Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	work_v	worldly_a	135	3	8.1535	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

conception What the figure was ye haue heard The Prophet Esaie being taught of God thus saied Ecce virgo coÌ„cipiet pariet filiuÌ„ Behold a virgeÌ„ shal coÌ„ceaue and beare a SoÌ„ne As the person of the figure for that that nature failed coÌ„ceaued aÌ„d brought furth a childe by Gods power So a virgen wher nature hath not her ordre to conceaue hath besides nature and against the ordre of nature conceaued by Gods power And this prophecie of Esaie doth wel opeÌ„ aÌ„d declare the former prophecie He saied a Rod shal come furth of the kinred of Iesse aÌ„d a flower shal florish oute of his roote Virga virgo est The rodde ys the virgeÌ„ the florishing flower ys the SoÌ„ne of the virgeÌ„ What maner of SoÌ„ne yt ys the Prophete immediatelie declareth Et vocabitur nomeÌ„ eius Emanuel And his name shall be called Emanuel Matth. 1. What Emanuel ys the EuaÌ„gelist declareth Quod interpretatur nobiscum Deus which yf a maÌ„ interprete ys as moche to saie as God with vs. Whiche interpretacioÌ„ geueth vs to vnderstaÌ„d that the SoÌ„ne of this wirgeÌ„ ys the verie Messias God and man who was God with vs For In terris visus est cum hominibus Baruch 3. coÌ„uersatus est He was seen in the earth and was coÌ„uersaunt with meÌ„ or dwelt with men So theÌ„ wher the prophete said A rodde shall bring furth a flower nowe by plain woordes he saieth A virgen shall bring furth a Sonne called Emanuel And that this was fulfilled as yt was prefigured and prophecied the EuaÌ„gelist testifieth CÃ¹m esset despoÌ„sata mater Iesu Maria Ioseph antequam coÌ„uenireÌ„t inuenta Math. 1. est in vtero habeÌ„s de spiritu sancto WheÌ„ Marie the mother of Iesus was maried to Ioseph before they came to dwel together she was founde with child by the holie Goste That she coÌ„ceaued by the holie Goste the Angel testified to Ioseph Ioseph fili Dauid noli timere accipere MariaÌ„ coniugeÌ„ tuaÌ„ Quod enim in eanatuÌ„ est de spiritu sancto est Ibidem Ioseph the soÌ„ne of Dauid saieth the Angel feare not to take vnto thee Marie thy wief For that that ys coÌ„ceaued in her cometh of the holie Goste And to coÌ„clude thus the EuaÌ„gelist saieth Hoc auteÌ„ totuÌ„ factuÌ„ est vt adimpleretur quod dictuÌ„ est Ã Domino per ProphetaÌ„ dicenteÌ„ Ecce virgo coÌ„cipiet pariet filiuÌ„ voca buÌ„t nomeÌ„ eius Emanuel Al this was doeÌ„ that yt might be fulfilled which wasspokeÌ„ Esay 7. of oure Lord by the Prophete saieng Beholde a maide shal be with child aÌ„d shall bring furth a sonne And they shal cal his name Emanuel In this processe yt ys easie to be perceaued how the prophecie auÌ„swereth the figure aÌ„d the EuaÌ„gelist auÌ„swereth both figure aÌ„d prophecie certifieng vs that to be fulfilled aÌ„d doeÌ„ in facte that thei promised the one in figure the other inwoord Christs passion and all notable partes therof conferred to the prophecies Ioan. 3. Esaie 53. Prophecie of Christes passion We haue heard of Chrystes coÌ„minge into flesh by his coÌ„ception aÌ„d birth Now let vs procead to speake of the third which ys his passioÌ„ aÌ„d death And for eÌ„trie theruÌ„to first let vs search by the prophecies wherfor he caÌ„ into flesh Chryste himself saieth Venit filius hominis quaerere et saluuÌ„ facere quod perierat The SoÌ„ne of maÌ„ came to seke aÌ„d saue that that had perished But by what meanes was yt his pleasure to saue that that had perished The Prophet declareth saieng Ipse auteÌ„ vulneratus est propter iniquitates nostras attritus est propter scelera nostra Disciplina pacis nostra super euÌ„ et linore eius sanati sumus He was wouÌ„ded for our offences aÌ„d smitteÌ„ for our wickednes For the chaistesemeÌ„t of our peace was laied vpon him and with his stripes are we healed By what means did he come to his passion and howe came he into the haÌ„des of his enemies By the treason of one of his Apostles who as by the figure was prefigurated solde him to the Iewes as the Brethren of Ioseph solde him to the Ismaelites But that prolixitie maie be auoided and yet so notable a matter not omitted as wherbie the faithfull maie take occasion to reioice in the sowndenesse of their faith and therin glorifie God I will by the helpe of God passe through the storie of the PassioÌ„ as yt ys written of the Euangelistes comparinge euery notable parte of yt with the prophecies wherby shall appeare that the faith of the chrystians beleuing Chryst to haue died for the sinnes of the woorlde and by that death to haue wrought the redemption of the same ys a sure substancial and a grownded faith fownded vpon the vnmoueable trueth of Gods woorde As yt was by his foreknowledge by his holie prophetes liuelie and plainlie spoken howe and by what means Messias should woorke the saluacioÌ„ of maÌ„ EueÌ„ so plainly and liuelie hath our Messias wrought and doen the same in facte that was before spoken in woorde as by this brief comparison ensewing yt shall appeare And to beginne the howre of the passioÌ„ of our Lorde drawing nere which he right wel knewe Sciens Iesus quia venit hora eius vt transeat ex hoc mundo ad Patrem Iesus knowing that his howre was coÌ„med that he should departe oute of this worlde to the father he prepared him and willinglie went to HierusaleÌ„ Appropinquante hora passionis appropinquare voluit loco passionis The howre of Joan. 13. his passion drawing nere he wolde also drawe nere to the place of his passion And therfore as S. Matthew saieth he going vppe to Hierusalem tooke the xii disciples aside in the waie and saied to them Beholde we go vppe to Gregor Hierusalem and the Sonne of man shall be betraied vnto the chief preistes and vnto the Scribes and they shall condemne him to death and shall deliuer him to the gentiles to be mocked to be scourged and to be crucified aÌ„d Matth. 20 the thirde daie he shall rise again By the which his saieng and doing yt appeareth that he willinglie went to suffer his passion Which yet at the instant of the same when Iudas with his companie came to the garden wher he and his disciples were he did more plainlie shewe in effecte For as S. Iohn saieth Sciens Iesus omnia quae ventura erant processit et dixit eis Iesus knowing all thinges that shoulde come on him wente furth and saied whome seke ye They saied Iesus of Nazareth Iesus Ioan. 18. saieth to them I am he As soen as he saied vnto them I am he they weÌ„t backward aÌ„d fel to the grownd Wherbie yt ys manifest both in that that he came to mete them aÌ„d also in that at his meting with theÌ„ with his onelie woorde he threwe theÌ„ on the grownd that he with like power might haue eschaped Ibid. Zach.

