Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	body_n	bread_n	cup_n	14,611	5	9.8387	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06882	A declaration of the masse the fruite thereof, the cause and the meane, wherefore and howe it ought to be maynteyned. Newly perused and augmented by the first author therof. Maister Anthony Marcort at Geneue. Tra[n]slated newly out of French into Englishe. Anno M.D.XLvii.; Petit traicté de la Sainte Eucharistie. English	Marcourt, Antoine de, d. ca. 1560.; Vingle, Pierre de, attributed name. aut; Viret, Pierre, 1511-1571, attributed name. aut; Geranius, Cephas. aut	1547 (1547)	STC 17314; ESTC S103750	36,879	64

they haue done in the Popysh churche which is a great wickednes and extreme sacrilege openly agaynste the institution and ordinaūce of Iesus that so expressely and so euidently had conioyned them But what care vnkinde folke ennemies to the veritie of the ordinaunces thereof for they be wise and not vnwitty Yf saynte Paule were alyue O how he would crie against such a cursed abuse so would saint Austine S. Ciprian and all other induced with the good spirite ☞ But to returue to the purpose it is certayne that of the same breade whiche they had vsed in eating the Lambe of passing called the Pascall lambe Iesus Christe toke and brake sayeng take eate this is my body Where vpon in the sermon afore sayed thys good doctour Ciprian sayd thus Ante verba illa cibus ille cōmunis tantum nutriendo corpori cōmodus erat sed er quo a domino dictum est hoc facite in meam commemorationē c. panis iste solemni benedictione sacratus ad totiꝰ hominis vitam salutemque proficit That is to saye before the wordes of Iesus Christe this meate that was commune auayled to feede the body onely But syth that the lorde had spoken this bread cōsecrate by solempne blissyng profiteth to the life and entier saluation of man Thys breade than by one such and so singuler application so high solempne and excellent blessing is chaunged and altered not in corporall sence but to intellectuall spirite not of kinde or substaunce but of operation of nature of signification dignitie and office yea to the faythful but nothinge to the vnfaythful but perdition ☞ The whyche thynge yll vnderstande hath gyuen occacion to the schole men at thys presente tyme curiously and vaynely to dispute that is to wit if the accidētes may be separate remaine without substaūce substaūce wtout accidentes other diueres allegations which are not to the purpose of Iesus Christe nor of his church but serue to confuse the world and to bringe the christen religion to sclaūder mockery and irrision for of one incōuenience if it be not withstande many other will folowe ☞ Who may than any more susteyne support and endure suche folke the which as presumptuous and arrogaunt without feare or reuerence haue be so bold to cōclude that there is neyther breade nor wyne but haue dreamed and inuented a wanton and a newe terme of speakynge that they haue called as is aboue spoken transsubstātiation The whiche in the holy scripture was neuer reade Nor by the sayntes and good Fathers of the primatyue churche imagined Whereby as enemyes of God his worde by very ryght ought to be expulsed cast awaye or the better and fayrer to speake as piuishe fooles they ought to be contempned and dispised ☞ How be it if any shoulde demaunde them by what veritie suche a thynge is done They wyll answere forthwyth by the doctrines of theyr scholes that it is in the vertue of the sacramentall wordes proferred and pronounced ouer the breade In suche wyse that yf there were no bodye that vnderstode or hearde the sayd wordes that neuertheles the sayed transubstantiation woulde folowe so that the sacrifice had his full strength wyth matter conuenable c. But certainly I greatly wonder haue pitie on them that they be so blynde and haue not so muche vnderstandyng to consider that oure Lorde spake not to the breade whan he sayed Take eate thys is my bodye Nor he spake not to the wyne As. S. Luke reciteth whan he wrote And toke the cup gaue thankes and sayed Take ye it distribute amonge you Also afterwarde likewise he gaue the cup after supper sayinge Thys cuppe is the newe Testamente in my bloude whiche is shed for you In the whiche writynges and all other of the new testament this matter is very euident that he neuer spake to the breade nor wyne Than it maye be well sayed that these poore folke be very vnwitty in secrete hidyng aside not willynge to be hearde and vnderstande of anye blowe and speake thus ouer the breade and wyne Wherof oure Lorde Iesus Christe neuer gaue vnto them neither exāple nor word But it is the custome that alwayes one errour engendreth an other errour ¶ The .iii. declaration