although the Aduersarie him self maie confesse that Chrysostom by that that ys alleaged oute of him in this booke and in manie other places doeth likewise plainlie and fullie confesse the same presence of Chryste in Cyrill ad Calosir the Sacramunt yet that I maie he short and with one authour shewe yowe all that Theophilact saieth I wil conferrehim with S. Cytill whom ye hear de but late alleaged who vseth almost the lame woords that S. Cyrill did so near that in this place I maie raither call him the imitatour of Cyrill then of Chrysostom Thus ye haue him ther alleaged Ne horreremus carnem Janguinem apposita sacris altaribus coÌdescendens Deus nostris fragilitatibus insluit oblatis vim vitae conuertens ea in veritatem propriae carnis That we shoulde not adhorre flesh sett vpon the holie aultars God coÌdescending to our fragilities powreth into the thinges offred the powre of life turning theÌ into his verie owne flesh Thus Cyrill Nowe if yowe wil conferre them wher Theophilact saieth that the bodie of Chryst ys in the altar Cyrill saieth that flesh and bloode ys on the holie Theophilact and S. Cyrill compared in their doctrine of the Sacr. altars wher Theophilast saieth that the bread ys transformed by the vnspeakea ble worke of God Cyrill saieth that God turneth yt into his verie owne flesh Theophilact saieth that bicause we are weake God considering our weaknesse sussreth the outwarde formes of breade to remain Cyrill saieth that leest we shoulde abhorre flesh and blod vpon the holie aultars he put into the bread and wine which be the thinges offred the power of life whiche ys the flesh of Chryste whiche he calleth the flesh that hath power to geue life Thus ye see a goodlie agrement be twixt Theophilact and Cyrill Soche was the constaÌt faith of this learned authour that not onelie vpon the sixt of S. Iohn and the x x v i of S. Matthewe as ye haue nowe hearde he doeth teache the presence and denie the Sacrament to be a figure and coÌfesseth the transformacion of the bread into the flesh of Chryst but also he doeth the like vpon S. Marke Whose saing I will asscribe not onelie for that yt maketh for the matter of the Sacrament as the other doe but also that soche cauill as the Aduersarie wolde make ther vpon maie be remoued Thus he writeth ther. Quum benedixisset hoc est gracias egisset fregit panem id quod etiam nos facimus preces Theophil in 14. Matth. adiungendo Hoc est corpus meum hoc inquam quod sumitis Non enim figura tantùm exemplar Dominici corporis panis est sed in ipsum coÌuertitur corpus Christi Dominus enim dieit Panis quem ego dabo caro mea est non dixit figura carnis mea est sed caro mea est Et iterum Nisi ederitis carnemfilii hominis Et quomodò inquis caro non videtur O honio propter nostram infirmitatem istud fit quia enim panis vinum ex iis sunt quibus assueuinius ea non abhorremus Idcirco misericors Deus nostrae infirmitati condescendens speciem quidem panis vini seruat in virtutem autem carnis sanguinis transelementar When he had blessed that ys when he had geuen thankes he brake the breade whiche thing also we doe adioining praiers This ys my bodie this I saie that yowe receaue For the breade ys not onelie a figure and Figure of of the Sacr. slatlie deuied an exemplar of owre Lordes bodie but yt ys turned into the verie bodie of Chryste For our Lode saied The bread that I will geue yowe ys my flesh He did not saie yt ys a figure of my flesh but yt ys my flesh And again except ye eate the flesh of the Sonne of man c. But thowe saiest howe ys not the flesh seen O man this ys doen for our weaknesse For bicause bread and wine be of these thinges whiche we be accustomed vnto we doe not adhorre them therfor oure mercifull God condescending to our weaknesse he kepeth the forme of bread and wine but he doeth transelementate them into the vertue of his flesh and bloode Thus Theoph. Yt were superfluouse to make anie notes vpon this place sith euerie parte ys so plain and therwith so like the other before alleaged that what ys saied ther maie be applied
in S. Augustin and the other in Cyrill S. Augustyn saieth thus Aliud est sacramentum aliud virtus sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur The Sacrament ys one thing the vertue of the Sacrament ys an other which vertue manie doe receaue from the aultar and doe die and in receauing doe die By the death that S. Augustine here speaketh of he meneth daÌnacion euerlasting For immediatelie he saieth vnde dicit Apostolus Iudicium sibi manducat bibit Wherfore the Apostle saieth he eateth and drinketh his owne damnacion In which his woordes this partickle the Vertue of the Sacrament ys not taken for the vertue of Chrystes flesh as distincted and diuided from the flesh of Chryst but yt ys taken for the verie flesh of Chryst yt felf which we knowe and beleue allwaies to be full of vertue whersoeuer yt be Yf the Aduersarie will take here the woorde Vertue in S. Augustine as not signifieng the flesh of Chryst but onelie the merittes and benefittes of Chrystes flesh which be grace remission of sinnes iustificacion and saluacion then yt shall folowe that a man maie at one time receaue grace and displeasure iustificacion and condemnacion saluacion and damnacion For S. Augustine saieth that manie in receauing the vertue of the Sacrament doe die that ys be damned Nowe if in receauing the vertue of Chrystes flesh which ys saluacion they also receaue death which ys damnacion then they receaue at one time both saluacion and damnacion which ys vnpossible Wherfor Vertue in this place neither ys nor can be taken as the aduersarie wolde haue yt but for the flesh of Chryst whiche being vnwoorthilie taken and receaued causeth in dede damnacion as the text of S. Paule by S. Augustin alleaged doth teache of the which we shall treact more at large in his owne place in the thirde booke The other also vsed by S. Cyrill signifieth not the power of life as separated from the flesh of Chryst whiche ys as S. Cyril saieth Caro vitae the flesh of life and Corpus vitae the bodie of life but yt signifieth that liuelie flesh yt self For when sainct Cyrill as a litle before ye haue heard had saied that God powreth into the offred thinges mening the bread and wine the power of life howe that ys doen or what he meneth by that he immediatelie declareth saing turning those thinges into his owne verie slesh and bloode As who might haue saied He powreth into the offred thinges the power of life wheÌ he turneth them into his owne flesh and bloode Thus trusting that Theophilact ys fullie deliuered from the wresting of the the Aduersarie and that the falhead of the same Aduersarie ys here detected Plain places of Paschasius against the Sacramentaries and the catholique trueth opened and defended I will ende with him and call in Paschasius who ys of the other side of Chrystes Parliament house who will verie aptelie come in this place to aunswer the Aduersarie who wolde in steade of Chrystes bodie place the vertue of his bodie For he vpon Chrystes woordes saieth thus Coenantibus autem illis accepit Iesus panem benedixit ac fregit deditîue Discipulis suis ait Accipite comedite Hoc est corpus meum Audiant qui volunt extenuare hoc verbum corpus quòd non sit vera caro Christi quae nunc in sacramento celebratur in Ecclesia Christi neque verus eius sanguis When they were at Paschasiut li. de corp et sang Dom. supper Iesus tooke bread he blessed yt and brake yt and gaue yt to his Disciples and saied Take and eate this ys my bodie Let them heare that will extenuate or abase this worde bodie that yt ys not the verie flesh of Chryst that ys nowe celebrated in the Sacrament in the Church of Chryst neither that yt ys verie bloode And a litle before he saieth vpon the same text Nec ita dixit cùm fregit dedit eis panem Haec est vel in hoc mysterio est quaedam virtus vel figura corporis mei sed ait non fitè Hoc est corpus meum Et ideo hoc est quod dixit non quod quisque fingit Neither did he saie when he brake the bread and gaue yt them This ys or in this mysterie ys a certain vertue or figure of my bodie but he saieth plainlie This ys my bodie And therfore yt ys yt that he saied and not that that euery man feigneth And yet again after a fewe lines he saieth Vnde miror quid velint nunc quidam dicere non in re esse veritatem carnis Christi sanguinis sed in sacramento virtutem quandam carnis non carnem virtutem sanguinis non sanguinem figuram non veritatem vmbram non corpus Wherfore I woonder what some men doe meen to saie that ther ys not in dede the veritie of the flesh and bloode of Chryste but in the Sacrament to be a certain vertue of the flesh and not the flesh the vertue of the bloode and not the bloode a figure and not the veritie a shadowe and not the bodie What shall I trooble the reader with doing of that that ys allreadie doen As Euthymius Damascen Haymo and Theophilact doe auouche the presence of Chrystes bodie in the Sacrament and as yowe haue hearde them denie the Sacrament to be onelie a figure so doth this authour agree with them and denieng with them the Sacrament to be a figure shadowe or vertue or Chrystes bodie teacheth as they doe the verie presence of Chrystes bodie in the Sacrament and that by vertue of Chrystes woordes Paschas ibid. who saied This ys my bodie Wherupon again he saieth Hoc est corpus meum non aliud quà m quod pro vobis tradetur Et cùm calicem porrigeret Hic est inquit calix noui Testamenti qui pro vobis effundetur in remissionem peccatorum Nec dum itaque erat fusus tamen ipse porrigitur in calice sanguis qui fundendus erat Erat quidem iam in calice qui adhuc tamen fundendus erat in precium Et ideo ipse idemîue sanguis iam erat in calice qui in corpore sicut caro vel corpus in pane This ys my bodie and none other but euen the same that shall be deliuered for yowe And when he gaue them the cuppe he saied This ys the cuppe of the newe Testament whiche shall be shed for yowe in the remission of sinnes Yt was not yet shed and yet the same bloode was geuen in the cuppe that was to be The same blood in the cuppe that was to be shedd shed Yt was trulie nowe in the cuppe that was to be shed in redemption And therfore euen the verie same blood was nowe in the cuppe that was in the bodie euen as yt was the same flesh or bodie that was vnder the bread Thus farre
doeth well aduertise vs of the office of faith that aught to be in vs which grownded vpon the woorde of God beleueth what yt teacheth though no one of our senses geue vs anie aide ther vnto And here ys Cranmers grosse sensuall heresie improued rebuked the grosse maner of Cranmer who saieth that faith teacheth nothing against the senseis and therfor for somoche as we see no flesh nor bloode nor tast none in the Sacrament ther ys none in the Sacrament But I will not nowe tarie to refell that grosse and sensuall erroure of the senseis forasmoche as I doe more at large speake of yt in an other place Therfor I will no more doe here but by conferring of the doctrine of this authour with the doctrine of the Fathers so by that waie improoue the doctrine of Cranmer Yt ys not saieth this authour seeÌ with our eies nor tasted by our mouthes that the bread ys made flesh nor that the wine ys turned into bloode for yf yt shoulde so be yt shoulde nothing encreace our saluacion Cyrill ad Calosyr Chrystes owne verie flesh in the Sacrament but yt shoulde bring moch loathsomnesse And therfor yt ys so the flesh and blood of Chryst as yt maie be meit for our vse and sufficient also for our saluacion Agreablie to this ye haue heard declared oute of S. Cyrill Leest we should loath flesh and blood sett vpon the holie altars God condescending vnto our weaknesse powred into the offred thinges the power of life turning the same into the treuth of his owne flesh Here ye see Chrystes owne flesh taught to be in the sacrament but so as no sense perceaue the same least we shoulde loath yt if she shoulde see yt or tast ys as verie flesh Damascen also hath the like sainge and Theophilact in diuerse places but one of theÌ Theophil shall suffice for all Bycause we are weake and loath to eate rawe flesh speciallie the flesh of man therfor yt appeareth bread but yt ys flesh Note this last part of Theophilactes saing yt appeareth bread but yt ys flesh Are we not taught by this that faith teacheth vs one thing and the senseis teache vs an other thing Yt Faith teacheth one thing and senses an other appeareth bread What ys that Owre seight iudgeth yt to be breade owre tast iudgeth yt to be breade owre tast iudgeth yt to be breade and so furth of other senseis But yt ys flesh For owre faith grownded vpon the certen and infallible truthe of Chrystes woorde beleueth and knoweth yt bicause he saieth This ys my bodie to be his flesh Nowe our senseis teache yt to be that that yt ys not For they teach that yt ys bread wher faith teacheth that yt ys flesh in dede Vain therfor ys Cranmers sainge vain also be they that saie bicause they see not nor tast no flesh nor bloode they will beleue none to be ther. As they be sensuall men so they frame to themselues a sensuall faith But God make them once rightlie spirituall And nowe to our pourpose yowe haue seen a conference and a plain agreement betwixt this authour and other in these two poinctes Finallie he expowndeth the woordes of Chryst of the verie presence for saieth he the bread ys chaunged into that thing that Chryst maie trulie saie This ys my bodie And so the wine ys turned into that thing that he maie trulie saie by yt This ys my bloode These woordes with that that ys aboue saied prooue most sufficientlie that the woordes of Chryst are to be vnderstanded withoute figure metaphor or trope This being thus plain we will see what his felowe will doe who ys Nicolaus Methanensis Thus he writeth Quis ille qui conculcat filium Dei Nonne qui sanguinem Nicolaus Methan eius ingratus abrogat nec admittit veracis ab omniîue mendacio alieni oris trrditionem mandatum nihili facit Hoc est corpus meum dicentis hic est sanguis meus nisi manducetis carnem filii hominis bibatis eius sanguinem non habetis vitam in vobis Quid haesitas Quid omnipotenti impotentiam attribuis Nonne ipse est qui ex nihilo omnia vt essent fecit Vnus trium personarum diuinitatis qui postremis incarnatus est panem in suum corpus transmutari iussit Quid requiris causam ordinem naturae panis transmutationis in Christi corpus aquae viniîue in sanguinem cùm supra naturaÌ rationem mentem cogitationem ex virgine sit natus Non credes itaque nec mortuorum resurrectionem nec in caelos eius assumptionem alia Christi miracula supra naturam meÌtem cogitationem eminentia Who ys he that treadeth vnder foote the Sonne he treadeth vnder foot the Sonne of God that beleueth not his bodie and blood to be in the Sacr. of God ys yt not he that as an ingrate and vnkinde man dothe abrogate his bloode and will not alowe yt and setteth nothing by the commaundement and tradicion of that true mouthe which ys all wide from all vntrueth saing This ys my bodie And this ys my bloode And except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in yowe What doest thowe doubte What doest thowe attribute impotencie to the omnipotent Ys yt not he that made all thinges of nothing one of the three persons in god head who in these last times was incarnated and commaunded the bread to be transmuted into his bodie What doest thow require the cause aÌd order of the transmutacion of the natuae of bread into Chrystes bodie and of the water and the wine into the bloode sithen that he aboue nature reasoÌ vnderstanding and thought was born of a virgen Thowe wilt not then beleue neither the resurrection of the dead nor the assumption of him into heauen nor other miracles of Chryst being aboue the reach of nature vnderstanding and thought Thus farre he Ye haue nowe hearde an other wittnesse but not telling yowe an other tale diuerse from him that he ys coopled with or froÌ anie here before alleaged In the maner of the vtterance of his testimonie he doeth somwhat like vnto Chrisostome speake with wonder and admiracioÌ that men shoulde doubte of the presence of Chrystes bodie in the Sacrament seing that Chrystes owne mouth hath spoken yt Wherin he wel declareth that this faith in this matter was so firme so sure and so stable that yt was a matter of wonder to him that anie man coulde not beleue yt that had ben brought vppe in Chryst in somoche that he reputeth the misbeleuers of this Sacrament of the nombre of those that treade Chryst vnder foote vpon whome as S. Paule saieth shal come heauie and greuouse punishmentes He teacheth vs as Gregorie Nissen Chrysostom and manie mo haue taught that the bread ys transmuted or chaunged into the bodie of Chryst In the setting furth wherof he vseth
which coÌtrouersie yt ys nowe easie to be saied first for the first parte of yt that neither the holie Euangelistes neither sainct Paule nor anie of all the holie Fathers of the higher house hathe taught or saied as the Aduersarie dothe teache and saie that Chrystes An Epiloge of authours denieng the Sacramentaries figure woordes are to be vnderstanded figuratiuelie I meen that the SacrameÌt ys onelie a figure I saie not one But contrarie wise a nombre of them by expresse woordes denie that Chrystes woordes are so to be vnderstanded and that the Sacrament ys a figure onelie And for the better memorie to be had of them I shall make a breif epiloge of their sainges Chrysostom vpon the the sixt of sainct Iohn saieth that Chryst did not speake these woordes My Chrysost in 6. Joan. flesh ys verilie meat obscurelie or in parables Yf not so theÌ plainlie and withoute figure Euthymius vpon Chrystes woordes saied He did not saie these be signes of my bodie and bloode but these thinges be my bodie and bloode Damascen saied The bread and wine ys not a figure of the bodie and blood of Chryst God Euthy in 26. Math. forbidde that anie man shoulde so beleue Haymo saied That same bread ys chaunged into the flesh of our Lorde and the wine ys transferred into the bloode of our Lorde not by a figure nor by a shadowe but by trueth or in Damascen li 4. cap. 14 verie dede Theophilact saied that the bread that ys sanctified on the aultar ys the verie bodie of our Lord and not an aunswering figure For Chryst did Haim in 26. Math. not saie this ys a figure but thys ys my bodie The like saieth he vpon sainct Iohn that yt ys not a figure but the bodie Paschasius saied that he meruciled what they ment that saied that in the Sacrament was not in verie dede the Theophilact in 26. Math. flesh of Chryst and his blood but the vertue the figure and not the veritie the shadowe and not the bodie Anselmus saied Chryst tooke bread and by his blessing of yt the bread was made the bodie of Chryst not onelie significatiuelie or by significacion but substantiuelie or in substance Neither doe Paschasius lib. de corp sang Domini we saieth he from this Sacrament alltogether exclude the figure neither doe we admitte the onelie figure Innocentius saied As the bodie of Chryst was verilie deliuered so was yt verilie demonstrated nor in a figure whiche nowe had ceassed but in trueth which was nowe comed Bessarion saied that we be not so bolde that bicause the Sacrament ys called a figure that we either Ansel li. de offic diui saie or thinke that yt ys not the verie bodie of Chryst God kepe saieth he so great a blasphemie from the mindes of men by which woordes he denieth InnoceÌt 3. li de offi Miss the onelie figure to be in the Sacrament without the presence All these staÌd directlie against the Aduersarie For wher he saieth that the Sacrament ys a figure onely they saie yt ys not onely a figure by plain woordes And forasmoche as S. Augustin and Hillarie doe teach that the Sacrament ys both the BessarioÌ li de sacra Eucha figure and the veritie maie they not be adnombred to this companie as denienge the onelie figure for asmoch as with the other they affirme as well the presence as the figure And in that they doe so they denie the onely figure August Hilar. Thus ye see the first proposition of the Aduersarie by so manie wittnesses denied and the proposition of the catholique Church affirmed Yf the Aduersarie for all these can bring anie one catholique writer that ys auncient and approued that doeth saie as he saieth that the Sacrament ys onely a figure I for my part shall confesse the trueth to be on hys side Yf he can not bring one as I am sure he can not and the catholique Church for the trueth An Epiloge of authours assirming the reall presence that she teacheth bringeth so manie what madnesse ys ther in him that will still persist in his phantasie for the maintenance wherof he hath no authoritie But let vs gather as breif an epiloge for the proposition of the catholiques which ys that Chryst in these woords This ys my bodie spake of his verie bodie Although yt be allreadie sufficientlie prooued and declared by that yt ys not a figure onelie and so importeth that Chryst spake of his bodie yet that Just. apolog 2. the matter maie be plentifullie plain before yowr face I shall take the like pain in this as I haue doen in the other Iustinus who ys the first saied that as Iesus Chryst our Sauiour had flesh and bloode for our saluacion euen so we are taught the foode wher with our flesh and blood be nourished by alteracion when yt ys consecrated by the praier of his woode to be the flesh Iren. coÌtrahaeres li. 4. ca. 32. and blood of the same Iesus incarnated Irenaeus saied that Chryst tooke bread whiche ys a creature and gaue thankes sainge This ys my bodie and the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion Tertullian saied that the bread which Chryst did take and geue to his disciples he made yt his bodie Tertulli 4 cont Marcion Cypr. de caena Dom. Cyprian saied after our Lorde had saied This doe in the remembance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe as often as yt ys doeÌ with these woords and this faith that substancial bread and cuppe consecrated by the solemne benediction doth profitt to the health and life of the wholl man being also a medicin and a sacrifice to heale infirmities and to pourge iniquities Iuuencus saied when Chryst tooke bread in his handes and had geuen thankes he diuided yt to his Disciples and taught them that Juuenc li. 4 bisto euaÌg he deliuered vnto them his owne bodie And that he tooke the cuppe and sanctified yt and gaue yt to them to drinke and taught them that he gaue them his bloode and saieth drinke this bloode Eusebius Emisenus saied The inuisible preist turneth the visible creatures into the substance of his bodie Eusebius Emis hom 5. Pasch and blood by his secret power with his woorde saing This ys my bodie And the sanctificacion repeted take and drinke saieth he This ys my bloode Again he saieth when the creatures are sett vpon the holie aultars to be blessed with the heauenlie woordes before they be consecrated with the inuocacioÌ of the most high name ther ys the substance of bread and wine but after the Amb li. 4 de sacr ca 5 woordes of Chryst the bodie and bloode of Chryste S. Ambrose saied before yt ys consecrated yt ys bread but when the woordes of Chryst haue coÌmed to yt yt ys
all other of the cleargie whensoeuer they receaue as priuate persons that ys when they doe not that publique ministracion and solemne action of Chrystes memoriall for and before the Churche then doe they as all other doe receaue vnder one kinde contenting them selues in their so doinge by the example of Chryste as ys afore saied As Chryst by his doinges hath left vs an example what we maie laufullie doe as concerninge the receipt of the blessed Sacrament by whiche the Proclamer ys answered for that part of his obiection that obiecteth Chrystes institucion So shall we nowe answere for that he obiected of Sainct Paule He saieth that the woordes of Sainct Paule are sufficient also to prooue that the Sacrament aught to be receaued of all men vnder both kindes Yt ys a plain matter that Sainct Paule maketh no speciall institucion of the Sacrament but onely maketh a Proclamers ãâ¦ã of S. Paule for receauing vnder both kindes anuswered rehersall of Chrystes institucion then this parte of his obiection maie be aunswered with that that ys saied to his obiection of Chrystes institucion forsomoche as this ys but a rehersall of that But yet shal we to the furtherance of the trueth make a farder aunswere Wherfor vnderstand that although S. Paule did deliuer to the Corynthians the institucion of Chryst as then deliuered vnder both kindes yet S. Paule teacheth not that of necessitie yt must allwaies be vsed in both kindes and no other For yf he had taught yt with an exclusiue excluding all other maner but this yt had some force But so he doeth not The scope of S. Paules doctrine resteth in these two poinctes that the Sacrament be receaued The scope of S. Paule touching the Sacra 1. Cor. 11. in the remembrance of Chrystes death And that yt be receaued woorthilie Wherfor I saie that so farre wide yt was from the minde of S. Paule by his doctrine there taught to forbidde the receipt of the Sacrament vnder one kinde that as Chryst did to his two disciples in Emaus so did S. Paule to Luke and his felowes in the shippe as Chrysostome witnesseth geue the Sacrament vnder the one kinde of bread Although these actes of Chryst and Sainct Paule are sufficient to prooue that the receipt of the Sacrament vnder one kinde ys laufull and good in maner aboue saied yet the same maie also appeare by the other place of the actes alleaged in the last chapiter Wher also mencion ys made that the Sacrament was ministred vnder one kinde namely of bread no title of mencion made of the other kinde And beside the good catholique men that doe vnderstand this place of the Sacrament the Waldenses also did so vnderstand yt Then sith the multitude of the faithfull euen immediatelie after the coming Acto 2. of the holie Gost did receaue the Sacrament vnder one kinde yt ys manifest that yt maie without offence be doen and vsed nowe in Chrystes Churche and maie not be reputed as yt ys of the Proclamer for an vnlaufull facte For he that impugneth the Churche for doing of that that the scripture sheweth the example and saieth that the acte of the Churche ys vnlaufull impugneth the scriptures and importeth that they be vnlaufull These actes of Chryst and Sainct Paule and the doinge of the multitude in the seconde of the actes doe not abbridge the first institucion of Chryst or take yt awaie as his seconde ordeinance in sending his Apostles to preache Acto 2. taketh awaie the first but they doe raither teache that oute of the solemne action of Chrystes memoriall whiche must be doen vnder both kindes of him that doeth that action other maie verie well receaue the Sacrament vnder one kinde And as yt maie be doen bycause the scriptures saie yt hath ben doen so shall yt appeare to euerie faithfull man that yt ys well doen yf he trulie conceaue and vnderstand what ys doen. In the catholique faith yt ys taught that after the consecracion as by manie yt ys allreadie testified in the Sacrament vnder the forme of bread ys the verie bodie of Chryst and vnder the forme of wine the verie bloode of Chryst not in this bloode withoute a bodie nor in that a bodie withoute bloode For Chryst as Sainct Paule saieth rising from the dead nowe dieth not death shall no more haue lordshippe ouer him Nowe yf the bodie were withoute bloode yt coulde not be liuinge and so shoulde death be in the bodie of Chryst again wherfor yt ys a bodie with bloode and so a liuing and a perfight bodie as the holie Martyr Cyprian testisieth yt to be sainge Panis iste communis in carnem sanguinem Domini mutatus procurat vitam This Cypr. de coena Dom Vnder forme of bread both fleshe and bloode of Chryst. Iren lib. 5. Vnder forme of wine the bodie of Chryste comon bread chaunged into the flesh and blood of our Lorde procureth life The bread then chaunged into the flesh and blood of Chryst teacheth vs that yt ys not flesh alone but yt ys both flesh and bloode So likewise vnder the forme of wine ys not the bloode of Chryst onelie but the bodie also Wherof we haue the testimonie of the auncient Martyr Irenaeus who saieth thus Calicem qui est creatura suum corpus consirmauit He affirmed the cuppe whiche ys a creature to be his bodie So that vnder eche of the kindes ys verilie and substanciallie the bodie and bloode of Chryste For where a liuelie bodie ys ther must be bloode also And where bloode ys ther must be slesh and veines also as Irenaeus saieth Sanguis non est nisi a venis carnibus à reliqua quae est secundum hominem substantia Bloode ys not but of the veines and slesh and the other substance whiche ys as man Wherfor I saie that Iren. ihid vnder eche of these kindes ys the bodie of Chryst Whiche thing also S. Bernarde teacheth by expresse woordes in his sermon of the supper of our Lorde sainge Idipsum o Christiane de vino sentias id Bern. serm de coen honores in vino quod scilicet de panis specie sensisti in ea honorasti Vnderstande euen the same o chrystian of the wine honour that in the wine that thowe didest vnderstand of the forme of bread and didest honoure in yt And wher Melancton saieth that this necessitie that where the bodie ys there must be bloode and where the blood ys ther of necessitie must be the bodie ys but mens inuencions and tradicions hauing a contenance of trueth but not the thing Thowe seest Reader that we stand not vpon phantasies but we stande and staie vpon the authoritie of the great auncient Fathers and holie Martyrs Sainct Irenaeus S. Cyprian and S. Bernarde who teache what in this poinct ys to be saied And therfor Melancton and his likes sainge that the one kinde ys but half the Sacrament and diuiding Chryste confesse him not to be whollie vnder
eche kinde cleaueth to his phantasies and singular deuises and foloweth not the doctrine of the Fathers But we sainge Vale to Melancton and his inuencion we cleaue to the substanciall and auncient doctrine of the Fathers and by that we conclude Wholl Christe being vnder eche kinde the people be not defrauded receauing but one kinde that the bodie and bloode of Chryst ys necessarelie vnder eche kinde as whollie and perfectlie vnder the one as vnder the other And forasmoche as the Godhead ioined to Chryst in vnitie of person ys inseparable from the manhead therfor yt foloweth of necessitie also that the bodie being vnder eche kinde the godhead that hath taken to yt self the same bodie ys with the same bodie vnder eche kinde and so vnder eche kinde ys wholl Chryst God and man And being so he ys there with all his giftes graces merittes and vertues Wherfor he that receaueth the Sacrament vnder one kinde receaueth woll Chryst God and man And yf he receaue yt woorthilie receaueth him with his giftes and graces according to the measure of the gift of Chryst Nowe then perceauing what ys doen in the receipt of the Sacrament vnder one kinde namelie that ther ys receaued wholl Chryst God and man with all his giftes and graces as fullie and perfectlie as yf both kindes were receaued so that the receauer ys nothing defrauded of the effect of the Sacrament yt maie be perceaued that so to receaue ys well doen and laufullie doen. Yf yt be then asked whie Chryst did institute the Sacrament vnder both kindes yf yt be sufficient to receaue the one the aunswer ys made whie Christ instituted the Sacr. vnder bothe kindes before that he did institute the Sacrament vnder bothe kindes to be frequented as the solemne memoriall of his passion and death in the presence of his Churche yet he himself ministred vnder one kinde to declare that to priuate men he leaueth yt indifferent to receaue vnder one or bothe Thus moche ys saied vpon the scripture for the receauing of the blessed Sacrament vnder one kinde THE EIGHT AND SIXTETH CHAPITER prooueth the same receipt vnder one kinde to be laufull by the auncient practise of the Churche AS the enemies of Chrystes Churche in the subuersion of Boemia reioiced that they had sownde oute as they thought some notable errour in the Churche whiche ys as they wolde haue yt vnderstanded directlie against the scriptures namelie the receauing of the Sacrament vnder one kinde against this sainge of Chryst in Sainct Iohn Except ye eate the slesh of the Sonne of man and drink his blood ye shall not haue life in yowe So the Aduersaries of Chrystes Church in these our daies likewise reioice and in their owne conceipt triumphe against the same saing that yt erreth and doeth directly both against the plain institucion of Chryst who did institute the same Sacrament vnder two kindes and so gaue yt furth to be receaued and also against the vse and example of the primitiue Churche which did minister the same manie hundreth yeares after Chryst vnder both kindes Among these the Proclamer singeth a part and saieth that the Communion vnder both kindes was vsed throughoute the wholl Churche sixe hundreth yeares Proclamers obiection of the practise of the primitiue churche after Chrystes ascension without exception But for the proofe of this his sainge he bringeth in but a litle fragment of Gelasius an olde Father of the Churche and a Bishoppe of Rome whiche ys this Diuisio vnius eiusdemîue mysterij sine grandi sacrilegio non potest peruenire The diuision of one verie mysterie can not be doen withoute great sacriledge But as the one parte of their wicked slaunder ys allreadie declared to be vntrue for that to receaue the Sacrament vnder one kinde as ys saied ys not against the scriptures So shall yt be made as plain that the other ys as vntrue for that ye shall euidentlie see the practise and examples of the primitiue Churche in diuerse ages to haue vsed the Sacrament vnder one kinde But first we shall aunswere the obiection that the Proclamer maketh by Gelasius For the whiche yt ys to be vnderstanded that the heresie Gelasius his meening opened of the Manicheis whiche began in the time of Belix the fiue and twenteth Bishop of Rome after Sainct Peter in the yeare of our Lorde two hundreth seuenteth and two continued to the time of Gelasius who ruled the Church of Rome the yeare of our Lorde four hundreth neinteth and foure whiche heresie as Sainct Augustine did with great labour and like learning impugne so did diuerse holie Fathers and rulers of Chrystes Church trauail for yt did moche vexe the Church to represse and vtterlie to extinguish yt Nowe in the time of Gelasius ther were manie of them in Rome who vsinge dissimulacion to cloake their heresie came among the Chrystian Manicheis howe they dissimuled in receauiÌg the Saer people to the receipt of the Sacrament But for that they beleued that Chryst had no verie naturall bodie of man born of the Virgen Marie but a phantasticall bodie therfor they contented them selues to receaue the Sacrament vnder the forme of bread they wickedlie phantasieng yt as a memoriall of the phantasticall bodie of Chryst But when they shoulde come to receaue the Sacrament vnder the forme of wine they conueighed them selues awaie bicause they beleued that the bodie of Chryst which as ys saied they did take to be phantasticall had no bloode And therfor they wolde receaue no Sacrament of his blood The Eutychians also Eutychians their heresi denieng the humane nature to abide in Chryste and therfor to haue anie perfect naturall bodie in the Sacrament ioined at that time with the Manicheis and with like dissimulacion contenting them selues to receaue the Sacrament vnder the forme of bread as the Sacrament of a certain diuine and heauenlie bodie they as the other did sledd from the receipt of the other kinde phantasieng no blood to be in soche a bodie Of whiche their wicked doinges Gelasius hauing intelligence to the intent they might be discerned and well knowen from the true Chrystians and so to be deprehended he made a like decree as before him for the same pourpose and against the same men did the holie Father Leo the first Bishopp of Rome not manie yeares before Gelasius The verie woordes of which Leo to the better vnderstanding of the matter I thinke verie necessarie to asscribe and they be these Abducant se Sacramento salutis humanae Christum Dominum nostrum sicut in veritate carnis nostrae denegant natum Leoser 4. de quadr ita mortuum verè resurrexisse non credunt ob hoc diem salutis nostrae laetitiae nostrae sui ieiunij moerore condemnant Cumîue ad tegendum infidelitatem suam nostris audeant interesse mysterijs ita in Sacramentorum communione se temperant vt interdum tutius lateant Ore indigno Christi corpus