will therfor leaue him and heare the minde of his yocke felowe whom we Hieron ad He did q. 2. haue in this place appointed to be S. HieroÌ„ who writeth thus Nos autem audiamus paneÌ„ quem Dominus fregit deditî€‚ue Discipulis suis esse corpus Domini saluatoris ipso dicente ad eos Accipite comedite Hoc est corpus meuÌ„ caliceÌ„ illuÌ„ esse de quo iterum locutus est Bibite ex hoc omnes Hic est sanguis meus noui testamenti qui pro multis effundetur Iste est calix de quo in Propheta legimus CaliceÌ„ salutaris accipia alibi Calixtuus The bread which our Lord gaue was his bodie aÌ„d the cuppe hys blood inebrians quÃ m praeclarus est Si ergo panis qui de coelo descendit corpus est Domini vinum quod Discipulis dedit sanguis illius est noui testameÌ„ti iudaicas fabulas repellamus c. But let vs heare that bread which our Lord brake and gaue to hys Disciples to be the bodie of our Lord our Sauiour forasmoch as he saied vnto theÌ„ Take and eate This ys my bodie And the cuppe to be that of the which again he saied Drinke ye all of this This ys my blood of the newe Testament which shall be shedd for manie This ys the cuppe of the which we read in the Prophete I wil receaue the cuppe of saluacion And in an other place Thy cuppe inebriating ys verie noble Yf therfore the bread that descended froÌ„ heauen ys the bodie of our Lord and the wine which he gaue to his Disciples ys his blood of the newe Testament let vs repell the Iewish fables Thus moch S. Hierom. For the better vnderstanding of this saing yt ys to be considered that a certain vertuouse woman named Hedibia sent to sainct Hierom to be resolued in certain questions Among the which she desiered to be instructed how the saing of Chryst in S. Matthew was to be vnderstanded wher he saied I will not from hencefurth drinke of this generacion of the vine vntill that daie in whiche I shall drinke yt newe with yow in the kingdome of my Father To the answeringe wherof he declareth vnto her first the fond opinion of some that vpon that place inuented a fable that Chryst shoulde reign a thousand yeares corporally in which time of his reign he shoulde drinke wine and so shoulde be fullfilled hys saing that he wolde drinke no more wine Heresie of the Millenaries vntill he dranke yt in the kingdom of his Father in the whiche he shoulde then reign But sainct Hierom well vnderstanding howe great and howe weightie a matter was spoken of in the place wher from these woordes were taken namely of the bodie and blood of Chryst and being greued that yt being so great a worke of God so great a benefitt to man shoulde be intermengled and obscured with soche vain inuentions of soche fables he openeth the true sense of the place and moueth the good woman Hedibia that all soche phantasies reiected and forsaken she shoulde regarde the woordes of Chryst and credit them and that the bread and wine that Chryst spake of in that place were no soch thinges as vpon which soch vain fables should be grownded but they were the bodie and bloode of Chryst forasmoch as he that can speake but trueth saied Thys ys my bodie Thys ys my bloode Now coÌ„sider with me yf Chryst had geueÌ„ to hys Apostles but Bread aÌ„d wine S. Hierom his woordes weighed aÌ„d conferred with the doctrine of the ProtestaÌ„tes as figures of hys bodie and blood wolde S. HieroÌ„ being required to geue the true vnderstaÌ„ding of the scriprure aÌ„d he taking vpoÌ„ him so to doe wold he trowe ye haue saied Let vs vnderstaÌ„d that the bread which our Lord gaue to his Disciples was his bodie aÌ„d that the wine which he gaue was hys blood except we should beleue aÌ„d vnderstaÌ„d theÌ„ so to be in dede Were this an opening of the true vnderstanding of the scriptures Were yt not raither an hiding or a darkning of the scriptures to bid vs to beleue one thing aÌ„d the scripture biddeth an other He biddeth vs beleue that yt ys the bodie aÌ„d blood of Chryst that Chryst gaue to his Apostles aÌ„d the scriptur as the Aduers saieth biddeth vs beleue that they be but figurs Wold S. HieroÌ„ being alwaies an enemie to heresie teache soche an heresie Wolde not he raither if the trueth had ben so haue taught this vertuouse woman the trueth of the matter that she sought at his hand and saied vnto her This vnderstand that the bread and wine which Chryst gaue to his Apostles were but figurs of the bodie and bloode of Chryst and not the thinges themselues And alleaging Chrystes woordes This ys my bodie This ys my bloode wolde he not if they had ben so to be vnderstanded haue saied these woordes are spoken by a figure they be figuratiue speaches and are thus to be vnderstanded this ys a figure of my bodie this ys a figure of my bloode To instructe theÌ„ that NomencioÌ„ of figuratiue speache in S. HieroÌ„s woordes wolde learn the true vnderstaÌ„ding of this scripture if yt were so to be vnderstanded this were the right waie of teaching But here ys no soche woorde here ys no soche maner of teaching And yt ys to be thought that S. HieroÌ„ was not ignorant howe to teache neither was he ignoraÌ„t of the trueth that in this place shoulde be taught Wherfor seing he knewe the trueth and knewe howe to teache yt and nowe he was in place to teache and had good occasion being as ys saied therunto required for somoche as he willeth vs to vnderstande that the bread and wine whiche Chryst gaue to this Apostles were his bodie and bloode and the cause why we shoulde so vnderstaÌ„de theÌ„ ys the woorde of Chryst saing This ys my bodie This ys my bloode Let vs thinke and beleue that the trueth of this matter ys that his bodie and bloode be present verilie in the SacrameÌ„t and that the woordes of Chryste are to be vnderstanded withoute figure simplie and plainlie as they lie And that yt ys the bodie of Chryst the woordes which S. Hierom vseth as the conclusioÌ„ of the matter dothe also prooue For thus he concludeth Si ergo panis qui de caelo descendit c. Yf then the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his Disciples be his bloode of the newe testameÌ„t let vs cast awaie Iewish fables As who might saie forasmoche as these woordes of Chryst speake of no cheering nor banquetting that the Iewes doe dreame shall be in Chrystes worldlie kingdom but they speake of the bread which Chryst gaue to his Apostles which they saie to be his bodie and of the wine which they saie to be his bloode therfor let vs cast awaie soche vain fables and cleaue to the true