is of the assistence or corporal presence of Iesus Christe in the Sacramente of breade and wyne at the Masse IN thys poynt more than in any other they haue fayled erred greatly whā they sayd wrote preached gaue to vnderstande and taught that in the steade of bread and wyne as they saye vnder the shapes or kyndnes visible whyte or blake yelowe or redde it is al one the body of Iesus Christe really and in dede entyerly corporally personally in fleshe and bone as greate and perfite as presently he lyued And in this wise they haue prouoked almooste the vniuersall worlde to manifeste and open ydolatri Agaynst the whiche importable abusion it behoueth to resiste myghtily wyth the holy scriptures And fyrste of all we muste reteyne and note wel the artycle of our faith Rom. vii that Iesus Christ died for oure sinnes and arose for oure Iustification ma● xvii● And after his resurrection ascēded in to heauen and sytteth on the right hāde of his father reigninge in maiestye to whome al power is giuen in heauen in earth in hel Philip. ii That he ascended into heauen visible in the presence of the Apostles and disciples it is certaine ●ciuū i. Of the which wonderful ascēcion they were faith full and true wytnesses Mar. xvi as it appeareth in the Act. of the Apostles by S. Marke in the last Chap. of his Gospell Also S. Paul writinge to the Collossiens sayth in thys maner Cos i●i Yf ye be risen wyth Christe seke heauenly thynges that be aboue where Christe is sytting on the ryght hande of the father If foloweth well than syth that Iesus Christe is aboue in heauen sittynge on the right hande of his father that he is not here in earth betwen the preistes handes nor closed in a boxe or aulmery for his body was neuer but in one place at once Therefore if hys bodie be in heauen for that tyme it is not in earth and if he were in earth it shoulde not be in heauen for of certayne a very perfighte bodye is but in one place at ones as I sayde afore Caue●d● a sabe●●●● and it is no nede to dreame or allege any miracle of God and saie that god is almyghtye to make it be done and to multiplie it at ones in sondri places for that is the rauinge ymaginacion of man wythout foundacion of scripture And that God maketh suche a multiplicacion we haue none assuraunce of scripture nor deuine promise Argumentū a posse ad esse ni●●● cōcludit Wherfore to saye God maye do it ergo he dothe it That saynge is nothynge worth for here is no question of the power of God And it is

operis operati that is to saye not by the vertue of the worke of the worker but by the vertue of the worke wroughte which is all falshode dreames and inuentions of mē as aboue is effectually shewed ¶ The seconde declaration is if in the Sacramente of breade and wyne there is transubstanciation or not FOr thermore to confounde erroure after erroure notwythstandynge that thys fyrste poynte is sufficient to abolishe it euidently I meane not the Sacramente of Iesus Christe for it besemeth me not but thys triumphaunte Papall Masse The sayd selye poore sacrifiers as enchauntours and idle people whiche neuer estemed the holy scriptures and for to encrease publyshe theyr foly she frenasy scantly wyllyng to gyue place to the body of Iesus Christe haue sayed put in wrytynge preached and taught That after that they had blowen or spoken ouer the bread whiche they holde betwene their fingers and also ouer the wyne that they put in the chalice that there remayneth neyther breade nor wyne but by transformation or as they saye transsubstanciation the body of Iesus Christe is ther vnder the accidētes of the bread inuisibly hyd And the bloud also vnder the accidētes of the wyne beinge there no more bread or wine which is a doctrine of deuyls agaynst al veritie agaynst al experience agaynste reason and holy scripture the whiche hath amonge other thinges cast away alienated from the christē law and religion almost al the earth so ful of wretchednes is the papysticall doctrine ☞ That this doctrine and sophistical determination proceading of vanitie of dreames is entierly against the holy scriptures it is euident and manifest by S. Paul S. Mathew S. Marke S. Luke Where as al these witnesses of truth speake of the holy supper of Iesus Christ they haue sayd and put in wryting that oure Lord Iesus Christe toke breade and breake it distributynge it to his Apostles and disciples Fyrste S. Paule sayeth thus i. Cori. xi Oure Lorde Iesus Christe the same nyght in which he was betrayed toke breade and geuyng thākes brake it and sayed Take and eate thys is my body whiche is broken for you S. Mat. lykewyse sayeth in thys maner Ma. xxvi And as they supped Iesus toke bread blessed it and brake it and gaue it to his disciples and sayed Take