Manna was froÌ the aier Christe our bread ys from heauen the figure For wher the bread of the Iewes was but froÌ the aier our bread Christe ys from heauen in dede and not from heauen as a comon heauenlie thing but from heauen as a thing heauenlie as the Father ys heauenly and withall not as a coÌmon bread but as a bread that ys proprelie called and ys heauenlie bread in verie dede bicause yt confirmeth and maketh strong the heart of man And yet immediatelie by expresse woordes this authour declareth as a cause why that MaÌna was not the trewe bread and speaketh yt in the person of Chryst Siquidem panis ille siguratiuus erat me inquit praesigurans Manna a figure of Chryste oure bread In 6. Joan. hom 44. qui sum ipsa veritas For that bread was a figuratiue bread prefigurating me saieth Chryst whiche am the treuth yt self Here vnto agreablie also saieth Chrysostome Panem autem simpliciter non verum illum appellat non quòd falsus esset in Manna miraculum sed quòd figura esset non veritas He calleth yt onelie bread and not the true bread not that in Manna was a false miracle but bicause yt was a figure and not the veritie Nowe then as in the woordes of Chryst comparing and also preferring him self before and aboue the bread that the Iewes had vnder Moises in the desert he declareth him self to be the thing figured by that breade and that bread to be the figure so haue ye hearde these learned men expownding this scripture to teache the like or raither the verie same Yf nowe the aduersarie will obiecte and saie that Manna was a figure of the Godhead but not of his Manhead and so consequentlie not of his bodie for that these textes and scriptures speake of the deitie or God head of John 6. Euthim. ibidem Chryst and not yet of his humanitie as Euthimius whom we haue alleaged doeth also testifie expownding this saing of Chryst Ego sum panis vitae I am the bread of life Panis viuificans qui vt dictuÌ est dat vitaÌ aeternaÌ NaÌ ea proprie dicitur vita quae aeterna est Quae enim ad teÌpus durat noÌ vita est sed vitae imago Panem auteÌ vitae suaÌ vocat diuinitateÌ SiquideÌ ipsa panis est quae de caelo descendit I am the bread of life the bread that maketh to liue aÌd which as yt ys saied geueth eternal lif For that proprelie ys called life which ys euerlasting That that endureth but for a time yt ys not life but an image of life The bread of life he calleth his Godhead For yt ys the bread that descended from heauen Thus Euthim. Yt ys true that all that Chryste hath spoken of him self hitherto sithen he began to speake of Manna ys spoken of his Godhead For so dothe Chrysostome also wittnesse And therfor we accept that that Euthimius saieth and graunt the same But then I wold ye weÌt to the next line of Euthymius aÌd read Euthim. what he addeth to this sentence that ys nowe oute of him alleaged Yt foloweth ther immediatelie Tandem verò etiam corpus panem vocat Afterwarde also he calleth his dodie bread Whiche he doth when he saieth And the bread Chryste called bread two waies whiche I will geue ys my flesh whiche I will geue for the life of the worlde vpoÌ the which text he saieth Duobus modis Christus dicitur esse panis secundùm diuinitatem scilicet bumanitatem Postquam ergo docuit de modo qui secundùm Diuinitatem est nunc etiaÌ docet de modo qui est secundùm humanitateÌ Two maner of waies Chryste ys saied to be bread that ys to saie after his Godhead and after his Manheade Therfore after he hath taught of the maner whiche ys after his Godhead nowe also he teacheth of that maner whiche ys after his Manhead Thus then yt ys manifest Chryste him self teaching and Euthimius Chrysostom with diuerse other so declaring as ye maie see in the second booke wher the sixt chapter of S. Iohn ys by a nombre of learned Fathers expownded that Chrystes bodie ys called bread and yerie well both for that by that name yt aunfwereth the figure And also as Manna fedde the Iewes so in a more excellent maner the bodie of Chryste feadeth the Chrystians he him self witnessing and speaking of his owne bodie thus Qui manducat Joan. 6. hunc panen viuet in aeternum He that eathe this bread shall liue for euer And here I can but merueill at the maliciouse blindnesse of Oecolampadius who trauaileth by all means to proue that the bodie of Chryst feadeth not the soule and so wolde make Chryst contrarie to him self bothe in this sentence last alleaged and also in this sentence wher he faieth Caro mea verè est Jbid. â cibus sanguis meus verè est potus My flesh ys meat in dede and my bloode ys drinke in dede But Oecolam wolde haue that the soule ys fedde onely whith the worde of God and faith and therfor speaking of the flesh of Chryste he saith Neque opus est carnem in ipsam ingredi animam Quod ne imaginaremur satis cauerat Dominus dicens Caro non prodest quicquam Neither yt ys nedefull that the flesh entre into the soule whiche thing that we shoulde not imagen the lord did diligently prouide sainge The flesh profitetb nothinge And yet Chryste saieth Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in yowe I am loath as in the prouerbe yt ys saied Actum agere to doo that thing In the xxxvi chap. c. that ys doen all readie and so with prolixitie and tediousnes to greue the readie Wherfor all these scriptures of the sixt chap. of S. Iohn being sufficiently declared in the second booke and among other this text whiche Oecolampadius bringeth inwhiche ys The flesh profiteth nothing ther truly by S. Augustine Chrysostom Theophilact and other expownded and declared to be of an other maner of sense then he deuilishlie wolde wrest yt to and ther also being shewed howe the flesh of Chryst feadeth and profiteth the soule very moche I shall referr the reader thither wher he shall finde Oecolampadius fullie aunswered and matter sufficient I trust wherwith he him self shall be satisfied Wherfor nowe I will but touche a woorde of Oecolampadius wher he saieth that the inwarde man ys fedde by faithe Yt ys a maner of feede that I haue not redd in anie autentike authour But this maie be and ys red that Chryst and his woorde receaued by faith doth feed the soule but not faithe yt self Neither haue I red anie catholique authour that Jnward maÌ ys fedde by âaith the glose of OecolaÌp touched teacheth that the flesh of Chryst entreth in to the soule as yt liketh Oecolampadius whith his feigned speache
also he affirmeth them to be more excellent and blessed then the prophetes and the righteouse men And why so for that they do not onely see those thinges whiche thother sawe not but also those thinges which they desiered to see these men sawe with their eies For they also by faith did beholde these thinges but these moche more clerely did see all thinges Thus Chrysost Yf then they that sawe Chryst in the flesh were moch more blessed and excellent then the prophetes which sawe him onely by faith howe then shoulde not the Sacramentes instituted by Chryst in the flesh and vsed of him in the flesh and signifieng him and his merites being preseÌt in the flesh be more excellent then the sacramentes of the olde lawe which in a darke maner and a farre of signified him onely to come And again if they that sawe Chryst in the flesh were more blessed by the sentence of Chryst then the prophetes and righteouse men whiche desiering to see him did not see him howe than standeth the saing of Oecalampadius who wickedly trauailed In expas verborum Caenae almost in all pointes to make the olde lawe and the Sacramentes therof nothing inferiour to the newe lawe and the sacramentes therof saing Absit vt spirituales qui sub lege eraÌt Messiamîue expectabant fide pauperiores nobis fuerint quibus manifestatus est God for bidde that they which were spirituall vnder the lawe and did looke for Messias in faith shoulde be poorer then we vnto whom he ys manifested And howe again standeth this saieng of Oecolampadius whiche within a fewe lines foloweth with the saing of Chryst before mencioned Neque Patriarchis fideles nostri beatiores sunt quos aequauit fides non reddunt inferiores sacramenta Neither be our faithfull more blessed then the Patriarches for those whom faith maketh equall sacramentes can not make inferiour Chryste saieth they are more blessed Oecolampadius by expresse contrarie OecolaÌp denieth that Chryst affirmeth woordes saieth naie What hereticall impudencie ys this to denie that that Chryst affirmeth That the holie Patriarches were excellent in faith and as constantly beleued that Messias shoulde come as they that sawe him in the flesh beleued that he was comed no man of sownd minde will denie And yet although in that part they might be equall yet yt ys no good argument that in other thinges and respectes the faithfull Chrystian shoulde not excell For as Chryst hath taught that they that beleued in him and bodilie sawe him were more blessed then they that onely beleued him to come so they that receaue the sacrameÌtes in faith presentlie which Chryst hath instituted are in that respect more blessed then they which in faith onelie beleued that soche shoulde be instituted and neuer sawe them nor receaued But see howe this matter carieth me awaie by this yet yt maie be perceaued that though the sacramentes of the newe lawe did not conferre grace as the Aduersaries wolde haue yt but were bare signes and that the fathers of the olde lawe were equall in faith with the Chrystians in the newe lawe yet if Sathan the master of vntrueth and heresie had not with malice blinded the fight of this his scholer and other his likes he and they might well haue seen that both the sacramentes of the newe lawe excell the sacramentes of the olde lawe and that the faithfull of the newe lawe excell the faithfull of the olde lawe though not in all yet in diuerse respectes as yt ys saied THE FOVRTENTH CHAP. PROCEADETH IN the proof of the same by the scriptures and doctours ANd nowe that the sacramentes of the newe lawe do excell the sacramentes of the olde lawe yt shall by most manifest testimonie be proued And first for that our speciall disputacion ys of the blessed sacrament of Chrystes bodie and bloode we shall first deliuer that from the maliciouse blasphemie of the Aduersaries and proue the excellencie of yt aboue other of the olde lawe And so generalie proue the excellencie of all our sacramentes For the fundacion of the proof of the excellencie of the sacrament of Christes bodie and blood I will take the woord of him who ys the fundacioÌ of all Chrystians vpoÌ whoÌ they must all builde which ys Chryst who most plainly declareth the excellencie of this Sacrament in the sixt of S. Iohn And to the fortifieng of this matter for that the Aduersarie most arrogantly saieth but he proueth yt not that the sixt chap. of S. Iohn ys not to be vnderstanded of the Sacrament before I produce the authoritie of Chryst in that place vnderstand gentle Reader that I do not onely saie yt but in the seconde booke yt ys auouched and inuinciblie proued by the testimonie of a nombre namely by Origen Cyprian Eusebius Emiss Hierom Chrysostom Hilarie Ambrose Damascen Augustin Cyrille Euthimius Gregory Theophilact Petrus Cluniacen Guitmundus Dionisius Carthusian Lira and in fewe woordes to comprehende a greater nombre then all these by the Ephesine Councell in the whiche were two hondreth learned Fathers By the testimonie of these yt ys ther proued that in the sixt of S. Iohn Chryst speaketh of the Sacrament of his bodie and bloode To this also maie be added the coÌmon and vniforme consent of the chrystian Church before this scissure was made in the time of Luther and Oecolampadius and the other like Angells of Sathan whiche with one mouthe as yt were taught that chapiter to be vnderstanded of the Sacrament This also maketh good proof of the same that when the heresie of the Comunion vnder both kindes was first raised in Bohemia they grownded the necessitie Joan. 6. of that matter vpon this text of that chapiter Except ye eate the flesh of the sonne of man and drinke his bloode ye shall haue no life in yowe For the repression of whiche heresie as the heritiques vnderstoode that chap. of the Sacrament so did no Catholique impugn the same but graunted and accepted yt as a true vnderstanding Whiche then they wolde not haue doen if yt had ben otherwise to be taken yf yt had as that heresie was condempned De consensu Eunngelist li. 3. c. 1 The vi of S. Iohn speaketh of the bodie and blood of Chryste by a generall Councell so shoulde that vnderstanding haue ben condemned likewise To ende this proof that the reader maie see some authoritie in this place presentlie and not to seke farre for yt we shall heare S. Augustin who speaking of the maundie of Chryst saieth Ioannes de corpore sanguine Domini hoc loco nihil dixit Sed planè alibi multo vberius de iis DominuÌ locutum fuisse testatur Iohn saied nothing in this place of the bodie and blood of our lorde But plainly in an other place he testifieth that our lorde hath spoken of yt very plentifullie Ye heare S. Augustin plainlie saing that though S. Iohn speaketh nothing in that place of the Sacrament yet in an other place saieth he he
to thinges of like condicioÌ but wheÌ yt ys coÌpared to a thing that ys insinite yt maie not staÌd in comparison for Finiti ad infinitum nulla est comparatio of a thing finite to a thing infinite ther ys no comparison Wherfore the inconsumptible meat of our lambe in our Sacrament so farre excelleth being infinite that the consumptible meat of the olde lawe being finite maie not stande with yt in comparison Again S. Cyprian calleth our SacrameÌt the foode of immortalitie the Paschall lambe of the Iewes was none soche Wherfore our Sacrament by all meanes excelleth that sacrameÌt of the Iewes S. Cyprian also applieng our Sacrament to the figure of the same vsed by Melchisedech doth most plainlie Cyprian ibideÌ vide sup li. 1. cap. 39. declare the excellencie of yt Significata olim à tempore Melchisedec prodeunt sacramenta filiis Abrahae facientibus opera eius summus sacerdos paneÌ profert vinum Hoc est inquit corpus meum Manducauerant biberant de eodem pane secun dùm formam visibilem c. The sacramentes signified in the olde time from the time of Melchisedech come nowe furth and the high preist to the children of Abraham doing his woorkes bringeth furth breade and wine This ys saieth he my bodie They had eaten and dronken after the visible forme of the same bread But before those woordes that coÌmon meat was profitable onely to nourish the bodie and did ministre helpe to the corporall life Sacrifice propitiatorie But after yt was saied of our lorde This do ye in the in the remembrance of me This ys my flesh and this ys my bloode as often as yt ys don with these woordes and this faith this substanciall bread and cuppe consecrated with the solemne benediction yt doth auail to the health and life of the wholl man and ys both a medicin and sacrifice to heale infirmities and to pourge iniquities Thus moche S. Cyprian But forasmoch as these two sainges are handled in the first booke wher the figure and the thing figured be at large opened I thinke yt not meete anie more of them here to saie then toucheth this present matter whiche they do wonderfullie set furth Yt ys more then manifest that the sacrifices Hebr. 10. The blood of bulls and goates in the olde lawe did not take awaie sinnes but the sacrifice of the newe lawe pourgeth iniquities of the olde lawe were not of that force power and vertue to pourge or take awaie sinnes S. Paule saing Impossibile est sanguine taurorum aut hircorum auferri peccata Yt ys vnpossible sinnes to be taken awaie with the bloode of bulls and goates But this owre sacrifice of the newe lawe whiche ys the flesh and blood of Chryste ys auailable to the wholl maÌ that ys to the health both of the bodie and soule of man For yt ys a medicin to heale infirmities and a sacrisice to pourge iniquities Yf this then be not a notable excellencie whiche the holie martir Cyprian geueth vnto this gloriouse and blessed Sacrament aboue the excellencie of these figures I knowe not what excellencie ys But the matter requireth to haue other holy Fathers to speake what they thinke in this matter S Ambrose for that he speaking of this matter affirmeth the like operacion and effect of this Sacrament as S. Cyprian did he shall be ioined vnto him Thus he saieth Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Nunquid debemus de eius fide testificatione dubitare Iam redi me cum ad propositionem meam Magnum quidem venerabile quod Manna Iudaeis pluit Li. 4. de sacram cap. 5 è coelo Sed intellige quid est amplius Manna de coelo an corpus Christi Corpus Christi vtique qui author est coeli Deinde Manna qui manducauerit mortuus est qui manducauerit hoc corpus fiet ei remissio peccatorum non morietur in aeternum The Lorde Iesus him self saieth S. Ambrose testifieth vnto vs that we receaue his bodie and bloode awght we of his testificacion and trueth to doubte Nowe come again with me to my proposition Yt ys a great thing trulie and venerable Manna ae creature froÌ heauen moche inferiour to Christe the authour of heauen that he rained Manna to the Iewes from heauen But vnderstand whiche ys the greater Manna from heauen or the bodie of Chryst The bodie of Chryst trulie who ys the authour of heaueÌ Farder he that hath eateÌ Manna hath died he that eateth this bodie he shall haue remission of sinnes and shall not die for euer Thus farre S. Ambrose Doest thowe not Reader in this goodly saing see the great excellencie of the Sacrament aboue Manna as thow didest in S. Cyprian aboue the Paschall lambe and the sacrifice of Melchisedec Doest thowe not also note the goodly argrement of these two in coÌmending vnto vs the great and woorthie Effectes of the S. Sacr. prouing the excellencie of yt effectes of this Sacrament by the whiche yt doth withoute all controuersie woonderfully excell all the sacramaÌtes and sacrifices of the olde lawe As S. Cyprian applieng the bodie of Chryst to the Paschall lambe called yt the inconsumptible meat wherby yt excelleth the figure whiche was consumed So S. Ambrose applieng the bodie of Chryst to Manna as to his figure saieh that though Manna came from heauen Yet Chryst who ys the authour of heauen ys more excellent As S. Cyprian called the bodie the foode of imortalitie So S. Ambrose saieth that he that eateth this bodie he shall newer die As S. Cyprian saieth that yt ys a sacrisice to pourge iniquites So S. Ambrose saieth that he that eateth this bodie his sinnes shall be remitted These goodly effectes were not in the sacramentes and sacrifices of the olde lawe Wherfore they being in this Sacrament yt excelleth them all Yf thowe aske why or howe these effectes be in this Sacrament I answere bicause he ys ther verily substancially and reallie in quo inhabitat omnis plenitudo diuinitatis corporaliter in whom dwelleth all the fullnesse of the deitie corporally Colloss 2. and vnto whom Non ad mensuram dat Deus Spiritum God geueth not his Spirit by measure Et cui data est omnis potestas in coelo in terra And to whoÌ Joan. 3. ys geuen all power in heauen and in earth whose flesh coniuncta ei quae naturaliter Math. 28. vita est viuifica effecta est being ioined vnto that whiche naturally ys life ys made also able to giue life as S. Cyrill saieth Cyrillus Of this his presence in the Sacrament for that that Chryst him self saieth and testifieth vnto vs that we do receaue his bodie we sholde not neither we aught as S. Ambrose saieth to doubt of his wittnesse and trueth Of the whiche as also of farder testimonie to the proof of the excellencie of the Sacrament he saieth in
blessed and honourable Sacrament we on the other side labour to open and declare them vnto thee that thowe maist according to thy duetie more reuerentlie prepare thee to the recept of them and also more thankfullie accept them For we teache thee by the authoritie of these scriptures and holie fathers alleaged that thowe woorthilie receauing the Sacrament doest not onely enioie the vnion vnto Chryst by faith whiche onely vnion the Aduersarie teacheth but also the vnion by the flesh of Chryst by the which thow arte verilie vnited to him being nowe of his flesh as he by his incarnacion ys of thy flesh as this authour hath saied These two poinctes then I trust be made clere that in the Sacrament ys The natural flesh of Chryst in the B. Sac. couseth natural vnitie of vs to Chryste the very substanciall and naturall bodie of Chryst and that the woorthie receauers of yt are vnited and incorporated to Chryst spirituallie by faith and also naturallie by the flesh of Chryst Whiche coniunction ys taught of sainct Cyrill to be so necessarie that he thinketh that our mortall bodie coulde not atteign to immortalitie yf yt shoulde not be so ioined to this liuing and immortall flesh of Chryst Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of the bodie saieth he coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall Cyrill 15. cao in 6. Ioac life shoulde be ioined to yt And saieth he if thowe beleuest not me saing these thinges I beseche thee beleue Chryst saing verilie I saie vnto yowe Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe Whether that sainct Cyrill here speaketh of this naturall coniunction of the naturall bodie of Chryst to our naturall and corruptible bodie yt ys more manifest then yt nedeth either probacion or declaracion As for Euthymius yf the Aduersarie wolde wrest him and corrupt him yt can not be suffred For wher he speaketh these woordes here alleadged within a verie fewe lines before he speaketh of the transmutacion of the bread and wine into the bodie and bloode of Chryst and therwith expownding the woordes of Chryst This ys my body denieth by expresse woordes anie figure to be in these woordes of Chryst Wherfore as he ys a stowte auoucher of the trueth of the catholique Churche and a mightie vanquisher of the Aduersarie so can not he by anie engine be drawen from his assertion But the Aduersarie maie waxe red for shame when he shall see so manifest testimonie against him that he can not once open his mouth to auoide yt And nowe that this grecian hath so notablie testified the trueth and opened the verie true faith of Chrystes Parlament house what yt was in his time and before Beholde here cometh one of the latine church being of these later daies which to trie concorde and consent in faith to be in both their sides and in both their times and ages sheweth what was professed throughoute the latin church in his time who in the exposition of this text of S. Paule saieth thus Dico quod vnum sumus cum Christo per sumptionem sacramenti Eucharistiae Quoniam omnes quidem participamus id est participes efficimur vel quoad speciem vel quoad effectus coÌmumonem vnde benè dicit participamus propter diuisionem quae fit aliquando in specie panis vel propter effectus diuersos quos habent ipsi sumentes Altam enim gratiam recipit ille aliam ille sumendo dignè Sacramentum illud Qui de vno pane id est de corpore Christi de vno calice id est de sanguine Christi licet multi sumus participamus Non dicit omnes quia non omnes qui sumunt hoc sacramentum effectum Hugo Card in Dec. 1. Cor. illius recipiunt ideo non sunt vnus panis quo reficiatur Dominus nec vnum corpus cum Christo. Licet inquam multi tamen sumus vnus panis per vnionem fidei spei charitatis Quae vnto initiatur in fide consummatur in charitate Et vnum illius capitis quod est Christus I saie that we are one with Chryst by the receipt of the Sacrament of the aultar For we do all partake that ys to saie we are made partakers either as touching the forme or ells as touching the effect of the communion Wherfore he saieth well that we partake for the diuision All we partake of one bread that ys the bodie of Chryste and of one cuppe that ys the blood of Chryst. whiche ys doen somtime in the forme of bread or ells for diuerse effectes whiche the receauers haue For he receaueth one grace and he another receauing the Sacrament woorthilie which although we be manie do partake of one bread that ys to saie of the bodie of Chryst and of one cuppe that ys of the blood of Chryst He doth not saie all for all that do receaue this Sacrament do not receaue the effect of yt And therfore they be not one bread with the whiche our Lorde maie be fedde neither one bodie with Chryst Although I saie we be manie yet we are one bread by the the vnion of faith hope and charitie which vnion ys begoÌne by faith and ys consummated by charitie and we are one bodie of that head which ys Chryst In this authour as in the rest before alleadged owre two cheif poinctes whiche are here sought are plainly taught For he dothe bothe teache the presence of Chrystes bodie in the Sacrament and also that by the receipt of that bodie we are made one with Chryst As touching the first as the other authour last before alleadged expownded these woordes The bread and the cuppe to be the bodie and bloode of Chryst so this authour likewise expowndeth the bread and the cuppe to be the bodie and Bloode of Chryst Wherfore betwixt them ys goodlie consent soche as although they were so farre distant in time and place yet in this they be not a finger breadeth a sondre but euen iointlie together I nede therfore no more to trauaill in this the matter ys clere in yt self The other poinct ys likewise as plainlie settfurth to vs. For in the first entrie he saieth that by the receipt of the SacrameÌt we are made one with Christ yf by the Sacrament then not by faith onely yf by the Sacrament not by bare bread For onelie bread can not make all Chrystians whersoeuer they be abiding to be one with Chryst and among them selues And the Aduersarie himself saieth that bread hath no soche powre And all Chrystians can not be made one but by that that ys one thing to vs all of the which all we be partakers And in the SacrameÌt can nothing be imagined to be one to all the ChrystiaÌ church
this pure and vndefiled sacrifice to be the holie bread on the aultar lieÌg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternaÌ He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede caÌ signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacrameÌtall bread and the bread of their holie coÌmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the SacrameÌt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do aÌd shal so streict him that he caÌ not but vnderstand theÌ of the bodie aÌd blood of Chryst aÌd not his sacrameÌtal bread and cuppe For the one bi the coÌfession of OecolaÌp aÌd CraÌmer caÌ receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse coÌgregacion in the CoÌmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensioÌ into heaueÌ we offre to thie excelleÌt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this coÌmaundement of Chryst Do ye this in remeÌbrance of me WherupoÌ this praier wherin in euerie of these Masses oblacioÌ ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that coÌmaundemeÌt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remeÌbraÌce of that death which he did once suffre in that bodie aÌd of other his great and woÌderfull actes that he did in the same as his resurrectioÌ ascension c. Therfor o Lord according to this thy Sonne his coÌmaundemeÌt being mind full of those great aÌd wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so coÌmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupoÌ if he wil see he maie perceaue that oblacioÌ ys made of the bodie aÌd blood of Chryst in eche of theÌ euen by his coÌmauÌdemeÌt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse aÌd of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betweÌ theÌ dissented not froÌ theÌ S. Iames saied Offerimus tibi Domine sacrificiuÌ verenduÌ et incruentuÌ We offre vnto thee o Lord this dreadful aÌd vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie caÌ be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculataÌ rationabileÌ incruentaÌ hostiaÌ We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc paneÌ sanctum caliceÌ vitae aeternae This holie Sacrisice was
So these woordes of Tertullian sauer of the receipt of the Sacrament by one alone S. Basill also as before ys mencioned geueth a notable testimonie in this matter who writing to a notable godlie matrone who for the great reueren ce she bare to the blessed Sacrament feared and thought yt vnsemclie to receaue yt at her owne hand in her owne house withoute the deliuerie of the same by the preist or the Deacon saieth thus Communicare per singulos dies Basil epist ad CaesariaÌ patrici participare de sacro corpore sanguine Christi pulchrum valdè vtile est ipso manifestè dicente Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam Quis enim ambigit quin frequens vitae participatioÌ nihil aliud sit quà m pluribus modis viuere Nos idcirco quater in singulis hebdomadis communicamus in die Dominico in quarto die hebdomadae in Parasceuâ in Sabbato ac in aliis diebus si qua memoria fuerit sanctialicuius Illud autem in persecutionis temporibus necessitate cogi quempiam non praesente sacerdote aut ministro communionem propria manu sumere nequaquam esse graue superuacaneuÌ est demonstrare propterea quòd longa consuetudine hoc ipso reru vsu confirmatum est Omnes enim in eremis solitariam vitam agentes vbi non est sacerdos Communionem domi seruantes à seipsis communicant In Alexandria verò in Aegypto vnusquisque eorum qui sunt de populo plurimùm habet communionem in domo sua Semel enim sacrificium sacerdote consecrante distribuente meritò participare suscipere credere oportet Etenim in ecclesia sacerdos dat partem accipit eam is qui suscipit cum omni libertate ipsam admouet ori propria manu Idem igitur est virtute siue vnam partem accipiat quisquam à sacerdore siue plures partes simul To communicate euerie daie and to be partaker of the sacred bodie and bloode of Chryste yt ys a goodlie thing and verie profitable For he himself manifestlie saieth He that eateth my flesh and drinketh my blood hath euerlasting life For who doubteth but that the often receipt of life ys nothing ells but manie waies to liue We therfore doe communicate foure times in the weke on the Sondaie the Vednisdaie the Fridaie and the Satterdaie and on other daies yf ther be the memorie of anie Saincte That yt ys no greuouse thing anie man in the time of persecucion to be enforced when ther ys no preist nor Deacon present to take the communion with hys owne hande yt ys more then neadeth Ermets aÌd holie menliuing in wildernesse reccaued the Sacr. by themselues me to declare forasmoche as yt by the verie practise of the thing yt self ys established and confirmed by a long custome For all they that liue solitarie liues in the wildernesse wher ther ys no preist hauing the Sacrament at home they communicate by themselues In Alexandria and in Egypte euery one of the people for the most part hath the Sacrament in his owne house We must beleue that after the the preist hath once consecrated and distributed the sacrifice we maie well be partakers of yt and take yt For in the Church also the preist geueth part and he that doeth receaue yt doeth freelie and boldlie take yt and putt yt to his owne mouth with his owne hand Yt ys all one in vertue or power whether anie man take one part of the preist or manie partes together Thus moch at lenght haue I written oute of sainct Basill that manie thinges maie be perceiued in one saing In this yowe maie perceaue his faith as touching the presence of Chrystes bodie and blood in the Sacrament which ys so farre wide that he beleueth yt to be a onelie figure that he called yt the sacred bodie and blood of Chryste In this ye maie also perceaue that he vnderstandeth the sixt of S. Iohn of the blessed Sacrament In this ye maie perceaue that he beleued not the Sacrament to be a dead peice of bread forasmoch as he tearmeth and calleth the same life In this ye maie perceaue the godly disposition and deuocion of the people that did coÌmunicate foure times euerie weke and oftener if anie feast of anie Martyr happened In thys also ye maie euidentlie perceaue that in the time of persecucion as before ys saied vpon Tertullian yt was of long custome vsed euerie man in his owne house to receaue the Sacrament For farder proof of this ye perceaue here also that they which liued solitarie liues in the wildernesse though they had no preist nor Deacon with them did communicate by themselues Now to lead a solitarie life What ys yt ells but to liue sole to liue in a caue or denne as Paule and Antonie did alone and so whollie geuing themselues to praier and godlie contemplacion for their exercise therin did often receaue the Sacrament which they had readie by them In this also ye maie perceaue howe vntruelie the Proclamer hath heretofore setfurth his matter when he saieth that all the catholique Church of Chryst vsed the communion as he vnderstandeth yt that ys that none receaued yt alone And to amplifie hys matter he saieth the Indians the Arabians the Armenians the Grecians and as manie as bare the name of Chryst haue kept and continued the same amongest themselues from the first time they receaued the Gospell vnto this daie aÌd neuer receaued nor vsed priuate Masse For yowe here see yt testified by S. Basill whose creditte farre surmouÌteth the creditte of the Proclamer that in Alexandria and Egypt euerie one of the people had the SacrameÌt in his house And whie had they so but that euery one by himself might aÌd did receaue yt in his own house Thus ye maie perceaue that ratling oute his amplificacion he ratled beiond the trueth and ended his matter with an vntrueth and ther he resteth But the trueth ys as S. Basill doeth testifie that the people in the primitiue Church did often receaue the B. Sacrament alone But to ende with sainct Basill wher the Aduersarie saieth that the Sacrament was onelie instituted to be receaued and not to be offred and therfor doth allwaies call yt the Sacrament or Communion or the Lordes supper but neuer sacrifice for that name he abhorreth as the name of Beelzebub in S. Basill yt maie be perceaued that yt ys called a sacrifice And here I wish that as sainct Basill doth call yt both Sacrament and sacrifice so the Aduersarie wolde also and as he testifieth yt to be receaued both of manie together and of some alone so he wolde also beleue bothe and knowe as well the one to be true as the other and not maliciouslie to dissemble the one and confesse the other Yt ys not vnlike to this that sainct Hierom testifieth to haue ben vsed in Rome in his time in the time of persecucion
prophecies plain speaches of his onelie begotten Sonne Iesus Chryst and the great nombre of assertions declaracions and expositions of most holie famouse auncient and learned Fathers shewed anie miracles for the confirmacion of the trueth of the blessed Sacrament And First let vs see for the presence of Chryst in the SacrameÌt Sathan perswaded Luther that ther ys not present the bodie and bloode of Chryst but bread and wine let vs trie the trueth therof by Gods worke Amphilochius an holie Bishoppe who liued within the compasse of foure hondreth yeares after Chryst and therfor a good nombre of yeares more Jn vita Ba. The blessed Sacr. deliue red to a Jewe was verie flesh aÌd verie blood in seight then eleuen hondred agone writing the life of S. Basill testifieth that a certain Iewe desierouse to see the misteries of the chrystians came among an infinite multitude to the churche wher S. Basill saied Masse And feigning himself to be a Chrystian and being among them at S. Basills Masse sawe in the handes of S. Basill a childe diuided Neuer the lesse when the time of the communion came he stoode among other to doe as they did and when the Sacrament was deliuered vnto him yt was yerie flesh And when the cuppe was brought to him yt was verie bloode of whiche both as he might keping some parte when he came home he shewed them to his weif and tolde her what he had seen with his eies Whervpon beleuing that the misteries of the christians were woonderfull the next daie he went to S. Basill and tolde him all the wholl matter and desiered him that he might withoute delaie be christened and so he was and all his housholde Yt ys redd also in the liues of the Fathers that ther was a certain olde maÌ who although he were a great man yet he was simple and did erre in the matter of the Sacrament and saied that the consecrated bread which we doe receaue ys not the naturall bodie of Chryst but a figure of yt This his errour when two auncient men did vnderstand and knowe that his life and coÌuersacion other wise was good they thought that he did yt innoceÌtlie and simplie And therfor they went to him and rehersed his errour to him He graunted that he did so saie They perswaded him that he should not so beleue but as the catholike Church doeth We saie they beleue that that bread ys the bodie of Chryst and that cuppe his bloode in verie dede and not in The blessed Sacr. deliuered to a doubting chrystian appeared flesh figure But as in the beginning God taking a litle earth made man to his owne image and no man can saie but that man although he be made of the earth he ys the image of God Euen so the bread by cause he saied This ys my bodie we beleue that yt ys verilie his bodie The olde man saied except I maie know yt so to be in verie dede yowr reasons can not satisfie me Then they saied Let vs geue our selues to praier this weke that God maie vouchsaffe to reueill this mysterie vnto vs. After their praier they three came to the church And when the time came that they shoulde receaue the one lie porcion of the Sacrament deliuered to that olde man was verie bloodie flesh whiche when he sawe he was afearde and cried saing I beleue that the bread that ys on the aultar ys thie bodie and the cuppe ys thy bloode And furthwith the flesh in his hand was made breade and so he receaued yt and gaue thankes to God Let not the Aduersarie by skorning trauaill to reiecte this miracle or auoide the force of yt by slaunder saing that some papist hath inuented yt For as yt ys testified this was doen as the last rehersed miracle was with in the compasse of foure hundreth yeares after Chryst at whiche time yt were to moch wickednesse for the Aduersarie to think anie vain inuencions to haue ben deuised for the maintenance of the treuth of the Sacramet I omitte to alleadge here soche miracles as S. Cyprian and S. Ambrose reporte aboute the blessed Sacrament for that I haue made some mencion of them allreadie and again by occasion shall Manie goodlie miracles also be reported by S. Gregorie and manie were doen in his time aboute this blessed Sacrament whiche were to long to reherse These two therfor shall suffice to helpe vs to perceaue and vnderstand Gods pleasure and his holie trueth as concerning the presence of Chrystes bodie in the blessed Sacrament Sathan perswaded Luther not to honoure the bodie of Chryst in the Sacrament but what the Churche hath doen froÌ the Apostles time and what the holie Martirs and learned Fathers teach in this matter yt ys declared in the secoÌd booke Besides whiche knowledge so left vnto vs of God we shall Optatus li. 2. cont Donatist perceaue gods pleasure by miracle that the blessed Sacrament shoulde be honoured In the which matter yt ys verie notable that Optatus reporteth of the Donatistes who being cruell heretiques so farre misliked what was doen by the catholiques that violentlie inuading their Churches they commaunded the Sacrament to be geuen to the dogges But the iudgement of God Dogges after their eating of the Sacrament worowed their Masters that cast yt vnto them not suffring so heinouse an offence to be vnpunished so great contumelic to the dishonour of the blessed Sacrament to be vnreuenged The dogges vnto their owne masters whom before they loued and defended nowe being enemies fell on them as on straungers or theues and with all violence as though they had neuer knowen them waxed feirce on them and worowed them God herby as I take yt signifieng vnto vs that as rabbish men forgatte their duetie and honoure to their Lorde God so the vnreasonable creatures forgatt their loue to their masters Whether they haue offended and displeased God that in this our time haue as wickedlie abused the Sacrament as did these Donatistes they maie by this miracle easilie perceaue And this maie we perceaue also that as the dishonouring of the Sacrament offendeth and displeaseth God and therfor he punissheth yt So in the honouring of the Sacrament neuer anie Idolatrie was committed for we neuer readd yt punished Let anie of the Aduersaries if they can bring furth anie one sufficient example that euer anie one was punished of God for honouring Chryst in the Sacrament and then they haue doen somwhat but they neuer coulde yet nor neuer shall so weake ys their cause Against the Masse also Sathan perswaded Luther and good cause whie For by the Masse his power as well in extern or worldly thinges as in intern Sathan his power abated by the vertue of the Masse or spirituall thinges ys ouerthrowen For worldlie thinges we haue the testimonie of S. Augustine who as be fore ys mencioned testifieth that by the offring of the sacrifice of the bodie and blood of Chryste whiche ys the Masse the wicked power