declareth to be in two poinctes The one ys that yt ys doen by consecracion which ys doen by the woord of Chryst Wherfor he saieth We perceaue grace to be of greater power then nature For In the consecracion of the B. Sac. the woordes of our Sauiour do woorke yf the benediction of a man was of so great power that yt might turne nature what shall we saie of the diuine consecracion yt self wher the verie woordes of our Lord and Sauiour do woorke As who might saie Yf Moyses did cast downe the rodde and yt was turned into a serpent and tooke yt vppe again and yt was turned into a rodde and soch like Yf Helyseus did make the axe against his nature to swimme aboue the water Yf Helyas by his woorde caused fire to descend from heauen Yf the woorde of these men but seruantes did woork soch wonders how moch more maie the woorde of the Lord and master of these men woorke The second poinct ys that he sheweth by what means the woord of Chryst woorketh the presence of his bodie in the Sacrament that ys saieth he by the chaunging of the natures of the creatures into the nature of his bodie aÌ„d blood which he signifieth when he saieth Yf the woorde of Helyas was of soch power that yt might bring down fire froÌ„ heauen shall not the woorde of Chryst be of soch power that yt maie chaunge the natures of the elementes And again the woorde of Chryst that coulde of nothing make that that was not can yt not chaunge those thinges that be in to that thing that they were not The meaÌ„ then by the which the woorde of Chryst maketh the bodie of Chryst present in the Sacrament ys by chaunging the natures of bread and wine into the nature of his bodie aÌ„d blood which bicause the chaunging of natures ys the chaunge of substances Transubstanciation what yt ys therfor the Church doth call yt Transubstanciacion forsomoch as the nature or substance of one thing ys chaunged by Gods power into the nature or substance of an other thing The thirde thing that we are taught of S. Ambrose which also ys diduced of these two ys the verie presence of Chryst in the Sacrament Which so being as most certenly yt ys we maie conclude that this ys in comparablie a more excellent Sacrament then either Manna or the Paschall lambe notwithstanding the saing of the Aduersarie And although S. Augustin saieth that Sacramenta in signis diuersa in re tamen quae significatur paria sunt Sacramentes in signes being diuerse in the thing yet that ys signified they are like Yet that taketh not awaie the excellencie of Difference betweÌ„ MaÌ„na and the blessed Sac. this Sacrament For although Manna and the Paschall lambe did signifie the same Chryst that our Sacrament doth and so in that respect of significacion be like yet for that the other sacramentes did but signifie and this SacrameÌ„t doth both contein and geue that yt doth signifie therfor yt doth farre excell them To this that ys saied although yt be sufficient to proue that that ys here entended yet yf the reader will adde the saing of S. Ambrose in the eight chapter of the booke last alleaged whiche to auoide tediousnesse I ouerpasse and wil remembre what the saied S. Ambrose saieth in the fourth chapter of this booke and Chrysostom in the sixth chapter and Theophilact and Haymo in the ninth chap and other treacting of Manna and the bodie of Chryst of which he shall find diuerso from the fourth chapter to the eleueÌ„th chapiter of this booke I doubte not but he shall see so moche that he will merueill that euer anie heretike could so shamelesly teach soch wicked doctrine so repugnant to the catholique faith and so direct contratie to the sainges of so manie holy Fathers being wittnesses of this trueth but aboue all that they shoulde so blasphemously dishonour the sacramentes of God and his Chryst Who for the setting furth of his honour and sor owre helpe and comfort in the perigrinacion of this life that we maie haue strength against owre enemies whiche cruelly lie in wait for vs and our assured hope of the mercie of God in the ende of our iourney hath instituted these sacrameÌ„tes and by them woorthilie vsed and receaued hath geuen vs manie benefittes of all which as also of Gods honour they wolde robbe both him and vs. But Reader beware of them and be not led awaie with soch doctrines as were born but yesterdaie But cleaue to that ys tried receaued approued and testified manie hondreth years of the whiche thowe shalt learn that the Sacramentes of Chryst and of the newe lawe are moch more excellent then the sacramentes of the olde lawe THE FYFTENTH CHAPITER PROVING all our Sacramentes generallie to be more excellent then the sacramentes of Moyses AS ye haue heard by sufficient testimonie that the blessed Sacrament of Chrystes bodie and bloode ys more excellent then Manna and the Paschall lambe the figures of the same of the which I haue speciallie treacted bicause this wholl rude woork ys cheifly settfurth for the commendacion of the trueth of the same Sacrament Nowe that the other sacramentes be not left in the handes of the enemies and by them spoiled aÌ„d ouer moche wronged somwhat also shall be breiflie saied wherby they maie be knowen as they be and be deliuered from the handes of their enemies who falselie report of them and deuellislie trauaill to dishonour them Among all the sacramentes next vnto this blessed and most honorable Sacrament of Chrystes bodie and blood yt ys to be merueiled that they could Baptisme instituted by Chryste and commeÌ„ded by the wholl Trinitie so vnreuerentlie speake of the sacrament of Baptisme which was so instituted and commended to the Chrystian worlde as no sacrament more solemnelie At the setting furth of this Sacrament Chryst himself being present and baptised the voice of the Father was heard saing This ys my wel beloued Sonne in whom I am well pleased heauen was opened and the holy Gost was seen in the forme of a doue descending from heauen and abyding vpon Chryst So that in the ministracion of this sacrament was present the Father the Sonne and the holie Gost Which noble presence semeth to bring with yt some more noble gift than a bare sign or token as the wicked saie that yt ys But what shall I nede to stand to declare the woorthinesse of this sacrament against these enemies of God seing that heauen and the wholl Trintie testifieth against them Wherfore leauing to speake any more of this sacrament speciallie or of the other particularlie for feare of prolixitie and for that yt ys spoken of here but by occasion we shall heare sainct Augustin speaking of Aug. coÌ„t FaustuÌ„ li. 19 cap. 13. them generallie Prima sacramenta quae obseruabantur celebrabantur ex lege praenunciatiua erant Christi venturi quae cÃ¹m suo aduentu Christus impleuisset

holie scripturs he reprehended them imagining coÌ„tradictioÌ„s in theÌ„ he reputed theÌ„ saith Niceph. as things of naugh to yowe conteÌ„ne the learned coÌ„mentaries aÌ„d writings of the Saincts of God vpoÌ„ the scripturs aÌ„d matters incideÌ„t aÌ„d apperteining to the scripturs with skoffes yowe trauail to repreheÌ„d their graue authoritie aÌ„d godlie writings Yowe plaie and dallie with them before the people like a ioung Porphirie as though they were things of naught Thus yow maie see as all that be wise and staied by Gods grace doo see howe fullie herin yowe bear the image and iustlie folowe the steppes of him that fiercelie as yowe doe persecuted with deadlie hatred the church and religion of Chryste Your third offence ys yet worse and more heinouse wher yowe haue vttered so manie vntrueths and lies euen aduersus DominuÌ„ aduersus ChristuÌ„ eius against our Lord aÌ„d against his Chryste against his holie gospell and against his holie woord Ys yowr matter soch M Iuell as yt can not be mainteined without lies and as the holie man Iob saied Nunquid Deus indiget vestro mendacio Hath God nede of your lies No so litle nede hath he of lies that he will destroie al theÌ„ that speak lies as the psalmist saieth But that I seeÌ„ not to charg yowe without proof as yowe do other ys not one of your