and eate thys is my bodie Ma. xiiii Saint Marke also and S. Luke haue written it in their Gospels Luk. xvi● where as they name the breade expressely and not the substaunce of breade Item S. Paule in the place before alledged after that he had made ample mention of the institution and ordinaunce of the holy supper of Iesus Christe sayd in this maner Man approueth him selfe and so eateth of this breade drinketh of the chalice where as he saythe not Eate ye the bodie of Iesus Christe whiche is hyd vnder the apparance of breade but openly purely simply he sayed eate ye of this breade Now it is certaine that the scripture hath no dissceyt and that in it is no fainyng And notwithstandyng this the poore blynd folke haue ben presumptuous and bolde that they durst diffine determine agaynst saint Paule and other euangelistes that there is neither bread nor wyne but onely the similitude of bread and wine Also in the Actes of the apostles it is writen thus After x● ▪ And on a Sabboth daye when we were assembled to breake bread where as it is not writen semblaunce or likenes of breade And S. Paule in an other place saith The bread that we dreake is it not the participatiō of the body of Iesus Christe In the which so many euident places the holy scripture pronoūceth sayth expressely to be bread not a shape or kinde apparance or likenes of breade Wherfore on paine to be condemned of god we must simply beleue it to be breade and not lykenes of breade onely for as it is sayed in the holy scripture is no feinynge ☞ True it is that the fayethfull Christians wel vnderstandyng the dignitie of the Sacramente take the breade sacramentall not as comune breade vulgare and vsuall but as bread sanctified apoynted and ordeined to diuine vses bycause that in this mooste holy action the spirite and soule of the faythfull shoulde be nouryshed that is to saye knitte ioyned and vnied by speciall operation to his propre lyfe whiche is his pastoure and onelye sauiour Iesus and that inuisible for the time of this mortall lyfe by intelligence and contemplation of fayth To the whiche in the lyfe to come shall appere without coueringe of sacramente opēly actually really as our redemer high bishop kynge and sacrifier ordeined of god his father ▪ vnto the consummation of all thinges ☞ Saynt Cipryan martyr one of the aūciēt doctours the fathers of the church in a sermō that he made of the supper of the Lorde that beginneth Suscitati Lazari Hierosolimis increpuerat rumor By highe and longe sentences that whiche I haue toutched shortly amonge the whiche he sayed thus Panem angelorum subsacramento manducamus in terris eundem sine sacramento manifestius edemus in celis That is to say we Christians eate the bread of angels which is Christ the liuinge God vnder the Sacrament in earth but we shall eate it in heauē manifestly without colour of sacramēt And what he vnderstandeth by eatynge hym selfe declareth it in the same sermon sayinge Quod est esca carni hoc anime est fides quod cibus corpori hoc verbum spiritui That is to saye That whiche the meate doth to the fleshe the fayth doth it to the soule and that whiche the meate doeth to the body the worde of God doth it to the spirit As touching the proprietie of bread it is wel to be noted The nature and condition of breade and wine as to theyr fyrst constitution is to nourysh and feede the body But it hath pleased the Lorde to ordeyne them in his holy Sacramēt to another and more excellent operation which is that to the well vnderstandynge and faythfull person it bringeth and representeth not to the sence of the body but to the soule spirite actual takinge quicke knowledging and mynde of the body of the sauiour of our soules delyuered to death for vs and of his precious bloud shed for our redemption whiche be two sundry thinges For the bodye mighte well haue died without effusion of bloud as we se daily many dye But by his greate mercie it pleased him for to do bothe for vs. That is that he hath tasted death as to the body and not only that but also woulde shed and offre his precious bloud in price of our redētion And therfore bicause that in his church shoulde alwaye be had minde of these two admirable workes he hath ordeined this same holy sacrament which is the consummation and ende of all other in two visible thinges that is to witte in bread and wyne the which thinges should neuer be separate as

