dispersed in the churche and a congregation of them in one certaine place in the name of oure Lorde God And if our Lorde haue assured and promised by his woorde one or two beyng gathered together in his name to bee in the myddest of them shoulde he refuse to bee amonge suche then as are farre better and in more nombre laufully assembled we ought truely then to crie oute with Dauid Psal 110 Great are the woorkes of our Lorde in the councell of the iuste and in their congregation But it hath ben declared vnto vs that not onely the prouinciall counsels haue bene corrected by the generall counsels but also which is a more matter that one generall counsel hath ben amended by an other De baptism 11 2. cap. 3. We knowe this to be saint Augustins sayeng whiche we say is to be vnderstand when there is question of customes and of discipline which do change accordyng to the tyme and will be changed accordyng to the qualitie of the places tymes and persons as it is seene by experience De sanguine suffocato But in tharticles of the faith and in thynges necessary to our saluation the holy ghost is the director in whom is no contradiction or contrarietie and so we beleue it That it is otherwyse it ought to be proued or els no more spoken of For if it were so in vaine and without profite our ancient fathers haue had thervnto suche recourse and reposed in them so great affiance in all the myseries and calamities of the churche and should not therof haue founde by experience the successe so happie Of which good fathers that are gone before vs behold what we saye That euery of them was a man so might erre But that all in one selfe same article or assemblie in one selfe same do at diuers times dispersed throughoute the churches haue erred Godlye counsell and admonitioÌ„ to knovv the churche VinceÌ„t LyrineÌ„sis we denie and mainteine it to bee impossible groundyng the same vpon gods infallible promesse Very profitably therfore one among those fathers for the conclusion of this purpose dothe geue vs councell and faith in this wise What shall we doo say the catholikes if any parte of the churche doth separate it self from the coÌ„munion of the vniuersall faith preferre the body beyng yet holle before a corrupt and sicke membre But if the sore haue thupper hande and beginneth to attempt thinfection of the churche then leane and cleane vnto the antiquitie and returne to the mothers whiche are the principall and first churches Emong whom al the antiquitie hath had recourse vnto the Romain churche and hath alwaies accompted her to be the first and principall among the Apostolicall churches as Ireneus Tertullian and S. Austen doo beare witnesse recountyng the bishops vntill their tymes who with all other auncient fathers haue alwais acknowleged that churche as the chief See of all Christendome callynge the Bishoppe thereof Primae Sedis Episcopum Nowe if in this antiquitie there be founde any errour either in any author or in any particular towne or prouince then against suche ignorance and temeritie of a fewe persons lay the decrees of ancient and vniuersall counsailes and if in those counsailes ye fynde nothyng serche diligently the sentences of all the ancient fathers approued by the churche writen to that purpose and gather and collect them together from all tymes and from all places as thoughe they were all together present at a Councell And that whiche all they haue openly and at sundrye tymes with greate continuance agreed accorded written and witnessed with one consent Knowe ye that without any doubte ye oughte the same to beleue and therevnto to submitte and subiecte your selues And aboue all thinges geue place as they doo to the expresse worde of God and to the testimonie of the scripture This is that we haue intreated concernynge the first point This is the authoritie that we geue to the holye scriptures to the determinations of the councells to the writinges of the olde and ancient fathers which order we purpose to obserue both for the confirmation of our flocks in the faithe and also to brynge home agayne suche as are gone astraye whiche can deuise none other waye to haue their doctrine and priuate interpretation to be credited and beleued but to despise and condemn thautoritie of the hole who reiectyng thantiquitie go about to bryng in estimation of their owne nouelties and deuises A thyng truely wherewith the Arrians were greatly troubled and dyd very well disclose Nestorius Samosatenus and dyuers other Euse li. 7. ca. 30. Socrat. lib. 7. capit 32. and doubtlesse shall reuele all suche as will discerne a strawe in their neighbors eie and can not see a blocke in their owne Nowe I come to the last poynte of my oration whiche although it be last yet in very dede the principalst We haue conceyued an extreme grefs and sorowe suche a one as can not be disseÌ„bled which is that the most holy blessed sacrameÌ„t of the Eucharistie which our lorde lefte vnto vs for a band of