chalenging articles against the presence of Chrysts bodie and blood in the blessed Sacr ys not the doctrine yowe teach and preache in that poinct directlie contrarie to the doctrine of our Sauiour Chryst WheÌ„ he saieth This ys my bodie This ys my blood and yowe auouche and teache that yt ys verie bread and verie wine ys not this a contrarie doctrine to his ys yt not plain against his manifest woorde ys yt not in effect to charge him with vntrueth though yowe daie not yet in flat woordes saie that he lied The craftie sleight yowe vse in handling the scripture wher the trueth of Chrysts doctrin doeth appeare aÌ„d your wielie suppressioÌ„ of those woords which cheiflie declare the same trueth aÌ„d opeÌ„ yowr vntrueth doe wel proue youre wicked meening to be none other For taking the woords of S. Paule for the theme of your sermoÌ„ yowe produced theÌ„ truncatedlie and passed theÌ„ with moch sleight Thus yowe vtter theÌ„ I haue receaued of the Lord that thing which also I deliuered vnto yow that ys that the lord Iesus in the night that he was betraied took bread aÌ„d ther yowe end Wher although yowe preteÌ„ted to teach the first institucioÌ„ of the Sacr. yet either of malice to suppresse Christs trueth or for feare to disclose your own vntrueth you wold not or durst not reherse the verie words of the institucioÌ„ which I wish al meÌ„ to note but both in the latin aÌ„d inglish as your faith staeth in bread and as yow wold the faith of your audieÌ„ce should do the like your theme ended in bread in so moch as wheÌ„ yowe come to your last matter to speak of priuate Masse as yow tearm yt though falselie for ther ys none soch and to proue yowr CoÌ„munioÌ„ beginne again to repete the woords of the institucioÌ„ Lord what shift yowe make to suppresse the words of Chryst This ys my bodie This ys my blood in the which lieth al the effect of his institucioÌ„ These woords yowe flie as froÌ„ a serpeÌ„t yowe caÌ„ not abide the sownd of theÌ„ aÌ„d therfor with shamful craft yowe passe theÌ„ saing thus Chryst in the last supper ordeined a CoÌ„munioÌ„ aÌ„d shewed no maner token of priuate Masse as maie plainlie appeare both by the woordes that he spake and also by the order of his doings For be tooke the bread brake yt deuided yt aÌ„d gaue yt to his Disciples and saied Drinke ye all herof These be yowr own woords Yowe preteÌ„ded to proue your matter by Chrysts woords aÌ„d order but wheÌ„ yowe come to the verie point yowe do not as moch as touch his woords but skippe ouer theÌ„ so well maie your prof appeare bi theÌ„ aÌ„d so loath are yowe to vtter Christ words that his trueth might appear aÌ„d your falshead be disclosed Against your first offeÌ„ce which ys your abuse of the doctours in mutilating their saings as yow doo Anacletus in falsifieng their meening as yow do Tertullian and S. Cyprian in craftie alleaging two or three woordes that apparantlie maie seem to make for yowe leauing oute the rest that mightilie maketh against yowe as yowe doe sainct Augustine in corrupting authours by putting woordes to their saings which they haue not as yowe doe with Leo wherbie euidentlie appeareth yowr conteÌ„pt of their autoritie whom by so manie means yowe labour to abuse to shadowe and hide the trueth by them so clerelie settfurth I come in right vse reuerentlie alleaging them whollie and fullie producing them truelie reporting them and their mening iustlie letting euerie of them plainlie to testifie that whiche he hath written and causing euerie one to speake his owne woordes without corruption And that yowe maie perceaue that the catholique Churche ys strong against the whiche the gates of hell the power of heresie shall not preuaill knowe yowe that yt ys Terribilis castorum acies ordinata a terrible fortresse in most goodlie order appoincted Oute of the which fortresse in goodlie order ys comed a great nombre against yowe marching by cooples eche coople to shewe the vnitie of trueth and faith professed in bothe Churches being one of the greke church and other of the latine churche and the seniours for the most part placed in the forewarde These haue I brought furth not one alone and by piece meale so to rume awaie with the matter as yowe doo but in good nombres and with their full saings and the same doo I oftentimes conferr together that the full and perfect cleernesse of the trueth in ther consonant sentences maie appear and shine to all that list to looke therat and be disposed to knowe the trueth Against yowr second offence which ys the mocking of holie writers and Saincts wherbie yowe seke to dishonour and deface bothe them and the religion they professed I come with due reuerence and honour of them whoÌ„ I knowe by Chrysts promesse to be honourable before the Father in heauen for their constant confession of his holie name whilest they liued here vpon earth Wherfor as being vpon the earth they were not gests and straungers but the felowes of Saincts and of the house of God I tearme them as senatours of the Parliament house of Chryste as knowing the enacted and receaued trueth of the matters of faith perteining to that house For this cause I regard all their writings which the catholique Churche hath allowed considering that the same Churche that hath taught me that the gospell that ys the verie woorde of God written by the mocion and instruction of his holie Spirit hath taught me that these mens wiritings vpon the same are good and commendable And as with S. Augustine

exercituum est The lippes of the preist shall kepe knowledge and they shall require the lawe at his mouthe For he ys the messenger of the Lorde of hostes And forsomoche as yt ys so God willed the prophet Aggaeus to aske the Aggae 2. the preistes the law saieng Interroga sacerdotes legeÌ„ Aske the preistes the lawe Vpon the which texte saieth saincte Hierome Considera sacerdotuÌ„ esse officij de Hieron in 2. Agg. Office of preistes ys to knowe and expownd the scripture lege interroganti respondere Si sacerdos est sciat legem Domini si ignorat legem ipse se arguit non esse Domini sacerdotem Sacerdotis est enim scire legem ad interrogationeÌ„ respondere de lege CoÌ„sider saieth sainct HieroÌ„ that yt ys the office of a preist to auÌ„sweer him that asketh of the Lawe Yf he be a preist let him knowe the lawe of God yf he be ignoraunte he argueth himself that he ys not the preist of God For yt ys appertaining to a preist to knowe the lawe and to aunswer vnto a question oute of the lawe Thus moche saincte Hierome This ordre thus appoincted in the olde lawe so farre was yt from the minde Authoritie ys to be obied wher corruption of life reigneth of our Sauiour Chryste to breake yt in the newe lawe that although the preistes were of corrupte maners and wicked life Yet he willed their authoritie to be obeyed and their office to be regarded The Scribes and the Phariseis saieth he sitte in Moyses seate All therfore what soeuer they bidde yowe obserue that obserue and doo But doo not ye after their workes for they saie and doo not Whiche thing also saincte Hierom by expresse woordes teacheth to be continewed in Hieron in Hggaei c. 2 the newe lawe and that by saincte Paules ordre to Timothee and Titus saing Et ne forsitan in veteri solÃ¹m instrumento haec