That which is high vnto mē Luce. xvi is abhomination afore God And S. Paul dare wel sai the the angel of sathā trans figureth him selfe in to an angel of lighte ii Cor. xi The whiche in this place is veri greatly fulfylled whan vnder the shaddowe of holines vnder apparaunce of veritie somuche liynge and falsenes in hypocrisie is founde and whiche is worst of all this euyll is so greatlye shed this canker is so much sowen through all the body of christēdom Thys miserable herbe hath spred the rotes so farre that vnto man it is impossible to remedy it but the which is impossible to mā is easy to the Lord God Therfore retourne we to hym and wyth a meke herte pray we him that it wil please him to be hold vs in his mercy Luke xviii giue vs his blessing and open oure eyes in suche wise that we maye clearely knowe the veryte Amen ☞ First a declaration of the daylye sacrifice that the sacrifiers gyue to acknowlege in theyr masse to be done for the saluation of the people THese sacrifiers than as not content with the volūtary holy sacrifice b● the which Iesus Christ that is ●he veri lambe most holy innocent wythout spot the which alone taketh away the sinnes of the worlde hath offered for vs to God his father him selfe hath giuen his life ●●on i shed his bloude for our redemcion making an ende consummacion of all outward visible sacrifice yet as reputing the vnsufficiēt putting them selfe in the steade of Iesus Christe they haue a masse or in their masse made inuēted a visible sacrifice as thei haue sayd vtile and profitable for the redempcion aswell of the quicke as the deed which is playnly agaynst the holy scripture and an outragious cōtemnemēt and a right renouncing of the death and passion of Iesus Christ which shortli is easy to be shewed In the .vii. Chapiter of the epistle to the Hebrews in spekinge of Iesus Christ ●ebre● vii among other thinges it is writen It was cōuenable to haue a byshop holy innocent seperat from sinnes and hygher than the skyes That is to say ouerpassinge al vertue and power of pure creatures the whiche hath no ned as the priestes to offer euery daye sacrifice first for hys synnes thā after for the sinnes of the people For he hath doone thys in offering hym selfe once Notably he hath done in offering him self one time for neuer was suche an oblation nor neuer shal be againe but as fully sufficient hathe for euer in al fuffised once for al. In the .ix. Chapter of that same epistel it is sayde thus Bebrue● ix Christe being the high prist of the good thinges to com entred in bi agreater perfiter tabernacle not made with handes that is to say not of this creacion and not by the bloud of gotes or of calues but bi his owne precious bloude is once entred in to the sayntuary and hath founde eternal redempcion Here agayne he saith that by his presenting ones eternal redemption is made and accomplished Wherby it is very euident that for our redemption we haue no nede of these poore sacrifiers offring and sacrifieng dayly for them selfe and for vs as if they were our redemers Therfore if we will not renounce the oblacion of Iesus christ or repuete the same vnsufficiēt whiche is clere and manifest by the texte of the same Chap as it is sayd afterwarde Iesus is not entred in to the sanctuary made with handes which ar but similytudes of true things but chefly in heauen to th end that nowe he mai appeare for vs before the face of his father And not bycause that he offred not him selfe oftentymes for he sayth after he shoulde haue suffered often sith the beginning of the world But now in the cōsumaciō of the worldes he hath appered by his sacrifice for the destruction of synne and as it is ordeyned of men for to dye once after that cometh the iudgement Euen so hath Christ bene offered once to abolysh the synnes of many Here is certaynly a very expresse text where it sayth clerely that Iesus Christe offereth not hym selfe many tymes or other wyse he shoulde dye many tymes For Iesus Christ to dye and to be offered to his father is all one Christunt mori et ●●udent presentati idem Now he shal neuer dye wherby he shal neuer be sacrified and in sacrifice he wyll neuer offre hym selfe Than it foloweth well that men can not offre and sacrifye hym For yf he offre not hymselfe howe may other offre hym ☞ And it may not be sayd that the sacrifice that is made nowe is the memory of that first sacrifice Wherby moreouer it foloweth that all our sacrifiers that make the people to vnderstand that they present and make sacrifice for the quycke and for the dead Yea and yet to be the more galant only for them that they please to chuse and name Therefore it appeareth manifestly that thei be seductors begilers and liers For certainly by the death of Iesus Christ all visible sacrifice is ceased and the state of sacrifiers is exspired Wherfore they are shorne in vaine and dysguysed for nothyng elles but that they may be knowen for to be fooles vnwytty and voyed of all brayne But for more ample probation it behoueth to consyder the .x. chap. of the same epistle ●bre x. where as almost