vnitie and of his peace by a certaine curiositie I can not terme it more gently of searchyng thynges aboue oure capacitie Eccle 3. which contrary to the counsell of the wise man is made not onely an argumente of infinite controuersie and altercatioÌ„ but also a right waie wholly to destroy the truth or at the lest to expel driue away the same And in nothing els truly is the comon prouerbe By to muche disputyng debatyng the truthe is lost more veâ—fied than in this For not onely the truthe dooth perishe The Sacramente of the bodye and bloud of Christ 1. Cor. 10. Math 5. Ioan 6 but the fruite also which we should therby receaue if we vse it wel which consisteth in foure poyntes The firste is the vnitie and reconciliation whiche we ought to haue and make one with an other For it is written that we beyng many in numbre are al but one body which do participate of one breade and of one cuppe And it is commanded that when one dothe make his oblation to the altare he ought first to reconcile hymselfe to his brother The secoÌ„d is the vnitie with IESVS CHRIST Who sayth he that eateth my fleshe drinketh my bloode dwelleth in me 1. Co. 10 and I in hym The bread whiche we breake is it not the coÌ„munion of the body of Iesus Christ and the cup is it not the communion of his blood The thirde fruite is the forgeuenesse of sinnes For truly this blood is shed for the remission of sinnes The fowerth last is the attaynyng of lyfe euerlastyng For he that eateth this bread saith our lord shall lyue euerlastyngly All the contrary wherof cometh by this disputation Diuision among vs separation from god priuation from the remission of sinnes and from atteinyng of life euerlastyng For out of the churche there is no saluation and who so
thou dooest reigne and commaunde thou haste it by the benefyte and grace of IESVS CHRIST But wherevnto serueth this conference of kyngly or priestlye dignities namely vnto vs whyche neuer ne yet oure predecessoures haue at any tyme experimented of oure moste Christian kynges any vnseemely enterprise and that bee and doo succede in the states of them who neuer denyed the due obedience to their kynges no not once called the same in question The effect of his first proposition Lette then Sire the firste discourse of this proposition bee to this ende principally that all menne maye bee wytnesse in what reuerente sort we humble oure selues And howe muche wee woulde that bothe we and all they that be vnder our charge should shewe their faithfull obedience Let it be also a manifest declaration of the authoritie that God hath left to vs in the guidyng of soules in the doctrine of our faith and that vnder your protection to the ende that leauyng all other thynges aparte I maye make you vnderstande my charge and by whom I am therevnto authorised SYRE in this companie by your commaundement assembled we be a great numbre of Archbishops Byshops vpon whom thimposition of handes haue ben layd by their Metropolitanes and other byshops of the same prouince and through the grace of Iesus Christe the holy ghost hath ben geuen nominated by the kinges your predecessoures who do succede in the right of their people they referryng themselues to them and into theyr handes themselues beyng discharged of all that is necessarie to their choise or election We be receyued vpon the view and consent of our clergies and of our peoples that be vnder vs after our institution made by our holy fathers the Popes and the holye see Apostolique whom we acknowledge for our Superior and all these signes and markes be accompanyed with one succession from thapostles vnto vs very well continued There be also a good numbre of priestes sente by the Byshops that bee absent and by the chapters and Clergie and also Doctors of Parys whom I name for honors sake and of other famous vniuersities and to theym all I am inferior in vnderstandyng knowledge and eloquence and yet neuerthelesse by them all ordeyned to make you vnderstand one thyng The vnity of the prelates and 〈…〉 nce wherin thankes be vnto God we be all of one harte one soule of one fayth vnder one God vnder one head our sauior and redmer Iesus Christ vnder one onely Catholike churche his spouse hym we serue in spirite vnto hym with one intention mynde and prayer we bowe the knees of our heartes we worship and adore hym and by hym we aske the graces and gyftes of the holy ghost and haue no spotte of Idolatrie howesoeuer some men go about to lay vnto our chargs Vnderstande therfore Syre theffect of my message It is nowe eyght dayes passed that by your expresse ordinaunce a certayne number of persons were broughte into this place 〈…〉 and 〈…〉 who of long tyme haue seperated themselues from vs to our great sorow and griefe makyng a contrary profession of faithe and woulde not be obedient to our orders and obseruations and yet in wordes shew themselues as though they were desyrous to lerne and to be instructed reentryng into this their countrey