praecepta videaÌ„tur loquitur Apostolus ad TimotheuÌ„ EpiscopuÌ„ non solum irreprehensibileÌ„ esse debere vnius vxoris 1. Tim. 3. viruÌ„ sapienteÌ„ pudicuÌ„ et ornatuÌ„ et hospitaleÌ„ sed etiaÌ„ doctoreÌ„ Et ne casu hoc dixisse videatur ad Titum quoque super presbyteris quos et Episcopos intelligi vult ordinandis eadeÌ„ cautela seruatur Propter hoc reliqui te Cretae vt quae residua erant corrigeres et ordinares per ciuitates presbyteros sicut ego praecepi tibi Si quis est irreprehensibilis vnius vxoris Tit. 1. vir filios habens fideles non in accusatione luxuriae vel insubiectos Oportet enim EpiscopuÌ„ irreprehensibileÌ„ esse sicut Dei dispensatoreÌ„ non procaceÌ„ non iracunduÌ„ noÌ„ vinolentuÌ„ noÌ„ percussoreÌ„ non turpis lucri cupiduÌ„ sed hospitaleÌ„ benignuÌ„ iustum sanctuÌ„ coÌ„tinenteÌ„ habenteÌ„ in doctrina sermoneÌ„ fideleÌ„ vt possit cohortari in doctrina sana et eos qui contradicunt arguere Sunt enim multi non subiecti vaniloqui et seductores maximÃ¨ qui de circumcisione sunt qui bus oportet imponere silentiuÌ„ Haec prolixius posui vt tam ex veteri quÃ m ex nouo TestameÌ„ to sacerdotum esse officiuÌ„ nouerimus scire legeÌ„ Dei et respondere ad quae fuerint interrogati And leste peradueÌ„ture saieth saincte Hierom theise thinges maie seme to be coÌ„maunded onelie in the olde Testament the Apostle also speaketh to Timothie that a Bishoppe shoulde not onelie be irreprehensible and the husband Bishops aÌ„d preistes described of one wife and wise sobre discrete and a keper of hospitalitie But also a teacher And leste peraduenture he shoulde seme to haue spoken this by happe or chaunce the same cautele ys obserued vnto Tite for the ordring of preistes whome also he wil to be vnderstanded Bishoppes For this cause haue I lefte thee at Crete that thowe shouldest refourme the thinges that are vnperfecte and shouldest ordein preistes in euerie citie as I haue commaunded thee Yf anie be blamelesse the husbande of one wife hauing faithfull children whiche are not slaundered of riotte neither are dissobedient For a Bishoppe must be blamelesse as the Stewarde of God not stobbourne not angrie not geuen to moche wine no fighter not geuen to filthie lucre but a keper of hospitalitie one that loueth goodnesse sobre righteouse godlie temperate and soche as hathe the true woorde of doctrine that he maie be able also to exhorte by holsome learning and to reproue them that saie against yt For ther are manie vnrulie and talkers of vanitie and deceiuours of mindes speciallie they that are of the circuÌ„cision whose mouthes must be stopt Theise thinges I haue sette furthe at lenght that we might knowe as well oute of the newe testament as oute of the olde that the office of the preistes ys to knowe the lawe of God and to aunswer to soche thinges as they be asked of Thus moche saincte Hierome To this also maye be added that saincte Paule saieth to the Corinthians that god hath so ordered his Churche that he hath appointed some Apostles 1. Cor. 12. Gods ordre in hys Church some prophetes some doctours and teachers All that ys hitherto alleaged as well of the scriptures as of saincte Hierome teacheth and includeth thre thinges The first ys the duetie and office of a preist The seconde that the scriptures haue doubtes and difficulties The thirde that the people must be taught them and learn of the preistes As touchinge the first the duetie of Ã preist ys to be learned in the lawe of god and godlie life also To bothe whiche saincte Paule moueth Titus in one sentence ioininge them together euen as they anght to be iointlie Duetie aÌ„d office of preistes in him that ys a preist In all thinges saith he shewe thy self an ensample of good workes in the doctrine with honestie and grauitie and with the holsome woorde whiche can not be rebuked that he whiche withstandeth Tit. 2. maye be ashamed hauing no euell thing to saie of yowe As for the office of a preist sainct Paule declareth yt to Timothee I testifie saieth he before God and before oure Lorde Iesu Chryst preache 2. Tim. 4. thowe the woorde be feruent in season and oute of season improue rebuke exhorte with all long suffringe and doctrine doo the worke of an Euangelist fulfill thine office to the wttermoste As here the office and duetie of a preist ys breiflie and truelie declared So wisshe I that they maie as breiflie and trulie be planted and take good roote in all that beare that office For I write this with the greif of my heart before God that yt greueth me to see the great lacke of these two partes in those that take the office vpon them of the whiche manie lacke bothe good liuing and good learning God take mercie vpon his people and send them faithfull pastours whiche maye feede his shepe with the holsom foode of true doctrine and

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

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 SacrameÌ„t 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 senteÌ„ce 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 streÌ„ght 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 Ã 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

bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modÃ² Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verÃ² ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumeÌ„tum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam coÌ„memorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius coÌ„fitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coÃ¤diuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationeÌ„ omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testameÌ„t to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe coÌ„teined wine aÌ„d Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to theÌ„ saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembraÌ„ce For as often times as ye shall eate this bread aÌ„d drinke this cuppe ye shew furth the death of the SoÌ„ne of maÌ„ aÌ„d acknowledge his resurrectioÌ„ vntill he come Yf then the woorde of God be liuing aÌ„d mightie in operacioÌ„ and al thinges whatsoeuer he hath willed he hath doeÌ„ Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecracioÌ„ yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in