these Sacramentes vnto some the sauoure of life vnto life and vnto other the sauour of death vnto death For yt ys allwaies meet that the contemners of grace shoulde be destituted of so great benefitte and that so excellent grace shoulde not dwell in vnwoorthie persons Thus S. Ciprian Of whome we learn that allthough the diuine maiestie absenteth not yt self from the Sacrament yet the vnwoorthie receauers be not partakers of the grace of the Spiritte bicause yt ys vnmeet that the coÌtempners of grace shoulde haue grace abiding in them For the more full vnderstanding of God and his Spirit in his creatures two waies this note that God and his holie Spiritt be in creatures two sondrie waies that ys by presence and by grace By presence God ys in manie places and creatures where he ys not by grace God by presence ys in hell among the damned soules but he ys not among them by grace Chryst was in the house of Zachaeus by grace But he was in the house of Caiphas and Pilate by presence and not by grace Chryste was in the middest of the Iewes by presence but he was in the middest of his Apostles also by grace The Apostles receaued the presence of Chryst with his grace in his last supper Iudas receaued the presence of Chryst withoute his grace in the same Supper And so yt cometh to passe that the same Chryste who was sett to be a fall and an vprising of manie in Israell ys by the receipt Luc. 2. of his bodie in the Sacrament as Sainct Ciprian saieth to some a sauoure of life to life and to other some a sauoure of death to deathe For the same flesh and blood whiche ys to some receauers as Chryst saieth euerlasting life ys to other some as Sainct Paule saieth euerlasting deathe Of the whiche saieth Sainct Augustine Quid de ipso corpore sangume Domini Aug. cont GesconiuÌ vnico sacrificio pro salute nostra Quamuis ipse Dominus dicat Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam Nonne idem Apostolus docet etiam hoc perniciosum malè vtentihus fieri Ait enim Quicumque manducauerit panem vel biberit calicem domini indignè reus erit corporis sanguinis Domini What shall we saie of the verie bodie and bloode of our Lorde the onely sacrifice for our Saluacion of the whiche although our Lorde himself doeth Saie Except a man doe eate my flesh and drinke my bloode he shall not haue life in himself Dothe not the Apostle teache that the same also ys hurtfull to them that doe vse yt euell For he saieth Whosoeuer shall eat the bread or drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde By this then I trust yt be made manifest and plain that Chryst and his Spiritt maie of euell receauers be receaued as touching his presence but of soche by grace he ys not receaued bicause they be not meet vessells for grace forsomoche as they doe contemptuouslie reiect yt and by sinfull life withstande yt But yet the same receaue the verie presence of Christ The good receaue Chryst outwardlie in the Sacrament and inwardlie by grace and so the fruict which ys life The euell receaue him outwardlie in the Sacrament but not inwardlie by grace and so forgoinge life they for their abuse gett death whiche ys euerlasting damnacion THE FIFTETH CHAP. SHEVVETH THE vnderstanding of the same text by Esfrem and Primasius AS the mercifull goodnesse of God whiche by the testimonie of the Prophete Dauid endureth for euer and euer vpon theÌ that feare him ys declared by innumerable his workes wrought in the creacion redemption and conseruacion of man So the trueth of God Whiche by the testimonie of the same Prophete abideth for euer and resteth vpon soche as be humble searchers of the same ys testified by nombers of wittnesses Wherfor the nombre of wittnesses beinge manie that maie be produced for the true vnderstanding of Sainct Paule in this text I coulde not contein but oute of so manie yet bring some moe Of the whiche I minde here to bring Esfrem and Primasius men of great antiquitie And for that they were of Chrystes Parliament house and therfor well knowing the enacted trueth of the vnderstanding of S. Paule in their times they are the better to be beleued This holie Father Esfrem writing of the daie of iudgement and speakinge of the woorthie and vnwoorthie receauinge of the Sacrament maketh relacion to Sainct Paule sainge the vnpure receauer to receaue the same to his confusion in the daie of iudgement as the pure receauer to his comfort and glorie Thus he writeth Si procul est à nobis Siloë quo missus est caecus sed D. Esfrem tract de die Judic preciosus calix sanguinis tui plenus vita lumine nobis in proximo est tanto propinqutor quanto qui accesserit sucrit purior Hoc igitur nobis restat misericors Christe vt pleni gratia illuminatione scientiae tuae cum fide sanctificatione accedamus ad calicem tuuÌ vt proficiat nobis ad remisstonem peccatorum non ad confusionem in die iudicij Quta quicumque mysterijs tuis indignus accesserit suaÌ animam ipse condemnat non se castificans vt cae lestem regem atque immortalem Sponsum in sui pectoris purissimum suscipiat Thalamum Nam aââ¦ma nostra sponsa est immortalis sponsi Copula autem nuptiarum caelestia SacrameÌta sunt quia cùm manducamus corpus eius sanguinem bibimus ipse in nobis est et nos in eo Attende ergo tibimet ipsi frater festina thalamuÌ cordis tui iugiter virtutibus exornare vt mansionem cum benedicto Patre suo faciat apud te Et tunc coram Angelis Archangeits erit tibi laus gloria gloriatio et cum magna exultatione gaudio ingredieris in Paradisum Yf Siloe whether the blinde man was sent be farre from vs Yet A. plain saing of holie Esfrem for the Proclamer the preciouse cuppe of thie bloode being full of life and light ys neare to vs yea so moche the nearer as he that cometh to yt ys the purer This then o mercifull Christ remaineth vnto vs that we being full of grace and the illuminacion of thie knowledge come vnto thy cuppe with faith and holinesse of life that yt maie auaill vs to the remissioÌ of simes ' and not to our confusion in the daie of iudgement For whosoeuer being vnwoorthie cometh to the misteries he condemneth his ownesoule not purisieng himself that he might into the most pure or clean chambre of his breast receaue the heuenlie kinge and immortall Spouse For our soule ys the Spouse of the immortall husbaÌd The cooplinge of the Marriage be the heauenly Sacramentes For when we doe eate his We eate the bodie and drinke the blood
and drinke his blood in whome yet neither Chryst shall dwell nor they in Christe But they for their presumption presuming with a filthie Soule to receaue so pure a bodie shall suffre their iust condemnacion Thus by these two Fathers as by other before alleadged yt ys testified that the very presence of Chrystes bodie ys in the Sacrament and that the same ys receaued of euell men though to their condempnacion THE ONE AND FIFTETH CHAP. ABIDETH IN the exposition of the same text by Cassiodorus and Damascen YT Ys moche for the probacion and confirmacion of the trueth to see the goodlie consent and agreement emong the holie Fathers of Chrystes parliament house Wherfor perceauing Cassiodorus to ioin the vj. of S. Iohan whith S. Paule as Primasius did as hauing both one vnderstaÌding I haue thought good of this coople that here shall be brought furth first and next to Primasius to place Cassiodorus that yt maie more liuely be perceaued that of them ys by me reported This Cassiodorus in his commentaries vpon the psalmes expowndinge this verse spoken as a prophecie of Chryst Thow arte a preist for euer after the ordre of Melchisedech writeth thus Cui potest veraciter et euidenter aptari nisi Domino saluatori Cassiodor in versu Tues sacerdos c. qui corpus sanguinem suum in panis ac vini erogatione salutariter consecrauit Sicut ipse in Euangelio dicit Nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Sed in ista carne sanguine nil cruentum nihil corruptibile mens humana concipiat ne sicut dicit Apostolus Qui enim corpus Domini indignè manducat iudicium sibi manducat sed viuificatricem substanciam atque salutarem ipsius verbi propriam factam per quam peccatorum remissio aeternae vitae dona praestantur Vnto whome maie this be trulie and euently applied but vnto our Lorde Chryste coÌsecrated his bodie and blood and Sauiour Who in the geuing furth of bread and wine to our health consecrated his bodie and bloode as he in the Gospell saieth Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall not haue euerlasting life But in this flesh and bloode let not the minde of man conceaue anie thinge grosse anie thing corruptible least as the Apostle doeth saie he that eateth the bodie of our Lorde vnwoorthilie eateth his owne condempnacion but let man conceaue yt to be a substance geuing life and saluacioÌ and soche a substance as ys made the verie owne substance of the Sonne of God himself by the whiche remission of sinnes and the giftes of euerlastinge life be geuen Ye haue nowe heard the weightie and pithic sainge of the holie Senatour Cassiodorus Who as for his wisdome was woorthilie called to be a Senatour to geue counsell in worldly affaires So for his godlinesse and learninge he ys a Senatour of Chrystes house in heauenlie thinges In these fewe woordes he hath vttered manie trueths and geuen vs manie instructions First he vttereth this trueth that Chryst in his last Supper did consecrate his bodie and his bloode Whiche his sainge as yt declareth and setteth furth the trueth of the catholique faith So yt openeth and declareth and therwith impugneth the vntrueth of the heresie of the Sacramentaries Secondly wher he saied that Chryst had to our health consecrated the same his bodie and blood he proueth yt by Chrystes faing in the vj. of S. Iohn wher he saieth Except ye eate the flesh of the Sonne of man and drinke his blood ye shall not haue life in yowe Wherby yt ys manifest that as by the forbearinge to eate the flesh of Chryst we leese the benefett of euerlasting life So by eatinge the same as yt ys to be eaten we obtein life euerlasting Whiche being so his sainge ys affirmed and prooned wher he saied that Chryst to our health and saluation consecrated his bodie and blood in his last Supper For hauinge euerlasting life by the eating of that his bodie consecrated in his last Supper we maie iustlie saie that yt was consecrated to our saluacion Thirdlie by that that the vj. of Iohn ys so alleaged yt prooueth well that the same speaketh of the bodie and blood of Chryst that shoulde be consecrated by him in his last Supper to ower health and saluacion as ys saied Forthlie we are instructed and taught what What we shoulde thinke of the bodie of Chryste coÌsecrated we aught to conceaue and thinke of that blessed bodie and flesh of Chryst so consecrated We maie not thinke yt a phantasticall bodie as Marcion and MaÌnicheus did or the bodie of a mere man as did Ebion and Cerynthus against whiche heretiques as S. Hierom saieth S. Iohn first was moued to write his gospell therby moued to open declare and settfurth the deitie or godhead of Chryst whiche heresie afterward notwitstanding S. Iohns Gospell and Epistles as Philaster wittnesseth was settfurth by Theodotus who was condemned by Victor then Bishoppe of Rome who was the thirtenth Bishoppe ther after S. Peter as the computacion of some doeth testifie Neither maie we thinke that bicause ther be in Chryst two natures that Two natures in Christe but not two persoÌs ther be also in him two distincted persons as did Nestorius so that the nature of man in Chryst ys so distincted and diuided froÌ the Godhead that yt hath no soche coniunctioÌ with the Godhead as that yt by the reason of the vnitie of person shoulde either be called the Sonne of God or the propre and verie flesh of God but the Sonne of man onelie For all these thought yt a corruptible flesh the flesh of a pure man and not the flesh of the Sonne of God as yt ys in dede but we must thinke yt as this Authour teacheth that yt ys a substance quickning vs to saluacion and euerlasting life forasmoche as yt ys made the verie owne and propre flesh of the Sonne of God by the whiche we haue remission of sinne and life euerlastinge And this also are we taught of holie Cyrill who geueth also a reason whie the flesh of God shoulde geue life sainge thus Quoniam saluatoris caro verbo Dei quod naturaliter vita est coniuncta viuifica effecta est quando eam comedimus tunc vitam Cyrill in 6. Joan. cap. 14. habemus in nobis illi coniuncti quae vita effecta est Forasmoche as the flesh of our Sauiour being ioined to the Sonne of God who naturallie ys life ys made geuing life when we eate that flesh theÌ haue we life in our selues for asmoche as we ar ioined to yt whiche ys made life Thus then maie we perceaue that not onelie corrupt maners but also corrupt faithe otherwise conceauing or phantasinge of Chrystes bodie then the catholique Faithe teacheth diuideth vs from Chryst and maketh vs vnwoorthie receauers of that blessed bodie Yf they
and dissenteth froÌ the wicked doctrine of Luther yt ys more manifest then I nede to open yt For Luther reiecteth all coÌfession of sinnes which ys our clensing and pourging regardeth not our examinacioÌ as touching life despiceth and conteÌnethour praiers aÌd preparacion onelie a certain faith he wold haue which he saieth sufficeth But this holie Chrysostome as a right ChrystiaÌ maÌ ought to doe speakinge and writing to ChrystiaÌ meÌ presupposeth faith Wherfor speaking no woord of yt whollie laboureth to haue Chrystian receauers to be diligent in preparacion of themselues to be chaste in bodie pure in soule clean in conscience vncorrupted in heart in pourpose diuerted froÌ vice whollie coÌuerted to vertue The subtle craft of the Deuell aboute Luther and so in other like This is the doctrin of exhortacioÌ geueÌ bi holie fathers of Christs church Wherfor embrace yt reader for yt ys fowded vpoÌ a sure stone As for the doctrine of Luther a father of SathaÌs Synagog yt ys a doctrin meit to be breathed oute of Sathan For wilt thow see the subtilitie of Sathan WheÌ he had corrupted the faith of Luther in no small nombre of articles by whiche corruption he was nowe before God as hauing no faith feeringe leest by the doinge of good woorkes doen with godlie zeale and deuocion God might be procured to haue mercie vpon him and reduce him from his heresie as diuerse haue ben thought yt good as he spoiled him of his faith so to spoill him of his good woorkes also and to bringe that to passe he breathed into him that onely faith sufficeth wherby good woorkes neclected and his painted faith being nothing he and his Disciples shoulde be clean destituted and naked both from faith and workes so that nothing should remain in them for God to woorke vpon but that Sathan shoulde be assured of them and haue the wholl possession of them Wherfore reader slie the snares of the deuell and hauinge faith studie to be fruictfull in good woorkes also that thy master and Sauiour maie vouchesafe to come with his Father and the holie Spiritt to dwell and abide in thee THE FIVE AND FIFTETH CHAP. PROCEAdeth vpon the same text by I sicbius and sainct Augustine HAuing in consideracion the detestablenesse of Luthers sainge aÌd to what licenciousnes yt maketh a redie open waie how lightlie yt entrappeth the sensuall person how directly also yt standeth against S. Paules owne woordes that we haue now in hande how yt swarueth from the doctrine of all holie Fathers and writers I can not contein but I must somwhat more saie in yt that where yt ys sufficientlie confuted by two noble Fathers of the Church yt maie be perceaued by a more nombre more fullie doen. I haue therfor intended to produce an other coople of Chrystes house which be Isichius and S. Augustin by whose testimonie I doubte yt not the matter shall be made verie clere I sichius writeth thus Probet autem seipsum homo sic de pancillo edat de calice Jsich in 26 Leuitic bibat Qualem probationem dicit id est vt in corde mundo atque conscientia poenitentiam corum quae deliquit intendenti participetur sanctis ad ablutionem peccatorum suorum Let a man examine himself and so let him eate of that bread and drinke of that cuppe What maner of examinacion doeth he speake of yt ys this that in a clean heart and conscience and to him that mindeth to doe penaunce for those sinnes that he hath offended in thee Sacrament shoulde be geuen to holie persons to the washing awaie of their sinnes In this breif saing of Isichius note I praie yowe that asking vpon the woordes of S. Paule what examinacion he wolde we shoulde make He aunswereth that we shoulde be of clean heart and conscience and of minde to doe penaunce for our sinnes before we receaue but of Luthers faith he speaketh no one woorde so that teaching soch examinacion to be made he confowndeth Penaunce clean heart and conscieÌce necessarie to the receauers of the bless Sacr. clean Luthers doctrine Luther saieth we must make no preparacioÌ by confession which ys a parte of penaunce this authour saieth that we must doe penaunce for those offences that we haue committed Luther saieth that we maie not search whether we finde ourselues giltie or no this authour saieth that we must be clean in heart and conscience which can not be knoweÌ but by soch search What shall I saie more but that Luthers wicked doctrine ys in euery parte contrarie to the wholsome doctrine of the Fathers euen as a maÌ wolde of a sette pourpose take a vieue of their sainges and maliciouslie saie the contrarie of all that he findeth them to haue saied Which thinge ye shal more manifestlie perceaue when ye shall heare the saing of S. Augustine also produced for the vnderstanding of S Paule From whom bicause I wil not long detein yowe his saing shall be furthwith ascribed Thus he writeth Ab iis pietas Domini nostri Iesu Christi nos liberet seipsum edendum tribuat qui dixit Ego sum panis viuus qui de coelo descendi Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam in seipso Sed vnusquisque antequam August ad Julian Epist 111. corpus sanguinem Domini nostri Iesu Christi accipiat seipsum probet secundùm Apostoli praeceptum sic de pane illo edat de calice bibat Quia qui indignè mandu cat corpus sanguinem Domini iudicium sibi manducat bibit non diiudicans corpus Domini Quando enim accipere debemus anteà ad confessionem poenitentiam recurrere debemus omnes actus nostros curiosius discutere peccata obnoxia si in nobis senseriserimus cito festinemus per confessionem veram poenitentiam abluere ne cum Iuda proditore Diabolium intra nos celautes pereamus protrahentes celantes peccatum nostrum de die in diem Etsi quid mali aut nequam cogitauimus de eo poenitentiam agamus velociter illud de corde nostro eradere festinemus The greate mercie of our Lorde Iesus Chryst deliuer vs from these things and geue himself to be eaten who saied The receauer of the bless Sacrmust prepare himself by coÌfessioÌ I am the bread of life which came dowen from heauen He that eateth my flesh and drinketh my blood hath euerlasting life in himself But let euery man before he receaue the bodie and blood of our Lord Iesus Chryst examine himself and so according to the commaundement of the Apostle let him eate of that bread and drinke of that cuppe For he that vnwoorthilie eateth the bodie and blood of our Lorde eateth and drinketh his own condeÌnacioÌ making no differeÌce of the bodie of our lord Therfor when we shall receaue we aught before to haue recourse to confession and penaunce and most diligentlie search all our
hurteth The Sacramentarie leaueth no more in the Sacrament by his doctrine but Sacramentall bread and Sacramentall wine whiche both saieth he remain in their substance and nature so that ther ys no other thinge taking thing for substance but the substance of bread and wine Certen yt ys that as God suffereth the Sunne to shine vpon good and euell and raineth vpon the iust and vniust So do the he suffre the substance of bread and wine to feede and nourish both good and euell as well to profitte the wicked as the rightwise no more measure beinge obserued to hurt the one then the other Yf than the substance of bread so indifferent that yt profiteth as well the wicked as the good the substance of bread ys not the thinge that holie Cyprian saith to be in the Sacrament which onelie prositeth the good and hurteth the euell yf yt be receaued Wherfor yt doeth necessarelie folowe that ther ys an other thing in the Sacrament than the substance of bread whiche ys the bodie of Chryst as the holie fathers before alleaged haue confessed and the holie Churche catholique professeth and beleueth Noweye haue heard the presence of Chrystes bodie and bloode taught by S. Paule in the epistle to the Corinthians ye haue heard yt testified yea and auouched by a nombre of auncient holie Fathers ye haue hearde yt prooued that by the testimonie aÌs well of S. Paule as the Fathers yt ys plain and euident that the euell and vnwoorthie receaue the same bodie of Chryst in the bless Sacrament that the good and woorthie doth Ye haue heard paines both temporall and eternall appoincted to soche vnwoorthie receauers Ye haue seen greate difference of the pains of the vnclean receauers of the figures of the olde lawe and of the vnwoorthie receauers of the Sacrament of the newe lawe wherby also ys inuinciblie prooued a great difference of thinges receaued in both lawes For in the olde lawe Chryst was receaued figuratiuely In the newe lawe he ys receaued verilie In the olde lawe onelie spirituallie In the newe lawe of good people bothe spirituallie and substanciallie Thus moche beinge doen if grace be at hande with the reader ther ys enough doen to expell the Sacramentaries heresie and to moue to receaue the catholique veritie Wherfore although ther be other scriptures in S. Paule I will not stand and abide vpon them as hitherto I haue doen vpon other but I will touche them and so ende THE NINE AND FIFTETH CHAP. TREACteth of these woordes of S. Paule We are membres of his bodie of his slesh and of his bones by Irenaeus and Hylarius IN the epistle to the Ephesians S. Paule exhorting men to loue their wieues willeth them so to loue them and nourish them as Chryst doeth his Churche And for proof that they shoulde so doe he saieth that no man at anie time hath hated his owne slesh but nourisheth and cheriseth yt as Chryst doeth his Churche For we are saieth he meÌbres of his bodie of his flesh and of his bones Whiche sainge forasmoche as the great auncient Father Irenaeus doeth vnderstande of the flesh bodie and bloode of Chryst in the Sacrament I haue thought good to lett the reader perceaue the same ⪠Thus he writeth Quomodò carnem negant esse capacem donationis Dei quae est vita aeterna quae sanguine corpore Christi nutritur membrum eius fit quemadmodum Apostolus ait in ea quae est ad Ephesios epistola Quoniam membra sumus corporis Iraen li. 5. eius de carne eius de ossibus eius non de spirituali aliquo inuisibili homine dicens haec spiritus enim neque ossa neque carnes habet sed de ea dispositione quae est secundùm hommem quae ex carnibus neruis ossibus consistit quae de calice qui est sanguis eius nutritur de pane qui est corpus eius augetun Howe denie they the flesh to be hable to receaue the gift of God whiche ys euerlasting life whiche ys nourished with the bodie and blood of Chryste and ys made a membre of him as the Aplain saing of Iren. agunst the Proclamer Apostle also saieth in the epistle to the Ephesians For we are membres of his bodie of his flesh and of his bones not speaking these woordes of any spirituall or inuisible man but of that disposition whiche ys after the nature of man whiche ys of flesh Sinnewes and bones whiche ys nourished of the cuppe whiche ys his blood and ys encreased by the bread whiche ys his bodie hitherto Iren. For the better vnderstanding of this sainge the occasion whie he wrote this ys to be declared although this Irenaeus were so auncient and so neare to the time of the Apostles that he was the disciple of Policarpus whiche Policarpus was the disciple of sainct Iohn the Euangelist yet before and in his time were risen manie heretiques as Symon Samarites who The flesh of maÌ shall haue euerlaing life bicause yt ys nourished with the flesh of Chryst. other wise ys called Symon Magus Menander Carportes Basilides Cerinthus Ebion and Marcion whiche fowlie and diuerslie erringe aboute the person of Chryst some of them also denienge the resurrection sainge that owre earthlie and grosse flesh coulde not be partaker of saluacion Against whiche heresies Irenaeus wrote fiue bookes and in the fiste booke amonge other thinges impugning that heresie that saied that owre flesh coulde not enioie euerlastinge life prooueth that yt maie and shall And by that yt ys nourished with the fleshe and bloode of Chryste And therfora sketh a question sainge howe denie they our flesh to be partaker of the gifte of God whiche ys euerlastinge whiche flesh ys nourished with the bodie and blood of Chryst and ys made a membre of him That our flesh ys nourished by the bodie and blood of Chryst and therby also made a membre of him he prooueth yt by this Scripture of S. Paule that we be membres of his bodie of his flesh and of his bones Both bodie and soule haue benefite by the bodie of Christe And here note howe goodlie he confirmeth the catholique faith and howe mightilie he ouerthrowe the heresie of the Sacramentarie The Catholique saieth that the wholl man bothe bodie and sowle taketh benefitte and ys nourished by the bodie and bloode of Chryste The Sacramentarie saieth that onelie the inwarde man the spirituall man ys spirituallie nourished by faith But this false glose ys here by expresse woordes reproued and conuinced S. Paule saieth Irenaeus speaketh not this of anie spirituall or inuisible man but of the verie naturall man which ys made of flesh sinnewes and bones whiche naturall man ys nourished and augmented by the cuppe whiche ys the bloode of our Lorde and the breade whiche ys the bodie of our Lorde Yt ys manifest then against the Sacramentarie yt ys manifest against the Proclamer that the naturall man doeth eate and drinke the
naturall bodie and bloode of Chryst wherby also yt ys manifest that the naturall bodie and bloode of Chryste be in the Sacrament For if they were not howe coulde they so be receaued Again yt ys manifest that not onelie the inwarde man the inuinsible or The outward naturall man receaueth the bodie and blood of Chryste spirituall man receaueth the bodie and bloode of Chryst but also the outwarde the visible and naturall man And for the full and perfect vnderstanding of this note well the cheife grownde of this auncient holie Father Irenaeus His pourpose ys to prooue that our flesh although yt be a mortall thinge shall receaue immortallitie although yt be earthilie yt shall receaue an heauenly and euerlastinge life howe proueth he that By that that our mortall flesh receaueth the immortall flesh and bloode of Chryst and therby nourished shall in his time atteign to immortalitie aÌd life euerlastinge The Sacramentaries denieng the receipt of Chrystsnaturall bodie into our denie withall the argument of Jren. aÌd of consequent the immortallitie of our bodie after resurrect Consider then that the argument of this holie father against this heresie to prooue that our bodies shall rise and that they at the same resurrection shall atteign to immortallie ys that we receaue the bodie aÌd blood of Christ by the whiche yt beinge immortall and also able to geue immortalitie we shall be made immortall and receauers of euerlastinge life The Sacramentarie then denienge that we receaue the bodie of Chryst into our bodies denieth the argument of this holie Father and tectlie also denieth owre resurrection and immortalitie which to manie of them haue allreadie apertlie doen and robbeth vs of one great article of our faith and of our cheif and high comforte that we hope to haue in our resurrection For as S. Paule saieth Si in hac vita taÌtùm in Christo speraÌtes sumus omnibus hominibus c. Yf in this life onelie we beleue on Chryst then are we of all men most miserablie Yf then they will robbe vs of the mean to atteign to this resurrection and immortallitie whiche mean ys the very receipt of the bodie and blood of Chryst they shall also robbe vs of the effect For the cause being taken awaie the effect also must be taken awaie as the cause beinge admitted the effect must necessarilie folowe For the cause of the immortalitie of our flesh ys the coniunction of the immortall flesh of Chryst with owre whiche ys doen 1. Cor. 15. by the receipt of the same in the Sacrament Of these two Chryst ys a full wittnesse for the first he saieth Nisi manducaueritis carnem filii hominis biberitis eius sanguinem non habebitis vitam in vobis Except ye eate the flesh of the Sonne of man and drinke his blood ye shall haue no life in yowe wherby ys testified that the receipt of the bodie and blood taken awaie from vs immortalitie and euerlastinge life ys also taken awaie For the other Chryst also testifieth Qui manducat meaÌ carnem bibit meum ibid. sangumem habet vitam aeternam He that eateth my flesh and drinketh my blood hath euerlastinge life Wherby ys taught that the receipt of the bodie and bloode of Chryst ys the cause and mean of and to euerlasting life But that the Aduersarie shall not cauill and saie that I speake moche in this matter at mine owne libertie and ther vnto expownde the scripturs by mine owne authoritie he shall heare the holie Father Cyrill affirme as moche as I haue saied and expownde the scripturs to the same sense Thus he Cirill in 15 ca Joan. writeth Non poterat aliter corruptibilis haec natura ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur Non credis mihi haec dicenti Christo te obsecro fidem praebe dicenti Amen amen inquit dico vobis Nisi manducaueritis carnem filu hominis biberitis eius sanguinem non habebitis vitam in vobis Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam Audis apertè clamaÌtem non habituros nos vitam nisi sanguinem cius biberimus carnem manducauerimus In vobis autem ipsis dicit id est in corpore vestro Vita autem iure ipsa vitae caro intelligi potest Haec enim nos in nouissimo die suscitat quomodò dicere non grauabor Caro vitae facta Vnigeniti caro ad virtutem vitae traducta est Non potest igitur morte superari Propterea in nobis facta interitum à nobis expellit Non enim abest ab ea vnigenitus Deisilius Vnde quia vnus est cum carne sua Ego inquit suscitabo cum This corruptible nature of owre bodie could not other wise be brought to incorruptibilitie Oure corruptible nature could not atteign to incorruptibilitie but by the receipt of the incorruptible flesh of Chryste and life except the bodie of naturall life shoulde be ioined to yt Beleuest thowe not me sainge these woordes I praie thee then beleue Chryst sainge Verilie verilie saieth he I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe He that eateth my flesh and drinketh my bloode hath euerlastinge life Thowe hearest him openlie saing that we shall haue no life except we drinke his bloode and eate his flesh He saieth in yower selues that ys in yower bodie By life maie of right be vnderstanded that flesh of life For this flesh shall raise vs vppe in the last daie And howe yt shall not greiue me to tell The flesh of life being made the flesh of the onelie begotten Sonne of God ys brought to haue the power of life Yt can not therfor be ouercomed of deathe Wherfor that flesh beinge in vs expelleth deathe from vs. For the onelie begotten Sonne of God ys not absent from that flesh Wherfore bicause he ys one withe his flesh he saied I will rayse him vppe Se ye not here plainlie affirmed by sainct Cyrill and that by those places of the vi of sainct Iohn that this corruptible nature of owre bodie can not atteign to immortalitie and life except the bodie of Chryst whiche he calleth the bodie of life be conioined to yt To returne then the argument of Irenaeus ys of great force For in dede that The flesh can not be subiect to mortalitie that duelie receaueth the flesh of immortalitie flesh can not be subiecte to mortalitie that receaueth the flesh of Chryst whiche geueth immortalitie But once to ende with Irenaeus I wishe the Reader to be aduertised of two thinges The one that wher Irenaeus and S. Cyrill saie that by the receipt of the bodie of Chryst we receaue immortalitie he maie not thinke them to speake against the scripture whiche saieth Quis est homo qui viuit non videbit mortem What man ys
Excellencie of SacrameÌts 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 ãâ¦ã in the mysterie of the ãâ¦ã lib. 2. cap. 37. Faith iudgeth possible that reason iudgeth impossible cap. 10. 30 Faith and Baptisme inseparable means of saluacion ca. 48 Faith without woorks sufficieth not in persons of discrecion li. 3. ca. 1 Faith nourished by the bodie and bloode of Chryste lib. 2. ca. 49 Faith catholique described li. 3. ca. 53 False Chrystians more woorthie reproche then Iewes lib. 1. cap. 19. item lib. 2 cap. 9. False doctrine hath some trueth admixed cap. 12 Fame of the chrystian rites among infidells proueth the presence ca. 42 Fasting for merit punishable by statute lib. 3. ca. 60 Fathers learned of their elders lib. 1. cap. 7 Fathers in the primitiue Churche spake of the mysteries often couertlie lib. 2. cap. 3 Figurs of Chrystes incarnacion li. 1. ca. 10 Figurs be not in all points comparable ibi Figures of the blessed Sacrament foure cap. 15. Figurs in good things not so good as the things figured in euell things not so euell ibid. Figuratiue passouer and the true passouer both on one table ca. 18 Figurs of the olde lawe and veritie of the newe lawe be as shadowes and the thing shadowed li. 2. ca. 22 Figurs of things be not merueillouse but the Sacrament ys merueillouse ca. 47 Figure taken two waies cap. 49. Figurs contein what reason conceaue the Sacrament what faith beleueth cap. 51. Figure of the Sacramentaries excluded from Chrysts woordes lib. 2. cap. 51. 52. wiped awaie by Chrysost cap. 55. denied cap. 58. 59. 60. 62. Figure what yt must be li. 3. ca. 2 Figure geueth not life but the blessed Sacrament geueth life ergo c. cap. 8 Figurs and things figured compared cap. 10. Figure maie forshewe life but yt can not be life ca. 14 Flesh of Chryste in the Sacrament hath an vnspeakeable power lib. 2. ca. 1 Flesh of Chryste called life as being the flesh of God who ys life ca. 14 Flesh and blood of Chryste both vnder one kinde in the catholique maner of ministracion neither of both vnder two kindes in the hereticall Communion cap. 16. Foode of Chrystes flesh cause of our immortalitie lib. 2 cap. 17. 26. item lib. 3 cap. 24. 58. 59. Flesh of Chryste meate in plain maner lib. 2. cap. 18. lib. 3. cap. 5 Flesh of Chryste geueth life and yet remaineth still naturall flesh cap. 27. Flesh profiteth nothing Iohn vi ys not spoken of the flesh of Chryste for that profiteth moche cap. 36. Flesh of Chryste both naturall and spirituall cap. 36. lib. 3. cap. 10. Flesh of the Sonne of God and the consecrated bread one bodie cap. 52. Flesh of Chryste appeareth not in the B. Sacrament for our infirmities sake lib. 2. ca. 7. 8. 19. 57. lib. 3. ca. 20. Flesh vnited to the Sonne of God by assumtion the same vnited to vs by participacion li. 3. cap. 27. Flesh of Chryste called spirit li. 3. ca. 10. Flesh of Chryste receaued in the B. SacrameÌt seed of euerlasting life li. 2. ca. 57. Forme essence nature substance all one lib. 2. cap. 7. Formes of breade and wine a speache knoweÌ to S. August ca. 22. and forme of bread remain cap. 60. Foure thinges called the bodie of Chryste ca. 58. Foure benefitts of the Iews noÌbred 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 teÌporallie 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 coÌpared 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 vnderstaÌding 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.