and into the house and company of their fathers whom when they will acknowledge for fathers they shall be receyued and embraced for children Against theym we purpose not to obiecte any reproche but beare with their infirmitie not reiecte theim but call them agayne not separate them but vnite theim to th ende that we maye all with one mouthe geue honor to God the Father of our Lord Iesus Christ To them therfore in all charitie and spirite of mekenesse we answer that we are verye glad of their profession made of tharticles of the Crede commune to all Christian men and doo desire with all our hartes that like as they dooe agree in woordes so also they woulde agreee with vs in sence and vnderstandyng as it hath appeared vnto vs they haue not doone by their definition of the catholike churche callyng the same to be the congregation of the chosen After that they touched summarily diuers pointes cleane contrary to that whiche the Catholike church doth teache and beleue and in so greate numbre that beyng well compared vnto our profession wherof not to speake without lawe but to proue if accordyng to holy doctrine euery poynte nedeth a whole day and so the debatyng of this matter woulde require whole monethes This hath ben the cause why at this tyme I haue charged my selfe of two pointes onely whereof the principall is to separate them and to make them strangers thother is the only rule wherby we may measure our controuersies and so come to agreement This latter is of the Catholike churche of the authoritie of the Scripture of the holy councelles and interpretations of the fathers 1. Tim. 3 whych point I will firste entreate of and the other is of the veritie of the bodye and bloude of IESVS CHRIST in the holy sacrament of the Eucharistia The one is the piller the strengthe the staye and establishmente of the truth The other is the sacrament of our vnitie beynge by hollye communion and participation of the bodye and bloud of our lord vnited and incorporated to our sauiour made all members of one body well composed and agreing wherof IESVS CHRIST is the head It is six score yeares and more before the counsell of Constance before which counsel there were some did affirm that the chirche was of the chosen only and that whosoeuer was a synner coulde not be accompted of the church and namely that a bishop whom God had reproued and so consequently whiche was a member of the diuell had no power ouer the faithful Ther folowed them other which saide that the vniuersall churche was onely of such as were predestinate Proffes that the Churche cōsisteth in good and euil Mat. 3. Luc. 3. Mat. 22. Mat. 25. Ioan. 15. Esai 5 Math 2 Mat. 12 Luc. 2 These errours and the renuers of them were in that councell reproued and condempned as altogether wholy repugnaunt to the holy scriptures wherin it is sayd that in the floure of our lord there shall alwayes be found chaffe with the corne which shall continue to the ende at what tyme the same shal be purged and clensed by the fanne of IESVS CHRIST The flocke of our lord doth conteyne both sheepe and goates the same shall not be seperated vntill his return Al the world is bidden to the banket but vpon the view which god shal make he that is found euil apparailed is driuen thens Among the virgins were founde fiue fooles against whom the gates were shutte The vineyarde of our Lord hath not brought foorth good grapes but also bastarde grapes whiche was not only tilled by good husbād men but also by euil whome god will destroy and
is putte oute of the Churche he ought to bee vnto vs as a heathen or publican And althoughe that in this poyncte there is but one onely and simple veritie yet good God howe many sortes doo we see of Sacramentaries That woulde to God you woulde in deede referre them as you seeme by woorde in the .xxviii. article of youre confession prynted Howe ofte doo they reproue one an others opinion and yet howe ofte doo they change their owne In suche sorte that in the exposition of the wordes of our Lorde in his supper they be so among theim selues deuided that a manne way easily shewe you eighte opinions at the least not onely diuers but some of theim also cleane contrarye Howe muche better were it to perseuer in the opinion whiche the Catholike churche delyuered vnto vs frome the beginnyng whych in few wordes is this The opinion of the sacrament in the beginning That the very and lyuinge bodye of oure Lorde IESVS CHRIST and his very blood is present in this holy sacrament and is there receyued And these be those reasons besides an infinite number of other that kepeth within the vniuersall churche in this simplicitie of confession and puritie of faith my reuerend brothers the archebishops and bishops and al other that befor the religion here assembled First and formoste the verye and expresse woordes of oure Lorde This is my bodye This is my bloode Whiche wordes yf they be not of so great force as they be in word and sounde