not able to take holinesse Conclude then with this Authour that the Shew bread was a figure of the blessed Sacrament which for that yt ys holiest of all other yt proueth yt well to be the verie bodie of Chryst This Authour by plain woordes conuinceth the wicked opinion of Oecolampadius OecolaÌ„pad conuinced by thautoritie of Isychius who in his booke of the Supper of our lorde saieth that the SacrameÌ„t ys no holier nor otherwise sanctifieth then praiers doo These be his woordes Haec verÃ² creatura panis ita sanctissimo vsui seruiens vt corpus Christi quod repraesentat appelletur vtentesî€‚ue sanctificat non suae quidem natura sed vtentium sanctimonia hoc est fide affectu sancto Non minÃ¹s enim verÃ¨ hoc quis de Eucharistia affirmat quÃ m de precibus quae vsu suo hominem sanctificant This creature of bread ys so sanctified seruing to a most holie vse that yt maie also be called the bodie of Chryst whiche yt dothe represent And yt doth sanctifie them that vse yt not of the owne nature But by the sanctimonie of the vsers that ys by faith and holie affection Thus he In whose woordes ys plain contradiction For sirst he saieth that the bread ys sanctified And yet he saieth again yt hath no holinesse in yt Again he saieth Oecolamp his contradiction yt sanctifieth the receauers And after he saieth yt doth not but their own sanctimonie sanctifieth them Thirdlie he saieth yt sanctifieth as praiers do and praiers if theye be deuoute pourchase sanctificacion but sanctifie not of them selues but the bodie of Chryst sanctifieth of yt self Nowe yf he meen this of the bread as yt ys handled nowe a daies of men of this secte I thinke he saieth trueth For nether ys that holie of yt self nether Comunion bread of the Sacramentaries sanctifieth not dothe yt sanctifie the receauers For they by their corrupted faith are rather defiled But if he speake of the Sacrament as yt ys vsed emoÌ„g the catholique people then he fowlie erreth For that bread sanctifieth and maketh vs clean as this Authour before hath saied And yt ys of yt self most holie as this same Authour in his last sentence taught And so against this wicked Oecolampadius yt ys holier then praier or anie other thing in the churche of God Nowe when we see this man and Cantorburie and soch other so plainly repugnante to the olde auncient Fathers what shoulde we ells do but reiect them and vtterlie detest them as men framing them selfes a faith vpon their hereticall election and not vpon the faithe of Chryst declared by the Auncient Fathers of the catholique Churche Although Isychius be right plain in this place alleaged yet shall yow heare him hereafter speake more plainlie THE FOVRE AND TWENTETH CHAPITER APplieng the continuall reseruing of the Shewe bread to the reseruacion of the Sacrament proueth the same reseruacion by the olde Fathers and by the perpetuall practise of the Church YT ys oute of all doubte by the testimonie of the Fathers before alleaged that the Shewe bread was a figure of the holie Sacrament Plain yt ys that the same Shewe bread was sett furth bicause yt shoulde be continuallie reserued in the temple and to no vse more was yt appointed then to be reserued Wherfore God commaunded that euerie Sabboth daie hott bread shoulde be sett furth vpoÌ„ the table and that Aaron and his Sonnes the preistes shoulde eate the stale bread Shewe bread appoincted for three thinges Now the figure must be aunswered by the thing figured speciallie in that parte that ys the cheif and principall parte of the figure The principall parte of the Shew bread and the chief cause of the appoinctement of yt was for three things The first as the text alleaged declareth that yt should be alwais remaining in the temple vpon the table The second vt sit panis in monimentuÌ„ oblationis Domini that yt should be abread of remeÌ„brance of the offring of the Lord The third that yt should be eaten onelie of Aaron and his Sonnes Seing then the Sacrament ys the thing figured yt must answer the figure in these poinctes whiche be the principall parte of the figure So then as the Shewe bread was reserued So likewise maie the Sacrament be reserued As the Shewe bread was a bread of remenbrance of Shewe bread applied to the SacrameÌ„t the oblacioÌ„ or offring of the Lorde So ys the SacrameÌ„t the breade of remeÌ„braÌ„ce of the offring of Chryst our lorde As the Shwe bread was to be eateÌ„ onely of Aron and his Sonnes So ys the Sacrament of none to be receaued but of our spirituall Aron and his Sonnes whiche folowe their father in holie faith and like conuersation This goodlie agreement and iust answering of the thing figured to the figure therof doth very well proue the thing so to be The Aduersarie can not denie but that the Shewe breade was a figure of the Sacrament For that ys testified by the holie Fahers And the reseruacioÌ„ of the Shew breade being a figure of some thing in the newe TestameÌ„t For all the Leuiticall sacrifices and Ceremonies were figures of thinges of the newe Testament wherof can yt be a figure but of the reseruacion of the Sacrament as the bread yt self was a figure of the Sacrament yt self Let the aduersarie bring furth the thinge figured by the reseruacioÌ„ of the Shew bread yf he caÌ„ yf he can not as certeÌ„ yt ys that he caÌ„ not for somoche God appointed no vain figure Math. 5. as God appointed no vain figure voide of all significacioÌ„ and he hath ordeined also that iota vnuÌ„ aut vnus apex non praeteribit a lege donec omnia fiaÌ„t one iotte or one title shall not scape till all be fullfilled maugre of the Aduersaries hearte this parte of the figure ys aunswered by the reseruacion of this blessed Sacrament for the memoriall of the offring of Christ vpon the crosse and to be eaten of his good faithfull children Now wher one of the membres of the proclamacioÌ„ of this Aduersarie ys against the reseruacion of the blessed SacrameÌ„t ye maie see that was made One meÌ„bre of master Juells proclamacion against ReseruacioÌ„ inâ— proued more by self will then by lawe for the lawe ys against him as by that that ys saied yt dothe well appeare But to this further confusion I shall declare and proue that this matter hathe ben putte in execucion in sundrie and diuerse ages froÌ„ the beginning of Chrystes Churche And for that this Aduersarie alleadgeth the epistle of sainct Clement written to saincte Iames called the brother of Chryst therfor shall I also alleadg the same epistle and beginning with yt descende to our daies Sainct ClemeÌ„t the disciple of saincte Peter the Apostle and an holie martir Phill. 4. Clemens Epist. 2. of Chryste of whome saincte Paule maketh mencion declaring the ordre aboute the blessed Sacrament vsed in

yt he beleueth not yt to be that bread that yt ys saied to be Hitherto Tertul Whose litle sentence although yt doth ouerthrowe three or foure assertions of the Auersaries in this matter of the Sacrament Yet we shall here touche but two that be to the pourpose here The first ys that good deuoute godlie people had the Sacrament reserued in their houses ofteÌ„ to receaue as their deuotioÌ„ to God moued theÌ„ secretly by them selfs For at that time the churche was not so settled nor had The Sacrament reserued in priuate houses in the Primitiue church soche peace that the chrysten people might frelie come together and receaue openlie Wherfor for the excercising of their faith and deuocioÌ„ and doing of their duetie to God they had the Sacrament home to their houses and ther reserued yt to receaue when they thought good And this maie ye verie well gather of this that Tertullian saieh Shall not thy housband knowe what thowe secret he doest receaue before all meat For the better vnderstaÌ„ding of whiche saing yowe must suppose and knowe that Tertulian writeth to this woman as though she had an insidell to her housbande and she a Chrystian Vnto whom she wolde not haue her doinges knoweÌ„ in this behalf Nowe to couer this matter froÌ„ soche an ynfidel good people wolde secretlie by theÌ„ selues receaue that they for soche pourpose reserued and so yt appeareth that for soche cause reseruacion of the Sacrament might be and was moche vsed in the primitiue churche The seconde note ys for the presence whiche ys wher