all that by your false doctrine aÌd sleight haue beÌ entrapped aÌd deceaued Yowe promised that yow wolde yelde to him that wolde bringfurth to yowe one scripture or one doctour or one CouÌcell c. as yow knowe This being nowe doeÌ by me aÌd other I wish that yow maie yeld your self prisoner not in warrelike maner to vs but in lowlie maner to Christe aÌd his dere spouse the catholique Churche by acknowleging their faith and professing their religion to saue your soule which we shal be most ioifull to vnderstaÌd aÌd for your soch coÌuersioÌ yelde to God most huÌble thanks Yf yow doo not yet let me wish yow for some better staie of your self hereafter to haue this olde saing in minde Ante victoriam ne canas triumphum THE PROLOGVE TO THE GENTLE READER THe Phylystynes gentle Reader moued sore and great Haereilques moue Ware against the Churche warre against the Israelites The heretikes against the catholique Chruche of God from whome ys comed furth a newe Golyath mightie in hys owne coÌceit with reprochfull woordes to reuyle the hoste of oure lyuyng God and to blaspheme hys holie name to raill at hys holie mysteryes and to comdemne hys holie ordinaÌces who with impudeÌt mouthe trusting in the streÌght of spere and sheilde blustereth oute soche blasphemouse woordes as the like to my knowledge CraÌ mer hys auncetour onelie excepted neuer dyd phylistyne before hym He alone cometh oute and prouokyng IsraeÌl to battaill maketh proclamation Proclamacion of the newe Goliath thus Yf any learned man of all our Aduersaryes or yf all the learned men that be a lyue be hable to bring anye one suffycyent sentence oute of anye olde catholique Doctour or father or oute of anye olde generall Councell or oute of the holye scriptures of God or anye one example of the primatyue churche wherbye yt may be elerely and playnly proued that ther was anye pryuate masse in the wholl worlde at that tyme for the space of syx hundreth years after Chryste c. and a fewe articles recited he proceadeth thus or that the people were then taught to beleue that Chryste bodye ys reallie substantiallye corporallye carnallye or naturallye in the Sacrament or that hys bodie ys or may be in a thousand places or mo at one tyme and sofurth proceadeng to laye oute hys matters enombreth xv articles all whiche foure onelie excepted be agaynst the holie Sacrament of Christes blessed bodie and bloode And for that he wolde not seem to faynte in hys doyng he saieth that he for hys parte wolde not onelie not call in anye thing that he had then saied but also woldelaie more matter to the same and so addeth he twelue mo artycles to the former all whiche one onelie excepted be also against the blessed SacrameÌt and the mynystracioÌ of the same whiche hys proclamation with the addycion he knytteth vppe thus Yf any one of all oure Aduersaries be able to auouche anye one of all these articles by anye soch suffycient anthorytie of Scriptures Doctours or Councells as I haue required as I saied before so saie I nowe agayn I am content to yelde vnto hym and to subscrybe VVhiche stoute bragge as some of hys likes I suppose myslyked and manye good catholique men I knowe thought yt arrogant So I thynking the same like litle Dauid not in faith might and powre not in vertue and syngular fauour of God but as the least and yongest of my breatheren in the house of my ffather not bearyng thys vyle reproche so arrogantlie and shameleslie made against the hoste of God of a good zeale hauyng sure trust in my lord God whose cause for my powre I wolde gladlie defende hanyng some stones gathered together in my sheperdes bagge I come in the name of God against thys Goliath and for thys tyme putting thys stone oute of my bagge into my slyng I cast yt at hym whiche I trust shall so hytte hym in the forehead wher ys the seat of shamefastnesse yf anye be in the man that he shall be ashamed so to reuyle the wholl churche of God agayn I saie the wholl Churche for theise hys lucyferouse woordes be not spoken onelie against soche as were or be of the catholique Churche in EngloÌde but to the contumelye of all the wholl catholique Churche of Chrystendome whersoeuer ys or hath ben professed and taught the reall presence of Chrystes blessed bodie and blood in the holie Sacrament And for that hys cheif force ys bent agaynst that Sacrament whyche ys our comforte foode and nutryment to euerlasting life I haue also bent my self therin cheiflie to withstande hym not medling moche with anye other matter Wherunto yet when I prepared my self and consydered one of the Articles of hys proclamacioÌ wher in effect he saieth that neuer maÌ was condemned as an herytyke for saynge that the Sacrament was a fygure a pledge a tokeÌ or a remeÌbrance of Chrystes bodie I began to be abasshed First at his craft aÌd subletie vsed in so weightie matter of faith wher all symplycitie and playn dealing shoud be vsed for if he referre theise his woordes to the syxe hondreth yeares next after Chryst that in those ther was neuer man coÌdemned for aÌ heretike that saied that the SacrameÌt was a figure a pledge a tokeÌ a remeÌbraÌce yt ys true for in all that tyme neuer was ther heretike that so saied in that sense that this proclamer aÌd his likes doo saye yt wherfor that ys but a craftie toye to bleer the eye of the hearer to make him beleue that meÌ in those daies were not for so saing coÌdemned wher in dede none did so saye and where none did so saie none coulde be condemned for yt Moche like argumeÌt might a feloÌ make for hym self in these daies saing that Chryste in whoÌ after his resurrectioÌ was the fullnesse of auctoritie and power as he hym self wittnesseth dyd neuer coÌdemne anye of his Apostles or dysciples to deathe for felonye wherfore he being a chrystian man aught not be condemned for felonye This argument hath a trueth for Chryste coÌdemned none of them for none of them were felons but yt lacketh force for though they not so offending were not condemned yet thys felon so offending maye iustly be condemned Likewise though none with in those syxe hondreth years for as muche as they so saied not were not condemned yet this proclamer so sainge maye wel be condemned And here I will ioyn issue with hym that if he can bring one within those sixe hondereth yeares that saied as he saieth was not condemned I will subscrybe Secundly I abasshed at hys impudencye for if the man be so impudent as to saie that neuer man was yet hitherto indged and condemned for an heretyke that saied the Sacrament was a figure in that sense that he and hys complyces do take yt namelie to be a figure withoute the verie presence of the bodie of Christ the contrarye whereof ys knowen to all the worlde and
therfor not vnknowen to hym what shall yt awaill me to buckle with so impudent a man For soche saiers haue ben condeÌned by eight CouÌcells all readie as heretykes and theyr heresie so detested hated and abhorred of all christians Sacramentaries condemned hyeight Councels that the catholique learned men yf they had but a suspicion of anye that dyd in anie one title swarue from the verytie of Chrystes bodie in the SacrameÌt they furth with addressed them selues to their pennes and with the swoorde of Gods trueth vanquyshed and ouerthrewe yt Thys as yt ys thought moued Paschasius towryte in the matter of the Sacrament for that Bertramus had in the tyme of kyng Charles wrytten therof Paschasi ' Bertramus wrote obscurclie and suspiciously of the Sacrament suspycyouslie and yet in suche sorte as no maÌ coulde be certeÌ what he assuredlie ment Nowe that the treuth of the matter of the SacrameÌt shoulde not be obscured with soche doubtfull wryting Paschasius wrotte a booke of the presence of the verie bodie of Chryst in the Sacrament in soche expresse and playn woordes as the symple man maye preceaue what was the faith of the Chruche in that tymeof that matter And for that he was so playn Gastius one of thys proclamers faction hauyng gotten an olde exemplar of that worke as yt ys appertynent to the syncerytie of soche men he raced yt he blotted yt yea he cutte oute wholl chapiters of yt and that doen that yt might to the woorlde appeare that Paschasius who wrotte so long agone wrotte yet nothing against the Sacramentaries he sett yt furthe so mutylated so torn and so defaced to be prynted But to return to speake of thys proclamer consydering as I saied the Artycle wherin he saieth neuer man was condemned for an heretike that affirmed the SacrameÌte to be a figure sign c. I was so abasshed at hys impudecye that I was partelye mynded not to haue ioyned with hym But remembryng that yt was more impudencye to denye Chrystes presence in the Sacrament whiche ys taught by Chrystes owne woordes delyuered by saincte Paule beleued in the primytiue Churche so receaued of holie men wrytten by an infynyte nombre of learned wryters confyrmed by Councells and embraced and staied vpon by all chrystyan nacions I corrected my self sayng that yf I wolde not spare to ioyn with hym in thys wicked assertyon moche lesse shoulde I spare to ioyn with hym in that other Wherfore resumynge my former pourpose I wyll in thys also ioyn with hym and shewyng from the begynnyng of the fyrst Aucthour of thys heresie eueÌ vnto thys Proclamer that they were all iudged for heretikes whiche affyrmed and taught that the Sacrament ys a figure as thys Aduersarie and hys complyces do I shall with all open the vanytie of hys bragge wherin he saieth that the catholique Churche ⪠haith not one scrypture not one doctour c. for the mayntenance of their faith For the playn openyng of whiche mattter yt ys certen by testymonye of manie learned meÌ that though some dyd so coÌfusedlie wryte in thys matter that they might be suspected or dyd secretlie as men fearyng the goodnesseof their cause whisper in corners whiche were very fewe yet amonge all that rightlie beleued in Chryst as God and man Berengarius was the fyrst that dyd openly wryte and teache denyeng as thys proclamer doth the BereÌgarius first openlie impugned the sacrament reall presence of Chrystes bodie and bloode in the Sacrament Whiche Berengarius was about the yeare of our lorde a thousande aÌd three score and So by computacion fyue hondreth yeares agon more a man as sundrye wryters testyfie neither excellent in learnyng nor commendable BereÌgarius neither excellent in learning nor coÌmeÌdable in life Leo nonus Platina in life who publyshing thys doctryne by poure scholers to whome he gaue stypende for that pourpose he spredde yt abroad in corners Whiche when yt came to the knowledge of Leo then Pope a man as Platina saieth of syngular sanctymonye and holynesse of life he condemned Berengarius in a Councell The woordes of Platina for the certen declaracion of the matter I shall not refuse to reporte Thus he wryteth Ad Leonem redeo viruÌ certè pietate innocentia benignitate gratia hospitalitate adeô insignem vt eius Domus peregrinis pauperibus semper patuerit Nam cum semel ante fores suas leprosum pauperem inuenisset cunque prae miscricordia collocari in lecto suo maÌdasset apertis mane foribus à ianitore nusquaÌ pauper inuentus est Christum pauperis nomine eo loci recubuisse creditum In rebus praeterea ad religionem pertinentibus tanta diligentia solertia vsus est vt in Concilio Vercellensi Berengarium hereseos autorem damnauerit I come agayn to Leo a man trulie in godlynesse in innoceÌcye benygnytie grace and hospytalytie so notable excellent that to strauÌgers and poure people hys house was allways open For when vpon a tyme he fownde a poure man a leapre lyeng before hys gate and through mercye had godlie commaunded hym to be layed in hys bedde in the mornyng when the gates were opened of the porter the poor man was in no place fownde And so yt was thought that Chryste in the maner of a poor man was layed ther. Besydes thys in matters apperteynyng to religyon he vsed so moche dyligence and wyse cyrcumspection that in the Councell at Vercells he condemned BereÌgarius condemned in the CouÌcell of Vercells at Rome aÌd two other CouÌcells Berengarius the Author of an heresye Thus farr Platina This condeÌnacion notwithstandyng the wicked man persysted in hys impyetie wherfore an other Councell was holden at Towres wher by dyuerse learned Fathers he was conuynced and so abiured hys heresie And in à Councell holden at Rome wher were cxiij Byshops as LanfraÌcus who then lyued testyfieth he recanted also hys heresyes BereÌgarius recanteth and abiureth And yet all thys notwistaÌding though thys caÌkre of heresie semed in the outwarde parte to be cured yet yt fretted inwardlie and grewe to an newe sore that wher before he had taught that the Sacrament was but onelye a figure of the bodie of Chryst as thys proclamer also tracheth nowe he begaÌ a newe doctryne affyrmyng that in the Sacrament was the verye bodie of Christ but that ther was also the SubstaÌce of bread with the SubstaÌce of the bodie of Chryst Wherupon ther was an other councell called vnder Gregorye the vij in the whiche the said Berengarius beyng conuinced dyd Gregorius 7. acknowledge hys errour and by expresse woordes recanted the same Not onelie these foure Councells condemned the heresye of Berengarius against the Sacrament but also the learned men that were in that tyme peyned them selues to wryte wholl bookes to the confutacion of the said Berengarius and hys heresies For against hym wrote Lanfrancus somtyme Archbyshope of Cantorburye of whom Tritemius saied that he was vir in
of all Euen so also do I shewe thee neither Angells nor Archangells not heauens nor the heauen of heauens but the Kinges bodie whiche ys in heauen whiche nowe ys setfurth before thee in earth to be seen the lorde of all theise doo I shewe thee Doest thowe marke howe thowe doest not onelie beholde in earth that that ys greatest and cheifest of all thinges But thowe doest touche The verie bodie of Christ ys set furth before vs in earth yt neither doest thowe onelie touche yt but thowe doest eate yt And that receaued thowe goest home Wipe therfore and make clean thy soule from all filthinesse prepare thy minde to the receipt of these misteries For yf the Kinges childe being deckt in purple and Diadeame were deliuered to thee to be caried woldest thowe not cast all down vpon the grownde and take him But nowe when thowe takest not the childe of a kinge being a man but the onelie begotten Sonne of God Saie I beseche thee arte thowe not The onlie begotten Sonne of God receiued in the SacrameÌt afraied And doest thowe not cast awaie the loue of all worldelie thinges Thus moche Chrisost Among so manie goodlie notes as this sentence dothe contein let me gentle Reader with thy pacience note two or three whiche be verilic woorthie of note and consideracion The first shall be that we obserue the notable titles that he geueth to the table This note hathe two partes For first he calleth ytlife c. after in the senteÌce next adioined he calleth yt a sacrifice Wherfore we shall first speake of the titles in the first sentence and then of the title in the next sentence In the first sentence he calleth yt the strength of our sowle our fundacion hope Honorable and woorthie titles of the Sacrament health light and life Whiche thinges for that they can not be attributed to the materiall table yt ys easie for euery man to perceaue that the Authour meneth them of the thing that ys of the meat or foode vpon the table after the maner of our common speache whiche saieth Soche a man kepeth a good table wherbie ys ment the good fare on the table Nowe then yf the thinge on the table be a thing of soche woorthinesse that yt maie be called our strenght health hope light and life yt can not be a peice of breade but he that ys so in verie dede Iesus Chryst our Sauiour God and maÌ Yt ys he that ys our streÌght according to the Psalmist Dominus fortitudo plebis suae Owre Lorde ys the strenght of his people He ys our health and Psalm 27. Matth. 1. Joan. 1. saluacion for Ipse saluum faciet populum suum à peccatis eorum He shall saue his people from ther sinnes He ys our light For he ys Lux vera quae illuminat omnem hominem venientem in hunc mundum The verie light that lightneth euery Jbid. 14. man comminge into this worlde He ys ourlife For he ys Via veritas vita the waie the trueth and the life Wherfore seing that these titles appropriated onelie to Christ are by this Chryst yt verilie vpoÌ the Altar auncient father declared to be applied to the thing vpon the Altar or table yt must of necessitie be concluded that the thing vpon the Altar or table ys verilie Chryste The further proofe wherof appeareth in the sentence immediatelie folowing whiche ys the seconde of the notes before mencioned wher he saieth thus Yf we shall departe hence being defended with this sacrifice we shall with most great trust go vppe to the holie place In the whiche sainge what he before called the table he calleth yt nowe the sacrifice Wherbie ys declared the first parte of the note that he ment not the materiall table but the thing vpon the table Secondarelie calling yt a sacrifice by the whiche with greate trust we go vppe to the holie place he plainlie teacheth Heb. 9. that the thing vpon the table ys Chryste who ys our verie and most woorthie sacrifice who by his oblacion founde eternall redemption of the which more hereafter The seconde note ys that he saieth Trulie that that ys wourthie of most high honour that will I she we thee in earth What thinge ys that that ys woorthie of most high honour but that that sainct Paule speaketh of when he saieth Regi seculorum 1 Tim. 1. Honour due to God alone called Latria wherin yt consisteth immortali inuisibili soli Deo honor gloria Vnto God king euerlastinge immortall inuisible be onlie honour and praise for euer What ys the most highe honour but that honour whiche the learned call Latriam the honour due to God alone whiche honour consisteth in faith beleuinge that he ys the creatour and conseruatour of all thinges in hoope trusting by him to be saued in Charitie louinge him aboue all thinges created yea euen aboue our owne selues through the whiche loue we are readie louinglie to obey his most holie commaundementes in Sacrifice as wherbie we exhibitte and testifie outwardlie our seruice to our onely Lorde God to be geuen vsed and frequented whiche sacrifice whether yt be of praise or thankes geuing or of the offring vppe of our owne bodyes Rom. 12. or anie other thing appoincted of God ys as sainct Paule testifieth called our reasonable seruing of God Yf theÌ that that ys shewed in earth be woorthie of this most high honour The thing woorthie most high honoure ys in the Sacrament and the shewing therof ys in the table of the whiche Chrysostom spake in the beginning of the this fentence what ells doth he meen or what ells can yt be but Chryst God and man verilie present in the Sacrament who ys wourthie of this honour But what neadeth me to trauaill to expownde Chryfostome and to declare what the thing ys that he woulde shewe in earth seing that he himself so clerelie expowndeth him self in his owne woordes that do folow For as in kinges howses saieth he not the walls not the golden Rooffe but the Kinges bodie sitting in the Throne ys the cheifest and woorthist of all Euen so also the Kinges bodie which ys in heauen whiche ys nowe sett furth before thee to be seen in earth not Angells nor Archangells not heauens nor the heauens of heauens but the verie Lorde of all these doo I shewe thee In whiche woordes ye maie clerelie perceaue that the thing whiche he saieth ys to be shewed in earthe ys the kinges bodie which ys in heauen the verie lorde of Angells and Archangells the Lorde of heauens and of the heauen of heauens Which ys not present in figure and absent in dede but ys verilie present in so true a maner verie Chryst verie God and verie man that he so being with vs in misterie here in earth maketh the same earth saieth Chrysostom to be an heauen vnto vs whiche coulde not so be but by the presence of him who ys Lorde of heauens whose
the perfecte nature of man and so confesseth Chryst to be verie God and verie Man folowed their master Eutiches and taught as in the Chalcedon Councell yt ys testified that Chryste before the adunacion was of two natures but after the adunacion he was but of one nature whiche was God and therfore denieng Chryste to be man confessed him onelie to be God Wherfor folowing Appollinaris Valentinus and Macedonius they wolde not receaue this common article of ourfaith Whiche was conceauedby the holie Goste born of the virgen Mary Nowe as these confessed Chryst to be God So this Theodorete labouring to proue him also to be man bringeth in this figure of Melchisedech whiche as by eternitie yt proueth him to be God For eternitie that ys to haue no beginning nor ending farre surmounteth the created nature of man and apperteineth to the increated nature of God So by the preisthead of Melchisedech whiche was in Chryst whiche being to base an office for God doth proprelie appertein to man he proueth Chryst to be a very Man Yf then the Aduersaries shall denie Melchisedech to be a figure of Chryst Aduersaries expositions maintein the heresie of Eutiches as touching his preisthead and sacrifice they shall take awaie the argument of this learned man and helping the parte of the heretikes shall weaken the parte of the catholiques And so where by the full and true applicacion of the figure Chryste ys proued to be both God and maÌ by the onelie applicacion of the eternitie whiche the Aduersaries wolde haue he shall be proued onelie God Nowe not onelie the argument of the matter proueth that this Authour brought in this figure cheifly to proue the manhead of Chryste whiche was the thing to be proued against Eutiches and that by the preisthead of Melchisedech But also his very plain woordes do proue the same For wheÌ he saieth In sacerdotio quod hominibus magis quà m Deo conuenit Dominus Christus secundùm ordinem Melchisedech Pontifex fuit In the preisthead whiche more agreeth to meÌ theÌ to God our Lorde Chryste was an gigh preist after the ordre of Melchisedech Leauing the eternitie of the Godhead of Chryste wherof Melchisedech was a figure in that he ys ouerpassed in the historie with oute mencion made either of his beginning or ending He commeth to that parte that proueth him a man whiche was to be a preist after the ordre of Melchisedech What ys yt to be apreist but to do the office of a preist What ys the office of a preist the office of a preist ys to offer Sacrifice to God for sinnes as Office of a preist saincte Paule wittnesseth whiche also this authour alleaging for his pourpose bringeth in thus Si est ergo sacerdotum proprium offerre munera Christus autem quod ad humanitatem attinet sacerdos appellatus est non aliam hostiaÌ quà m suum corpus obtulit Yf then yt be solie apperteining to preistes to offer sacrifice and Dial. 1. Chryste as coÌcerninge his humanitie was called a preist he offred no other sacrifice but his own bodie Then maie we also conclude that Chryst being a preist after the ordre of Melchisedech and the office of a preist after the ordre of Melchisedech ys to offer soche sacrifice as to that ordre apperteineth therfor Chryst offred soche sacrifie as to that ordre apperteineth Yt apperteineth to that ordre to offer bread and wine Wherfore Chryst sacrisiced in bread and wine In bread and wine I saie a kinde of foode of more excellencie then the bread and wine whiche did figure yt I meen with Theodoret and sainct Hierom the bodie and blood of Chryst the true bread and true wine whiche feadeth vs to liue the true life the life that endureth and faileth not Qui manducat Ioan. 6. hunc panem viuet in aeternum He that eateth this bread shall liue foreuer What neadeth me anie more to saie here seing that bothe sainct Hierom and Theodorete do thus plainly and agreablie as ye haue heard declare that Melchisehech was a figure as well of the preisthead and sacrifice of Chryst in that he offred sacrifice to God in bread and wine as of his eternitie for he ys accompted withoute ffather without mother without beginning or ending But Reader when thowe seest them so manifestlie erre and so maliciouslie impugne that whiche the holie Fathers doo teache by so plain sentence and expresse woordes as can not but be seen and perceaued except wher malice blindeth thinke with thy self that iust cause ys ministred vnto thee to feare them and their sainges in other matters Thus much for thy aduertisement by the waie being saied gentle Reader I will for thy further instruction and confirmacion of the matter bring yet mo wittnesses of the trueth herof THE ONE AND THIRTITH CHAPITER CONcludeth this matter of Melchisedech by saincte Augustin and Damascen AS ye haue allredie heard some auncient men of Chrystes Parliament howse agreablie testifieng the trueth of the figure of Melchisedech euen as yt hath ben enacted and receaued from the beginninge of the same howse So shall ye heare one coople more of them doing the like and so shall we ende the explicacion of this prophecie of the psalmist as touching the preisthead of Chryste after the ordre of Melchisedech Sainct Augustin writteh of the matter thus Erant sacrificia antea Iudaeorum secundùm ordinem Aaron in victimis pecorum hoc in Iu Psa 33. mysterio Nondum erat sacrificium corporis sanguinis Domini quod fideles norunt qui Euangelium legerunt quod sacrificiuÌ nunc diffusum est toto orbe Proponite ergo vobis ante oculos duo sacrificia illud secundùm ordinem Aaron et hoc secundùm ordinem Melchisedech Scriptum est enim turauit Dominus et non poenitebit eum Tu es sacerdos in aeternum secundùm ordinem Melchisedech De quo dicitur Tu es sacerdos in aeternum secundùm ordinem Melchisedech De Domino nostro Iesu Christo Quis enim erat Melchisedeh Rex Salem Saleni autem fuit Ciuitas illa quae postea sicut docti prodiderunt Hierusalem dicta est Ergo antequam ibi regnarent Iudaei ibi erat ille sacerdos Melchisedech qui scribitur in Genesi sacerdos Dei excelsi Ipse occurrit Abrahae quando liberauit Loth de manu persequentium et prostrauit illos à quibus tenebatur et liberauit fratrem Et post liberationem fratris occurrit et Melchisedech Tantus erat Melchisedech à quo benediceretur Abraham protulit paneÌ et vinum et benedixit Abraham et dedit ei decimas Abraham Videte quid protulit et quem benedixit et dictum est postea Tu es sacerdos in aeternum secundùm ordinem Melchisedech Dauid hoc in spiritu dixit longè post Abraham Temporibus autem Abrahae fuit Melchisedech De quo alio loco dicit Tu ès sacerdos in aeternum secundùm ordinem Melchisedech nisi
a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substaÌce but diuerse in maner Caluery but in euery place where Chryst ys knoweÌ and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the staÌderd bearers of the wicked armie of the enemies of gods trueth ys but a violeÌt or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes ParliameÌt house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh mencioÌ of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad BurdegaleÌ cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant euÌ in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett
furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst coÌmaunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermoÌ fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus coÌpared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betweÌ these two great auncieÌt Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued aÌd ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for
of the geuing of his blessed bodie and blood in the Sacrament as Chrysostome saieth Propterea id prius fecit miraculum vt per illud non essent ampliùs increduli his quae postmodum diceret Therfore Chrysost hom 45 in Ioan. saieth Chrysostom did he woorke this miracle first that by yt they shoulde be no more vnbeleuing in those thinges whiche he wolde afterwarde tell them For as the same Chrysostom saieth Ex eo haec credere oportuit ei facilia factu esse By that miracle yt behoued them to beleue that these thinges also were easie for him to do Ibidem This miracle then beinge doen as a preparatiue or induction to the belief of that great miracle that afterward he wolde tell them that he wolde do manie people did folowe him though drawen by diuerse Spirittes Some by the heauenlie Spiritte mouinge the minde Some by the fleshlie Spiritte moued of the bellie whiche our Sauiour Chryste did note when he saied Sequimmi me non quia vidistis signa sed quia manducastis ex panibus saturati estis Ioan. 6. Ye folowe me not bicause ye haue feen the miracles but bicause ye haue eaten of the loaues and were filled And so proceding nearer to entre into the matter whiche he chieflie entended saied vnto them Operamini non cibuÌ qui perit sed qui permanet in vitam aeternam quem filius hominis daturus est vobis Labour not for the meat whiche perisheth but for that whiche endureth into euerlasting life whiche meate the Sonne of man shall geue vnto yowe The Iewes nowe by this aduertised perceaued that they were moued to woorke for the heauenlie life and therfore asking howe they shoulde woorke the worke of God receaued aunswer that yt was to beleue in him whoÌ god had sent Yet nowe forgetting the miracle so lately doen in feading so great a multitude with so feweloaues for the whiche then they coulde saie This ys the verie Prophete whiche shoulde come into the worlde and wolde haue taken him and made him king they saied nowe vnto him Quod ergo facis signum vt videamus credamus tibi c. What sign shewest thowe nowe that we maie see and beleue thee What doest thowe woorke Oure fathers did eate Manna in the desert as yt ys written he gaue them bread from heauen to eate Here our Sauiour Three sundrie breades mencioned by Chryst Joan. 6. Chryste hauing iust occasion entreth into a large disputation with theÌ whiche continueth to the chapiters end In the whiche he maketh mencion of three sundrie breades that ys of the bread Manna of the bread the SoÌne of God and of the breade the flesh of Chryste Whiche three breades as they be distincted in nature So dothe the Euangelist distincte them by the distinction of their times in the whiche they were geuen And therfore speaking of Manna whiche was geuen long before he dothe distincte yt by the time that ys past saieng Patres vestri manducauerunt Manna Ibid. 6. in deserto yowre fathers haue eaten Manna in the wildernesse By whiche saing ys declared not onelie a distinction and difference of the thing yt self being Manna but also of the time and place that yt was eaten of their fathers The seconde bread ys the Godhead of Chryst whiche as yt ys distincted from the first bread in substance So ys yt distincted by the difference of the geuing of yt And therfore our Sauiour Chryste vttereth yt in the present tence as then presentlie geuen saing Non Moyses dedit vobis panem de caelo sed Pater meus dat vobis panem de celo verum Moyses gaue you not that bread from heauen but my Father geueth yowe the true bread from heauen Where note that Chryst saieth that his Father geueth the true bread He did not saie that he did geue or will geue but presentlie geueth And who ys this bread he declareth saieng Ego sum panis vitae I am the bread of life And whether this be spoken of his manhead or of his god head he immediatelie openeth Qui venit ad me non esuriet qui credit in me non sitiet in aeternum He that cometh to me shall not hunger and he that beleueth in me shall neuer Beleif ys directed to God alone thirst Beleif ys directed to none as to beleue in them but to God alone We beleue in Iesus Chryst God and man not by the consideracion of his manheade alone do we beleue in him but in that his Godhead and his maÌhead be ioined in vnitie of person so as God and man ys one Chryst Wherfore in this place he must be vnderstanded of necessitie to speake of his Godhead The thirde bread he beginnith to speake of when he saied Et panis quem ego dabo caro mea est quam dabo pro mundi vita And the bread whiche I will geue ys my flesh whiche I will geue for the life of the worlde In the whiche woordes he teacheth a manifest diuersitie of this bread here spoken of from the other spoken of before For here by expresse woordes he nameth the bread his flesh whiche yet more plainlie he teacheth to be his verie reall and substanciall flesh when he saieth that he will geue them that same flesh whiche he will geue for the life of the worlde He gaue not his flesh spirituallie to suffer death for the life of the worlde But the verie reall flesh of his verie bodie Wher nowe note that wher I saied before that in this chapiter besides the bread whiche our sauiour Chryst fedde the people then with miraculouslie therwere three breades spokeÌ of by Chryst These three breades be distincted not onelie with difference of time as ys before declared but also with the differeÌce of substaÌce as being three seuerall and diuerse substances as in this sequele it shall appeare As for Manna that yt was a diuerse substance from either of the other two ye will easilie graunt me That these other two be different in substance also yt ys partlie proued allreadie for that the one of the same ys the God head of Chryst the proof wherof ys that he moued the Iewes to beleue in yt The other ys his flesh whiche he gaue for the worlde And here note that speaking of the bread of his Godhead he moueth the Chryst moued the Iewes to beleue in hys Godhead and to eat the flesh of hismaÌhead Iewes more then once to beleue in him But speaking of this other bread he neuer moued the Iewes to beleue in yt but allwais to eate yt Ther he saied Ego sum panis vitae I am the bread of life Here as yt were disseueringe his flesh as being one of the substaÌciall partes of his person from the wholl he saieth Panis c. The bread whiche I will geue ys my flesh whiche ys a different Substance from the substance of the Godhead of Chryst although bothe theise
to be spoken of the Sacrament yet this that foloweth doth more proue yt and maketh it so clere that yt can not be gainst said Vt enim homo seruos suos emit ornat ita nos sangume suo Christus Qui huius sanguinis sunt participei cum Angelis ArchaÌgelis supernis virtutibus commorantur ipsam regiam stolam Christi induti spiritualibus armis muniti Sed nihil dixi ipsum induti sunt regem Sed sunt purum est admirabile ita si purè accesseris ad salutem accessisti siue praua conscientia ad poenam supplicium Partakers of the blood of Chryst dwell with Angells Qui enim manducat bibit indignè SANGVINEM Domini indicium sibi manducat bibit As a man saieth Chrysostom dothe both buie his seruauntes and deck them euen so dothe Chryst vs with his bloode They that be partakers of this bloode they dwell with Angells and Archaungells and with the powers aboue being cloathed with the kinglie garment of Chryste are defended with spirituall armour But I haue saied nothing They haue putte on the King himself But as yt ys a great thing and a wonderfull eueÌ Note here that he speaketh of the Sacrament so if thowe come to it purelie thowe hauest comed to health or saluacion But if with an euell conscience thowe hauest commed to pain and punishment For he that eateth and drinked the blood of our Lorde vnwourthelie eateth and drinketh his owne damnation Thus Chrysostom What can the enemie nowe saie hath not nowe Chrysostome opened him self and fullie and plainly certified vs that all this his communicacion was of the blessed Sacrament Dothe not his allegacion of saincte Paule invinciblie proue yt yf sainct Paule in the place alleaged spake of the Sacrament then Chrysostom that alleaged him spake of the Sacrament and vndoubtedlie he did so Wherfore chrystian Reader observe here and note that Chrysostom dothe not onely vnderstand the text of saincte Iohn of the Sacrament But also that therwith both by plain opening of the woordes of S. Paule by moste goodlie and high praise he teacheth vs that in the same Sacrament ys the verie presence of Chrystes bodie and bloode And in his so doinge teacheth God plagueth vs for abuse of the Sacrament also all good chrystian men highlie to esteme and greatlie to reuerence and magnifie this wonderfull misterie of Chrystes blessed bodie and bloode coÌsidering and by faithe perceauing verie Chryste God and man ther to be present And not so lightlie so irreuerentlie so vndeuoutlie to vse it as heretofore euen before the time of heresie yt was vsed or raither abused For the whiche abuse I assure yowe I earnestlie beleue that as in yt we did sore offende So by it God hath sore plagued vs. Let vs therfor be admonished and learn to amend our selues And the like I wolde wish the Aduersarie to do that wher he in this wicked time hath forsaken his faith and with defiled mouthe hath railed in blaspheming this most holie Sacrament and hath called the faitfull Chrystians Idolaters and robbers of God robbing him of his honour and geuing yt to a peice of bread he wolde nowe learn that he hath gon astraie and that not the Catholique Chrystians but he and soche like haue ben Idolaters and robbers of God his honour not honouring him wher he was present but with all vile means dishonouring him whiche he and they maie repent Wolde this famouse and noble clerke holie Chrysostom haue so extolled Honourable titles and great effectes of the Sacrament proue the presence of Chryst therin and magnified this Sacrament so oftentimes calling it blood and atributing to yt goddes power in fearing and driuing awaie of Deuells in wasshing our sowles in geuing remission of sinnes in putting death to flight in being our health and saluacion with a nombre of soche effectes as ye haue heard yf it were but wine Can a cuppe of wine woorke soche wonderfull workes and effectes ys yt of soch force and strength if yt so be the chamberlain of king Darius that tooke vpon him to proue that forte est vinum wine ys strong wold not haue omitted so great praises of yt in his oracion for it wolde haue made moche for his pourpose But surelie this ys spoken by Chrysostome of the verie blood of Chryste whiche in dede hath this great might and power or ells this great Father wold neuer so haue magnified yt And nowe thow that wast once in Chrystes faith and hauest runne astraic return again and magnifie this diuine Sacrament with Chrysostom and all other faithfull in Chryste Return I saie while the time serueth thee and while yt ys daie for Venit nox quando nemo potest operari The night will come when no man can woorke Therfore I do aduertise thee with sainct Paule Cum metu et tremore saluteÌânam operare with feare and trembling woork thy saluacion Return and saie with the Prophet Dauid Erraui sicut ouis quae Philip. 2. Psal 118. periit quaere seruum tuum Domine I haue erred like the shepe that hath perished seke thy seruannt o Lorde And nowe although I haue a litle digressed froÌ the right line of the proofe of the sixt chapiter of saincte Iohn to be vnderstanded of the Sacrament Yet I haue not digressed from charitie nether from the principall pourpose of this booke whiche ys to laboure to reduce them that haue erred to the trueth and to confirme and comforth them that be in yt THE SIXT CHAPITER PROCEADETH IN THE opening of the vnderstaÌding of the same texte of saincte Iohn by Beda and Cyrillus THe trueth of this matter ys soch that ytys testifiedaÌd auouched by manie mo fathers of the which we will heare first Beda and Beda in 6. Ioan. Cirille Beda expowndeth the forsaid text of S. Iohn thus Hunc paneÌ Dominus dedit quaÌdo mysteriuÌ corporis et saÌguinis suis Discipulis tradidit et quaÌdo semetipsum Deo patriobtulit in ara crucis Quòd verò dicit pro muÌdi vita noÌ debemus intelligere pro elemeÌtis sed pro hominibus qui muÌdi nomine designaÌtur This bread saieth Beda our lord gaue when he deliuered the misterie of his bodie and blood to his disciples and when he offered him self on the Altar of the Crosse to God the Father And wher he saieth for the life of the worlde we maie not vnderstaÌd it for the ElemeÌtes but for meÌ whiche by the name of the worlde are signified Thus haue ye Bedes expositioÌ whiche al thoug yt be breif and shorte yet it ys plain and clere As he text saeth that Chryst wolde geue twice a bread that shoulde be his flesh So Bede declareth two sundrie maners and times for the geuing of the same First wher Chryste saied the bread which I shall geue that saied Bede our Lorde gaue wheÌ he deliuered vnto his Disciples the misterie of his bodie aÌd blood The