why bee the selfe same woordes and the lyke in all poynctes repeted by the three Euangelistes and by thapostle Sainct Paule Wherefore after the sayenge of Saincte Mathewe the fyrste of the Euangelistes Sainte Marke Saint Luke or saincte Paule doo not write after suche fashion as oure sacramentaries so longe tyme after would make exposition sithens that it is not a thynge contrary to the custom of the said Euangelists that in a matter of farre lesse importance they themselues sometymes doo make exposition and sometyme the writyng of the one is made playne by the other As where the first and the thirde saythe That it is a harde thynge yea and impossible for a ryche man to entre into the kyngdome of heauen The seconde as it were expoundyng the other calleth hym the ryche man which putteth his trust in his rychesse The other .iii. also doo saye that that thyng which to men is impossible is possible with God The like also is to be sene in other places sufficientely whyche for breuitie I do omyt So sayth that holy martyr and philosopher Iustin in his seconde apologie to the Emperor Antonine that the apostles haue taught vs in their writinges which bee called the gospels that this holy meate which we calle Eucharistia is the flesh the body blood of our sauior IESVS CHRIST But in this point there is muche more And because that in these fewe wordes Hoc est corpus meam spoken by saint Mathew and saint Marke there should remaine no doubte Saint Luke hath expressed the same by woordes The opinion of the Euangelistes makynge therof no maner of doubt or ambiguitie This is my body saith he which is deliuered for you as though he wold say not a mysticall bodye as the churche is called by S. Paule but the body of the fleshe of Iesus Christ certainly true and conceiued by the workyng of the holy ghoste of the purest blood of the most blessed and perpetual virgin Mary This body of fleshe I say wherwith the day after he spake these wordes in his supper he dyd reconcile vs by his deathe vnto God his father And here we must note that in these wordes there be foure things Fovver thynges to be considered in the sacrament Psal 18 An historie written plain true without doubt a most clere euident cōmandement For the cōmandemēt of our Lorde doth lighten and illuminate our eies A Testamēt cōfirmed by the death of the testator therfore of strength force Which ought not to be so obscure as to cause the heires to bee in controuersie sute about his will made so plaine and manifest by the wordes of the testament Rom. 8. whereby we bee heires of God and the coheires of IESVS CHRIST It is also a sacrament whiche maketh and exhibiteth that which it doothe figurate Whiche foure thinges ought not to bee vnderstanded allegorically or spoken by parable but the sence thereof to be kept whiche we obserue For nothyng can bee spoken more plaine And yet notwithstandynge ye wyll not acknowledge this sence who shal be iudge of this controuersie or rather who herein shold be more indifferent and iust then our cōmune mother The Church I say which went before vs and hath regenerated vs all in Iesus Christ And this is the vniuersall consent of our old and holy fathers beyng either assembled in general coūcels or els writē by them whē they were dispersed throughout the churches in all tymes And firste touching the coūcels forasmuch as the first .iiii. Generall councels approue the veritie of Christes holy in the sacrament general Coūcels be by ye aproued acknowleged This same faith wherof we haue made profession here before is writen in the acts of the coūcel of Nice which was the first and in the councel of Ephesus which was the third In al other coūcels which haue bene sythens that tyme celebrated there canne nothing bee found to the contrarie albeit that alwaies euen before those iiii great councelles this doctrine hath ben thus preached so of all men written And the churche of god during so troublous tymes wanted not false bishops false ministers and false christians louers of dissentions and diuisiōs who knowing all kinde of Idolatrye had no more power to dissemble their faith herein then these holy bishops to abide suffer the same And thus much touchyng Councelles But which way shal I begin to enter in the testimonies of our fathers shal I begyn frō this yere vntil the apostels time folowing the order and succession of our bishops and the names of the churches wherein God hath bene called vppon Shall I speake of this laste fiue hundred yeares or of the other fiue hundred yeres to a thousand Which no doubte be great in number sufficient to prescribe against an Innouatour But you desire an other thing Let vs speake then if ye wil stand thervnto of the first fiue hundred yeres which immediatly folowed the doth of our Lord IESVS CHRIST Lette vs all make I saye of that most pure and holly tyme a councell where the writinges of al our bishops doctors and pastours of all the churches whether they were in Asia in Europa or Africa be pervsed sene let vs folow the pluralitie of voices of al their opinions not onely in the cōtrouersy which we haue in this holy sacrament but in al other wherin oure payne and trauayle shall not bee greate Doctors and learned men of