he saieth And yf he knoweth yt yet he beleueth not yt to be the bread that yt yssaid to be Wherby Ioan. De lapsis serm 5. A miracle wrought in the Sacrament reserued we are taught that yt ys an other maner of bread then yt appeareth For yt appeareth to be but earthlie bread but in dede yt ys heauenly bread the bread of life euen that bread yt self that saied The bread which I will geue ys my flesh which I will geue for the life of the worlde But to return to the matter of reseruacion we haue plain testimonie ther os in sainct Cyprian who reporteth thus CÃ¹m quaedam arcam suam in qua Domini Sanctum erat manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet contingere When a certain woman did attempte with vnwourthie handes to open her coafer in whiche was the holie thing of our Lorde ther arose thence a fire and so feared her that she durst not touche yt Thus sainct Ciprian Do ye not heare that this woman had the Sacrament kept in her coafer Perceaue ye not the great power of yt that wher she wolde but opeÌ„ the coafer with vncleaÌ„ handes she was feared awaie with a fire that rose froÌ„ thence Ys ther anie mean for the Aduersarie to auoid this Perchaunce he will cauille and saie that Ciprian speaketh not of the Sacrament but of some other thing whiche he calleth the holie thing of our Lorde But yf he wolde so seke to auoide he shoulde shewe him self to vain For Ciprian speaketh ther alltogether of the Sacrament in somoche as he reporteth foure miracles together which God had wrought aboute the Sacrament And albeit in this sentence he dothe not by expresse woordes call yt the bodie of our Lorde as he dothe in manie other places yet he so termeth yt Oecolamp and Cranmers doctrine reproued by S. Cipr. Vide sup cap. 23. as he reproueth the doctrine of Oecolampadius and Cranmer and very likly of this Proclamer also For he calleth yt the holie thing of our Lorde and they saie ther ys no holinesse yn yt For yt ys a dumme creature Thus though in woordes they pretende tofolowe the olde Fathers yet in very dede they slatlie against saie them But to proceade in the prooff of reseruacioÌ„ yt maketh moche for yt that sainct Ambrose reporteth of his bother Satyrus who as he saieth being a singular maÌ„ in godlinesse and affiaÌ„nce toward God and being in daÌ„nger vpoÌ„ the Ambr. in oratione funebr de obi tu sratris sui sea yet not fearing death but desierouse not to be destitute of that blessed SacrameÌ„t yf yt should so please God to call him went to the christians that were ther in the shippe aÌ„d desired to haue that Godlie SacrameÌ„t of the faith full not that he wolde please his curiouse eies in loking vpoÌ„ soche a mistery Satyr had part of the Sacrament reserued in the shippe and was saued ther by from drowning but that by soche a SacrameÌ„t he might obtein the helpe of his faith Whiche wheÌ„ yt was geueÌ„ him he caused yt to bownde in a stole aÌ„d so haÌ„ged yt aboute his necke aÌ„d wheÌ„ shippwracke happened he sought not for a loose boorde of the shippe to swimme vpon and so to helpe him self but for that he had sought the armour of faith alone he did so committe him self to the sea and thinking him self safe enough by the helpe of the Sacrament he desiered no other helpe and as sainct Ambrose saieth his hope did not forsake him nor deceaue him For he was the first that eschaped oute of the sea aÌ„d came to the land Thus moche in effect reporteth sainct Ambrose In whiche his reporte yt ys more theÌ„ manifest that the SacrameÌ„t was reserued and as yt maie be supposed for a good time Yf yt maie be reserued three or foure daies why maie yt not be reserued longer As the wholl reporte for that yt ys made by so holie and woorthie a man ys woorthie to be remembred So be two or three things wourthie of speciall note The first ys that this good man the Brother of saincte Ambrose weÌ„t to the chrystians in the shippe aÌ„d obteined of theÌ„ to haue aÌ„d to carie the SacrameÌ„t with him Yf to reserue the Sacrament had ben so heinouse a matter as this Proclamer and his complices make yt wolde they trowe ye haue coÌ„mitted soche an offeÌ„ce as to haue yt reserued in the shippe aÌ„d to deliuer yt to Satirus to be so reserued And further yf the reseruing of this Sacrament Sacrament reserued in the shippe had ben against the ordre of the churche wolde Saincte Ambrose to the praise of his Brother report yt as a thing well and Godlie doen No trulie yt ys not to be thought in so godlie and so learned a father but raither yt ys to be thought that the Brother of sainct Ambrose doing no other thing but that was by the same sainct Ambrose coÌ„mended did agreable to the maner of the Churche Therfor saincte Ambrose to his Bothers praise and to the example of S. Ambrose coÌ„meÌ„ded the doing of his brothe Satyr the posteritie to doo soche like vertuouse workes did write this matter and made a boke to remain to kepe the thing in memorie By this then yt maie appeare that the reseruacion of the Sacrament was in vse in the churche

our Lord in a glasse Hiero. ad Rusticum and so hauing these he thinketh that no man vs richer then he as I also thinke ther ys not In these woordes saincte HieroÌ„ ys a double helpe to vs for he dothe not onelie testifie that this holy Bishoppe reserued and caried the Sacrament in soche vessell but also testifieth what yt ys and that by as plain woordes Master Juell hath here a double blowe as can be spoken calling yt the bodie and bloode of our lorde Wherby the Proclamer hath a double blowe bothe for the reseruacion and also for the presence The Proclamer wolde haue plain woordes yf these be not plain enough to call yt the bodie and the bloode of our lorde I can not tell what plainesse he A clear and plain senteÌ„ce for Master Juell wolde haue But as touching reseruacion and the vse therof we reade also in the Ecclesiasticall Historie a practise whiche well proueth them wher we finde yt written thus of one Serapion that he lieng in extreamis and wishing to die saied Quousque me detinetis Quaeso vos cito aliquis Presbyterum roget vt possim aliquando dimitti et cÃ¹m haec dixisset rursum sine voce permansit Abijt Euseb li. 6. cap. 34. cursu puer ad presbyterum noclis tempore infirmabatur presbyter venire non potuit Parum Eucharistiae puero qui ad se venerat dedit quod infusum iussit sent praeberi Howe long will yow detein me I beseche yowe let one quickly desire the preist that I maie be let departe And when he had spoken these The Sacrament reserued sent to a sick man woordes he remained again speche lesse A seruant ranne to the preist in the night time the preist was sicke and coulde not come Wherfor he deliuered of the Sacrament to the seruant that came vnto him whiche infused he commaunded to be geuen to the olde man Thus moche the storie Consider nowe reader that the Messenger came to the preist in the night time considre also that the preist was sicke and coulde not come so that for vnsemelinesse of time and speciallie for sickenesse he coulde not then celebrate that holie ministracion and yet he sent of the Sacrament to the olde sicke man Ys yt not plain enough by this historie that the Sacrament was reserued whiche in the night time was so readie to be sent As for the maner