comedit carnem bibit sanguinem meum in me manet ego in eo Owre Lorde being born ys laied in the maunger that yt shoulde be signified that the holie beastes whiche long vnder the lawe were fownde fasting shoulde be filled withe the heie of his incarnacion Being borne he filled the maunger who gaue him self meat to the mindes of the mortall sainge He that eateth my flesh and drinketh my bloode dwelleth in me and I in him Thus S. Gregorie In this sentence ye heare that Chryst gaue himself meat to mortall men and that according to our text he that eateth my flesh and drinketh my bloode c. Whiche text as ye haue hearde of other fathers before alleaged ys to be vnderstanded of the eating of Chrystes flesh in the Sacrament But yf the Aduersarie reclame and saie that S. Gregory saieth Chryst gaue Obiection oute of S. Gregorie aunswered himself meat to the mindes of the faitfull and that therfor he meneth not of anie corporall receipt for the minde taketh none soche Therto I saie that trueth yt ys that sainct Gregorie saieth that Chryst geueth himself meate to the mindes of the mortall but I praie you howe take ye the minde here do ye not take yt for the soule and do not all the holie writers saie that the flesh of Chryst in the SacraeÌmt ys the meate of the soule dothe not Chrysostom saie that yt ys verus cibus qui saluat animam Yt ys the very meat in dede that saueth the soule Why then what do ye winne by this that ye saie yt ys the meat of the soule seing that the holie Fathers haue so plainly testified that the very substanciall bodie of Chryst being in very dede receaued in the blessed Sacrament ys the meat of the soule What then doth S. Gregorie helpe your cause seing he saieth none otherwise then they which haue ouerthrowen your cause And that yow shall perceaue that he agreeth with the rest acknowledging two maner of receiptes of Chrystes bodie and blood as they doo ye shall heare him open himself Quid namque sit sanguis agni non iam audiendo sed bibendo Greg. in Homil Pasch dedicistis qui super vtrumque postem ponitur quando non solùm ore corporis sed etiam ore cordis hauritur For what the bloode of the lambe ys ye haue not onely learned by hearing but also in drinking Which blood ys putt on bothe the postes when yt ys not onely dronken with the mouth of the bodie but also with the mouth of the heart Se ye not here S. Gregorie when he saieth the bloode of the lambe ys Chrystes blood drok with mouth of bodie and mouth of heart dronke both with the mouth of the bodie and with the mouth of the heart Doth he not plainlie distincte and disseuer these two receiptes as the receipt of the bloode of the lambe with the mouth of the bodie to be the corparall receipt and with the mouthe of the heart to be the spirituall receipt which although they be distincted receiptes yet he wished them in this homelie to be ioined together for then we shall be sure to haue the blood vpon both our postes to our more sauegarde against the destroier Yt maie be but vpon one poste for as he saieth not moche after Qui sic Redemptoris sui sanguinem sumit vt imitari passionem eius necdum velit in vno poste sanguinem posuit He that doth so receaue the blood of his Redemer that as yet he will not folowe his passion he hath put the blood vpon one poste Thus we vnderstande by S. Gregorie not onely two maner of receiptes of Chrystes flesh and bloode but also we be taught by him that they maie concurre and be both doen at once And also that the corporall receipt maie be withoute the spirituall as also the spiritual maie be without the corporal THE SIX AND TWENTETH CHAPITER CONTInueth this expositon by S. Cyrill and Lyra. TO adde yet mo wittnesses howe this text ys to be taken S. Cyrill expowndeth yt in this wise Qui manducat meam carnem bibit meum Jn Ioan. cap. 15. sangumem in me manet ego in eo Vnde considerandum est quòd non habitudme solùm quae per charitat em intelligitur Christum nobis inesse verùm etiam participatione naturali Nam quemadmodum si quis igne liquefactam ceram alij cerae similiter liquefactae ita miscuerit vt vnum quid ex vtrisque factum videatur Sic communicatione corporis sanguinis Christi ipse in nobis est nos in ipso Non poterat enim aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur Owre Sauiour Chryst saieth He that eateth my flesh and drinketh Two waies of Chrystes being in vs that ys spirituallie and naturallie my bloode dwelleth in me and I in him Whervpon saieth Cyrill yt ys to be considered that not onelie by inwarde disposition whiche ys vnderstanded by charitie Chryst to be in vs but also by naturall participation For as yf anie man wolde mengle waxe that ys melted by the fire with other waxe that ys likewise melted so that of both ther maie be perceaued to be made one So by the parta king of the bodie and bloode of Chryst he ys in vs and we in him For this corruptible nature of the bodie coulde not otherwise be brought to incorruptiblitie and life except the bodie of naturall life shoulde be conioined to yt Thus Cyrill What can the Aduersaries saie to this Authour ys ther no other receipt of Chrysts bodie but a spirituall receipt yes this auncient father as the other auncient fathers haue doen before saieth that Chryst ys not in vs onely by charitie wherbie he vnderstandeth the spirituall maner but also by naturall participacion that ys by the eating and drinking of naturall flesh and bloode And that this shoulde not be taken for a phantasie he saieth that Chrystes flesh ys so in vs and we in him as two waxes melted and put together be made one So also as S. Hilarie saieth before as God the Sone and God the Father be one in substance So we by this receipt of Chryst be one with him and by him also ioined to the godheade I nede not to note then to yow that Cyrill vnderstandeth this text of the blessed SacrameÌt wher the woordes whollie fownde A plain place of S. Cyrill for the procl to that pourpose The reall presence also ys sufficieÌtly taught when he saieth that we do partake the naturall flesh and bloode of Chryst whose naturall flesh ys not nor can be receaued but wher yt ys reallie present The effect of of this also proueth the receipt bicause we be not onely in minde affection and soule ioined to Chryst but also by our natural flesh receauing his natural flesh This sentence alone trulie yf a maÌ hath not
of the scripture refuseth tropes and figures and enforceth to accept the propre sense onelie Wherfore chrystian Reader beware of that flattering contenaunce and deceiptfull lieng of the olde serpent Sathan flie the hissing of the vipers be not caried awaie with light creditte as our first parentes were therby to creditte the deuel and discreditte God But knowe the one to be thie enemie and feare him knowe the other to be thy Lorde God thy Sauiour and Redemer and embrace him Of the which matter harke farder to the godlie saing of Rupertus Accipe inquit comedite Hoc est corpus meum Et alibi Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo Cùm haec dicit agnus Dei oportunè nobis ad memoriam recurrit illud quod dixit serpens imo per serpentem Diabolus hostis bumani generis Accipite comedite eritis sicut dij Optimae spectabiles valdè propositiones Ille serpens erat iste agnus est Ille vetus peccator iste antiquut creator Ille spiritu Diaboli falsum sibilans iste spiritu Dei verum euangelizaus Ille de ligno non suo raptor optulit Iste de corpore sanguine suo largitor dedit Ille quod non habebat mendaciter promisit eritis inquiens sicut dij Iste quod habebat quod semper naturaliter habet fideliter dedit vt simus dij dum manet ipse in nobis Illi tandem nephandissimè creditum est plusquam Deo Credatur è contrario buic Deo si non plus at saltem quantum creditum est illi Diabolo Creditum est enim quod illi pomo inesset quod non videbatur scilicet vis deos efficiendi Credatur buic Sacramento inesse quod non videtur videlicet veritas carnis sanguinis valens efficere nos corporales Vnigenito filio Dei. Hoc enim ratio vel ordo iustitiae exposcit Accipite ergo inquit comedite Accipere est fideliter credere cum gratiarum actione diligere compatienti affectu corporis huius traditionem sanguinis huius effusionem respicere Hoc fieri non potest nisi priùs reijciaturid quod ab illo malè acceptum est Illud igitur mendacium execrantes hanc veritatem accipite approbate amplectimini contra cibum mortis paneÌ comedite vitae eternae calicem bibite salutis perpetuae He saieth mening Chryst take Conference of Chrystes woordes and the serpents and eate this ys my bodie and in an other place He that eateth my flesh and drinketh my bloode dwelleth in me and I in him When the lambe of God saieth these thinges yt cometh in due time to our memorie that the serpent saied or raither by the serpent the Deuell the enemie of man kinde Take and eate and ye shall be as Gods Goodlie and verie notable propositions He was a serpent this ys a lambe He an olde offender this an auncient creatour He by the spirit of the Deuel hissing oute an vntrueth this by the spirit of God preaching a trueth He a theeif gaue of the fruit that was not his This a right geuer gaue of his owne bodie and bloode He falsely promised that that he had not ye shall saieth he be as Gods This trulie gaue that he had whiche allwaies naturallie he hathe that ys that we maie be Gods forsomoche as he dwelleth in vs. Vnto him neuer the lesse most wickedly was geuen more credit then to God Vnto this coÌtrarie wise let credit be geuen being God yf not more yet at the least as moche creditte as was geueÌ to the Deuell For yt was beleued that to be in that apple whiche was not sein that ys to saie power to make Gods Let yt be beleued to be in the Sacrament that ys not seen that ys to saie the veritie of the flesh and bloode of Chryst able to incorporate vs to the onely begotteÌ Sonne of God Thus moche reason or ordre of iustice dothe require Take therfore saieth he and eate To take ys faithfully to beleue with thankes geuing To take Chrystes bodie what yt ys to loue with a compatient affection to beholde the deliuerance of this bloode This caÌ not be doen except that be reiected that of the enemie was euel receaued Detesting therfor that lie receaue approue and eÌbrace this trueth and against the meat of death eate ye the bread of euerlasting life and drinke the cuppe of euerlasting saluacion Thus being by this good Father admonished of the true vnderstanding of Chrystes woordes I will nowe make the same plain before thine eyes by the testimonie of a nombre of holie Fathers to the whiche good Reader I praie thee geue good heede THE THREE AND FOVRTETH CHAP. BEGINNETH to prooue the vnderstanding of Chrystes forsaied woordes not to be figuratiue by the anthoritie of the Fathers And first by Alexander and Instinus FOrsomoche as the misunderstanding of the woordes of the supper of Chryst hath and doth maintein great and lameÌtable contencion among soche as professe Chrystes name and the right vnderstaÌding of the same ought to be the occasion of the restitucion of peace and concorde Let yt not greiue thee gentle Reader though I tarie somwhat long vpon this text in producing manie holie Fathers of Chrysts schoole who shal teache vs howe these woordes This ys my bodie were ther taught to be vnderstanded and therby shall do vs to witte what ys the enacted trueth of Chrystes Parliament house as touching this matter nowe among chrystian men in controuerfie For the plain declaracion wherof I shall produce manie of the eldest Fathers and fewe I trust that do treact of these woordes being of any fame or authoritie shall be omitted And for a speciall note to discerne the trueth from falsheade the scholers of Chryst from the scholers of Sathan and the graue and constant staied Senatours of Chrystes Parliament house from the light and vauering whisperers of the Conciliables of Sathan Marke and note well that as in the one and fourteth chap. ye haue pceaued the sectes of Sathan are merueillouslie dissected and by great and fowle contencion amoÌg them selues diuided So shall ye perceaue that Chrystes disciples are vnited all of one minde all of one vnderstanding all speaking one thing in full peace and perfect concorde Remembre that the high scholers and cheif noble men of Chrystes Parliament honse I meen the foure EuaÌgelistes and S. Paule so agree that among them there ys no one title spoken of the Aduersaries tropes and figures but euery one of them testifie the matrer plainlie leauing the woordes in their propre sense So shall ye see all this noble companie of Fathers doo Let vs then in Chrystes name heare them vtter what ys the enacted trueth of the vnderstanding of Chrystes woordes Although ther are right auncient Fathers that doo verie no tablie declare and testifie the presence of Chrystes bodie and bloode in the Sacrament as Martialis
whiche ys naturally life ys made quickning or geuing life when we eate that flesh then Jn 15. Ioan Our corruptible bodie can not atteign to incorrup and life except the bodie of Chryst be ioined to yt haue we life in vs. For as he saieth in an other place Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodie coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall life should be ioined to yt So then ye maie nowe likewise perceaue the force of this argumente of Irenaeus to consist vpon the corporall receipt of the bodye of Chryst in the Sacrament whiche as Cyrill saieth being the flesh of life and incorruption when yt ys ioined to our corruptible and mortall flesh whiche maner of coniunction ys by none other mean doen but by the Sacrament yt maketh this naturall bodie of our to be apte to incorruption and life Yf in the Sacrament we doe not receaue the verie reall bodie of Chryste but a figure of the bodie whiche geueth not life to our bodies howe standeth the argument of Irenaeus what trueth ys ther in the saing of Cyrillus howe shall these our mortall and coruptible bodies be made immortall and incorruptible yf the flesh of life the flesh of our Lorde Chryst be not ioined to our flesh The nourishing of our slesh to incorruptibilitie by the flesh of Chryst proueth inuinciblie the reall presence And here note Reader that these maner of speaches of these two authours improue the phantasie and erroure of the Sacramentaries and inuinciblie proue the true catholique doctrine of the Churche As touching the false doctrine of the Sacramentaries wher yt teacheth that we onely receaue Chrystes bodie spirituallie that ys the meritte and vertue of Chrystes passioÌ aÌd death this receipt toucheth not our bodies this spirituall Chryst ys not ioined to our flesh but this receipt toucheth our soules thys spirituall Chryst ys ioined to spirittes But these authours saie that the flesh and bodie of Chryst ys receaued and so ioined to our flesh and bodies Which receipt and coniunction proueth inuinciblie that for as moch as the spirituall receipt ys ioined onely to the soule that ther must nedes be an other receipt of the reall and substanciall flesh and bodie of Chryste whiche maie be ioined to our substanciall flesh and bodies And so shall the argument of Irenaeus be of great force and strenght against the heretiques against whome he disputed So ys the testimonie of Cyrill true So ys the doctrine of the catholique Church fownd auncient substanciall and well grownded So ys the doctrin of the Sacramentaries improued and fownd false as yt ys in dede And wher the Proclamer required but one plain place of anie one auncient Plain places and argumentes against M. Iuell doctour he hath nowe one not onely plain but also strong and mightie so ouerthrowing the green wrought walls of hys late inuented heresie that well he maie hang vppe some painted cloathes paincted like strong walls whiche maie deceaue simple eies and weake seightes but they shall be in dede but painted cloutes This Irenaeus ys not onely taken of the catholiques to be as I haue saied plain and strong but also of heretiques For Melancthon against Oecolampadius this proclamers late fownder alleageth the same Irenaeus as one most plain and auncient and ther for not to be against saied Thus hauing brought furth an auncient scholer of Chrystes schoole and a graue counseilour in Chrystes Parliament house who hath declared vnto vs the true doctrine of Chrystes schoole and the enacted and receaued trueth of his Parliament house that the woordes of Chryst teache vs the presence of his verie bodie in the Sacrament and that they are to be vnderstanded in their propre sense Now foloweth Tertullian a man verie nere the time of Irenaeus whome the Aduersaries seme to make the patrone of their figuratiue doctrine but yt shall be well perceaued that he ys against them and fauoreth them not Thus he writeth Professus itaque Tertullian li. 4. cont Marc. se concupiscentia concupiscere edere Pascha vt suum indignum quippe vt quid alienum concupisceret Deus acceptum panem distributum Discipulis corpus suum illum fecit dicens Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus When Chryst therfore had saied that with desire he desired to eat the Passouer as his owen for yt was Chryst made the bread his bodie saieth Tertull vnsemelye that God should desire anie straunge thing the bread that was taken and distributed to hys disciples he made yt his bodie sainge This ys my bodie that ys to saie a figure of my bodie But yt had not ben a figure except yt were a bodie of trueth As Irenaeus against Valentinus So Tertullian against Marcion vsed hys argument taken of the Sacrament Marcion the disciple of Cerdon whose heresies S. Augustine reherseth wickedlie taught as hys master did that Chryst had no August li. Aduers Heres c. 28 Heresie of Marcion very true bodie when he was here conuersant vpon the earth but a phantasticall bodie Nowe Tertullian to proue that he had a verie true bodie bringeth in the institucion of the Sacrament sainge that Chryst made the breade that he tooke and distributed to hys disciples hys bodie saing This ys my bodie Wherbie as he stronglie proueth by Chrystes owne facte who made the breade hys bodie and by his owne woorde who saied of the same that he had so made This ys my bodie that Chryst had a verie bodie Whiche coulde not well haue proued the pourpose of Tertullian yf that that he made hys bodie and saied to be hys bodie had not ben a verie bodie Euen so saing that Chryst made the bread hys bodie when he saied Thys ys my bodie prooueth against the Sacramentaries bothe the presence of Chrystes verie bodie in the Sacrament and also that the woordes of Chryst are to be taken in their propre sense But here reclaimeth the Aduersarie and saieth that not withstanding this that ys saied Tertullian addeth and saieth that yt ys a figure of hys bodie I wishe that the Aduersarie wolde here ioin with me as I will with him that both of vs accept the wholle saing of Tertullian as yt ys here alleaged and that he whose doctrine repugneth against anie parte of yt to confesse that hys doctrine ys not good and he that confesseth the whol that hys doctrine be accepted as sownde and good Let ys then open the partes of Tertullian his saing Ther be in yt twoo partes The one ys that he saieth that Chryst made Tertullian opened and deliuered from the Sacramentaries the bread that he tooke in hys handes hys bodie The other that he saieth This ys my bodie that yt ys to
same meat nowe in the Sacrament after consecracioÌ which before the consecracion was corporal meate Owre faith the vertue grace or meritte of Chrystes passioÌ were neuer corporall meate wherfore this authour speaketh not of theÌ And therfore we maie conclude that yt ys the bodie of Chryst into whose substance the substaÌce of breade that before Christes woordes was able onelie to sustein the bodie nowe after the wordes ys turned into the substaÌce of Chryst whiche ys able to comforte both bodie and soule and ys become the substanciall breade geuing and mainteining our substaÌciall life whiche ys the euerlasting life Of this place of S. Ciprian forasmoche as I haue more at large spoken in the opening of the figure of Melchisedech I shall desire the reader if he wolde In the first booke c. 29. see what maie be more saied vpon yt to resort thither wher I turst he shall finde matter to the better opening of this place But yet that yt maie be fullie perceaued that S. Cyprian in this place meneth as ys saied that the verie bodie of Chryst ys in the Sacrament and that soche was his faith and that Chryst so taught and his schoole so learned we will heare an other testimonie of the same S. Cyprian in the same treactice Cypr. de cae na Dom. A plain place for M. Iuell that this senteÌce before alleaged ys in which ys this Nouae est buius SacrameÌti doctrina scholae cuangelicae hoc primuÌ magisteriuÌ portulerunt doctore Christo primuÌ haec muÌdo innotuit disciplina vt bibereÌt sanguineÌ christiani cuius esum legis antiquae authoritas districtissimeÌ interdicit Lex quippe esuÌ sanguinis probibet EuangeliuÌ praecipit vt bibatur In quibus maÌdatis hoc maximè discernere debet christiana Religio quòd sanguis animaliuÌ Ã sanguine Chricti per omnia differens teÌporalis tantuÌ habet viuificationis effectuÌ vita corum finem habet sine reuocacione constitutuÌ The doctrine of this Sacrament The lawe dyd forbidde the eating of blood the Gospell coÌmaundeth yt ys newe and the euangelicall schooles first brought furth this maner of teaching and Chryst being the teacher this learning first was knowen to the worlde that chrystian men shoulde drinke bloode the eating wherof the authoritie of the olde lawe did most strictlie forbidde The Lawe forbiddeth the eating of bloode The Gospell commaundeth that yt be dronke In whiche commaundementes this most cheiflie aught the chrystian religion to discerne that the bloode of beastes by all means differinge from the blode of Chryst hath onely the effect of temporall releif and the life of them hath an ende appoincted withoute reuocacion Thus he I wishe the gentle reader against the blasphemies of the Aduersaries to weigh well euery parte of this saing of S. Cyprian The Aduersarie saieth that the doctrine of the Sacrament ys the Papistes diuise and their inuencion But S. Cyprian teacheth vs first that yt ys a newe doctrine he teacheth vs in what schoole yt was first taught In the schoole saieth he of the Gospell he teacheth vs who was the schoole master who was the first teacher of yt Chryst faieth he was the first teacher of yt he first did notifie yt to the worlde But if ye aske what ys this newe doctrine He saieth that yt ys a newe doctrine of the Sacrament that chrystian men shoulde drinke bloode Yf ye proceade Doctrine of the real presence howe yt ys called newe and aske whether they must drinke verie blood He saieth verie blood For yt ys soche bloode as the lawe did forbidde to be eaten And that assuredlie was verie bloode Wherfore this ys verie bloode Yf ye question farder if the chrystians must drinke verie bloode whose bloode must they drinke He answereth Chrystes bloode as in the comparison of the commaundementes of the two lawes the olde lawe forbidding bloode the newe lawe commaunding bloode yt ys euident to be seen that he saieth newe lawe commaundeth the bloode of Chryst to be dronke In this then ye maie perceaue that the doctrine of the presence of Chrystes bodie and blood in the Sacrament aÌd the real receipt of the same ys not the inuencion or deuise of the Papistes but yt ys as this holie Father and martir of Chryste and therfore a good scholer of Chryst saieth who knewe Doctrin of the real presence ys no new iÌnuention of the Papistes the learning of his master wel yt ys saieth he the doctrine of Chryste yt ys his ordeinance yt ys his inuencion diuise and institucion Wherfore they maie bashe and be a shamed yea they maie tremble for feare to see themselues fallen into that impietie that the Iewes were who seinge Chryste casting oute the dumbe spiritte oute of a man maliciouselie and wickedlie ascribed the miraculouse worke to Belzebub whiche was doen by the power of God in Chryst So they wickedly ascribe this institucion of the SacrameÌt this doctrine of the presence of Chrystes bodie and bloode in the same Luc. 11. whiche ys the miraculouse worke of God to the Papistes at yt pleaseth them to terme them But here maie ye learn that Chryst ys the first teacher of this doctrine And this shall we make more euidentlie to appeare to yowe by the woordes of this authour And first where he saieth that the doctrine of the Sacrament ys newe This doth plainly and stronglie reiecte the figure and Tropes of the Aduersaties from the Sacrament For if the Sacrament be but the figure and not the thing howe ys yt or howe can yt be a newe doctrine To offre bread and wine as figures of Chryste we finde Melchisedech in the lawe of nature Gen. 14. Exod. 16. 1. Cor. 10. to haue so doen. That the people of the Iewes did eate Manna and breade from heauen and dranke the water of the rocke as figures of Chrystes bodie and blood yt ys more manifest then can be denied The two tenth deales of fine flower made in cakes and the wine also that was offred for a drinke offring stinted in Leuiticus by the measure of a fourt deale of an hyn were offred as figures of Chrysts bodie and bloode as Isichius witnesseth so Li. 6. ca. 23 that to haue bread and wine or to eate and drinke soche thinges as figures of Chrystes bodie and bloode yt ys no newe doctrine Yt was in the lawe of nature yt was in the lawe of Moises Wherfore yt can not be a newe doctrine The newe doctrine then ys to receaue the verie thing of these figures verilie reallie and presentlie whiche in dede ys a newe doctrine neuer taught to be vsed and parctised before Chryst taught yt yea and commaunded yt When and wher did he teache yt Before his passion at his last supper and as Cyprian termeth yt in the schoole of the Gospell Wher in the Gospell then finde we this new doctrine or commaundement The doctrine we finde as before ys declared in the sixt
exposition of the Aduersaries so ys yt consonaunte and agreable to the doctrine and exposition of the elders In the next chapter before this yowe sawe the exposition of Euthymius vpoÌ these woordes of Chryst not vnlike vnto this but altogether like Euth in 26. Matt. Doctrine of the Sacramentarie contrarie to the sathers bothe in woordes and sentence yt ys not saieth he a figure of Chrystes bodie but his bodie not a figure of hys bloode but his bloode Wherfore Reader when thowe seeist the authours agree and agreyng saie the contrarie of that that the Aduersarie teacheth thowe maist be well adsured that the doctrine of the Aduersarie ys false Wherfore seing yt plain before thine eyes flee the falhead and cleaue to the trueth The third note also maketh for the declaracion of this matter that he alleaging the sixt of sainct Iohn referreth yt to the Sacrament in the same sense that he vnderstoode Chrystes other woordes which ys as Theophilact also vpon the same sixt of sainct Iohn saieth Non figura carnis sed caro med est Not a figure of my flesh but yt ys my flesh So that by these authours the sixt of S. Iohn perteineth to the Sacrament notwithstanding the contrarie saing of Luther and Oecolampadius and other of that rable In which chapter ys promised the geuing not of a figure of his flesh but his verie flesh And as yt was ther promised verilie to be geuen so was the same to the accomplishment of the same promesse in verie dede deliuered and receaued euen the verie flesh and verie blood of Iesus Chryst and not the onelie figure of them The fourte note also whiche ys for the due receauing of the Sacrament geueth also light to the vnderstanding of the presence of Chrystes verie bodie in the Sacrament But for that the conuenient place to speake of this matter ys in the thirde booke we shall not here trooble the reader with all We haue nowe seen a goodlie and an euident testimonie testifieng howe Chrystes woordes were vnderstanded in the greke Church we will likewise heare one that shall declare the vnderstanding of them in the latin Church Who shall be Haymo who vpon these woordes of Chryst writeth thus Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Haymo in 26. Matth Postquam coenauit dedit eis panem vinum in mysterio videlicet corporis sanguinis sui Quia enim panis cor hominis confirmat vinum anget sanguinem in homine meritò idem panis in carnem Domini mutatur idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter sanguis The Solemnities of the olde passeouer being fullfilled our Lord goeth to shewe the sacramentes of the newe Passouer After he had supped he gaue them breade and wine in mysterie BreadchauÌged into the bodie and wine into the blood of Chryst not in figur but in trueth that ys of his bodie and bloode Bicause bread doeth make strong the heart of man and wine encreaseth blood in man therfor the same bread ys verie well chaunged into the flesh of Chryst and the same wine ys transferred into the blood of our Lorde not by figure nor by shadowe but by trueth For we beleue that in verie dede yt ys the flesh of Christe and likewise that yt ys hys bloode Thus moch Haymo Yowe see nowe here in the latin Church also a goodlie testimonie and a clere exposition of Chrystes woordes so clere and plain that I shall not nede to trauaill to open the same but onely I haue thought good to note to thee Reader the goodlie order that this authour obserueth in his exposition First he ioneth our newe Passouer to the olde as the verie trueth to the figure whiche being in place the figure vanisheth awaie Wherbie yt ys consequent that yf the Passouer whiche Chryst did institute were the trueth whiche the olde passouer did prefigurate that the newe Passeouer was a true thing in dede and not a bare figure For otherwise shoulde the figure be the figure of a figure and not of a trueth which ys against the nature of a figure And when he had thus ioined the trueth to the figure he declareth wheÌ yt was doen saing that after he had supped he gaue them bread and wine in the mysterie of his bodie and bloode Then proceading he geueth a cause whie Chryst vsed bread and wine in this mysterie of his bodie and blood bicause saieth he the materiall bread comforteth the heart and the materiall wine encreaseth the blood therfor to signifie that as these twoo things doe A chaunge in the Sacr. in trueth not in figure woorke ther effectes in our material bodies so thy being transmuted and chaunged into heauenlie bread and wine of Chrystes bodie and blood the bread of the life they woorke the like effect spirituallie in our soules And forasmoche as he had saied that the bread and wine be turned and chaunged into the bodie and bloode of Chryst he immediatelie teacheth howe yt ys chaunged They are chaunged saieth he not by figure nor by shadowe sed per veritatem but in verie dede whiche ys asmoche to saie as yt ys chaunged or turned into the verie flesh and blood of Chryst in verie dede and not into a bare Sacramentall bread as the Aduersarie tearmeth ys Now as I haue doen with DamasceÌ so will I with this authour first coÌferr this dictrine with the doctrine of the elders to see howe they agree and after the doctrine of the aduersarie both that yt maie appeare which of theÌ best agree with the auncient Churhe and whether ther be anie iust cause why the Aduersarie shoulde reiect this authour or his likes This authour Greg. Nissen serm cathec de diuinis Sacramen saieth that the bread ys chaunged into the bodie of our Lorde and the wine into his bloode doeth not among the elders the great elder Gregorie Nissen vse the like woordes Quamobrem saieth he rectè nunc etiam Dei verbo sanctificatum panem in Dei Verbi corpus credimus immutari Wherfor we doe nowe also verie well beleue the bread that ys sanctified by the woorde of God to be chaunged into the bodie of the sonne of God See ye not then that the doctrine which Haymo here teacheth of the transmutacion chaunging or turning of the bread into the bodie of Chryst TraÌsubstaÌciacoÌn that ys chaunge of bread aÌd wine into the bodie and bloode of Chryst a matter of faith which nowe the Church tearmeth Transubstantiacion ys an auncient doctrine and if yowe will conferre them diligentlie ye shall haue occasion to thinke that this authour Haymo did in this matter folowe Gregorie Nissen their sainges be so like For as Gregorie maketh this matter of the chaunging of the bread into the bodie of Chryst no matter
we must creditt the Fathers So that yt ys of this holie martyr to be learned howe moche the elders are to be esteemed howe moche to be credited and howe Which fathers are to be coÌsulted with in controuersies for certen knowledge of thinges that be in doubte and controuersie they must be consulted with which were in the auncient church before the controuersie was euer moued Of the whiche matter we reade a like counsell in the tripartite historie Therfore as heretofore I haue not vsed mine owne iudgement or phantasie in the exposition of soche scriptures as Li. 9. ca. 19 do speake of this mysterie by me treacted of No more will I hereafter in soche as shall be brought oute of S. Paule for the proof and confirmacion of the trueth of the matter of the blessed Sacrament and the mynistracion therof And first to take the places and sentences here to be handled in order as they are written by sainct Paule we will beginne with this Nolo enim vos 1. Cor. 10. ignorare fratres quontam patres nostri omnes sub nube fuerunt omnes mare transieruÌt omnes in Moyse baptizati sunt in nube in mari omnes eandem escam spiritualem manducauerunt omnes cundem potum spiritualem biberunt bibebant autem de spirituali consequente cos petra Petra autem erat Christus Brethren I wolde not that ye shoulde be ignorant how that our fathers were all vnder the clowde and all passed through the Sea and were all baptised vnder Moyses in the clowde and in the sea and did all eate of one spirituall meate and did all drinke of one spirituall drinke and they dranke of that spirituall rocke that folowed them whiche rocke was Chryst Yt shall not be without profit for the better vnderstanding of this scripture yf we do search the cause why sainct Paule maketh rehersall of soche benefittes as the Iewes receaued at the hand of God at their departure oute of Egypte and in the desert The cause ys bothe breiflie and clerelie Homel in dictuÌ Apostli Nolo vos ignor declared by Chrysostom who asketh the question and solueth yt thus Quare vnde incidit in hanc historiam Increpabat eos qui temerè non requisiti ad Idola ingrediuntur pollutam comedentes mensam tangentes Idolothyta Et cùm ostendisset quòd duplex damnum illi inde sustinerent nam insirmiores offendebant ipsi Daemoniorum participes erant cùm per praedicta satis spiritus corum humilasset docuisset ostendit fidelem spectare non solùm quae sua sunt debre sed quae multorum Volens eis incutere timorem veterem historiam eis recenset Siquidem illi magna de se sentiebant quasi sideles ab errore liberati scientiam assecuti ineffabilium sacramentorum participes effecti necnon ad regnum coelorum vocati Volens ergo declarare quòd illorum nulla sit vtilitas nisi adsit vita tantae gratiae respondens ex veteri historia ipsos erudit Wherfore Why S. Paule reherseth the benefittes that the Iewes receaued 1. Cor. 10. and from whence fell he into this storie He did rebuke them whiche rashlie and not being required did enter in to the Idolls eatinge the defiled table and touchinge thinges offred to Idolls And when he had shewed that they by yt did suffer double harme For they bothe offended the weak and thy themselues wer partakers of Deuells And when by the forsaied thinges he had sufficientlie humbled their spirittes and had taught them He declareth that the faithfull aught not onely to looke to those thinges that appertein to himself but also to thinges that appertain to other manie Nowe willing to strike feare into them he reherseth good religioÌ without good life not auaiable the olde historie vnto them For they also did thinke moche of themselues as that they were become faithful and deliuered from errour aÌd had obteined the knowledge of the vnspeakeable sacramentes and made partakers of the same and also that they were called to the kingdom of heauen Willing therfore to declare that of these thinges ther ys no prositte except ther be a life aunswering to so great grace he doth teache them oute of the olde historie Thus moch Chrysostom In whiche sentence ye perceaue the cause of the rehersall of the benefittes geuen to the Iewes and so in that place recited by sainct Paule to be to put the Corinthians in feare and to diswarde them from euell by the example of the Iewes who notwithstanding the receipt of so manie benefittes for that they were ingrate and disobedient not seking by an aunswerable life to please their Lord God as he by soche benefites did pleasure Benefites of the Jewesas they were figures of our benefites so their plagues of our plagues them God in them had no pleasure but plagued them and ouerthrewe them in the desert Euen so the Corinthians who had receaued the verie thinges and true benefittes as the Sacrament of Baptisme the holie Gost and had eaten the bodie of Chryst and dronken hys bloode Whiche benefittes were figured by the benefittes geuen to the Iewes that yf they wolde be prowde vnthankfull and disobedient and wolde not lead a life wourthie their vocacion that God wolde after the gift of so manie benefittes and so great as their demerittes required haue no pleasure in them but plague them and ouerthrowe them as he did the Iewes For as their benefittes were figures of our benefittes So their plagues and punishmentes we figures In 10. 1. Cor. hom 23. of our plagues and punishmentes as Chrysostom saieth Quemadmodnm enim dona figurae sunt ita supplicia Wherfore sainct Paule saieth Haec autem infigura facta sunt nostri vt non simus concupiscentes malorum sicut illi concupierunt These are figurs or examples vnto vs that we shoulde not lust after euell thinges as they lusted Faith with out woorks sufficethnot in persons of discretioÌ Here by the waie to note by these scriptures ys ouerthrowen the wicked heresie of them whiche haue taught that yf a man beleue in Chryst and haue receaued hys sacramentes howe wicked so euer hys life be he shall be saued For here ye perceaue that though the Corinthians had receaued the faith and the sacrament annexed to the same yet yf ther life and conuersacion were not agreable and aunswerable that they shoulde fall into Gods displeasure and neither faith neither sacramentes shoulde auaill them as Chrysostome doth expownde The cause thus knowen why sainct Paule recited these thinges yt were Foure benefites of the Jewes nombred not amisse to knowe what thinges they were and what commoditie or benefitt happened vnto the Iewes by these These thinges in nombre be foure The clowde the Sea Manna and the water that flowed oute of the rocke Of these foure Esdras reciting vnto God hys
again perceaue how wickedlie he Oecol hys wresting of S. Ambrose opened hath abused S. Ambrose in wresting him to his wicked pourpose In this fame sermon wher these woordes be written which as yeperceaue be very plain and of that force that they coulde not well be wrested by the craftie engines of Oecolampadius immediatelie after folowe other woords whiche he perceauing that he might wrest left oute all this that ys before alleadged and tooke onely this that foloweth whiche when yt ys applied to this that ys before rehersed then iudge Reader whether yt be not violentlie wrested from the true mening of sainct Ambrose or no. Thus he alleadgeth Mihi ille panis Dei descendat de coelo qui dat vitam huic mundo Non Iudaeis non Synagogae descendit sed Ecclesiae descendit sed populo minori Nam quomodò Iudaeis descendit Ambr. ibid. panis cùm omnes qui illum manducarunt hoc est quem Iudaei putarunt Manna in deserto mortui sunt Quomodò Synagogae descendit cùm omnis Synagoga interierit aeterno ieiunio fidei defecerit Denique si accipissent panem verum non dixissent Domine semper da nobis panem hunc Quid petis Iudaee vt tribuat tibi Panem quem dat quotidie dat semper in teipso est vt accipias hunc panem Accede hunc panem accipies eum De hoc pane dictum est Omnes qui se elogant à te peribunt Si elongaris ab eo peribis Si appropinquaris viues Hic est panis vitae Qui vitam manducat mori non potest Quomodò enim moritur cui vita cibus est Quomodò deficiet qui habet vitalem substantiam Accedite ad eum satiemini quia panis est Accedite ad eum potate quia fons est Accedite ad eum illuminemini quia Lux est Accedite ad eum liberemini quia vbi Spiritus Domini ibi libertas Accedite ad eum absoluimini quia est remissio peccatorum Qui sit iste quaeritis Audite ipsum dicentem Ego sum panis vitae qui venit ad me non esurâet qui credit in me non sitiet vnquam Audistis eum vidistis eum non credidistis ei ideo mortui estis That bread of God descend vnto me from heauen whiche geueth life to the worlde He hath not descended to the Iewes not to the Synagoge but he hath descended to the Church he hath descended to the inferiour people For howe hath that bread descended to the Iewes seing that all that haue eaten yt that ys whome the Iewes thought to be Manna in the wildernesse are dead Howe hath he descended to the Synagog seing that all the Synagog hath perished and with the hungar or fast of faith hath failed or decaied Yf they had receaued the trewe bread they had not saied Lorde geue vs allwaie this bread What doest thowe aske O Iewe that he shoulde geue vnto thee The bread whiche he geueth to all whiche he geueth dailie whiche he geueth alwaies yt ys in thy self that thow maist take that bread Come vnto this bread and thowe shall receaue yt Of this bread yt ys saied All that make themselues farre from thee shal perish Yf thow make thy self farre from him thow shalt perish yf thow drawe neer to him thowe shalt liue This bread ys the the bread of life He that eateth life can not die Howe can he die vnto whome life ys meate Howe shall he faill that hath that liuelie substaÌce Come vnto him aÌd be filled for he ys the foode Come vnto him and drinke for he ys the well Come vnto him and be lightned for he ys the light Come vnto him and be made free For wher the Spirit of God ys ther ys fredome Come vnto him and be absolued for he ys the remission of sinnes Who thys ys do ye aske Heare him saing I am the bread of life he that cometh to me shall not bungar and he that beleueth in me shall not thirst at anie time Ye haue heard him ye haue seeÌ him aÌd haue not beleued him Therfor ye are dead Thus moche of S. Ambrose ys alleaged of Oecolampadius whiche for that yt hath none of those expresse woordes which be in the rest of S. Ambrose which I haue before alleadged Therfor he tooke this part of S. Ambrose that he might the better wrest yt and left that whiche I haue alleaged bicause he could not so well blind the eie of his reader with the wresting of yt Nowe what wolde ye thinke of a man that so vseth anie holie authour as to bring him against a matter or raither as seming to speake against a matter who in dede speaketh nothing against yt but in the next line speaketh so manifestlie and so plainlie with yt that the wrester ys ashamed and dare not bring him furth and reporte that that there he saieth but knowing that he ys for the trueth will bring him furth as though he were against the trueth There ys no other thing but that he ys an Angell of Sathan transforming himself into the Angell of light and by swete woordes entrappeth the heartes of the simple and of soche as be not ware and circumspecte And therfore yowe must thinke that yt ys necessarie to be vigilant and by earnest prayer to desire the Lord of all Spirittes to geue yowe grace to discern betwixt spirittes I meen betwixt the spirit of trueth and the spirit of errour and so to flie the euell and cleaue to the good And when ye see soche wicked wresters so to abuse the authours thinke as ye haue iust cause that their matter ys naught who seke by soche naughtie meanes to maintein yt Nowe I wish that yf the reader be learned he wolde read these two allegacions in sainct Ambrose yf he be not learned reade them as they be here alleaged For so moche as Oecolampadius alleadgeth foloweth in sainct Ambrose immediately after that that I alleadged euen as yt doth here Nowe ioin them together as one as they be in dede and then iudge yf they teach not the presence of Chryst in the Sacrament and Manna to be a figure of the same howe soeuer Oecolampadius wolde wrest yt to the contrarie This also by the waie ys to be noted that where this and the rest of the Aduersaries of Gods trueth teache that ther ys no difference betwxit the Difference betwene Manna aÌd the blessed Sacrament Sacramentes of the olde lawe and the newe as touching anie more excellencie or woorthinesse in the one then in the other but that the one signified Chryst to come the other as comed that sainct Ambrose here noteth a more difference saing that Manna was not the true bread but our bread ys the true bread that was a shadowe our the very thing that gaue not life our geueth life Be not these differences shewing the one more excellent then the other Did not Origen