sundry ages because we shall fynde theym all to agree In the firste hundred yeares let vs appeale and calle for the apostelles and their successours as S. Clement s Ignatius and s Denis In the second hundred Alexander the firste Iustine Ireneus Tertullian Origene and Cyprian In the thirde hundred yeares Arnobius Lactantius Eusebius Athanasius sainct Hyllarie Emissene Isichius Nazianzene S. Ambrose S. Hierom S. Augustin S. Iohn Chrysostom In the fourth hundreth Leo the great Prosper Theodorite and Cyrill And in the .v. hundred let vs come to S. Gregorie further more if ye will let vs call Damascene and long after hym S. Bernard These shal be the iudges of our controuersies which be not to be suspected and of those which be most notable and ancient ye shal haue a brefe repetitiō or recital to thintent ye may acknowledge that by the cōmune vniuersal agreement of the holie Fathers there is no place or occasiō lefte vnto vs herein Hilla li. ◠de trinitate to doubte of the veritie of this body blood For by the words of our lord by our faith It is verily flesh verily blood which beyng receiued Accepta ait hausta doo so worke and make that we be in hym and he in vs. Is not this tho truthe But this can not be true to them which wholly deny Iesus Christ to be very God and to be the same which hath alwaies been in the churche of God so generally in all mens mouthes that amonge the sacramentes of the cōmune faith the veritie of the body and blood of IESVS CHRIST was not had in silence no not by the mouthes of infantes Leo epi◠13 vnto whom as to all other for otherwise we shold not beleue it much lesse vnderstand the same it was and is daiely saied and shall be vttered by the moste graue authoritie of the Churche that the same which is taken of the fruites of the earth and in the celebration of this sacrament placed vpon thaltare receiued after the custome of religion consecrated by mysticall praier offred and geuen and after the celebration finished as it appertayneth receiued to spirituall saluation vsed or consumed in the remembrance of the passion is the body and bloode of Iesus Christ whiche we perfectely beleue hath appeared in the kynde of humaine fleshe and that this likour or drinke did runne downe and distill from the side of him that was perced vpon the crosse Augu. li. 3. de trinite 4. 10 These good Fathers I say did teache their Auditorie to doubte nothyng at all before they should communicate at this holie table of the veritie of the body and blood of IESVS CHRIST Iohn 19 Leo sermo 6. de Ieiu 7. mens Chrys hom 7. operis impfect 1. Cor. 1. Isychius Leui. 22 For that is by the mouthe receyued whyche by the harte is beleued And in vaine they answer Amen which disputeth against that whiche they receaue They made no difficultie to saie that by the hande of the priest there is geuen and receaued not onely that which is seen and sanctified by him that gaue it but also that whiche there is vnderstanded is that sanctification whiche sanctifieth the receauour euen the bodye without doubt of our Lorde whiche as Sainct Paule writeth was made a sanctification for vs by the Father Contrary wise doo they affirme that he which ignorantly or through ignorance receaueth this holy misterie there not withstandyng he knoweth not the vertue thereof yet the same is the true bodye and bloode of our Lorde IESVS CHRIST In this wise thus plainly did the holy doctors both Greke and Latine speake touching this matter now long sithens Whose words specially of som of them we haue repeted so faithfully as we coulde So plainly I say haue our ancient fathers writen that one of them beyng the first Berēgarius apud Gu. Malingberien lib. 3 de gestis Anglo which long time after thē did otherwise teach that is to say that the body blood of Iesus Christ was none otherwise in this sacramēt but as a token or signe And after he had therof wel aduised himselfe disputed reasoned did not only in his lyfe time chāge his opinion but also at the point of deth which is the time to confesse the truth or neuer in his last words affirmīg stedfastly spake as foloweth Truly we beleue these misteries after the benedictiō or ecclesiastical cōsecration to be the very body blood of our sauior being induced and perswaded to beleue the same by thauctoritie of thancient churche We thā beleue cōfesse acording to the saying of the scripture and of the holy fathers that the body blood of Iesus Christ by thunspeakable operation of the grace of god the power of his holy spirite is in these holy misteries present geuen receiued we passe ouer to speake of the greatnes therof Chrysoh◅ i. 8◠in Mat. Wherby we shold seme to make our lord to be here outwardly visible