ouer al is made mencion of the holy sacrifice of Iesus Christ the whych hath made an ende of all sacrifices so that neuer a sacrifice visible abideth And among other thynges it is sayd thus in the person of Christ ●bre x. ps xxxix Behold I come Lorde God to th ende that I maye do thy wyll than foloweth By the which wyll we be sanctified by the oblation of the bodye of Iesus Christe once for al. Than after it sayth For by one oblation he hath made for euer them that are sāctified perfit And also the holy gost testifieth it For after he sayth I shal haue nomore mynde of theire synnes nor of their iniquities And where there is remission of them there is no more oblation for the synne ☞ And for bycause that excuse of ignoraūce be not in vs lette vs consider what these pore sanctifiers heretofore haue sayed That verie true it is that Iesus Christ had gyuen his bodie in sacrifice principally for the synne of Adam and as they saye for originall synne but not entierly for sinnes that be committed actually daye by daye whiche is none other thinge but for to saye and blaspheme that our Lorde Iesus Christe hath not made and founde entier and perfite redemption And therfore they saye as if they were adioyned or knitte wyth Iesus Christe for to healpe him to make oure redemption and that they were our redemers that they offer to Gdd in theyr masse a sacrifice for the remission of our synnes whiche is a merueylous boldnes

all certayne that God hath the power to make all the Asses Horses and Mules in the world for to speake as he made Balaams asse to speake howbeit he doth it not More ouer we haue neuer red in holy scripture that he hath multiplied put at one tyme on bodye in sondry places But rather made it to transport fro one place to a nother at hys plesure Da. xiiii as appereth of Habacuc that by that an angell was in continent horne from Iudea in to Babilon but whā he was in on place he left the other Acte viii Likewise it is say●e of Philip after that he had baptised the gelded man a man of authorite with Candace quene of the Ethiopiens that the spirite of our Lorde rauished hym sodenly and was founde in Azoto But that one onely bodye hath ben in sondry places at once was neuer red Wherefore to saye that God doth such a miracle without apperteining without sight of ani thing without any knowlege the folishe dreame is to greate The workes of God be manifest cleare open and certayne He neuer did miracle on any maner body without manifesting it The workes of God be not couered special whan they concerne bodily thynges but as I sayed be cleare and open Than to say and affirme such a miracle without euidence and ryght greate certitude is greatly to erre and to constreyne the people to beleue by fire water bloude sheding death prisonmēt cordes and hangment is most cruell tiranny Moreouer we haue infalible certification by the holy scripture of the cōing of the son of man that whā it would please him to depart fro heauen he should be visible manifest For as S Math sayth ma. vviiii Yt any say vnto you Christ is here or there beleue him not for as the lyghtning issueth fro the orient appereth vnto the occident so shal be the cominge of the son of man And therof the holy angels of God gaue greate witnes whā they sayd to the apostles Ye men of Galile what stand ye styl be holding the skye Actes .i. Thys Iesus that is receyued from you in to heauen shal come as ye saw him ascende to heauen That is to wyte openly visibly clerely and manifestly not hid courted wrapped or clothed wyth breade or dowghe And if vnto all this be answred by sophistical fātasi that is vnderstād alonely of the coming at the daye of iugement not in the sacramēt wherefore as they saye he remaineth with vs in body soule perpetually although that he hideth him sheweth him not This is a saing at wil wherewith they haue abused vs in tyme past whiche saynge was easy light to beleue here before when we beleued it by the seduction of hypocrites Also that saiyng is a blaspheminge Ma. vvv maketh Iesus Christ a lier Which saith expressli that we shal haue alway poore folke with vs but we shall not haue him alway The which wordes we must necessaryly vnderstād of his body his humanite For as touchinge his holy sprite it is ouer all alway with them that be his as it is sayd in S. Math. ma● xxviii Behold I am with you to the end of the worlde Nowe is this an ouer dullynge darkening of the spirite vnderstanding of the people to bind them cause them to stop and stey at a litell bread at a thynge visible and corruptible to cause thē to seke him there which is of soue rayn maiesty in triumphaunt glory For now he is out of his tyme and out of his infirmite and neuertheles in the putting and holding