also in his saing signifie moche difference wheÌ he saied that Manna was meate in darke maner and nowe the flesh of the Sonne of God ys true meat in a plain maner Yf the balance be in a true mans hand the one will weigh moch more then the other euen as moche as the bodie more then the shadowe Thus ye haue heard the minde of Origen and S. Ambrose in these three pointes that ys that Manna ys a figure of the bodie of Chryste that the bodie of Chryste ys present in the Sacrament and that the thinges of the new Testament are of more excellencie then the thinges of the olde Testament In particular I meen of that thing that they haue spoken of A place shall be had that they shall be spoken of vniuersallie In the mean while as I do passe through the Authours as they do touche yt so yt shall be noted and so likewise of the other two THE SIXTH CHAPITER DECLARETH THAT Manna was a figure by the testimonie of saincte Cyprian and Chrysostom THe holy Martyr S. Cyprian whose faithe ys well to be perceaued in the matter of the Sacrament by hys plain and manifold godlie sainges in the first and second booke alleaged wil also be a notable wittnesse for the same here In the first booke he hath most clerely declared vnto vs the figures that were there spokeÌ of as of Melchisedech and the Paschal laÌbe so here also as plainly as breiflie he toucheth this figure saing Huius panis figura fuit Manna quod in deserto pluit Sicvbi ad verum panem in terra promissionis ventum est cibus ille defecit Of this bread MaÌna was a figure which rained in the desert So when we came to the true bread Cyprian de caena Do. in the land of promesse that meat ceassed That the bread which he speaketh of here of the which he saieth that Manna was the figure ys the holie bread of the blessed Sacrament yt ys more manifest than that yt can be denied For this his Sermon wherin these woordes be written being of the supper of our Lorde he onely treacteth of yt This will also be proued not onely by the sentence on the whiche this dependeth Ibid. and hangeth but also very manifestlie where he openeth himself in the ende of the sermon by expresse woordes saing Sed nos ipsi corpus effecti Sacramento re Sacramenti capiti nostro connectimur vnimur Singuli alter alterius membra ministerium dilectionis proinuiccÌ exhibentes communicamus charitate participamur The one meate and drinke that we fead on ys our Lord Iesus Chryste solicitudine eundem cibum manducantes eundem potum bibentes qui de spiritali prosluit petra emanauit Qui cibus potus est Dominus noster Iesus Christus But we our selues also saieth Cyprian being made his bodie by the Sacrament and the thing of the Sacrament we are connected and vnited to our head euery one being membres one of an other we communicate in charitie we are partakers of one care eating of one meate and drinking of one drinke whiche did flowe oute of the spirituall stone Which meat and drinke ys ower Lord Iesus Chryst. Thus moche S. Cyprian In this saing yt ys manifest that he alludeth to the same text of S. Paul that we haue in hand for he vseth the very woordes of S. Paule saing that we eate all of one meat and drinke all of one drink whiche drinke did flowe oute of the spirituall stone I nede not to conferre the one to the other for he that knoweth the one dothe well perceaue the other But what this one meat ys that we all eate of and what this drinke ys that flowed oute of the spirituall stone of the whiche we all drinke he furth A plain saing for the Procla with expowndeth and saieth Which meat and drinke ys our Lord Iesus Chryst A more plain speache can not be desired As the Iewes did eate of one Manna and dranke of one water flowing out of the stone so all we Chrystians eate one meate and drinke one drinke the bodie and blood of Chryst The bodie of Chryst being the one meat figurated by the one meat of the Iewes whiche was Manna The blood of Chryst being the one drinke of the Chrystians figurated by the one drinke of the Ioan. 19. Iewes whiche did flowe oute of the stone as the bloode flowed oute of the spirituall stone the bodie of our Lord and Sauiour Chryst Iesus For as the Euangelist saieth vnus militum lancea latus eius aperuit continuò exiuit sanguis aqua One Sacramentaries glose of spiritual lie impugned of the soldiers with a spere thrust him into the side and furthwith there came oute blood and water This clere testimonie of S. Cyprian can not be darkned with the comon obscure glose of the Aduersaries as to saie that our Lorde Iesus Chryst ys our meat spirituallie We confesse as before that Chryst ys our spirituall meat and that we fede vpon him spirituallie and we wish and praie that all chrystians will so frame their liues and conuersacions that they maie dailie fede on him spirituallie But with all we confesse and beleue that we recea him reallie and substanciallie in the Sacrament as S. Cyrill saieth whose phrase ys not vnlike this that we haue nowe saied Thus he writeth Non negamus Cyrill in 15 Joan. Chrystes bodie ys receaued both spirituallie and reallie nos recta fide charitateîue sincera Christo spiritualiter coniungi sed nullam nobis coniunctionis rationem secumdùm carnem cum illo esse id profectò pernegamus idîue à diuinis scripturis omnino alienum dicimus We denie not but that we are ioined to Chryst spirituallie by right faith and sincere charitie But that we haue no maner of coniunction with him after the fleshe that in verie dede we vtterlie denie and saie yt to be farre wide from the scriptures And a litle after An fortassis putat ignotam nobis misticae benedictionis virtutem esse quae cùm in nobis fiat nonne corporalliter quoque facit coÌmunicatione carnis Christi Christum in nobis habitare Dothe he thinke peraduenture that the vertue of the misticall benediction ys vnknowen to vs whiche when yt ys doen in vs dothe yt not make also by the coÌmunicacion or receauing of Chrystes flesh Chryst corporallie to dwell in vs Nowe therfor with S. Cyrill confessing both maners of receauing and feading of Chryst we do not with the Aduersaries so confesse the one that we denie the other wherfor not denieng but affirming with the holy martir Ciprian we saie that we receaue Chryst verilie and that our lorde Iesus Chryst as Cyprian speaketh yt ys our meate and his bloode our drinke reallie and substanciallie And that S. Cyprian so meneth yt will withoute all scruple appeare manifestlie to the reader yf he will consider and vnderstande where he speaketh these woordes
the tables and the coÌmunion of the sacramentes there to be in a darke maner set furth yf thowe do not again aske all of me but so requirest those thinges that be doen as yt ys mete in the shadowing and figures to see Therfor bicause he had saied of the Sea and of the clowde and of moyses he added fardermore And all haue eaten one spirituall meate as thowe saieth he ascending from the bathe or washing of waters doest runne to the table So they also going vppe from the sea came to a newe and a merueilouse table I speake of MaÌna and again as thow hauest a wonderfull drinke the wholsome bloode so they also had a wonderfull nature of drinke Hitherto Chrysostome Who hath declared euery part of these matters that here are to be sett furth In the beginning of his saing he confowndeth the Aduersarie in that he so plainlie saieth that the veritie must haue a certain excellencie aboue the figure TheÌ forasmoche as Baptisme ys the veritie and the sea the figure Baptisme ys more excellent then the sea Likewise Manna and the water being the figure of the Sacrament of the bodie of Chryst and of his bloode then the Sacrament of the bodie and blood of Chryste ys more excellent then Manna for the veritie ys more excellent then the figure That Manna and the water be figures of the Sacrament he dothe most manifestlie declare when he Oure drinke the wholsome blood of Chryste saieth I will shewe thee the tables and the coÌmunion of the Sacramentes ther to be in figurs sett furth And proceading to shewe what Sacramentes be settfurth there he dothe applie the one to the other saing As thowe coming vppe saieth he from the fonte of baptisme runnest to the table So they from the sea to Manna As thowe hauest a wonderfull drinke whiche ys the wholsom bloode of Chryst so they the water of the stone In this ys plainly taught whiche be the figures whiche be the verities The Sea Manna and the waters be the figures Baptisme Chrystes bodie and Chrystes bloode be the verities For although Chrysostom in the applicacion of Manna doth but put the table as the veritie what he ment by the table he well declareth in the applicacion of the water to the veritie where he saieth As thowe drinkest wonderfull drinke the wholsome bloode So they the water Wherby as in this by expresse woordes he declareth the bloode to be the veritie of the water being the figure so by the table wherin that holie Sacrament ys ministred he ment the bodie of Chryst whiche after a fewe lines he opeÌly speaketh saing Sicut autem dixit quòd omnes per mare transierunt Sic nobilitatem Ecclesiae praefigurauit cùm dixit Eundem cibum spiritualem comederunt Hoc idem rursus insinuauit Sic enim in Ecclesia nou aliud corpus diues aliud verò pauper neque alium quidem sanguinem ille alium autem iste Sic Itunc non aliud quidem accipiebat Riche and poore eate all one bodie and drinke all one blood diues Manna alium verò pauper neque alterius fontis iste particeps erat alterius verò in digentioris ille As he hath saied that all haue goen through the sea so he hath perfigurated the nobilitie of the churche when he saied They haue eaten all one spirituall meat he hath insinuated the same again for so yt ys in the Church For the riche man receaueth not one bodie and the poore man an other neither he one maner of blood and this an other So also then the riche maÌ did not take of one Manna and the poore man of an other neither was this man partaker of one fountain and he of a woorse In this saing Chrysostome making an other comparison betwixt the figure and the veritie he sheweth what he ment by the table in the place first alleaged For here he calleth yt the bodie saing that the riche man doth not receaue one bodie and the poore man an other no more then the riche man did receaue one Manna and the poore man an other but as all eate one Manna in the figure So all indifferentlie eate one bodie in veritie For the poore lazar receaueth that same bodie of Chryst that the kinge dothe Whiche by the waie to note I wish all men of power and honour to remeÌbre and consider that God contemneth not the miserable and wretched but receaueth all and dispiseth none but the wicked And as he ys no acceptour of persons in the receipt of his Sacramentes no more ys he in the receauing to his glorie For poour Lazarus was in the bosom of Abraham when the great riche man was in tormentes But to return to our matter Chrysostome yet in the same homelie declaring why S. Paule maketh mencion of these thinges saieth Sed cuius gratia horum memoriam adsert beatus Paulus Ob causam quam principio Chry. Jbid. vobis dixi vt discas quòd neque Baptisma neque peccatorum remissio neque scientia neque sacramentorum Communio neque sacra mensa neque fruitio corporis neque participatio fanguinis neque aliud horum prodesse nobis poterit nisi vitam rectam admirabilem omni peccato liberam habeamus Neither the fruitioÌ of Chrystes bodie nor the partaking of hys blood auaileth without good lif But wherfor doeth S. Paule make mencion of these thinges for the cause whiche I tolde yowe in the beginninge that thowe shouldest learn that neither Baptisme neither remission of sinnes neither knowledge neither the coÌmunion of the sacramentes neither the holie table neither the fruicion of the bodie neither the partaking of the blood neither anie thing of these can auaill vs except we haue a life right and comeÌdable and free from all sinne Thus Chrysostom In whiche his saing ye perceaue how plainlie he teacheth the receipt of the bodie and bloode of Chryst in the Sacrament reallie and in very dede and not figuratiuelie or spirituallie And this ys the proofe of yt Chrystes bodie maie be ãâ¦ã For he saieth that the receipt of the bodie and blood of Chryst profiteth nothing except we haue a godlie life withal Nowe the spirituall receauing of Chryst includeth a godlie life with all For to receaue Chryst spirituallie ys hauing the remembrance of Chrystes passion and death to receaue him by faith and charitie whiche can not be withoute a godlie life For where perfect faith and perfecte charitie ys ther ys a man of perfecte and holie life and he that ys of that sorte receaueth Chryst spirituallie But here Chrysostom speaketh of the receipt of the bodie of Chryst withoute holie life whiche must nedes be spoken and ment of the bodie of Chryst in the Sacrament Whiche as yt was receaued by Iudas he being then a wicked man so maie yt be receaued of other that be wicked and not of holie life but then as Chrysostome saieth yt profiteth nothing but yt raither hurteth
figurabatur de coelo certè Manna veniebat Attende quem figurabat Ego sum inquit panis vinus qui de caelo desceÌdi Nowe saieth S. August the light being brought in let vs seke what the other thinges do signifie What the clowde the sea and Manna do meen For these thinges he hath not expownded But what the stone was he hath shewed The passing through the sea ys Baptisme But bicause Baptisme that ys to saie the water of health ys not of healthe excepte yt be consecrated in Chrystes name who shed his blood for vs the water ys blessed with his crosse and that Manna from heauen ys plainlie expownded of our A figure geueth not life but the blessed Sac. geueth life ergo yt ys more then a figure Lorde himself Your Fathers saieth he haue eaten Manna in the Wildernesse and they be dead When shoulde they liue A figure maie prenunciate life but yt can not be life They haue eaten saieth he Manna and be dead that ys to saie Manna that they did eate coulde not deliuer them from death not that Manna was death vnto them but bicause yt deliuered not from death He shoulde deliuer from death who was figurated by Manna The Manna trulie came from heauen Marke whom yt figured I am saieth âe the liuing bread whiche came downe from heauen Thus farre S. Augustine In whose woordes ye see a goodlie applicacion of the figures to the thinges figured Howe well and aptelie the redde sea figured Baptisme whiche ys made redde in vertue by the bloode of Chryst Sainct Augustine most godlie hathe declared And he hath doen no lesse in the applicacion of Manna to Chryste in the Sacrament Marke saieth he whom Manna did figure Yt figured him who saied I am the bread of life whiche came downe from heauen That Chryst spake these woordes ther ys no doubte But whether he spake them of his bodie in the Sacrament the Sacramentarie will make a doubte But that S. Augustine meent that the bodie of Chryst in the Sacrament ys the thing figured by Manna he himself doth so plainlie open in an other place that we are deliuered from doubte therof Thus he saieth Manna typus est escae spiritualis quae resurrectione Domint veritas facta est in Eucharistiae mysterio Manna ys a figure of that spirituall meat whiche in the resurrection Lib. quest ãâ¦ã test quest 65. of our Lorde was made the veritie in the Sacrament In whiche woordes ye see the iust applicacion of the figure to the thinge sigured Manna ys the figure the bodie of Chryst in the Sacrament ys the thing figured and the veritie Let yt not trooble the Reader that he calleth yt the spirituall meat as though therby were not affirmed the verie reall presence But remembre that MaÌna howe yt was called a spiritual meat and the water of the rock a spiritual drinke S. Paule calleth Manna a spirituall meat although yt were corporall and the water also he calleth spirituall althoug yt were likewise corporall not that he wolde so teache them to be spirituall that they were not in very dede corporall but bicause they were miraculouslie and wonderfullie not by the ordinarie power and worke of God whiche he dailie worketh in the producing and conseruing of his creatures but by a speciall and vnwonted maner geuen to the people of Israell Wherfore yt liked S. Augustin as he might very well to call yt beinge the veritie a spirituall meate as Manna the figure was called spirituall meat Wherby the one better answereth the other And in dede as Manna was sent to the Iewes beside the course of nature So was Chryst sent to vs beside the course of nature And as yt was made meat to them merueillouslie So ys the bodie of Chryst in the Sacrament made meat for vs merueillously And thus both these be spirituall The bodie of Chryst in the Sacr. howe yt ys called a spirituall meat meates although the bodie of Chryst more spirituall both for that after his resurrection his bodie was glorified and indewed with the giftes of immortalitie agilitie impassibilitie subtilitie and claritie and also for that in the Sacrament yt ys beholden by faith and not by senses whiche ys a spirituall maner Thus then yt appeareth very manifestly that the bodie of Chryst ys and maie be called for diuerse consideracions a spirituall meat and yet be neuer the lesse a corporall substance That thus in this place yt ys to be vnderstanded to be a spirituall meate and not after the maner that the Aduersarie wolde haue yt wrested the very woordes of Sainct Augustin enforce For he saied that this spirituall meat ys in the mystery or Sacrament The spirituall maner that the Aduersarie wolde here violentlie intrude and thrust in ys not nor can not be in the Sacrament but in the receauer who by faithe and charitie receaueth after that spirituall maner whiche faith and charitie be not in the Sacramentall bread as they tearme yt but in the man the receauer of yt Of the whiche spirituall meat the bread ys a signe or a figure as they teache saing that as they receaue that bread to nourish the bodie So they spiritually receaue Chryst to nourish the soule So that that spirituall meat of the whiche they speake ys not in the Sacrament Therfor yt ys to be concluded that he speaketh of the naturall meat of Chrystes bodie whiche ys according to the minde of this holy Father and the doctrine of the catholique Churche verilie really substanciallie in the Sacrament and yet neuer the lesse spirituallie in maner aboue declared In this matter diuerse other places might be brought in but for that I wolde not wearie the Reader but raither delight him with the hearing of some other and that conuenient place might be had for Oecumnnius we shall ceasse with thus moche of Sainct Augustine and heare the said Oecumenius Oecumen 1. Cor 10. vpon the same text of Sainct Paule Thus he writeth Comederunt nempe Manna sicut nos corpus Christi Potum spiritualem hoc est aquam è rupe siue petra seaturientem biberunt quemadmodum nos sanguinem Christ They haue saieth A plain saing for the Procla Oecumenius eaten Manna as we the bodie of Chryst They heaue dronke a spirituall drinke that ys water running oute of a rocke or a stone as we the bloode of Chryste Thus he This ys but a breif exposition but yet wonderfull weightie and mightie to ouerthrowe the enemie Methinke I shoulde nothing saie here to opeÌ the matter wher all ys so plain but to declare that I wonder that men will or can be so deluded in a matter so clerely taught as yt ys here I merueill also howe malice can preuaill or howe yt self against so manie fast a trueth by soche expresse woords vttered that no mistes or clowdes of wicked glose can wrest but in soche wise as yt maie very well be perceaued But to come to the pourpose this ys
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we coÌfesse Chryste to haue ben crucified so rightlie we coÌfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a maÌn of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idîue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumîue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
that spirituall coÌmunion that ys doen by faith Wherfor as before ys saied either by the receipt of the bodie and blood of Chryst they come into an other coÌmunioÌ or ells they receaue that that they had before But here the Reader ys to be aduertised that as they that receaue the spirituall vnion by Baptisme receaue yt not but with coÌdicion So none can receaue this corporall vnioÌ to Chryste but with coÌdicion The Sacramentes be receaued of manie but not profitablie as touching the finall effect to all that receaue but to some Chryst hath died not onely for our sinnes but for the sinnes of all the worlde yet all atteign not remission of sinnes whiche ys the effecte of the same death And as God geuing vs Chryst gaue vs all thinges with him yet all receaue not all thinges Euen so though by the receipt of Chrystes bodie in the Sacrament we be as yt ys saied vnited and incorporated to Chryst yet not all for the benefittes which God geueth vnto vs manie of them haue coÌdicions annexed as the benefittes before recited haue For as touching remission of sinnes all they shall haue yt that will obserue the condicion declared by S Iohn Si ambulauerimus in luce sicut ipse est in luce societatem habemus adinuicem 1. Joan. 1. sanguis Iesu Christi filii eius emundat nos ab omni peccato Yf we shall walke in light as he also ys in light we haue felowshippe together and the bloode of Iesus Chryst the Sonne of him clenseth vs from all sinne Eternall life ys geuen to vs by Chryst but ther ys a condicion annexed Si vis ad vitam ingredi serua mandata Yf thowe wilt entre into life kepe the commaundementes Vnitie with Chryst as that Chryst shall dwell in them and they in him that do eate the flesh of Chryst and drinke his bloode ys promised to them that so doe but not without a condicion that ys that they doe eate yt woorthilie Iudas eate the flesh of Chryst and dranke his bloode as hereafter shall be shewed But yet he obteined not the promisse he enioied not the effecte for not Chryst but Sathan abidde in him as the Gospell testifieth Wherfore S. Paule saied not that yowe all be one bread and one bodie but manie For indede as manie as shall woorthilie receaue that one bread and drinke of that one cuppe all they shall be one bread and one bodie both with Chryst and within themselues But the euell receauers not so This also ys not to be ouerpassed that sainct Paule saieth that we all eate of one bread and drinke of one cuppe Which in my iudgement proueth very moche that he tooke not this bread for bare materiall bread as the Aduersarie doth for then yt were not true For all do not eate of one bread For the grekes eate leauened bread and the latines fine and vnleauened bread In the catholique Church ys geuen to euerie communicant a sondrie bread In the scismaticall church they haue not throughout all one bread but in euery conuenticle a sondrie bread and somtime in the same conuenticle diuerse breades For yt were a meruailouse bread that shoulde suffice them all in all their wicked congregacions And as before ys noted their bread hath no soche vertue as sainct Paule dothe attribute vnto this bread and this cuppe which ys to make vs one bodie with Christ Wherfore yt can haue no other vnderstanding but that the bread which S. Paule speaketh of ys no materiall bread but yt ys the heauenly bread of Chrystes bodie which being but one ys eaten of euery faithfull and sufficeth Jnsermone Decana for all For he ys not so receaued in one aultar that he ys not nor cannot be in an other But as sainct Bernarde saieth speaking to Chryst in the Sacrament vnius horae momento ab ortu solis vsque ad occasum ab aquilone vsque ad austrum praesto es omnibus vnus in multis idem in diuersis locis In the moment of one howre from the rising of the Sunne to the going downe of the same from the North to the Sowthe thowe art at hande which arte one in manie places and the very same in diuerse places For as Chrysostome saieth Quoniam in multis locis offertur multi sunt Christi Nequaquam Sed vnus vbique est Christus hic plenus existens illic plenus vnuÌ corpus Jn deci â Corn. hom 17. For that Chryst ys offered in many places be ther many Chrystes not so but euery wher one Chryst being full here and full ther all one bodie So that wher S. Paule saieth that they are one bodie and one bread that doth partake of that same one bread and that same one cuppe yt ys not very fied nor can be verified of anie other but of Chryst the true bread whiche as ys saied being one bodie one Chryst ys euerie where full Chryste here full and ther full of the whiche one all doo partake and so by that one they all are made one I meen as manie as do duelie receaue yt as ys before saied For by the receipt of that one bodie they growe to be one bodie both with the bodie that ys receaued and also among themselues THE FOVR AND TVENTETH CHAP. PROceadeth vpon the same text by Chrysostom and S. Augustine AS among philosophers yt ys vnseemlie to auouche anie thing withoute reason so among diuines speciallie in matters of controuersie yt ys vnsemelie to auouche anie thing withoute authoritie wherfor to doo that that to a diuine ys seemlie and withal to geue aduertisement to the Proclamer who in his sermon powreth oute manie of his hereticall deuises in matter of controuersie withoute authoritie although I haue not hitherto without authoritie but with authoritie expownded this text of S. Paule yet returning to my former order heretofore in other scripturs vsed I will proue the same exposition to be good by farder authoritie of the fathers coopled together oute of the latine and greke church In which processe I will beginne with Chrysostome who thus expowndeth the same text of S. Paule Quoniam vnus panis vnum corpus multi sumus Quid enim appello inquit communicationem Idem ipsum corpus sumus Quid nam est panis Corpus Christi Quid autem fiunt qui accipiunt Corpus Christi non multa sed vnum corpus Nam quemadmodum panis ex multis grauis vnitur vt minimè grana appareant sed tamen grana sunt verùm incerta discretione coniuncta sic inuicem Christo coniungimur Non enâm ex altero corpore tu ex altero illeeducatur sed ex eodem omnes Ideo subdit omnes qui de vno pane participamus For being manie we are one bread and one bodie What do I saieth he call coÌmunicacion We are the very same bodie What ys the bread The bodie of Chryst ⪠what be they made that receaue yt the
body of Chryst not manie but one bodie For as bread ys made one of manie cornes though they do not appeare cornes but yet they be cornes yet without certen difference ioined together So we both within our selues and with Chryst are ioined together For thowe art not fedde or nourished of one bodie and he of an other but all of one and the selfsame Therfore he addeth all whiche do partake of one bread Thus moch Chrysostome In these woordes ye see the minde of Chrysostome vpon sainct Paule and therwith ye maie see the minde of S. Paule himself For in the first entrie of the exposition Chrysostom moueth not the question in hys owne person but in the person of sainct Paule For after this maner he moueth Three thinges learned oute of S. Paule yt What doe I call saieth he communicacion mening sainct Paule so that that ys here spoken ys after the minde of sainct Paule Therfore of sainct Paule we maie here learn three things as he ys opened of Chrysostome The first ys what ys communicacion What yt ys we are taught for yt ys to be all one bodie For when S. Paule had saied ys not the bread which we break a communicacion of the bodie of our Lorde And shewing that yt ys a communicacion and withall what a communicacion yt ys added For we being manie eating of one breade and drinking of one cuppe are one bodie and one bread As though he had saied we eating one bodie are made the same bodie And thus yt cometh to passe that Chrysostome saieth that coÌmunicacion ys we be all one bodie The second thing what that ys by the eating wherof we are made one bodie Chrysostom expownding S. Paule asketh this question What ys the bread that S. Paule here speaketh of He aunswereth that yt ys the bodie of Chryst Note then Chrystian Reader that by Chrysostom yt ys euident that S. Paul here by the bread ment not materiall bread but the true bread the verie bodie of Chryste which ys euen that one bread of the whiche though we be manie we maie all receaue and by yt being one we all maie be made one both with yt and within owre selues whiche can not be doen by materiall bread And here this ys not to be ouerpassed that some one either of malice or ignorance hath corrupted and falsefied Chrysostome in this place that wherin ChrysostoÌ corrupted by the traÌslatour the greke Chrysostom asketh what ys the bread he altered yt in translation saing what dothe the bread signifie For the triall of this I haue not onelie seen diuerse bookes in the which this question ys thus corrupted but other also in whiche yt ys corrected and besides I haue conferred with diuerse well learned in the greke toung whose greke bookes being seen yt was in them all fownde thus what ys the bread and not what signifieth the bread Soche ys the falshead of Sathan and his Angells to corrupt the doctours to maintein their heresie And yet yf yt might so haue ben iuggled in the deuell had ben begiled For yt coulde not beare the sense that S. Paule shoulde aske what materiall bread did signifie but what the woord bread did in that place signifie Wherunto when S. Paules aunswer had ben added that that woorde bread did signifie the bodie of Chryste had yt not made against Sathan stil But nowe that the trueth of the question ys what ys the bread and the aunswer ys that yt ys the bodie of Chryste ys not Sathan nowe laied flatt vpon his backe and Chrystes presence in the holie Sacrament most plainlie taught so plainlie that the Proclamer if he will open his eies maie here see a plain place to induce him into the plain trueth whiche trueth Chrysostom in that that foloweth in this exposition dothe verie clerelie commende and Chrystes flesh of one nature with our but free froÌ sinne but ful of life ys mingled with vs to deliuer vs froÌ sinne aÌd to make vs immortall setfurth Thus yt foloweth there Non enim simpliciter corpus suum tradidit sed cùm prior carnis natura à terra formata à peccato mortalis facta à vita deserta esset aliam vt ita dicam massam fermentum induxit hoc est carnem suam natura quidem eandem verùm à peccato liberam vitae plenam quam omnibus tribuit vt participes fierent vt ea nutriti priore abiecta quae mortua erat per hanc mensam viuentem immortalem comisceremur He hath not simplie deliuered his bodie but wher the first nature of the flesh being formed of the earth was by sinne made mortall and of life forsaken he brought in as I might saie an other lumpe and leauen that ys his flesh in nature the same but free from sinne and full of life which he hath geuen to all that they maie be made partakers that being nourished The immortall table ys the immortal foode of the table that ys Chrictes flesh wherwith we are nourished to immortalitie with yt and the first whiche was dead cast awaie by this liuinge and immortall table we shoulde be mixed together Thus Chrysostom Doest thowe not see here Reader what bread yt ys that we be partakers of by the which we be mixed together to be this one bodie Chrysostome hath plainly taught that yt ys the flesh of Chryst in nature all one with our flesh but that yt ys free from sinne aÌd full of life which Chryst hath brought in an geueth to vs to the intent we shoulde be partakers of yt And that ther should remain in this matter nothing doubtfull but all scruple taken awaie as that this flesh spoken of here shoulde not be drawen to the flesh vpon the crosse or to the spirituall flesh or figuratiue flesh or anie soche other he doth by expresse woordes declare that he speaketh of the flesh of Chryst on the table For saieth he he hath geuen vs thys flesh that webeing nourished with yt by this liuing and immortall table we shoulde be mixed together Ther ys none I thinke so insensate or withoute vnderstanding but he knoweth what Chrysostom meneth by the table He meeneth the meat of the table Nowe this meat of the table ys not as the Aduersarie dreameth a peice of dead bread but yt ys a liuing and an immortall meat as Chrysostome termeth yt whiche ys the flesh of Chryst of whiche he spake before saing that yt was free from sinne and full of life Calling yt then before full of life and here liuing and immortall there saing that of yt we are made partakers and here by yt we are mixed together ther that by yt we are nourished and here calling yt the meat of the table argueth besides the continuance of the sentence which proueth the same that he spake of one thing whiche ys the flesh of Chryst which ys on the table by the nutriment of which we are partakers of that one bread and so
Lord saieth Geue not the holie thinges to dogges neither sowe preciouse stones before hogges that we be not partakers their errour and euell faith and condemnacion For if the vnion be whollie to Chryst and whollie one to an other we be also vnited to al that after our election be comparteners with vs. For that vnion ys doen by election not without oure sentence and deliberacion For we all are one bodie bicause we partake of one bread as the Apostle of God saieth Thus farre Damascen Although occasion be here geuen to note manie thinges yet for that I will not trooble the reader with mo notes then be necessarilie appertinent I will here make but onely two notes The first ys that this authour according to the text of sainct Paules epistle saieth that bicause we partake of one bread we are one bodie of Chryst Wherin the Aduersarie still ys impugned For although this authour with all good catholique men confesseth that we be vnited to Chryst by faith yet with them also he affirmeth that we be neuerthelesse vnited to Chryst by a corporall vnion for that we do partake his very bodie and blood Whiche he noteth when he saieth that we be concorporated vnto Chryst Which concorporacion he doth not attribute to faith but to the partaking of that one bread although by faith we are spirituallie vnited to Chryst Of which coÌcorporacions this authour maketh a plain distinction in an DamasceÌ li. 4. ca. 13. other place saing Non simpliciter fortuito ad orientem adoramus sed quia ex visibili inuisibili id est intellectuali sensibili constati sumus natura duplicem adorationeÌ conditori nostro offerimus vt mente psallimus corporalibus labiis baptizamur aqua Spiritu dupliciter Domino vnimur mysteriis participantes gratia spiritus We are vnited to our Lord two waies Not simplie and by chaunce we do adore vnto the east But bicause we are made of a visible and inuisible that ys to saie of an intellectuall and sensible nature we offre vnto our maker a dooble adoracion as we do both with minde and corporall lippes sing and are baptised both with water and spirit and to maner of waies we are vnited vnto our Lorde partaking of the mysteries and by the grace of the spiritt Thus Damascen Do ye not see that we are two waies vnited to our Lorde Are we not vnited to him by the participacion of the mysteries which mysteries be the Sacramentes of Chrystes bodie and Chrystes bloode and by the grace of the spritte This doth this authour plainlie teache Wherfore consider hys grownde that we be made of a visible and inuisible nature and should therfore by bothe these partes honour God And so by means conuenient both these partes shoulde be vnited to God the inuisible parte by grace of the holie Gost as by faith and charitie the visible parte by that that ys of like nature that ys by the bodie and blood of Chryst In. 6. Ioan. ca. 14. For as S. Cyrill saieth Oportuit enim certè vt non solùm anima per spiritum sanctum in beatam vitam ascenderet verumetiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur Truelie yt behoued that not onelie the soule by the holie Gost should ascende into the blessed life But that also this rude and earthlie bodie with a taste touching and meat of hys nature should be reduced to immortalitie Thus S. Cyrill As both the visible and inuisible the mortall and immortall partes of man Both bodie and soule of man releiued by Christe and howe yt ys doen. had need of releif and bothe these most conuenientlie might be releiued by his like in nature therfore Chryste hauing the likes of these two in his person that ys to saie the immortall nature of the Godhead and the mortall nature of man which mortall nature being still the same nature was chaunged in his condicion and by the immortall Godhead was made also immortall was by these two his partes able to amende the imperfection of our two partes For wher the soule had infirmitie by sinne he was able as God to saie Remittuntur tibi peccata tua Thy sinnes be forgeuen thee By this parte wher the soule was spoiled of spirituall giftes and impouerished for lacke of the same he was able to enriche her and adorne her with the first and cheifest giftes as with faith hope and charitie As touching our other parte yt receaued great and singular benefittes by the like parte of Chryst I mean by his bodie For by his bodie be cured manie diseases he raised the dead and wrought great wooÌders by his bodie now immortall he maketh our mortall bodies duely receauing the same to In 6. Ioon ca. 14. come at the time by him assigned to immortalitie as S. Cyrill saieth Non verbo solùm sed tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quod si solo tactu suo corrupta redintegrantur quomodò non viuemus qui carnem illam gustamus manducamus Reformabit enim omnino ad immortalitatem suam participes sui Ne velis iudaicé quomodò quaerere sed recordare quamuis aequa naturaliter frigidor sit aduentu tamen ignis frigiditatis suae oblita aestuat He did not by his woorde onelie allwaies raise the dead but also with his touching that he might declare that his bodie also was able to quicken or geue life Yf then by his onely touching the corrupted thinges are restored howe shall not we liue whiche do taste and eate that flesh He shall whollie reforme to his immortalitie soche as be partakers of him Neither aske thowe Iueshlie howe but remeÌbre that although the water be naturallie colde yet by the coming to of fire forgetting her coldnesse yt waxeth hote Thus S. Cyrill So then according as Damasen saied as to our duetie yt apperteineth to honour God with the two partes of our compownded bodie both spirituallie and corporallie So God of his mercie helpeth bothe these partes geuinge to eche of them giftes vniting vs spirituallie to him by faith and charitie and corporallie by his bodie and bloode receaued in the Sacrament By the which as S. Cyrill hath saied he will reforme this mortall bodie of oure to his immortalitie Therfore Reader looke to thie self and be not seduced withe the heresie of the Aduersarie Weigh well the sainges of the holie and auncient Fathers and for lacke of faith leese not these goodly giftes of excellencie Yt ys an excellent thing to be ioned to God and Chryste and to be as one with him Which thowe shalt be if thowe hauest a perfight faith and so receaue that blessed bodie of Chryst But yt ys time that I shewe the seconde note in the saing of Damascen The CommunioÌ aught not to be had with heretiques seconde note ys his
allwaies standing and abiding which so being setfurth were called the Masses of Basill and Chrysostome so that not the lack of an ordeinance of Masse as though ther were none before moued Proclus vbi supra them to make this ordre but the lacke of deuocion in the people as yowe shall perceaue by the testimonie of the auncient Father Proclus thus reporting Posteri abiecta fidei firmitate feruore negotiis huiusce seculi curis mundi mancipati immersi Missae longitudinem vt dixi pertaesi vix conueniebat ad audienda Domini verba Quare D. Basilius medica quadam ratione vsus breuiorem eam concisiorem reddidit Haud multò post Pater noster Ioannes cui aurea lingua cognomen dedit curam ouium vt pastorem decet magna alacritate animi suscipiens ac hominum naturae socordiam atque ignauiam prospiciens fibras omnes radices huius praetextus sathanici prorsus auellere voluit Quare multa praecidit vt breuior esset constituit ne sensim homines libertatem ocium maximè amplectentes fallacibus furiosis Aduersarii sermonibus decepti ab hac Apostolica diuina traditione deficerent quod multis saepe accidisse variis in locis ad hunc vsque diem deprehendimus Men of later daies leauing the feruencie and sowndnesse of faith being seruilelie geuen and drowned in the businesse and cares of this world as I haue saied being wearie of the lenght of the Note the decaie of deuocion the cause of the shortning of the Masse by S. Basill ad Chrysost Masse they skantlie assembled or came to heare the woord of our Lorde Wherfor S. Basill vsing the waie of a good phisition made yt breifer and shorter Not long after our Father Iohn whose golden toung hath geuen him a Surname taking vpon him the charge of the shepe as yt becometh a good sheperd beholding the slacknesse and sluggishnesse of the nature of men he wolde vtterlie remoue or pluck awaie all the rootes and small stringes of this intencion of Sathan Wherfor he cutt of manie thinges and ordeined that yt shoulde be shorter leste by litle and litle men embracing libertie and idlenesse and by the deceiptfull and furiouse woordes of the Aduersarie deceaued shoulde fall from this diuine and Apostolique tradicioÌ which thing euen vnto this time we haue perceaued to happen to manie Thus moche he in whom yowe perceaue plain testimonie to be made both of the Masse of S. Basill and of S. Chrysostom And not that onelie but also as I haue noted yowe maie perceaue the cause whie these two holie men made these ordeinances of Masse TradicioÌ of the order of Masse obserued froÌ the time of the Apostles Last of all yt ys to be noted as well woorthie yt ys so to be that the Masses of these two holie Fathers be not newe Masses but they be both euen that same Masse that by the diuine and Apostolique tradicion was first setfurth and commended to the catholique Churche to be practised but that by the se men the small deuocion of the people ther vnto enforcing them they be drawen shorter Wherbie we maie learn howe the auncient Churche did retein and abide in the tradicions of the Apostolique and primitiue Churche and did for no other pourpose make the order of the Masse receaued from the Apostles shorter but to kepe the people that they shoulde not for lack of faith and deuocion by the temptacion of Sathan fall from the diuine and holie tradicion of the Masse as nowe by the like means Englond hath doen. CoÌcil CstaÌtin sext caÌ 32. Of these Masses as also of the Masse of S. Iames we haue yet not one or two or twentie witnesses onelie but we haue a nombre euen the wholl vi Councell of Constantinople wher the Fathers making a canon against the Armenians and Hydroparastas whiche semed to misunderstand Chrysostome for the true vnperstanding of the matter saie thus of Chrysostom Non docet sanctus Pater per solum vinum oblationem fieri quandoquidem suae Ecclesiae vbi est illi pastoralis administratio tradita aquam vino miscendam tradidit quando incruentum peragi sacrificium oportet precioso honorando nostri redemptoris sanguine aqua contemperationem attendens quae in totius mundi viuificationem effusa est peccatorum redemptionem Et in omni Ecclesia vbi spiritalia luminaria refulserunt hic ordo diuinitus Wine and water why they were mixed in our Lordes cuppe traditus seruatur The holie Father teacheth not that the sacrifice shoulde be doen with wine alone forasmoche as he gaue order to the Churche wher he was Bishoppe that water shoulde be mingled with wine when the vnbloodie sacrifice ys to be doen considering the coÌtemperacion of the perciouse and honorable blood and water which was shedde for the life of the worlde and the remission of sinnes And in euerie Church wher spirituall lights did shine this order setfurth by diuine tradicion ys kept In that the Councell saieth that Chrysostom gaue order to the Churche wher he was Bishoppe to mengle water with wine they vnderstand his Masse wherin soch order was vsed And let the Proclamer and all his complices note this saing well that this order setfurth by diuine tradicion was kept in euery Church wher spirituall lights did shine wherby maie be gathered that in Englond wher this order ys contemptuouslie banished ther be no spirituall lightes but carnall and earthlie smoking Turffes Of S. Iames and S. Basill thus yt foloweth in the same Councell Nam et Iacobus Domini nostri Iesu Christi secundùm carnem frater et Basilius Caesariensis Archiepiscopus cuius gloria omnem terrarum orbem peruasit mystico nobis in scripto tradito sacrificio ita peragendum in sacro mysterio ex aqua et vino sacrum poculum aediderunt et qui Cartagine conuenerunt ita apertè tradiderunt Iames the brother of our Lorde Iesus Chryste after the flesh and Basill the Archbyshoppe of Cesaria whose prayse ys gon throughout all the worlde in the mysticall sacrifice deliuered vnto vs in writing did setfurth the holie cuppe so to be vsed with water and wine And the holie Fathers which were together at the Councell of Cartage did euen so apertlie and openlie setfurth Thus the Councell Here now in the whol ye see that not onelie S. Iames and S. Basil and also ChrysostoÌ did seâsurth the holie mynistracioÌ in writing but also taught that the cuppe in the same mynistracion should be mixed with water and wine as a diuine tradicion coming from the Apostles which tradicioÌalthogh vsed of the Apostles and receaued of the auncient Fathers this Proclamer and his felowes doe reiect And yet to bleer the eies of meÌ he ys euer prouoking to the Apostles and the Primitiue Church when yet he himself will not come near yt And here reader consider that if this Proclamer intended the restitucion