sensible or perceptible Nothing saieth a holy father is here geuen vnto vs sensible but vnder visible sygnes inuisible thinges are there deliuered vnto vs. Ho. 60 ad popu antioch We absteine also from such maner of speache whereby contrary wise we might here seme onely to represent oure said sauiour being absent as in a tragedy or comedy Truely the maner and facion wherby he doth here present him selfe to vs wherby he geueth himself The maner of Christhi being in the sacrament Iohn 1. Cy. li. 4. in l 3. ca 1 14. Cy. Lu. 22 citāte Tho. 3 parte que 25 articu 1. Ioan. 6 where by he is receiued and participated is secret not humaine or natural and yet not therfore the lesse true We comprehend it not by sence reason or nature but by faith By which as the holy counsel of Nice the first of the foure chiefest dooth teache vs not to basely respectinge the visible elementes but lifting vppe the spirit we consider by faith the lābe of god to be there set in this holy table taking away the sinne of the world and truly we there receaue his precious body and bloud Better it is to follow the councell of the auncientes firmely to beleue the wordes of oure lorde god leauing vnto god of this his worke the meane the way and knowledge then in so highe a matter to thinke or vtter this Iewish word Quamodo a worde I saye of incredulitie perdition to the Iewes such as follow them Beleue saith the holy fathers vpō these words so often repeted Hoc est corpus meum Make no doubte thereat whether they bee true but receaue by faith the saying of our sauiour For seing that he is the truth Bernat ser 2 de caena he cannot lye Greate meruelies my brethern and thinges to be wondered at are saide of this sacramēt faith is there necessary Reason superfluous knowledge doth builde her foundation vpon
reason but faith vppon autority Let faith therfore beleue and serche not thunderstandyng These things my brethern do require necessarily faith and doth not admit reason They require a simple beleuer and reproue a curious questioner We muste therfore beleue simply that whiche cannot profitably be serched out It is nto I sure I say thus humbly to think and speake But seynge there be some that so highly do thinke and more thaÌ„ behaueth as we suppose questioning so much and pressing vs so neere of the manner of his presence we are contented freely to folowe their desires sithens so muche against our myndes they thus force vs. They cannot dissemble but they theirs be greuously offended with this worde Corporaliter in this matter But I take them to be men to muche exercised in the auncient writers whereby they can excuse theim selues but that they haue founde that woorde expressed in their writynges Cy. lib. â—o cap 13 in Ioan. Hâ—… 8. de Trinita de Chrysostome â— Hom. 15 in Ioan 83. Hom. in Math. 60. ho. ad popu antioch For the same and suche like be eft soones amonges them founde and repeted Wherfore better it is with modestie to interprete them then to take them in so euyll parte The fathers therfore both Grekes and Latins do denie that the christen men haue vnitie of beyng or coniunction onely by lyuely faithe and pure charitie or that which is to one effecte we be onely by faithe hope and loue by religion obedience and will spiritually ioyned and vnited to him But they with a more efficacie doo protest that by the speciall vertue and effect of this sacrament duely and woorthily receiued Iesus Christ dothe really and in dede communicate himself to vs by true receiuyng and participation of the nature and substance of his body and bloode and that verily he is and dwelleth in vs as we haue already sayd that these thynges taken and perceiued maketh that we bee in Iesus Christ IESVS CHRIST in vs accordyng as he saith Ioan. 6â— he that eateth my fleshe dwelleth in me and I in hym For the better exposition and the same also to recommend vnto vs of the said dwellyng vnitie and coniunccion of hym with vs and of vs with hym they dyd not abhorre these aduerbes Substantialiter naturaliter corporaliter especially S. Hillarie vseth to this purpose this worde carnaliter that is to say accordyng to the veritie of the substance and nature of the fleshe of the bodie and blood of our Lorde Iesus Christ In suche sort that in no other place somuch or more then here hath place and is true and accomplished that whiche saincte Paule saithe Quod sumus Christi comparticipes Ep. 3 5â— Cy. Hic â—soliâ—… 4. antioch corporaler addo vt ita loquar consanguineâ— quia membra sumus corporis eius de carne eius de ossibus eius That we bee of the selfe same fleshe and bloode with hym membres of his body of his fleshe and of his bones And we vsyng sometimes after and with them these termes we meane not therfore or saye that the maner of this so familiar and inwarde dwelling vnitie and coniunction of oure sauiour wyth vs and of vs with him shoulde bee therby naturall substantiall corporall or carnall but cleane contrarye we confesse it