of him without any order thus in a lūp of dough he should be more set by thā euer he was in the presence of Pilate Yea if one woulde saye a furbisher of olde baggage Nay like as a dominican said somtyme in the cite of Geneue opēly preached that he made him selfe as litle as a Pismire And if it wer not that the mater is so ernest and that I haue dolor of the folyshnes of such one graceles I could not abstayne me for laughyng But in leauinge the fooles in theyr foly I would wite what v●ilite or profit mighte com to vs that he were with vs in a lytel morsel of breade so hyd ●●●n xvi whan he hym selfe sayde if he ascended not to hys father that the holy Gost shoulde not come and whan he was ascended into heauen that he woulde send him whiche be dyd at the daye of Penthecost and sytte also on them that it pleased him To be briefe this popishe doctrine is cause of the vniuersall distruction almooste of all the world And they ought not for the couering of theyr yes and the better to exercyse thir vnsaciat auaryce for their pryde their marchaundise and rapine for to giue some apparence and colour to their mater for to allege or bring furth these wordes Thys is my body that is giuen for you For by them none other thinge is shewed but presence sacramētal in the bread and wyne not as it hath be sayde vulgare or commmune but significatiue and Sacramental which is and ought to be taken in greate reuerence in minde of the death and passion of Iesus Christ representyng the brenninge loue greate charite wherwyth he loued vs and bys holy spirite wherwyth he hath quickened vs. Betokenynge also the lone that in veri charite we oughte to loue eche other as membres of one bodye wherof Iesus Christ is the head and that it is so the same wordes gitreth know ledge therof For it is certaine that that which we do se that is to wyte the breade or as they saye the whitnes of bread is not the bodye of Iesus Christe Therfore if any saye to me It is true that whiche is seen is not the bodye These 〈◊〉 ioy●x c●●teyn● but vnder that or within that which is seen the body is conteyned and encloses Thys is well glosed and thus alterynge the purpose and the wordes of Iesus Christ thei be nomore takē in their purenes and simplicitie as he preferred them with out glose or addition for he sayde not vnder that or wythin that is conteyned mi bodye but symply sayd Thys is my body as it was said of the Paschall lambe Exod. ●● This is the passage of the Lorde God And neuertheles it is very euidente that the lambe was not the passage but that onely it betokened the passage Lamb● Passaige In thys maner also the breade is not the bodye but it sygnifieth the bodye as in another place it is sayde that Iesus Christ is the stone ●●e●●o howbeit it is certain that he was not the stone i. Co● ● but that by the stone he was signinified or represented To thys purpose sayeth saynte Austine thus Res significantes accipiunt nomina rerum significatorum Non enim dicitur petra significa bat Christum sed absolute dicitur petra erat Christus In lyke maner

Iohn .vi. mat xiiii and .xv. at one tyme and of .vii. at an other in the desertes Other as it appeareth in the same Chapter estemed hym the sonne of Ioseph And by thys contempned hym wythout estemmyng any thinge of him but that he was a man and nothynge of diuinitie they knowledged in hym The whiche onely deitie feedeth and nourisheth our soules and spirites Wherfore bycause they shoulde not pretende any ignoraunce and that they should not excuse them of synne he sayed vnto them I am the lyuyng breade whiche descended from heauen That is to saye from eternitie in temporalitie by the onely mercy of my father wythout merite of any creature He sayed then I am the lyuyng breade that is descended from heauen as if openly he had sayed despise me outwarde asmuche as you wyll yet am I other then ye wene ye se the bodie wythout that ye do despise but in the same abideth the plenitude of diuinitie ☞ Therefore it foloweth the breade that I shal gyue for the lyfe of the worlde is my flesh The whiche he hath greatly accomplished by his death Collo ii In the whiche for to quycken vs he hath wyllyngly gyuen hym selfe in perfite sacrifice offerynge hym selfe by great obedience wyth a brennynge loue to his father for oure redemption And ryght proprely he calleth his fleshe breade ●hon .v. heauenly bread and lyuyng bread bicause that he his father be one selfe thinge In the whiche signification the holy Apostle calleth Iesu Christ an heauenly man or other wyse he shoulde not be oure lyfe and noury s●inge ii Cor. xv And in lykewise as the bread is not made for it selfe but for the nouryshynge of other so Iesus Christe the verie sonne of God is made man for our