wherof note gentle reader as before ys saied that as S. Iames and S. Clement directe their communicacion in praier to God the Father so doth S. Basill Chrysostom and S. Ambrose so also doth the catholique Church The schismaticall Church of the Proclamer and his felowes doth not so but reherseth historicallie the woordes of the scripture Yf yt should be asked whie the Proclamer and his likes refuse to folowe herin the auncient maner of the primitiue Church the imitacioÌ of whiche ProtestaÌts why they folow not the maner of primitiue Church they so moch pretend and so often haue yt in their mouth yt ys easie to aunswer that they so doo bicause innouacioÌ which delighteth yt self with thown inuencions and desiereth nouelties and liketh allmost nothing that before was fownded aÌd setled by the Fathers which also pleaseth the people thursting chaunges of thinges occupieth their heades Other cause whie they shoulde not kepe the same forme maner and order of consecracion as the Apostles their Disciples and the Fathers did whie they should not coÌtinew their peticion and praier in the time of consecracioÌ to god the father as they did whie theie vse not soch phrase and maner of woordes as all or most or some of theÌ did whie they put not water to the wine as all they did I caÌ none assign But to conclud hitherto yt maie be perceaued that the catholique Church in nothing varieth from the Apostolique primitiue and auncient Church and that the hereticall Church in nothing as touching consecracioÌ agreeth THE SIXE AND THIRTETH CHAP. DEclareth what was the intencion of the Apostles and Fathers in and aboute the consecracion in the Masse THe order by me appointed now requireth that we search what was the faith aÌd intencioÌ of the Apostles and Fathers of the primitiue Church aswell Grekes as Latines in and about the coÌsecracion Yt ys a world to see how the Proclamer like a commoÌiester trifleth with soch a weightie matter Ah mercifull God that wise men can not see the deuelish wicked inteÌts of this heretical brood Brentius and Caluine contemne the woordes of the formes of Sacraments The Proclamer mocketh and skorneth the intencion of soch as mynistre the sacraments Yet when these two be taken awaie what sacrament haue yowe But that I tread not oute of my path leauing to entre the disputacion of intencion and faith generallie in all sacraments I will onelie here declare the intencion of the consecracion of the B. Sacrament by the practise of the Apostles and fathers And without all circumstances breiflie to entre into the matter we will first see the intent and faith of S. Iames what he thouht to be wrought in the consecracion of the Sacrament Which his goodlie praier wilfullie declare wherin he praieth thus Miserere nostri Deus omnipotens miserere nostri Deus seruator noster misere nostri Deus secundùm magnam misericordiam tuam demitte super nos et super haec dona proposita Spiritum tuum sanctissimum Dominum viuificum S. Jacobus in Missa vnà tecum Deo Patre et vnigenito Filio tuo assidentem simul regnantem consubstantialem ac coeternuÌ qui locutus est in lege et Prophetis et in nouo tuo testamento qui descendit in specie columbae super D. n. Iesum Christum in Iordanis stuuio mansit super eum qui descendit super Apostolos tuos in specie ignearum linguarum in coenaculo sanctae gloriosae Syon in die Pentecostes Ipsum spiritum tuum sanctiss demitte nunc quoque Domme in nos in haec dona sancta proposita vt superueniens sancta et bona et gloriosa sua praesentia sanctificet et efficiat hunc panem corpus sanctum Christi tui et calicem hunc preciosum sanguinem Christi tui vt sit omnibus ex its sumentibus in remissionem peccatorum et in vitaÌ aeternam Haue mercie vpon vs o God allmightie haue mercie vpon vs o God our Sauiour haue mercie vpon vs o God according to thie great mercie and send downe vpon vs and vpon these proposed giftes thy most holie Spiritt our liuing Lorde sitting and reigning and euerlasting together with thee S. Iames beleued by the worke of the holie Gost the bread and wine to be consecrated into the bodie aÌd blod of Chryste God the Father and thy onelie begotten Sonne who hath spokeÌ in the law and in the Prophets aÌd in thie new testament which came down in the shape of a done vpon our Lord Iesus Chryst in the floud of Iordane aÌd abidde vpon him who came downe vpon thy Apostles in the shape of sierie toungs in the parlour of the holie and gloriouse Syon in the daie of pentecost The same thy most holie Spiritt o Lorde sende down also vpon vs and these holie proposed gifts that he coming vpon them maie with his holie good and gloriouse presence sanctifie and make this bread the bodie of thy Chryst aÌd this cuppe the preciouse blood of thie Chryst that yt maie be to all that receaue of yt remission of sinnes and life euerlasting c. Allthough in this praier of S. Iames manie things might be fownd woorthie of note yet yt shall suffice for this present that we obserue that he vpon the consecracion had the same maner of intent and faith that the catholique Church how hath that ys that the bread and wine set vpon the aultar by the miraculouse woork of the holie Gost be made the bodie aÌd blood of Chryst Which thing ys so liuelie and fullie spoken and vttered that yt nedeth no farder declaracioÌ This onelie maie be added that yf ther were no more doeÌ by the consecracion but that the bread and wine be made a sacramentall bread and wine that ys onelie figurs and tokens of the bodie and blood of Chryst S. Iames wold neuer haue so earnestlie praied for the coming down of the holie Gost to sanctifie that bread and wine he knowing that the bread and wine might without the speciall sanctificacion of the holie Gost verie well be figurs of Chrystes bodie and blood as manie other things were in the olde lawe Neither wolde he haue praied that the holie Gost by his holie presence should make the bread and wine the bodie and blood of Chryste yf he had entended or beleued Chrysts institucion to haue but figures Yt were in my iudgement a mockrie of God to desire that the bodie and bloode of Chryste might be ther and wolde not haue yt in dede but onelie the figurs of yt But whie do I saie so moch in so plain and clere a mater As ye nowe perceaue by S. Iames his praier that his entent and faith was that Chrystes verie bodie and verie blood were consecrated on the aultar so shall ye see that S. Clement came to the aultar with the same faith and entent wherupon he praied thus Rogamus vt mittere digneris sanctum tuum Spiritum super
hoc sacrificium testem passionum Dom. Iesu vt efficiat panem hunc corpus Christi tui ealicem hunc sanguinem Christi tui We praie thee that thowe wilt vouchsafe to send thie holie Spirit vpon this sacrifice a wittnesse of the passions of our Lorde Iesus that he maie make this bread the bodie of thie Chryste and this cuppe the blood of thie Chryste Thus moche S. Clement Yf in anie place the faith and intent of holie men maie appear that shoulde yt most cheiflie doo in their holie praiers deuoutlie and simplie powred oute in the seight of God S. Clement then S. Clement beliuâ⦠the bread and were to be made the bodie and blood of Chryste by the work of the holie Goste making his deuoute praier in the holie diuine mynistracion of this blessed and gloriouse Sacrament and desiering God that the holie Gost might be sent to make by his diuine power the bread and the wine vpon the aultar the bodie and blood of Chryst his intent and faith was that yt should so be No man will saie that he praied against or contrarie to that that he beleued and intended His faith therfore and intent was that by consecracion ther was made present the bodie and blood of Chryste As in the last chapiter I referred the reader to S. Dionyse to see his mynistracion in his booke so doe I here also And therfore the practise of the Apostles perceaued by S. Iames and of their Disciples by S. Clement thinking that yt will do well to vnderstand the like in the Fathers that by the receauing and continuall practise of the same one thing in diuerse times in diuerse churches and of diuerse Fathers the more adsured and perfect knowledge maie be had and so occasion maie be taken for the reader to staie and confirme himself in the veritie of Chrystes Sacrament we shall descend to the Fathers that were more then two hundreth years after them to make trial whether they kept like order as the Apostles and their Disciples did or varied from them And in this processe we will first see what S. Basill intended and what he beleued to be wrought in the Sacrament what he intended and beleued his owne praier will liuelie and fullie declare Thus in his Masse he praieth Tepostulamus te obsecramus sancte sanctorum beneplacita tua benignitate venire Spiritum sanctum super nos super proposita munera ea benedicere ista sanctisicare ostendere panem quidem istum ipsum honorisicum corpus Dom. Dei et saluatoris nostri Iesu Christi quod autem est in calice isto ipsum sanguineÌ Dom. Det saluatoris nostri Iesu Christi qui effusus est pro mundi vita We besech and desire thee o most holie of al holie that by thie wellpleasing goodnesse thie holie Spirit maie come vpon S. Basil by the sanctisicacio of the holie Gost beleued the bread and wine to be made Chrysts bodie and blood vs and vpon these proposed giftes and to blesse and sanctifie them and to shewe this bread to be the verie honorable bodie of our Lord God and Sauiour Iesus Chryste And that ys in this cuppe the verie blood of our Lord God and Sauiour Iesus Chryste which was shedde for the life of the world Thus moch S. Basill Yf ye call to remembrance the maner of S. Iames his praier in his Masse and compare yt to this so litle difference ys ther betwen them that they might be thought all one so well doo they agree in woordes so well in faith that as thei speake all one thing so they beleued all one thing namelie the consecracion of Chrystes bodie and blood to be wrought in the holie mynistracion by the worke of the holie Gost And yet thus moche hath S. Basill more then S. Iames that he doth not onelie desire that the bread and wine maie be made the bodie and blood of Chryste but that the holie Gost will make theÌ ipsum corpus et ipsum sanguineÌ Domini the verie self same bodie aÌd blood of our Lord. So that ther ys no doubt but that in the Masse he beleued by the coÌsecracion the bodie and blood of Chryst to be made verilie present That the reader be not loÌg deteined froÌ the pleasure aÌd godliedelight that he maie coÌceaue aÌd haue by the heauenlie harmonie of the iust coÌsent aÌd agree meÌt of the holie fathers breiflie laied together we will also heare ChrysostoÌ aÌd by his own woords learn of him what inteÌcioÌ and faith he had about the mynistracioÌ of the blessed Sacr. Thus he like vnto other praied Precamur et Chrysost in Missa supplicamus vt mittas Spiritum sanctum tuum super nos et super haec apposita munera et fac panem istum quidem preciosum corpus Christi tui et quod in calice est preciosum sanguinem Christi tui permutans ea sancto Spiritu tuo We praie and beseche thee that thowe wilt sende thy holie Spirit vpon vs and vpon these gifts setfurth and make this bread the preciouse bodie of thy Chryste and that ys in this cuppe the preciouse blood of thy Chryste permuting or chauÌging them by thine holie Spirit Thus farre Chrysost Yt ys not hard to perceaue either his agreement will other before alleaged or his like intencion and faith when he vseth the same maner of woordes that they did and the like request or praier sauing that wher they desiered ChrysostoÌ beleued the bread and wine by sanctificacioÌ to be the bodie aÌd blod of Chryste Li. 4. de Sacram ca. 5 the bread and wine to be made the bodie and blood of Chryste by the high and great woorke of the holie Gost he declareth also by what meaÌ the holie Gost doeth yt saing Permutans ea spiritu tuo sancto chaunging them by thy holie Spirit mening that yt ys doen by the holie Gost chaunging the bread and wine into the bodie and blood of Chryste To procede by as manie in this matter as we did in the other treacted of in the last chapiter we must than also heare S. Ambrose who declareth the faith and intent of the Latine Church aboute the consecracion saing thus Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Do. n. Iesu Christi Wilt thow knowe that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he allowed reasonable and acceptable which ys a figure of the bodie and blood of oure Lord Iesus Chryste As S. Ambrose willeth yowe to marke the woordes of the praier of the preist wherby ye maie perceaue what intent and faith was in S. Ambrose and in the holie Fathers that mynistred and consecrated the holie Sacrament in those daies So wish I yowe to
of ministres made after the schismaticall maner These men though they wolde vnwiselie haue intencion to consecrate yet laking the laufull authoritie they neither do nor can consecrate but as yt maie be iustlie thought hauing neither autoritie nor due faith and intencion they neither receaue nor distribute to the people anie other thing then bread and wine Whiche their doing and intencion compared to the Apostolique and primitiue Churche sooen sheweth yt self to be nothing like yt to haue nothing to do with yt nor nothing to folowe yt The condicion of this matter being soche what case be those preists in whiche hauing catholique authoritie and catholique faith and thinke but well of the catholique misteries and religion for feare or for liuing sake leaue The miserable state of catholique preists folowing the schisme that they knowe to be good and doo that they knowe to be euell What trembling hearts shall they haue before the terrible iudgement seat of God when their owne consciences shal accuse them saing we were called to serue the aultar we had authoritie geuen vs to confecrate Chrysts bodie and blood according to his holie institucion we might haue offred the same in sacrifice to the memoriall of Chrysts death to the coÌfort of our owne soules and releiff of manie We might haue receaued that blessed food to the nutriment of our soules to euerlasting life Thus might we haue spent our time in the seruice of God thus might we haue liued in our calling wher omitting all these we haue ioined with schismatiques and heretiques and ben as yt were in armes against Chrystes ordeinance against his catholique Church and the holie religion of the same wo be to vs wo be to vs what shall we doo This or soche like or moche more bitter and greuouse accusation will yowr consciences make against yowe Awake therfor and looke a bout yowe in time Yt ys yet the time of mercie the time of iustice will come in whiche repentance shall come to late Thus hauing here to speake of intencion and faith for that I see yowe in countenance to decline form the excucion of that intencion and faith that shoulde be seen in yowe and professed of yowe I haue a litle digressed from my principall intencion to ad monish yowe to return to yowr deutifull intencion And here to conclude with yowe as I do with schismatiques and heretiques whiche ys a greif to my heart that I maie so doo I saie that hauing intent to receaue the creatures of bread and wine in the Sacrament ye fullfill not Chrysts institucion neither do ye folowe the intencion and faith of the Apostolique Churche neither of the primitiue and auncient Church THE SEVEN AMD THIRTETH CHAPITER treacteth of the oblacion and sacrifice of the Masse as yt was vsed of the Apostles and Fathers SO moche being all readie spoken of the oblacion and sacrifice of the Masse I should not nede but that the speciall order here taken so requireth to speake anie more of the same I minde therfor no otherwise here to treact of yt but onely as I haue doen in the matters of consecracion and intencioÌ to shewe furth the practise of the Apostles and fathers vsed in their Masses And here first for the practise vsed among the Apostles we will see what was doen by S. Iames being well assured that he did in this weightie matter of faith no otherwise then all the rest of the Apostles did For what he did all they did and what they did he did Iacob in Miss soche was their conspiracion common consent vnitie and agreement In his Masse immediately after consecracion thus he proceded Memores igitur nos peccatores passionum eius viuificarum crucis salutaris ac mortis sepulchri resurrectionis à mortuis tercio die ascensionis in caelos assessionis eius ad dextram tuam Dei Patris secundi glortosi tremendi eius aduentus cùm veniet cum gloria ad indicandùm S. James of fredsacrifice in the memorial of Chrysts Death viuos mortuos cùm reddet vnicuique secundùm opera euis offerimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundùm peccata nostra nobiscum agas We sinners also therfor mindefull of his liuelie passions of his holsom crosse and death buriall and resurrection from the dead the third daie of his ascension into the heauens and of his sitting at the right hand of God the Father and of his second gloriouse and fearfull coming when he shall with glorie come to iudge the quicke and the dead when he shall geue to euery one according to his workes We offre vnto thee o Lord this dreadfull and vnbloodie sacrifice praing that thowe do not with vs according to our sinnes In this part of S. Iames Masse we maie perceaue three thinges The first that Chrysts bodie ys offred in sacrifice The second that yt ys offred in remembrance Three thiÌgs notable in S. James Masse of his passion and death resurrection ascension c. The third that yt ys doen for the remission of sinnes For the first yt ys to be noted that immediatelie after consecracion by the which ys wrought the presence of Chrysts bodie as ys saied hauing yt present he furthwith saieth We offre vnto thee o lord this dreadfull and vnbloodie sacrifice This saied S. Iames immediatelie vpon the consecracion when nothing ells was before him to offre but the bodie of Chryste Wherfor he then offred the bodie of Chryste To this vnderstanding manie things do enforce vs in the woords of S. Iames first that he vseth the demonstratiue thus saing this sacrifice whiche spoken at the aultar vpon the consecracion of Chrystes bodie whiche ys the verie true sacrifice signifieth vnto vs that he offreth yt Farder that he calleth the sacrifice whiche he offreth a dreadfull sacrifice What sacrifice that by man can be offred to God ys dreadfull but onelie the bodie of Chryste the bodie of God and man whiche for the maiestie of Godhead wherunto this bodie ys ioined in vnitie of person ys dreadfull other sacrifices what soeuer be not of themselus Wherfor the dreadfull sacrifice that he offred was the bodie of Chryste Lastlie he calleth yt an vnblooddie sacrifice Whiche verie well agreeth with the sacrifice of Chrysts bodie offred on the aultar For that bodie being nowe glorified ys impassible and immortall and neuer shall shedd blood to be sacrificed by death again but ys nowe offred to the Father with remembrance of that passion and death and blood shedding whiche he once suffred and shall neuer suffre again and ys so set before the face of his Father to procure vs mercie of the remission of oure sinnes and to obteign for vs the grace of God and the giftes of his holie Spirit Nowe the oblacion perceaued in this holie Apostle and by him in all the Apostles let vs descend to the Disciple of the cheif Apostle to see in him whether he
offred in Masse by S. Ambr. blood and cuppe of euerlasting life In that he calleth yt a pure sacrifice he alludeth to the Prophet Malachie calling yt an vnbloodie sacrifice he foloweth S. Iames in that he calleth yt the holie bread and the cuppe of the euerlasting life he perfectlie determineth yt to be the blessed bread of Chrystes bodie aÌd the cuppe of his blood geuing euerlasting life Now the catholike Church embracing the faith of the Apostles and Fathers saieth as they saied and doeth that they did For as S. Ambrose saied we offre this pure sacrifice so saieth the catholique Church now we offre this pure sacrifice As S Ambrose saied we offre this holie bread and cuppe of life euerlasting So saieth the Church we of The catholike church now offring sacrifice in Masse foloweth Christ his holie Apostles aÌd the primitiue Church the newe Church offring none do coÌtrarie to them all fre the bread of euerlasting life and the cuppe of euerlasting saluacion Thus ye see howe iustlie he catholike Church in this our time foloweth in this point the faith and doing of the auncieÌt Church But now the degenerating church maketh no one title mencion of offring Chryst in sacrifice neither wold that her mynisters should haue soch intent therfore can therbe no comparison here made of her faith and doing For coÌparison must be made betwen two thinges or mo that be or haue a being For Inter ens non ens nulla est comparatio Betwen a thing that ys and that that ys not ther ys no coÌparison Thus thenwe maie ende this part that the new Church not offring sacrifice neither kepeth Chrystes institucion neither foloweth the practise of the Apostolique primitiue and auncient Church but omitteth the commaundement of Chryst in his institucion and dothe clean contrarie to the examples of the Apostles and holie Fathers THE EIGHT AND THIRTETH CHAPTER TREAteth of the praier for acceptacion of the oblacion or sacrifice made in the Masse and vsed aswell by the Apostles as the Fathers NOwe remaineth to shewe what maner of praier was vsed of the Apostles and of their Disciples and of the primitiue Church after the offring of sacrifice in Masse for the acceptacion therof The holie Apostles and Fathers thought yt not enough onelie in bare maner to offre the sacrifice to God but also their condicion considered thought yt apperteining to their duetie most humblie by deuoute praier to craue and desire at Gods haÌd that their seruice in so doing might be mercisullie accepted And her to obserue the ordre before vsed we shall first see how the Apostle S. Iames made his praier to God for the acceptacion of his seruice in offring of the sacrifice Thus he praied Pro oblatis Jacob. in Missa sanctificatis preciosis supercoelestibus ineffabilius immaculatis gloriosis tremendis horrendis diuinis donis Dom. Deo nostro oremus vt Dom. Deus n. acceptis iis in sanctum super coeleste mentale spiritale altare suum in odorem spiritalis fragrantiae rependat ac mittat nobis diuinaÌ gratiaÌ et donuÌ sanctiss Spiritus Oremus Let vs praie to our Lord God for these offred aÌd saÌctified preciouse heaueÌlie vnspeakable immaculate gloriouse fearfull horrible diuine gifts Let vs praie that our Lord God accepting these into his holie aÌd heaueÌlie meÌtall aÌd spirituall aultar to the sauour of spituall fragrance or sweetnesse maie geue again and send to vs the diuine grace and the gift of the most holie Spirit Thus he ther. S. Clement after he had offred sacrifice praied thus Rogamus vt propicio ac sereno vultu respicias supra haec proposita dona coram te tu qui nullius indiges Deus tibi complacitum sit in eis ad honorem Christi tui c. O God which neadest no other mans goods we beseche thee that with a merciful and pleasant countenance In Missa Apost thow wilt looke vpon these present gifts set before thee and that thowe maist be well pleased with them to the honour of thy Chryste S. Basill praied thus Dominum postulemus pro oblatis sanctificatis honorificentis simis muneribus Domini Dei nostri commoditate bonorum nostrarum animarum vt clementiss Deus qui accepit ea in sancto super caelesti intelligibili altari in odorem suauitatis emittat nobis gratiam et communionem sancti sui Spiritus Let vs desire our Lorde for the offred and sanctified most honourable gifts of our Lord and God aÌd Basil in Missa the commoditie of the goodnesse of our soules that our most mercifull God who hath receaued them in his holie and heauenlie and intelligible aultar in the sauour of sweetnesse maie send vnto vs the grace and communion of his holie Spirit Thus he S. Chrysostom foloweth S. Basill and after the oblacion of sacrifice praieth thus Pro ablatis et sanctificatis preciosis donis Dominum deprecemur vt clemens Deus qui ea suscepit in sancto coelesti intelligibili altari suo mittat nobis propterea gratiam et donum sancti spiritus For the offred aÌd saÌctified preciouse gifts letvs praie to our Lord Chrysost in Missa that our merciful God who hath receaued theÌ in his holie aÌd heaueÌlie intelligle aultar maie seÌd vs therfore grace aÌd the gifte of the holie Gost Thus he I wish that all these alleaged Fathers praing to God for the acceptacion of their seruice in the offring of sacrifice might be so diligeÌtlie noted that their phrase maie hereafter be remeÌbred For yf they be well noted they seme in maner of speach to praie for their sacrifice which maner of speach S. Ambrose also vseth and after him the catholique Church S. Ambrose in this maner Ambr. li. 4 ca. 6. de sacr Petimus et precamur vt hanc oblationem suscipias in sublimi altari tuo per manus Angelorum tuoruÌ sicut suscipere dignatus es munera pueri tui iusti Abel et sacrificiuÌ Patriarchae nostri Abrahae et quod tibi obtulit summus sacerdos tuus Melchisedec We desire and praie thee that thow wilt receaue this oblacioÌ bi the haÌds of the Angels into thy high aultar as thow hauest vouchesafe to receaue the gifts of thie childe Abell and the sacrifice of our Patriarch Abraham and that which thie preist Melchisedech did offre vnto thee The catholique Church maketh the like request in this maner Supra quae propitio ac sereno vultu respicere digneris et accepta habere sicuti accepta habere dignatus es munera pueri iusti tui Abel et sacrificium Patriarchae nostri Abrahae et quod tibi obtulit summus sacerdos tuus Melchisedec sanctum sacrificium immaculatam hostiam Vpon which things vouchesafe to looke with a mercifull and pleasaunt countenance and to accept them as thow didest vouchesafe to accept the gifts of thie child Abel the iust and the sacrifice of our Patriarch Abraham and
yt he forgatt the counsell of Chryste and by like made his left hand of couÌsell what the right hand did But whoso will with the right eie looke vpon this place of this holie Martir Iustine shall finde that trueth that before I testified that in the primitiue and auncient churche the people did receaue both in nombre and alone Perhapps the Proclamer being by this place of Iustine driuen to his shiftes will saie that yt was notwithstanding that some of the people did receaue at home a right communion for that both they and the people being at the ministracion did all receaue of one consecrate bread Will yowe see what a bare shift this ys And to ioin with him in his owne termes I will aske him whether by this one consecrate bread he mean one loaf of bread or one Sacramentall breade He can not speake of one loaf of bread For in the primitiue Church when the nombro of people did receaue one loaf coulde not suffice Yf he speake of one sacramentall bread or one consecrated bread as Iustine doth tearin yt ys not the bread consecrated to daie and the bread consecrated to morowe all one consecrated bread all one sacramentall breade ys yt not allwais one Sacrament Ys not the sacrament of Baptisme ministred to daie and ministred to morowe all one Baptisme forasmoch as S. Paule saieth Vnus Dominus vnae fides vnum Baptisma Ther ys one lorde one faith and one Baptisme Likewise ys not the bread consecrate in the morning and at noone all one consecrate bread And to saie more at large ys not the bread consecrated in the Supper of Chryst by Chryst him self and the bread consecrated nowe by his minister and that shall be consecrated in the last daie of the worlde all one bread yf yt be not so why saieth S. Paule that we are all partakers of one breade The reason why yt ys one breade Chrysostome sheweth speaking of the table of Chryst consecrated by the minister Homi 83 in 26. Math. saing Haec enim illa non alia mensa est Haec nulla re minor quà m illa est Non enim illam Christus hanc homo quispiam facit sed vtramque ipse This ys euen the same not an other table This in no poinct ys lesser then that For Chryst did not sanctifie that and this an other man but Chryst did sanctisie both So that the reason whie yt ys one bread ys by Chrysostom bicause yt ys sanctified and consecrated by one Chryst Yf then yt be a communion bicause they receaue all of one consecrated bread and S. Paule saieth that we all doe eate of one bread in somoch that by yt we are made one bread and one bodie ys yt not one Communion that the Apostles and the faithfull that nowe be and shall be in the last daie of the worlde haue made doe Priuate CoÌmunion howe and wher yt ys and shall make Yf yt be so then among true Chrystians receauing as becometh them the holie Sacrament ther ys no priuate communion Priuate communion ys among priuate men soche as cutte them selues of frome the vniuersall churche and eate of one peice of bread to daie and of and other to morowe as heretiques doe and doe not all eate of one breade as the faithfull doe This Proclamer alleageth Leo Bishoppe of Rome that vpon consideracion that the churche being litle and not able to receaue the people ther might be three communions in one daie in one churche I wolde nowe knowe whether they that receaued at the first Second and thirde communion whether they did all communicate together or no. Yf they did not then were they not all of one communioÌ whiche ys not to be saied Yf they did and did not receaue of one coÌsecrated bread nor at one time yt shoulde folowe that coÌmunion dependeth vpon some other thing then one bread time or ministracion And in dede so yt doeth For yt depeÌdeth of one thing made common to vs all and which all we being faithfull doe receaue in the whiche we are made one and knitte together as membres of one bodie which thing ys the bodie and blood of Chryst which ys that one bread that S. Paule speaketh of and saieth that all we partake of whiche ys in dede the bread of life nowrishing vs to euerlasting life I haue taried to long vpon this place in opening the vanitie of this mans doctrine and the longer that yt might be perceaued that he alleaging this holie man was so blinded that he wolde not aswell see the one trueth as the other but brought yt as an argumeÌt to reproue the church wher yt reprooueth him self and to confute the trueth wher yt confuteth his heresie But let vs heare other testimonies and first of Tertullian who liued in the time of Seuerus the Emperour in whose time the chrystian religion not yet being receaued of the Princes of the worlde the chrystians liued vnder great and fearfull presecucion by reason wherof though the people were right godlie affected and well disposed to the seruice of God and the receipt of the blessed Sacrament yet they coulde not freely make their assemblies when they wolde Wherfor at soch time as they came together the Bishopps and pastours wold to soch as were right godlie and holie chystians deliuer the blessed Sacrament to carie home with them to receaue yt at home at soche time as they might bicause they coulde not otherwise when they wolde For the which pourpose as by S. Cyprian S. Basill and S. Hicrom yt maie be gathered the godlie brought with them either a faire cleaÌ linnen cloath or a prettie boxe to carie yt home in The like yt appeareth that Tertullians wief did For he diswading her from the Marriage of anie gentile or heathen man after his decesse and knowing that she did secretlie receaue the SacrameÌt at home aÌd wolde also doe the like though she maried an insidel vsed this for one part of his diswasion Non sciet maritus quid secretò ante omnem cibum gustes et si sciuerit panem non illum credet esse qui dicitur Shall not thy husbande knowe what thowe doest secretlie eate before all meat And TertulliaÌs wief receaued the B. Sacr alone or solie or priuatelie if he knowe yt he will not beleue yt to be that bread that yt ys called As who might saie As I being yowr housband doe know that yowe doe receaue the Sacrament secretlie So yt can not be but an heatheÌ man being yowr husband shall perceaue also that yowe doe receaue yt secretlie Wherby yt shall come to passe that either he will restreign yowe from that libertie that nowe ye vse in yowr secrete receipt or ells taking and beleuing yt not to be that bread that yt ys he will with irreuerencie abuse yt In this saing of Tertullian yt ys easie to be perceaued that his wief did secretlie receaue the Sacrament at home yf secretlie then with no nombre
of Chryste bodie and drinke his bloode both he ys in vs and we in him Take heede to thy self therfor Brother hast thee to adorne the bride chambre of thy heart continuallie with vertues that with his blessed Father he maie make his mansion with thee And then ther shall be to thee before Angells and Archangells praise and glorie and with great ioie and gladnesse shalt thowe entre into Paradise Thus farre holie Esfrem Ye haue hearde a long testimonie but as godlie as long and as true as godlie Cuppe of blood near to vs. Ye haue heard that the cuppe of the blood of Chryst ys neare at hand with vs. Yf yt were not in the Sacrament as the Sacramentarie saleth yt ys not then were Syloë being vpon the earth nearer vnto vs then the bloode of Chryst which by their saing ys neuer vpon the earth but allwaies in heauen This cuppe of bloode maie not be vnderstanded by a figure as to saie we haue at hand a cuppe of wine whiche ys the figure of Chrystes bloode For the woordes of singular praise whiche this Authour addeth vnto the cuppe of the bloode which he speaketh of can not be applied nor verified in the figuratiue cuppe The cuppe that this Authour speaketh of ys as he tearmeth yt a preciouse cuppe A cuppe of wine in this respect ys not preciouse This cuppe ys full of life and light the figuratiue cuppe by the Aduersaries owne saing hauing no holinesse hath neither life nor light This cuppe the Authour by plain tearmes calleth the cuppe of Chrystes bloode The other ys not so but a figure of Chrystes bloode By all these titles then of singular praise yt ys euident that this Authour iudged the preciouse cuppe of Chrystes verie bloode to be neare at hand with vs and so teacheth the verie presence of Chryst in the blessed Sacrament who in dede ys full of life and light he trulie sainge of him self Iam the life Iam the light of the worlde This Authour also openeth the minde of S. Paule saing that whoso commeth Bread in S. Paule ys not materiall bread to the misteries of Chryst vnwoorthilie doeth condempne his owne soule He geueth the cause why For saieth the Authour he doeth not receaue that heauenly king and immortall bridegrome into the bride chambre of his heart being purified and clensed but fowlie araied defiled The thing then receaued in the misteries of Chryst called of S. Paule the bread of our Lorde ys not materiall bread but yt ys Chryst the heauenlie bread the verie heauenlie kinge and immortall bridegroome of our soules as this Authour declareth For immediatelie declaring that Chryst ys ioined to our Soules as the bridegroome to the bride he saieth that yt ys doen by the Sacramentes For saieth he when we eate his bodie and drinke his bloode then he dwelleth in vs and we in him In dede in the receipt of Chrystes bodie in the Sacrament ys wrought the perfect coniunctioÌ betwixt Chryst and vs yf he be therin receaued as he aught to be receaued For then we are not onelie conioined to him spirituallie by faith and charitie but also as Chrisostom and S Cyrill saie naturallie For both we be in him by that he tooke our nature into him in his incarnation And he ys in vs by that we take his naturall bodie in the holie ministracion Wherfor reason wolde duetie wolde and loue also wolde that as he ioined our nature to that gloriouse personne the Sonne of God in deitie that we also shoulde trauaill and labour to ioin again that his blessed bodie to our nature adorned with vertue aÌd lifes puritie Of this coniunction moche ys saied in the beginning of this booke and more shall be saied God willing in the ende Wherfor nowe ouerpassing yt I hast to heare what Primasius will saie to helpe vs to vnderstand S. Paules sainge nowe in hande Thus he writeth Qui Primasius nâ Apocal. edit meaÌ carnem bibit meum sanguinem in me manet ego in eo pro eo acsi diceret qui sic edent vt edent est sic bibent vt bibendus est sanguis meus Multi enim cùm hoc videantnr accipere in Deo non manent nec Deus in ipsis quia sibi iudicium manducare perhibeÌtur He that eateth my flesh and drinketh my blood dwelleth in me and I in him As yf he shoul saie they that so shall eate my flesh as yt ys to be eateÌ and shall so drinke my bloode as yt ys to be dronken For manie wen they are seen to receaue this Sacrament neither dwell they in God nor God in them bicause they are wittnessed to eat and drinke their owne damnation Primasius in this place alleadged expowndeth two scriptures the one oute of the vj. of S. Iohn the other whiche we nowe haue in hand oute of S. The vj. of S. John aÌd S. Paule speak of one thing Paule Oute of the vj. of S. Iohn wher Chryste saieth He that cateth my flesh and drinketh my bloode dwelleth in me and I in him Ys not so to be vnderstanded that what soeuer he be and in what state or condicion soeuer he be in sinne or oute of sinne delighting in sinne or detesting Sinne penitent or impeniteÌt viciouse or vertuouse yf he eate the flesh of Chryst and drinke his blood that he dwelleth in Chryst and Chryste in him But yt ys to be vnderstaÌded that he that eateth the flesh of Chryst and drinketh his blood as yt ys to be eaten and dronken that ys with sownde faith with perfect charitie with puritie of minde and cleannesse of conscience that then he dwelleth in Chryst and Chryst in him To prooue this he hath recourse to S. Paules sainge that manie doe eate the flesh of Chryst and drinke his bloode that doe eate and drinke ther owne damnacion by whiche his allegacion he also expowndeth howe that Scripture ys to be vnderstanded Whiche of him that will well weigh the allegacion shall be easelie perceaued First yt ys to be considered that the vj. S. of Iohn oute of the whiche he alleageth this scripture as yt ys allreadie invinciblie prooued speaketh of the verie flesh and verie bloode of Chryste Secondlie yt ys to be noted that he expowndeth this text and saieth that yt ys not to be vnderstanded indifferentlie of all men to dwell in Chryste and Chryst in them that do eate his flesh and drinke his bloode but of them that eate and drinke them as they aught to be eaten and dronken and alleadgeth for his proof our text of S. Paule Whiche so being alleadged prooueth that he vnderstandeth S. Paule ther to haue spoken of the same thing that the vi of S. Iohn spake of But the vj. of S. Iohn spake of the flesh and bloode of Chryst in the Sacrament Wherfor by this Authour so doeth S. Paule here And so yt foloweth by S. Paule and this Authour that euell men maie eate the fleshe of Chryst