to be more if it may be spoken then supernaturall superstantial spiritual inuisible vnspeakeable speciall proper to this Sacrament not withstanding true not only figuratiue or significatiue And as touching the presence as little or rather lesse we say it to be locall circuÌ„scriptiue diffinitiue and subiectiue or of any other physique or naturall maner To be short in this matter we receaue no maner of Esse in whiche Aristotle or anye other philosopher hath For as we haue already sayde we doo not comprehende it by sence or vnderstanding by reason or nature that this true precious bodye and glorious bloud is here present or exhibited vnto vs but by the onely faythe grounded vpon the aucthority of the worde of God which faith beyng so is as Saint Paule sayth it Hebr. 11 of thynges inuisible and not apparent we beleue also that oure sauiour geueth vs here his diuinitie his humanitie wyth all his goddes tresoures graces and merites inuisibly or by an inuisible manner true notwithstanding as we haue always sayde beyng assured that euen as if we beleued it not we shall neuer vnderstande it as the prophete doth threaten so also if we humblye doo beeleue we shall vnderstand it Esa 7. Psal 83. and see it aboue when we shall see the God of Goddes as Dauid sayeth in Syon Which beeynge contrarye to iudgement and speculation of vnderstandyng and contrarye to the capacitye of mannes witte and inward spirite we must alwayes oppose and set the formalitie of these worees Hoc est corpus meum which shal be fier and lightnyng to all consciences in leauyng the proprietie as the fathers doth teache vs preachynge these wordes Let vs beleue in our lord obey him in al through al. Let vs not speake against him Chr. ho 60 ad po 83 in Math. although that which he shall say vnto vs shal seme very absurd not agreable cleancoÌ„trary to our sences vnderstandings That his worde surmounteth al thing is to vs as in dede it is more worthy then al other things Which thing is mete for vs to do in al things but specially in the holy misteries Let vs not regard so much the things only which we see but let vs kepe oure selues to his wordes For his word is infallible and cannot be false or deceauable CoÌ„trarywise the sence is easy to be begiled and oftentimes is deceaued Seyng then he hath said This is my bodye lette vs not doubte but beleue and obeye and wyth the eyes of our vnderstandyng beholde him Ma. 18 28 The proprietie I say of these words and consequently the presence of hys body here dothe agree with the other places of the scripture which speke of his presence with vs and repugne not with any article of our fayth especially wyth that article of the Ascention of our lorde aboue all the heauens and of his setting at the right hande of God his father The article of the crede not repugnaÌ„t against the presence of Christ in the sacrament Chr. ho. 2. ad po Concerning which articles ye ar the first to my knowledge in the remembraunce of manne that euer obiected them or made them to be repugnant against the presence of oure sauiour in his supper The holy fathers wer not so subtil craftie or curious but simply and humbly preached that the sonne of god together had his fleshe when he ascended vp to heauen and also lefte it vnto vs in these holy misteries To be here to be there Sursum helias Deorsum helias saith one of them much better then Helias who being rauished into the aire did leaue cast his cloke to
his disciple They praied thus in the celebratioÌ„ of this sacrameÌ„t Thou which sittest aboue with the father art here conuersant inuisibly with vs vouche safe froÌ„ thy mighty haÌ„d Notable places of tha old fathers to proue Christ to be in heauen and here also in the sacrament 103. de sacerdo to geue vs thine immaculate body precious bloud O what a miracle is this they cried O the great goodnesse of God He whiche on highe sitteth with the father in the selfe same instant is betwene our hands be geueth himself to all which wil receiue him doth this in the open sight of al the assistaÌ„ts wtout any deceit or illusioÌ„ Wherfore I se not but ther shold be here a faut if the things there represented wer not also present They said Our lord hath lifted vp into the diuine throne that which he giueth vs to eat the erth to be our heueÌ„ wheÌ„ as yet we ar here remainiÌ„g this roial bodi in heueÌ„ which ther is wortht of souerain honor is set bifore vs in erth shewed to vs to see to touch to rate They introduced Sermo debreuitate vite ho. 55. ad popu 15. 