redemption and lyfe as it is sayed Uerbum caro factum est that is to saye the worde became fleshe Yea if that by liuely fayth Ihon .i. and assured and stedfast confidēce we be vnited and knit to hym Then the verie true intelligence and ryghte certeintie of thys chapter is nothinge of the corporal and carnal eating but of the spiritual cōmestion or eating that is made by a lyuely entier stedfast fayth which vniteh encorporateh and kniteth vs to Iesus Christe whiche causeth vs to taste his holy worde as him selfe declareth in the sayed place where as he sayeth The wordes that I speake ben spirite and lyfe the fleshe profiteth nothinge that is to wytte carnall thoughtes haue no place here about neither is the fleshe eatē and swalowed into the bealy or stomake But it hath profited much fastened on the crosse and to the Lorde offered and sacrified For truly the fleshe eaten profiteth not the soule and to saye that it were the feadynge of the body Iohn .vi. Mens ve●sci corpor●enescit it were to merily spoken And it behoueth necessarily for to vnderstande thys chapter as it is aboue sayed yea if it please not the aduersaries to make Iesus Christ a lyer for to defēde their fantasy The which by the same chapter is lightly and spedely shewed if it please you to consider it well ☞ In a certayn text he sayd thus Who so euer beleueth in me hath eternall lyfe I shall rayse hym vp agayne at the last daye In the other texte he sayeth Who so eateth my fleshe and drynketh my bloude hath euerlastyng lyfe Iohn .vi. and I shall reyse hym vp agayne at the laste day wherin it is manifestly sene that by these two textes all is one thing of the fayth and of thys eatyng and who that beleueth in Iesu Christ eateth and drinketh the body and bloud of Iesu Christe Or elles the firste preposition That is to witte that who soeuer beleueth in Iesus Christ hath the lyfe euerlastyng should be falsifyed by thys thyrd that foloweth Uerely verely I say vnto you if ye eat not the fleshe of the sonne of man and drynke not his bloud ye shall not haue the lyfe in you howbeit afore he affirmeth that who so euer beleueth in hym hath euerlastynge lyfe Whereby it foloweth infallibly that to eate the flesh and to drynke the bloude of Iesus Chryste Nota ☞ to come to hym and beleue in him is one selfe thinge and there is no man liuyng how subtyl that he be if he be not all oute of hys wyte that cā saye agaynste it and that it is not true How many thousandes of chyldren yonge adolescentes and other persones haue be and shal be in euerlastyng lyfe that neuer bodyly did eate of thys visible bread nor drynke of the Chalyce and euermore the processe is general whā he sayth verely I saye vnto you if ye eate not of the fleshe of the sonne of man drynke not hys bloude ye shall not haue the lyfe in you Wherfore it is necessarye to take and vnderstande thys texte Non sic ●●●duct●● intiqui not of the visible and outwarde eatynge but of the inu●●ble eatynge whiche is the inwarde fayth ☞ Saynt Austine vnderstode this wel whā in the persone of Iesus Christe and of the Iewes he wrote thus Illi putabāt erogaturū se corpus suum Ille dixit ascensurū in celū De cōfee● ii cap. prie antiqui de heres●● vtique integrum Cum videritis filiū hominis ascendentem vbi erat prius certe vel tunc intelligetis quia non eo modo quo putatis erogat corpus suū vel tunc intelligetis quia gratia eius non consumitur morsibus Item donec finiatur seculum sursum dominus est sed tamen hic nobiscum est veritas domini Corpus enim in quo resurrexit in vno loco esse oportet veritas autem eius vbique diffusa est That is to saye The Iewes thought that Iesus Christ wolde haue gyuen them his bodye for to eate and he answered thē that he woulde ascende into heauen whole and perfite bycause they shoulde knowe and vnderstande that they shoulde not receyue it in suche maner as they thoughte for hys grace consumeth not by morselles Moreouer v̄nto the ende of the worlde the Lorde is aboue But the truth of the Lorde remayneth here belowe wyth vs. For it behoueth that the bodye of the Lorde whyche is rysen be in one place But the truth of the Lorde spreadeth ouer all ☞ Itē Fulgētius speakyng of Iesus Christ wrytteth thus ●usgentis u● ad Thrasnti liber .ii. Absens erat in celo secundum humanam substantiam cum esset in terra et derelinquens terram quum ascendisset in celum Secundum vero diuinam et immensam substantiam nec celum dimittens quum de celo descendit nec terram deserens quum ad celū as cēdit That is to saye Christe by his humayne substaunce was absente from heauen whan he was in erth and was leauynge the erth whan he ascended to heauen But by hys diuine and infinite substaunce he lefte not heauen whan he descended from heauē nor also lefte