bless Sacr. t. ys proued byour Lorde Iesus to be his bodie bodie to be receaued of sinners As touching the Frst the presupposall or cause why a man shoulde be giltie of the bodie and bloode of Chryste when he doeth vnwoorthilie receaue the Sacrament ys saieth Anselmus bicause by the authoritie of our Lorde Iesus yt ys proued that this bread that we speake of here ys his bodie and that the wine here also spoken of in the vse of the Sacrament ys his bloode Note I praie yowe that this Authur saieth that yt ys prooued of Sainct Paule by the authoritie of our Lorde Iesus that the bodie of the same our Lorde Iesus ys in the Sacrament formoche as the bread and wine ther ys no other but the bodie and bloode of Chryst And doe not onelie as by transcourse lightlie reade these woordes but earnestlie note that he saieth yt ys prooued by the authoritie of our Lorde Iesus Yf yt be proued by him who can improoue yt Yf he saie yt who can denie yt Yf he so teache yt why shall we otherwise beleue yt Let the Proclamer nowe let all the Sacramentaries whiche be his companions bringfurth one Authour that saieth that yt ys proued by the woordes of our Lorde Iesus that the bread and wine of the bless Sacrament be not the bodie and blood of our Lorde Iesus but onelie figures of the same bodie and bloode and not the thinges themselues and shewe the place as we doe and they shall haue the victorie But let them painte their matters as well as they can to bleer the eyes of the simple yet Vincit Veritas the trueth ouercometh And so shall yt in the ende faull oute that they shall be perceaued to be destitute of trueth For their vntrueth shall be confownded by the trueth Though vntrueth for a time gett the vpperhand and be mainteined by the princes and mightie of the earthe for that their sensuall libertie ys not by her restreined but by her in that respectt they are moche pleasured yet as all vanitie faileth vadith and vanisheth So yt being of the same kinde shall fall awaie and consume as the smooke and the fauourers of the same shall be as the dust which the winde bloweth awaie from the face of the crathe But so while I am a litle passed the compasse of the ringe my second matter knocketh and calleth me again wherin breiflie to touche moche matter Three sortes of euell receauers this Authour maketh three sortes of euell and vnwoorthie receauers The first ys of them that doe otherwise celebrate or receaue this holie misterie then yt was deliuered of Chryst In the whiche sorte as he touched the Berengarians whiche were in his time So doeth he the Oecolampadians and the Caluinists of this our time whiche both otherwise celebrating and otherwise receauing this holie misterie then yt was of Chryst instituted they make theÌselues vnwoorthie receauers Chryst instituted his bodie to be distributed aÌd geuen in this holie refection They geue and receaue a peice of bread and a cuppe of wine Chryst instituted a sacrifice to be celebrated They celebrate a beare tokeÌ of remeÌbrance Wherfor by the iudgement of this Authour they altering Chrystes institucion are accompted among the euell receauers An other sorte ys of them that receaue the holie Sacrament without due reuerence Of this sorte be all the Lutherans who although they coÌfesse the verie presence of Chrystes bodie in the SacrameÌt yet they denie anie honour or woorshippe to be doen vnto yt Which fond and infatuate doctrine I caÌ but woonder at wel knowing that whersoeuer Chryst ys either in heaueÌ or Philip. 2. in earth he ys as Chrysostome saieth woorthie of most high honoure aÌd if God hath so exalted him and geuen him a name which ys aboue all names that in the name of Iesu euery knee shal bowe both of thinges in heaueÌ and things in earth and thinges vnder the earthe by what authoritie caÌ or will man will or coÌmaunde no honour to be doen to him but of this we haue alreadie 3 spooken wherfore staing anie more to saie of yt here I come to the third sorte of receauers which ys saieth this authour of them that presume to come to the receipt of the blessed Sacrament before they haue pourged theÌselues and clensed their consciences by penance Of this sorte be all they who well beleuing yet not well liuing come with the filthinesse of sinne allreadie coÌmitted yet remaing vpon them or ells with pourpose of sinne to be committed by which both they make themselues vnwoorthie receauers Here nowe ye see a varietie of euel receauers and yet saieth this authour that they all receaue the Sacrament And the Sacrament saieth he by the authoritie of our Lord Iesus ys proued to be the bodie aÌd the blood of Chryst Which thing this authour yet by more expresse woordes teacheth in the exposition Anselm ibid. of the other text wher S. Paule as by repeticion saieth He that eateth and drinketh vnwoorthilie eateth and drinketh his owne damnacion saing thus Ideo prius se discutiat purget Quia qui manducat bibit indignè id est sine sui examinatione iudicium sibi manducat bibit Sicut enim Iudas cui buccellam tradidit Dominus non malum accipiendo sed malè accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum vt quia ipse malus est malum sit quod accepit aut quia non ad salutem accipit nihil acceperit corpus enim Domini sanguis Domini nihilominus est sed ille accipit hoc non ad vitam sed ad indicium quia non diâuidicat corpus Domini id est non discernit quà m sit dignius omnibus creaturis hoc corpus quod videtur esse panis Si enim cogitaret hoc corpus esse Verbo Dei personaliter vnitum vitam ac salutem eorum esse qui hoc dignè accipiunt non praesumeret indignus accipere sed dignum se praepararet Let him therfor first examine himself and pourge himself For he that eateth aÌd drinketh vnwoorthilie that ys without examinacion of himself eateth and drinketh his owne damnacion making no difference of the bodie of our Lord. For as The bless Sacr. ys the bodie and blood of Chryst though euell men receaue yt Iudas to whome our Lorde gaue a morsell not taking an euell thinge but taking yt in euell maner gaue to the Deuell a place in himself so whosoeuer receaueth the Sacrament of our Lorde vnwoorthilie causeth not bicause heys an euell man that thing which he hath receaued ys euell or bicause he receaued yt not to saluacion that he receaued nothing For yt ys neuerthelesse the bodie of our Lorde and the blood of our Lord but he taketh this not to life but to condemnaciou bicause he maketh no difference of the bodie of our Lord that ys he discerneth not howe moch more
woorthie this bodie which semeth to be bread ys aboue all creatures For if he had in minde that this bodie ys personallic vnited to the Sonne of God and to be the life and saluacion of them that doe receaue yt woorthilie the vnwoorthie wolde not presume to receaue yt but he wolde prepare himself to be woorthie See ye not that the blessed Sacr. ys neuerthelesse the bodie and blood of our Lord vnto theÌ that take yt not to life but to condeÌnacion yt ys so plain that I nede to saie no more but to conclude with thys authour and all the rest hitherto alleaged that sainct Paule here speaketh of the bodie of Chryst and teacheth the same to be verilie receaued of euell and vnwoorthie receauers Yt ys not vnknowen to the Proclamer but of the lower house of Chrystes Parliament I might haue brought manie moe both grecians and Latines as Haymo Bede Photius Oecumenius Thomas de aquino Lyra Dionyse Hugo and Erasmus and as manie as haue within the compasse of these nine hundreth yeares either written vpon S. Paules Epistles or alleaged him in the matter of the Sacrament oute of the eleuenth of the first epistle to the Corinthians For they all vnderstand S. Paule both to haue spoken of Chrystes bodie in the Sacrament and that the same bodie ys oftentimes receaued of euell men But amonge so manie I can not staie my self but I must heare one of them and the raither for that he ys a grecian and so being no Papist he maie be heard with more indifferent eare Yt ys Oecumenius who vpon the woordes of S. Paule saing that the vnwoorthie receauer shall be giltie of the bodie and bloode of our Lorde saieth thus Quod ait reus erit corporis sanguinis hoc Oecum in 11. 1. Cor. indicat quòd quemadmodum Iudas eum tradidit Iudaei verò in ipsum debacchati sunt Ita ipsum ignominia afficiunt qui sanctissimum ipsius corpus manibus impuris suscipiunt veluti Iudaei tunc eum tenuerunt execrando admouent ori Per hoc quod frequeÌter ait corporis sanguinis Domini manifestat quod non sit nudus homo qui immolatur sed ipse Dominus factor omnium vt videlicet per hoc eos terreat That he saieth he shall be giltie of the bodie and blood of our Lorde he sheweth this that as Iudas betraied him and the Iewes raiged against him euen so doe they dishonour The bodie of our Lord maie be receaued with vn pure hands and execrable mouth him that with vnclean handes as then the Iewes did holde him doo receaue his most holie bodie and put yt to their cursed or detestable mouthe By that that he often saieth the bodie and blood of our Lorde he manifestlie declareth that yt ys not a pure or onelie man that ys offred but euen our Lorde himself the maker of al things that therby he might make theÌ afraied What ys in the Sacrament which ys deliuered into the handes and mouthes of men by this authour ye maie perceaue For yt ys saieth he the most holie bodie of our Lorde which most holie bodie ys receaued both with vnclean handes for that the consciences of soch receauers be vnclean and with detestable mouthes for that their mouthes speaking wicked thinges are detestable S. Paule doth often call the bless Sacr. the bodie and blood of our lord before God Yf yowe will see more of the trueth of this matter note that he saieth that S. Paule doeth often call the Sacrament the bodie and bloode of our Lorde but will ye knowe why he doeth so Not to make vs beleue that yt ys not the bodie of Chryst as this Proclamer wolde beare vs in hande but that he wolde as this authour testifieth manifestlie teache vs that yt ys a verie bodie and not the onelie figure of a bodie a bodie which ys not the bodie onelie of a man but the bodie of our Lord God who ys the maker of all thinges Yf the Proclamer desire to haue one that by expresse woordes doeth teach the verie presence of Chrystes bodie in the Sacrament Let him beholde a nombre now brought to expownde S. Paule which al not onelie of their own faith affirme soch presence but also teach that sainct Paule affimed the same And therfor if ther be anie treuth in the same Proclamer let him nowe forsake his wicked heresie and according to his promesse let him subscribe to the veritie For that being nowe oftentimes doen that he required but once to be doen as iustlie I maie so doe I clame the performance of his promesse Well reader whatsoeuer he withoâden either with shame or with malice shall doe in this matter against the trueth and most like also against his conscience yet thow hauing regarde to thie duetie before God and to the saluacion of thie soule beholde thow with indifferent eies these so manie plain manifest and expresse places tarie and abide vpon them vieue them and consider them well and yelding to trueth thow shalt by gods grace if thow humblie craue yt come to yt but yet thowe shalt see more of S. Paule THE THREE AND FIFTETH CHAP. BEGINneth the exposition of the next text of S. Paule which ys Let euery man examin himself and so let him eate c. INS Paule yt foloweth Probet seipsum homo sic de pane illo edat de calice hibat Let therfore a man examine himself And so let him eate of that bread and drinke of that cuppe The great peril and daunger that shall come to vnwoorthie receauers of that blessed bodie and blood being by S. Paule declared he imediatelie ioineth therunto as a salue to a deadlie sore a godlie admonicion that to auoide soche daunger as maie ensewe or to remedie the hurt if yt be allreadie takeÌ euery maÌ that will receaue this blessed SacrameÌt shoulde first coÌsider what yt ys and vpoÌ consideracion therof examine him self whether he be a woorthie person to receaue yt or no. But vnto this text we shall geue Toexamin our selues what yt ys and howe yt maie be doen. moche light if we open what yt ys for man to examine himself and when he hath so doen howe he shall knowe when he ys woorthie or vnwoorthie First yt ys expedient that the state of man wherin he aught to be before God be knowen for the state knowen yt shall be easier for man to make examinacion of himself wherher he be in the state nere to yt or farre from yt The state that man aught to be in before God in this fraill life coÌsisteth in two partes in vpprightnesse of faithe and in puritie or clenesse of life As Hebr. 11. touching faith the Apostle saieth Sine fide impossibile est placere Deo withoute fatth yt ys vnpossible to please God For as he saieth again Accedentem ad Deum oportet credere He that will come to God must beleue Wherfor Chryst being as touching the
a perfect faith taught Carolstadius Zuinglius and Oecolampadius a contrarie faith to Luther as to teache that Chrystes bodie ys not in the Sacrament Let Carolstadius bring furth one Chrystian realme that so taught him or one Church or one allowed Father or elder then liuing that so taught But forsomoch as he caÌ not yt maie be coÌcluded that as well his faith as the faith of Luther ys not learned of the Fathers by succession but partelie borowed of some other heretique by priuate election partlie deuised by a newe inuention and so a faith not continued but both inuented and interrupted and therfor neither Apostolique neither catholique The state of man then in the vpprightnesse of faith must be in the faith Apostolique and catholike and not in hereticall faith which ys no more a faith in dede then a painted man ys a man A man ys vpright in faith wheÌ he discrediteth nothing that ys conteined in the holie faith Apostolique and catholique The other parte of the state of mans life before God ys puritie and cleannesse of life which parte who so can Faith as ys saicd presupposed atteign vnto ys blessed Chryst saing Beatimundo corde quoniam ipsi Deum videbunt Blessed be the clean in hearte for they shall see God This cleannesse standeth in two poinctes in the eschewing the filthinesse Puritie of life staÌdeth in two poincts Psalm 33. of sinne and in adourning our selues with vertues in declining from euel and doing of good as the psalme saieth Declina à malo fac bonum Decline or forsake euell and doe good For yt ys not sufficient to a good life to flie sinne onelie but also to doe good And therfore the holie Goste hath with a copulacion coopled and linked them together allwaies Nowe thus moch of the state of mans life knowen yt ys the easier to perceaue what S. Paule meeneth by the examinacion of themselues To examine our selues ys to trie and prooue to search to call our selues to accompte first whether we stand sownde in faith according to the counsell of S. Paule in an other place Vos metipsos tentate si estis in fide ipsi vos probate Prooue yowrselues whether ye be in faith or not examine yowrselues This triall ys made when we examining our selues whether we disagree or dissent from anie one article of the catholique faith finde our selues neither varieng from nor doubting of anie of them In the secoÌd part we must thus examine our selues first whether anie sinne be by vs allreadie committed or anie pourpose remaining in vs for anie to be committed Yf anie be coÌmitted the same must by heartie coÌtricioÌ humble 2. Cop. 13. and plain confession true and faithfull penaunce be wiped awaie Yf anie pourpose be in vs to sinne that must be cutt of and detested and by like means as ys before saied clean forsaken knowing that euery sinne to the which consent of wil ys geuen though yt be not doen in facte ys reputed before God and ys in dede a full sinne Thus moch not onely the catholique Church hath willed to be doen as S. Cyprian and S. Augustine are plentifull wittnesses But also the Lutherans Conuenticles For in their confession of the cheif articles of their faith thus they saie Confessio in ecclesiis apud nos non est abolita Non enim solet porrigi corpus Domini nisi antea exploratis absolutis Confession ys not with vs in our churches Confess August Art de Confess abolished For the bodie of oure Lorde ys not wount to be geuen but to soche as before be diligently searched and examined and absolued When we be thus farre goen we must examine our selues of our deuocion regarde and reuerence to the thing that ys to be receaued For ells we shall receaue to our owne condemnacion for that as S. Paule saieth we make no difference of the bodie of our Lord from other common meates Thus moch being saied for our examinacion and preparacion before we come to the receipt of this high mysterie we haue therin neither varied from the doctrine of Chryst neither from the doctrine of S. Paule nor of the holie Fathers of the Church The doctrine of Chryst shall furth with be shewed The doctrine of S. Paule and the Fathers shall be opened in all the processe folowinge Chryste setting furth this high mysterie of his bodie and blood declared Joan. 6. Chryste in structed his Apostles in the faith of the bless Sacrament before he institutedit that yt was necessarie to haue both faith and puritie of life First as touching faith that his Apostles shoulde be therin prepared and made readie he did not onelye instructe them fullie long before he ministred the thing to them that they shoulde knowe what yt was that they should receaue but also induced them to the same faith by a miracle wrought also in bread that as thei knewe by the power of his godhead the fiue loaues to be multiplied to the satisfieng of fiue thousand people and to the leauing yet of twelue baskettes full of fragmentes of the same loaues so they shoulde this being doeÌ in their seight with the more ease be brought to beleue that he by the same power coulde make of bread his bodie Wherupon though manie of the Disciples not beleuing Chryst did forsake him and came no more at him as manie haue doen in these daies yet the Apostles by the miracle being prepared and by Chrystes owne doctrine instructed in the faith of this mysterie abode with him and saied-Domine ad quem ibimus Verba vitae aeternae babes Lorde vnto whom shall we go Thowe hauest the woordes of euerlasting life Thus being by Chrystes instruction made perfect in the faith of this my sterie thei came as Chrysostom saieth quietlie to the receipt of yt being nothing troobled with the woordes of Chryst when he saied Take eate this ys my bodie Take and drinke this ys my blood for that saieth he they had before hearde manie and great thinges of this mysterie By this then yt ys manifest that to the receipt of this Sacrament faithe ys necessarelie required .. Likewise are we by him admonished of the puritie of life For when he Chryste gaue instruction of the puritie of life required in the receauers of the bless Sacr. wolde geue furth this blessed Sacrament he rose from the supper of the Paschall lambe and laied aside his vpper garmentes and being girded with a towel wasshed his Disciples feete signifieng therby that all that come to receaue this Sacrament must before be clensed and purified from all sinfull affections And here to saie by the waie yf this Sacrament contein no more theÌ did the Paschall lambe but that both this and that be onely figures of Chryst and so the Lambe as good a Sacrament as this why did Chryst leaue this solempn Ceremonie of wasshinge his Disciples feet vndoen before the eating of the Paschall lambe and differred yt vnto the receipt of this
heretiques in all ages be heretiques and heretiques be like heretiques He saieth that the heretiques did forsake the one aultar of the Church and framed to themselues manie aultars So in this our time they haue forsaken the one aultar of Chrystes Church and framed to themselues manie aultars For first Luther forsaking the aultar of Chrystes Church framed himself an other aultar But Carolstadius Zuinglius and Oecolampadius not likinge either the aultar of the Church or of Luther framed to theÌselues after their phaÌtasie an other aultar The Anabaptistes framed themselues an other aultar after their deuise The Swenck feldians misliking all that was doen before them framed after their conceit a newe aultar altogether spirituall The Caluinistes thinking to passe them all haue inuented an other maner of aultar euen altogether after the maner of the Arrians aultar or not moch vnlike as Richerus Caluines preacher hath in Frasice plainly declared Al whiche aultars as ours also in Englond with like diuersitie haue not ben to appease God but raither to heape vppe the multitude of iniquities to the great prouocacion of hys yre wrath and indignacion against vs. Wherbie they being puffed vppe with the vanitie of their mindes and contemning the lawes of God whiche before they had receaued are nowe reiected and not thought woorthie of the lawes of God and therfor as men corrupted in iudgement like meÌ in furiouse feuers who mislike in taste and appetite all thinges that be holsome and profitable and vehementlie desierouse of thinges vnholsome and noisome reiect all the holsome lawes the holie religion the catholique faith the orders rites and Ceremonies vnder whiche they were born in the whiche thei were baptised in the which they liued whiche they receaued and professed whiche with moche peace moche concorde were manie nombres of years established holden obeied and reuerenced and haue desire to haue no other faith religion constitucions ordeinannces or lawes but soche as they can presentlie Soch be the phansies of men of this time inuent and deuise So great ys their desire to alter chaunge and make newe thinges that they wolde leaue nothinge that they fownde in vse But why God fuffreth them to doe this sainct Hyerom declareth bicause he thinketh them vnwoorthie to receaue his lawes forasmoche as they haue contemned the lawes whiche before they had receaued As touchinge their allegacions of the scriptures S. Hierom saieth that their vnderstanding of them ys no better than to be compared to the sainges of Ethnickes For hauinge the letters or woordes of the scriptures and Force of the scripturs falselie alleaged by heretiket not the true sense howe moche soeuer they bragge of the woorde of the Lorde they haue not the woorde of God as yt doeth well appeare in their handlinge of the vi of S. Iohn the xxvi of S. Mathew the x and xi chapt of the first epistle of S. Paule to the Corinthians the fift to the Ephe. the thirtenth to the Hebrues and other whiche in this booke we haue taken from their violent wrestinge and tirannouse captiuitie and haue restored them to the libertie of the concorde and true vnderstandinge of Chrystes Churche as yt hath ben taught to vnderstande the same by the magisterie of the holie Gost the right and appoincted Schoolemaster of the same Churche by our Lorde and God Iesus Chryste To proceade in the sainge of S. Hierome he saieth that they doe not eate the flesh of Chryst whiche sainge howe true yt ys with the greif of my heart This ys a chaunge for the wouse I saie yt yt ys to well knowen For what thinge doe they more detest and abhorre then to beleue and confesse Chrystes bodie and verie naturall flesh to be in the Sacrament and there to be receaued And therfor to the intent that they wolde not eate his flesh they haue altered Chrystes institucion they haue altered his faith they haue abandoned his holie feast of his blessed bodie and bloode and haue in place of yt inuented a poour bare receauing of a drie peice of bread and a sippe of wine And beinge as they be yt ys well For the flesh of Chryst ys not meate for them but yt ys the meate as S. HieroÌ saieth of beleuers Finallie what soeuer this kinde of people doeth Fasting for meritte ys punishable by statute whether they fast as they doe not for fastinge by them ys exiled or praie whiche by them ys almost to nothing shortened or vowe chastitie whiche they runne so fast vnto that they hate all that doe not marrie as the greater nombre of them ys married and soche of them as doe not marrie doe yt for the like holinesse that was in Iouinian not for perfection of life but for quiettnesse and ease and to auoide then combrances that maie happeÌ by a shrewed weif For thorowoute they condemne the vowe of chastitie though S. Hierom S. Ambrose S. Augustine Chrysostome and all holie writers highlie esteem and commende the same But to ende what good dedes soeuer they flatter them selues to doe as by their dissembled humilitie to shewe them selues lowlie or by sweet and flatteringe woordes to deceaue the simple God S. Hyerome saieth receaueth no part of soche their sacrifices Seinge then their doinges are accepted of God in no better part I wish all men to leaue their vanitie and walke in the veritie to leaue heresie and to walke in faith to leaue their inuented toies and to walke in gods established and long continued lawes to leaue their manie aultars framed vpon dissent and diuision and to cleaue to the one aultar of Chrystes catholique Churche whiche ys our helpe and protectioÌ to leaue their houngrie cheer of bare bread and wine and to enioie the roiall feast of Chrystes bodie and bloode to leaue their colde maner of fastinge and praier and to acquainte them selues with sharpe fasting and feruent deuocion to leaue their pretensed matrimonie and to delight in pure chaistitie to leaue their licenciouse maner of life and come to the trade of a penitent life For in the ende Veritas liberabit trueth will deliuer And then when conscience shall be sett before the iudgement seat of God in the daie when he shall iudge the secrettes of men theÌ vnto them that be rebells and that doe not obeie the trueth but folowe vnrightwisnes shall come indignacion and wrathe tribulacion and angnishe vpon the soule of euery man that doeth euell as saith S. Paule and as he saieth to the Iewe first and also to the Rom. 2. gentile so saie I to the chrystian first and also to the infidell but to euery man that doeth good shall come praise honour and peace God therfore that hath once called vs to his holie faith confirme and establish soche as haue not yet swarned from yt and reduce and bringe home again soche as haue waÌdred like lost sheape that we be maie all be of the nombre of them that shall receaue praise honoure and peace
li. 2. ca. 12. Asseurance of mercie promised to man before full sentence pronownced against him li. 1. cap. 9. Auncient and godlie customes are not to be left for the bare saing of a protestaÌt ca. 25. Aultars holie li. 3. cap. 31. testified by Optatus and S. Austen and abuse of them punished ibid. Aultars in vse in time of S. Cyprian ib. ca. 39 Aultars from the Apostles time cap. 31. Aultar wherfor yt serueth ibid. Aultar and sacrifice correlatiues ibid. S. Austen to Dardan opened li. 2. cap. 12. Austens cheifintent vpon the vi of S. Iohn lib. 2. cap. 16. Austen teacheth three things in one sentence against the Secramentaries ca. 19. Austen anknowlegeth both spirituall and corporall receauing ca. 16 Austen produced by the Sacramentaries in wrong sense ca. 24. Austen against Oecolamp and Cranmer ca. 54. Austens assertions conferred with the iudge ment of the Aduersa li. 3. ca. 15 Austen calleth the bread and cuppe of our Lorde a sacrifice ca. 18. Austen trulie understanded li. 2. ca. 54 Austen vttereth S. Paules wootdes expreslie of the bodie and blood of Chryste li. 3 ca. 55. S. Austen corrupted by the Proclamer li. 3. ca. 31. Authoririe of late writers proued good by good reason li. 2. ca. 3. Authoritie ys to be obied wher corruption of life ys li. 1. ca. 6. B Baptisme receaued of all indifferentlie li. 3. cap. 2. Baptisme and the read sea compared ibid. Baptisme of chryste and Iohn moch differeÌt ibid. Baptisme instituted by chryste and commended by the wholl Trinitie li. 3. ca. 14 Basill and Greg. Nazian how they atteigned the knowlege of the scripturs lib. 1. ca. 7. Basill howe he taught the simple to beleue of the Sacram. li. 2. ca. 52 Basill and Chrysostom not fownders of the Masse but setters furth of soche order as they fownd receaued by tradicion lib. 3. cap. 35. Basill beleued the bread and wine to be made the bodie and blood of Chryste ca. 36. Basill offred the bodie and blood of chryste in sacrifice ca. 37. Basill in his Masse praied for the dead and to saincts ca. 39 Benediction what power yt hath li 2. ca. 51. ca. 62. Benefitts and plagues of the Iewes figurs of our benefitcs and plagues li. 3. ca. 1 Berengarius the first open impugner of the B. Sacrament condemned in foure Councells prolog Berengarius recanted and abiured ibid Berengarius neither excelleÌt in learning nor commendable in life ibid. Berengarius foolishlie obiected S. Austen as the Sacramentaries do nowe li. 2. cap. 14. Bertramus wrote obscurelie and suspiciouslie of the Sacr. prolog Blasphemie to saie the B. Sacr. to be onely a figure li. 2. ca. 64 Blessing of Chryste what force yt hath cap. 58. Blessing of more power then nature cap. 62. Blood of Chryste on the crosse and in the Sacr. all one li. 2. ca 5. li. 3. ca. 20. Blood in the chalice the same that was shedd on the crosse li. 2. cap. 60 Blood of Chryste in the Sacr. howe to be estomed li. 3. ca. 16 Blood of the Paschall lambe a figure of chrystes blood in the B. Sacr. ibid. Bodie of chryste ioined to vs by corporall receipt not by spirituall onelie li. 2. cap. 14. Bodie of chryst consecrated of manie preists all one bodie ca. 28. Bodie of chryste inuisible in the Sacrament a figure of the same bodie visible ca. 49. Bodie of chryste demonstrated aÌd deliuered not in figure but in veritie ca. 63. Bodie of chryst howe yt ys called a spirituall meat li. 3. ca. 8 Bodie of the lambe chryst fedeth vs. ca. 11 Bodie of chryst vnder forme of bread ca. 26. Bodie of chryste consecrated to two endes cap. 41. Bookes of scripture sealed to manie li. 1. ca. 5 Bread of the newe communion differeth not from common bread li. 1. ca. 17. howe the same ys nowe vsed li. 3. ca. 47. Bread broken in the Sacrament the medicin of immottalitie li. 1. ca. 17. Bread by the omnipotencie of the woord ys made flesh ibid. li. 3. ca. 9. 20 Bread and wine chaunged into the bodie and blood of chryste not in figure but in veritie li. 1. ca. 21. li. 2. ca. 59. 60. 51. 53. Bread and wine offred by Melchisedecfigurs of that which chryst offre in his supper li. 1. ca. 29 Bread turned into an holier thing cap. 31. 37. Bread taken three waies in the vi of Iohn li. 2. ca. 2. Bread howe yt ys turned into flesh and why flesh ys not seen in the Bless Sacrament li. 2. cap. 7. 8. 19. 57 li. 3. cap. 20. Bread that descended from heauen ys the bodie of our Lord. li 2. ca. 31 Bread whiche Chryste deliuered no bare figure but flesh ca 51. 53 Bread and wine so sanctified in consecracion as yt passeth mans witte cap. 54. Bread geuen to the two Disciples in Emaus was the bodie of Chryste cap. 65. 66. Bread whiche we breake ys the bodie of Chryste lib. 3. ca. 19. 27. Bread semeth to be in the Sacrament but yt ys flesh li. 3 ca. 20 Bread diuided to manie ys the bodie of our Lorde li. 3. ca. 21. Bread and cuppe in Sainct Paule the bodie and bloode of Chryste lib. 3. cap. 27. 50. Brentius impugneth the forme of Baptisme lib. 2. cap. 28. C. Canon of the Apostles corrupted by the Proclamer li. 3. ca. 40 Canon forbiddetb not the preist to receaue aloue ibi Capharnaites vnderstood Chryste carnallie lib. 2. cap. 34. had twoo vain thoughts ⪠ibid. Carnall vnderstanding ys by reason and senses onelie cap. 37 Carnall men vnderstanding nothing aboue their senses leape backe from the vnderstanding of the mysterie of the Sacrament cap-33 Cassiodorus howe he vttereth Sainct Pauleswoordes li. 3. ca. 51 Catholique preists folowing the Schisme be in miserable case lib. 3. cap. 36. Catholique faith described cap. 53. Chastitie required in preists lib. 1. cap. 22. Chryste turneth the malice of heretiques to the profitte of his Churche prolog Chryste dwelleth in vs corporallie not onelie spirituallie in Prolog item lib. 1. cap. 14. lib. 3. cap. 23. 26 Chrystes reall presence in the Sacrament a receaued doctrine in all the chrystian Churche prolog Chrystes Parliament house the catholique Church ibid. Chrystes interpreting of the scripture proueth the difficultie li. 1. cap. 7. Chryste not Salomon the seed promised to Dauid cap. 9 Chryste and Sampson compared ca. 10 Chrystes passion conferred to the prophecies therof lib. 1. cap. 11. item his resurrection and ascension ca. 12. Chrystes bodie and bloode an euerlasting sacrifice cap. 13. item 31. lib. 3. cap. 36. a dailie sacrifice ibi Chryste ys offered of his Church and his Church of him lib. 1. cap. 18. item lib. 3. cap. 36 Chryste and Melchisedech compared lib. 1. cap. 13. Chryste offred bread and wine that ys his bodie and blood ca. 29 Chrystes oblacion after the order of Melchisedech ouerthroweth the heresie of Eutyches cap. 30 Chryste offred sacrifice in his supper and commaunded yt to be contiuued li. 1. ca. 32.
immortal li. 2. ca. 14. see bodie and flesh Receauing by ignorance what yt ys ca. 54. Receauers of the B. Sa. must prepare theÌ selses and howe li. 3. ca. 55. must abstein froÌ the act of matrimo ca. 41. Read Sea a figure of Bapt. ca. 2. Represent what yt signifieth li. 1. ca. 18. Reseruacion of the Sa. in the Apostles tyme li. 1. ca. 24 and after in the primitiue church ibid. ca. 25 26. 27. li. 2. ca. 68. Reseruacion not against the institucion of Chryst li. 1 ca. 26. agnised by the niceÌ CouÌcell ca. 25. deniers ther of accursed ibid. Reseruacion in priuate houses li. 1. ca. 24. in the shippe ibid. Riche and poor eate all one bloode li. 3. ca. 6. Richerus a Caluinist forbiddeth to praie to Chryste li. 2. ca. 48. Right waie to vnderstand a caholique authour ca. 49. Roffensis neuer yet answered prolog his saings alleaged li. 3. ca. 12. 32. S Sacrament hath honourable titles li. 1. ca. 17. yt conteineth the thing woorthie of most honour ca. 18. Sacrament reserued ca. 24. 25. c. sent to a sicke man ibid. caried home to soche as were absent ca. 27. Sacrament a figure not of the bodie of Chryste but of his death li. 2. ca. 14. c. li. 3. ca. 44. Sacrament a figure in diuerse respects but not onelie a figure li. 2. ca. 14. li. 3. ca. 8. Sacrament conteineth three things li. 2. ca. 19. li. 3. ca. 42. Sacrament a mysterie howe and what a misterie ys ca. 23. Sacrament hath two parts and whiche thei be ca. 57. and two offices ca. 15. Sacrament maie be consecrated by no other woordes then these Hoc est corp ca. 64. Sacrament a sanctified thing and sanctificacion ca. 66. Sacrament deliuered by Chryste in his supper vnder both kindes in Emaus vnder one kinde proueth both to be laufull ca. 67. Sacrament mynistred vnder one kinde by S. Cypr. ca. 68. receaued so of a woman ibid. and vpon good fridaie ibid. Sacrament and the thing of the Sacrament li. 3. ca. 8. Sacrament if yt haue not the presence of Chrysts bodie ys inferiour to MaÌna ca. 12 Sacraments diuerslie nombred by the protostans ca. 13. Sacrament geuing life farre excelleth Manna ca. 14. yt ys inconsumptible meat ibid. Sacraments of the new law better c. ca. 15 sacrament defined ibid. Sacraments of the newe lawe geue grace ib. and saluacion ibid. compared to the olde lawe by S. August ibid. Sacram. proued by our lord to be his bodie li. 3. ca. 53. Sacrament caried home and receaued as deuocion serued and lick wise reserued of holie men in wildernesse ca. 41. SacrameÌt deliuered to a Iewe appeared flesh and likewise to an other ca. 42. Sacramentaries condemned by eight Councells prolog their glose vpon S. Cyprian ouerthrowen li 1. ca. 17. Sacramentaries make two maner of presence ca. 21. they take awaie the fatte and swete of the bless Sacr. ca. 26. they stomble at a strawe and leape ouer a blocke ibid. their cheif grownds be naturall reasons li. 2. ca. 19. Sacramentaries denie that the fathers affirme and affirme that they denie ca. 59. they teache contrarie to their own rules ca. 60. they denie the excellencie of the Sacraments of Chryste li. 3. ca. 4. Sacramentaries maintein the heresie of Eutyches li. 1. ca. 30. and of the Aarrians li. 3. ca 59. and denieng the receipt of Chrystes naturall flesh seme to denie the immortalitie of our flesh after resurrection ibid. Sacrifice after the order of Melchisedec nowe diffused throughout the worlde li. 1. ca. 31. Sacrifice auouched ibid. propiciatorie li. ca. 43. li. 3. ca. 14. Sacrifice of lawde or gratulatorie separated from extern sacrifice li. 1. ca. 33. li. 3. ca. 30. Sacrifice of the crosse and of the aultar all one in substance but diuerse in maner li. 1 ca. 33. Sacrifice of the chrystians a peculiar and speciall sacrifice ca. 35. a full and most holie sacrifice ibid. full of horrour honorable to Angells li. 3. ca. 54. immaculate ca. 37. the bodie and blood of Chryste li. 1. ca. 36. instituted by Chryste ca. 31. 32. li. 2. ca. 49. 56. li. 3. ca. 33. alibi Sacrifice of the Masse of what preist soeuer offred ys one with that Chryste offred li. 2. ca. 8. offred in manie places ys all one sacrifice ca. 10. item li. 3. ca. 33. 60. Sacrifice of the church consisteth of the visible formes of bread and wine and of the inuisible flesh c. li 2. ca. 19. li. 3. ca. 6. Sacrrifice of the church proued by S. Paule li. 3. 16. after the vnderstanding of S. Aug. ca. 18. 29. Sacrifice of Chryste in his supper and Melchisedec compared li. 1. ca. 13. 30. 31. li. 3. ca. 17. Sacrifice and Masse caused the Proclamer to falsifie Leo. ca. 40. Sampsons conception and Chrystes compared li. 1. ca. 10. SaÌctificacion and a sanctified thing be diuerse li. 1. ca. 66. SathaÌs finall marke he slooteth at li. 3. ca. 32 SathaÌ appeared to Luther and dispured with him of the Masse ca. 42. Sathans power abated by vertue of the Masse ibid. Satirus saued from drowning by power of the Sa. and his faith commended by S. Ambrose therin li. 1. ca. 24. Sectes of religion principal in the world foure li. 1. ca. 32. Sects of Sacramentaries sixteen li. 2. ca. 41. Sedulius saieth that S. Paule spake of the bodie of Chryste li. 3. ca. 49. Serapion being being sicke called for the Sa. and receaued alone li. 3. ca. 41. Shewe bread a figure of the Sa. and applied to the Sa. li. 1. ca. 22. 23. 24. appointed for three things ibid. continuallie vpon the aultar ca. 23. Schoole arguments made for the opening of the trueth produced by a Protestant to confirme a falshead li 2. ca. 22 Scripturs to be hard proued by vii argumeÌts li. 1. ca. 1. Scripturs must be studied with moche labour ca. 5. Scripturs must be learned of the fathers ca. 7. they be full of doubtes and maie be drawen to dinerse senses ca. 6. 7. 8. Scripture the storehouse of God and why God wolde the same shoulde be heard ib. Scripturs alleaged by Oecolamp against the presence li. 2. ca. 12. Scripturs must be alleaged in the literall sense ibid ca. 50. Sonne of God made flesh ys receaued in our lords meat li. 3. ca. 59. Sonne of God troaden vnder foote wheÌ his bodie and blood are not beleued to be in the Bl. Sa. li. 2. ca. 67. Spirit howe yt quickneth and flesh howe yt Profiteth or not ca. 36. Spirit taken two maner of waies ca. 37. Spirit of vnitie among catholiques spirit of diuision among Protest li. 3. ca. 9. Spirituall receauing not figured by the Paschall lambe li. 1. ca. 19. Spirituall vnderstanding what yt ys li. 2. ca. 37. 39. 63. Spirituall and reall receipt together wonder full ca. 55. Spirituall knowlege aswell teacheth the substance of Chryst bodie and blood to be vnder the formes of bread and wine as naturall
secoÌd wher Chryst saied which I shall geue for the life of the world that bread saieth Bede did our Lord geue wheÌ he offred himself to God the Father on the altar of the Crosse I nede not here to note that Bede expowndeth this text of the SacrameÌt wher the woordes are so plain But this I note that he calleth the flesh of Chrystes bodie vpon the crosse called bread Chryste offred vppon the Crosse bread as well as the same flesh deliuered to the disciples in the last supper Wherby it appeareth that wher the Aduersarie when he findeth the Sacrament called bread do the take occasion to maintein his errour and saie that it ys but bread yt ys no good argument Neither doth it any more conclude that the Sacrament ys but breade bycause it ys called bread then that Chrystes bodie on the crosse ys but bread bicause it ys called bread Chryste calleth himself being whollie God and man as Cirill saieth bread And therfor bothe the godhead and the manhead of Chryste maie be called bread and be of Chryste him self in the sixt of S. Iohn so called But yet therfore yt ys no good consequent that the bodie of Chryste shoulde be but materiall breade So likewise ys yt no good consequent that the manhead of Chryste shoulde be but materiall bread Yf then these two in the person of Chryste be called breade and yet be not materiall breade why shoulde not they being in the Sacrament be called bread and yet be no materiall breade But raither this ys to be saied according to the sainge of Chryste in this place of S. Iohn and also Bede expounding the same that as the flesh of Chryste vpon the crosse ys called bread aÌd yet ys verie flesh So ys the blessed flesh of Chryst in the Sacrament called bread and yet ys yt verie flesh Chryste so saing that the breade whiche he wolde geue was his flesh Thys his geuing as ye haue heard Bede expownd was vnto his disciples vnto whom he gaue his flesh called breade As ye haue hitherto heard diuerse whiche be of good authoritie aÌd high estimacion in Chrystes Church which all haue expownded this text of S. Iohn to be spoken of Chrystes bodie in the Sacrament not as in signe but by reall presence So God ayding ye shall heare some other liuely and agreablie expownding the same Therfor now shal Cyrill also a Father of the Greke Churche geue his testimonie This man like himself learnedly and godly expownding the sixt chapiter of S. Iohn saieth thus Antiquus ille panis figura Cyrill in 6. Ioan. imago vmbraîue solummodò fuit nec quicquam praeter quà m quòd corruptibile nutrimentum ad modicum tempus exibebat Ego verò sum ille panis viuus ac viuificans in aternum Et panis quem ego dabo caro mea est quam ego dabo pro mundi vita Vides vt paulatim magis magisîue se aperiat explicet mirificum hoc mysterium Dixit se pauem viuum et viuificantem qui se manducantes faceret corruptionis expertes donaret immortalitate Nunc dicit panem illum carneÌ suam esse quam daturus erat pro mundi vita per quam nos illam participantes viuificaturus Siquidem verbi viuificans natura illi ineffabili illo vnionis modo coniuncta viuificantem eandem effecit propterea participantes viuificat ista caro eijcit ab eis mortem interitum penitus expellit That olde bread was onelie a figure an image a shadowe neither did yt geuevnto the corruptible bodie any thinge els but a corruptible nutrimeÌte for a litle time But I saieth Christ am that liuing and quickning bread for euer And the bread that I will geue ys my flesh which I wil geue for the life of the worlde Thow seiest how by Chrystes flesh in the Sacrament geueth life to the receauers litle aÌd litle he more aÌd more openeth himself aÌd doth declare thiswoÌderful mysterie He hath saied that he ys the liuing and quickning bread whiche shoulde make the partakers of yt withoute corruption and geue theÌ immortalitie Now he saieth his flesh ys that bread which he wolde geue for the life of the woorld And by the which he wolde geue life to vs that do receaue the same For truly that quickning nature of the Sonne of God conioined to that flesh by that vnspeakable maner of vnion hath made that flesh quickning and therfore doth this flesh quicken the partakers of yt For yt doth cast oute death from them and vtterly expelleth destruction I thinke yt not obscure to yow to perceaue that Cyrill in this saing dothe both expownde this sentence of Chryst so often allready spoken of of the flesh of Chryste in the Sacrament And also that he doth here as he doth all most euery wher in this chapiter teache the verie presence of Chryst in the same For after he had alleaged the saieng of Chryste note that he doth aduertise vs how Chryste doth open him self and dothe plainlie set furth this wonder full mysterie For wher before he saied that he himself was the bread Now he doth more open himself and saie that bys stesh ys breade And that he speaketh of the flesh of Chryste in the Sacrament he declareth by that that he saieth that yt geueth life to them that be partakers of yt For the propre partakinge of Chrystes flesh ys in the receauing of this holie Sacrament This being plainlie declared by Cyril who draweth by the line coÌcord with the rest of the auncieÌt fathers as ye do perceaue yt maie be knoweÌ that on both sides of the Parliament house God hath euer remained with one receaued truthe of this Sacrament THE SEVENTH CHAPITER ENDETH THE exposition of this text by Theophilacte and Lyra. FOrasmoche as ther remaineth more matter to prosequute in the expounding of the rest of this sixt chapiter of saincte Iohn for the proof of the veritie of Chrystes reall presence in the blessed Sacrament I shall adde onelie two mo wittnesses to geue ther testimonie of this text nowe in hande and so ending the exposition therof proceade in my matter and pourpose entended by like exposition of other mo textes in the same chapiter The first of these shal be Theophilactus who expownding this texte geueth Theophilact in sextam Ioan. a plain testimonie of the trueth Attende saieth he quòd panis qui à nobis in myste rijs manducatur non est tantùm figuratio quaedam corpo is Domini sed ipsa caro Domini Non enim dixit Panis quem ego dabo figura est carnis meae sed caro mea est Transsormatur enim arcanis verbis panis ille per mysticam benedictionem accessionem sancti Spiritus in carnem Domini Et ne quem conturbet quòd credendus sit panis caro etenim in carne ambulante Domino ex pane alimoniaÌ admittente panis ille qui maÌducabatur in corpus eius