〈◊〉 1. ad Timoth IESVS CHRIST speakyng in thys wise of this holy table to them which camthither to receue Eate me drinke me I haue lefte the in heauen aboue and here in earthe beneath I am ioyned and vnited vnto thee not simply or in suche sorte as I am receiued of the but I am distributed vnto thee eaten and drunke of thee in suche sorte that there is so great an vnitie and coniunction made betwene vs that beyng so vnited and ioined we are not seperated one from an other by any meane or distance but as of two made one In this wise they dyd comfort the chirch wandring here in earth like a most amiable spouse sayeng Thou haste here in earth thy husbande in the Sacramente whom thou shalte haue in heauen withoute couer or vaille and yet here verily but vnder cloke and vaille but there manifest They were bolde thus also to speake to the husbande Bernardus 2. sermons de caeodomin How chanceth this swete Iesus that we little wormes craulyng on the earth we I say duste and ashes haue thee before our handes and eyes and in the meane whyle thou art all wholly sittyng at the right hande of the Father who in one moment of an houre from the east to the weste from the north to the southe art present and assistant to all men one in many thy selfe in diuers places whence commeth this Amb. 1 precari ad missi Truely not by our meanes or desert but of thy will and good pleasure and of thy goodnesse They prepared the priest before he should celebrate to adresse hymselfe in this wise to our Lord with what contricion of hart abundance of teares reuerence chastitie of harte and puritie of spirite ought we to celebrate this celestiall and diuine sacrifice wherin thy fleshe is verily receiued wherein thy blood is verily drunke wherin the highest thynges are ioyned to the lowest the diuine thyngs to the humain Truely they that teache preache thus douteth not but that the body of our Lord so many hundreth yeres passed beyng receaued aboue in heauen is there and here also together to bee vnto vs in this sacrament present presented and exhibited If thou require the maner so often to repete it Daâ— li. 4. ca. 14. and neuer to attaine the knowledge how this is done let it be sufficient for the to vnderstand that it is the worke of the holy ghost And we knowe nothyng more than that the worde of God is true of great efficacie and almightie but the maner ther of is inscrutable They thought nothing lesse than affirme that the said body of our Lord came downe from heauen or dyd remoue or depart or that it was drawen out as one of them sayde very welle Non quod ipsum corpus assumptuÌ„ ex coelo descendat c. With whome we agree and mynde with theÌ„ nothing lesse thaÌ„ to make him com down to pluck him from his fathers righte hande or to assent to all other suche vnfitte and vnseemely termes For contrarywise more than euery day in this holy misterie we make profession of the faith which we beleue of those articles singyng Qui sedes ad dexteraÌ„ patris miserere nobis Et SursuÌ„ corda Habemê° ad DominuÌ„ And yet not withstanding they lay to our charges suche and so vnworthy absurdities as though in this Sacrament Nos Christum Dominum coelo vel dimoueremus vel eliceremus vel etiam descendere faceremus Thom. 3. part quest â— artic 3. Epist 25. For euen oure schoole menne dooe teache the contrarie With like true meaning our aduersaries woulde make S. Augustine of their part alleagyng hym Ad Dardanum although they can not be ignorant if they reade the whole epistle as I doubte not but they doo that there is no mencion at all made in that place of this holye Sacrament And forasmuche as so often tymes this holie man Leuit. 13 hath in other places bothe preached written we ought to draw out his meanyng touchyng this point rather from al his other places then out of this epistle the meaning wherof we haue presently answered not waÌ„tyng other solucions in that behalfe Of like simplicitie and true dealing be our aduersaries here present that is to say being farre from Almaigne and as one would say contrary to the lawe slaunderynge the deaffe doo impugne that whiche we doe not defende that is to say the Consubstantiation whyche for that it is not receyued in our frenche churche we will leaue it to the princis and preachers of the holye Empire which be called Protestantes to mainteyne who at the least in this poynte doo agree with vs against them whome Germany together with vs calleth Sacramentaries Pref. 4. centur Magdeburgen And those Germains accordingly folowing the most plain most true most mighty words of our sauior do at this day constaÌ„tly hold and mainteyn the presence coÌ„munication of the body blood of our Lorde IESVS CHRIST to be in this Sacrament But nowe I come to that point which you haue both here and els where written of this Sacrament ouer and besides that whiche is conteined in the confession presented by you in the name of you all If you doo not esteme Iesus Christ to be in this worlde touchyng the fleshe since his ascention more than he was before his incarnation If you do not beleue no other body then visible De consecr dis 2. can Nos auÌ„â— caÌ„ Hoc est Gala. 3. albeit S. Austen whom you would to be of your syde calleth it so often inuisible if you thinke it not to be otherwise although more effectual in the vsage of the Sacramentes thaÌ„ in the preaching of his word or if you esteme theym thynges alyke to put on IESVS CHRIST