of the place wher yt was reserued I stand not in yt as the Master Iuells trifling of a Canopie Proclamer in his trifling maner disdainfullie for so weightie a matter saieth that yt can not be proued that yt shoulde be hanged vppe vnder a canopie The maner of the place ys diuerse as he himself knoweth in the contries wher he hath trauailed But the substance of the matter whiche ys the reseruacion of the Sacrament in all the catholique Churche ys one But as yt ys in prouerbe Simia semper simia An ape ys allwais an ape An hereticall contemner of blessed mysteries will allwaies so be and shewe him self allwais like himself wheÌ„ he will trifle in the vtterance of soche matters for the whiche so lamentable a diuision ys in the Churche Yf he saie he trifeleth not theÌ„ I saie he semeth either to graunt the reseruacion or ells couertlie to impugne yt as fearing openly to doo yt for that he knoweth he coulde not so stand in yt but soen be ouerthrowen But let the matter go on and let vs see more of the vse of the reseruacion of the Sacrament As yt maie be gathered Satan the great enemie of the ReseruacioÌ„ spoken against in S. Cirills time but refuted of hiÌ„ as a madde doctrine peace of Chrystes Churche as a roring lion seking whom he might deuoure at last fownde some that did not as strong men in faithe resist him WhoÌ„ yet he durst not in that time of vertue when so moche godlinesse and so moche reuereÌ„ce to the SacrameÌ„t floorished incite and moue to speake directly against the presence of Chryste in the SacrameÌ„t as the doth in this time but onelie that the Sacrament was not of force nor vertue yf yt were reserued but vntill the next daie But note howe good this doctrine was As soen as the holy father and Bishope Cyrill heard of yt he wrote against yt and with vehemencie impuged yt as by his owne woordes ye shall well perceiue Thus he writeth Audio quod dicunt illi mysticam benedictionem si ex ea Cyrill ad Calosirium remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes non enim alius sit Christus neque sanctum eius corpus mutabitur sed benedictionis virtus viuifica gratia perpetuÃ² manent in illo I do heare that they saie that the mysticall benediction yf the leauinges therof remain vntill the next daie folowing ys vnprofitable to sanctificacion But they are madde saing these thinges For ther ys not made an other Chryst nether shall his holie bodie be chaunged but the powre or vertue of the benediction and the liuelie grace doo perpetuallie abide in yt Thus Cyrille As yt maie be thought to make awaie reseruacion of the Sacrament froÌ„ the Churche wherby the honour of God and of our Sauiour Chryste was moche caused to be in the heartes of people and wherby also sicke people had moche comforte and manie were wonne from the Deuell and their soules sent to God which ells perchauÌ„ce had perished the Deuell as I saied not bearing this did inuent this heresie against reseruacion of the SacrameÌ„t and breathed yt into some vessells of perdicion But this doctrine was so reasonable and so agreable to the woorde of God that Cyrill saieth they be madde that affirme yt Yf they were iustlie accompted madde that taught soche doctrine in those daies what be they that teache the like nowe in these daies But holie Cyrill teacheth vs the holsome and sobre doctrine of the Churche and saieth yf the Sacrament be reserued vntill the next daie yt ys of like force power vertue as yt was when yt was consecrated This sentence of Cyrill doth also presuppose that reseruacion of the SacrameÌ„t ReseruacioÌ„ in vse before S. Cirills time was in vse befooe he wrote or ells why shoulde these naughtie men of whom he maketh mencion speake against yt Men vse not to impugne a thing that ys not Wherfore yt must nedes be that reseruacion being impugned was then in vse Yt doth also teache that reseruacion ys not vnlawfull and a thing that maie not be doen but raither saing the thing continueth of like force power and vertue teacheth that reseruacion ys to be vsed Ye haue nowe hearde of the practise and vse of the reseruacion of the Sacrament in the primitiue Churche eueÌ„ from the time of the Apostles to the time of Cyrill for the space of more then foure hundreth yeares whiche was the purest time of the Churche

but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing IdeÃ² hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideÃ² cÃ¹m accipimus Ã sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—â€¦s ad pietatem Nam cÃ¹m intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quÃ²d corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our

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 Ã 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 secundÃ¹m formam visibilem sed ante verba illa cibus ille communis tantÃ¹m nutriendo corpori commodus erat Sed ex quo Ã 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 salutemî€‚ue 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 Ã 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 CoÌ„secracioÌ„ 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 remeÌ„brance 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 coÌ„sumed 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 coÌ„secrated by the SolcÌ„ne benediction ys profitable to the health aÌ„d life of the wholl maÌ„ that ys both of bodie aÌ„d 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 coÌ„secrated 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 Ã 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 coÌ„secrated 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 quÃ²d prius est appositum et consumptum Aliud quod Ã 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

the neutre gendre importeth a difference substanciall from the thing that yt ys compared to and so the two thinges that be compared together be of two different substances And therfore for somoche as the Father the Sonne and the holie Goste be three distincted persons the catholique faithe teacheth vs to saie Alius est Pater alius Filius alius Spiritus sanctus The Father ys one the Sonne ys an other and the holie Goste ys an other But formoche as they be not distincted in substaÌ„ce we maie not saie Aliud est Pater aliud Filius aliud Spiritus sanctus The Father ys one thing the Sonne an other thing and the holie Gost an other thinge But coÌ„trarie wise bicause these three be one in substance the Scripture teacheth vs thus Tres sunt qui testimonium dant in coelo Pater Verbum Spiritus sanctus hi tres vnum sunt Ther be three that beare wittnesse Ioan. 5. Vnum in the neutre geÌ„dre signifieth vnitie of substaÌ„ce Ioan. 10. in heauen the Father the Sonne and the holie Gost and these three be Vnum that ys one thing or substance not Vnus one person So we reade in the Gospell Ego Pater vnum sumus I and the Father be one that ys in substance So here where sainct Cyprian saieth Aliud est quod appositum c. Yt ys one thinge that was sett before them and coÌ„sumed and an other thing that the master did geue and distribute he sheweth that these two thinges were thinges substanciallie distincted For before yt was the substance of bread of the whiche he spake in the beginning of the sentence wheÌ„ he saied ManducaueraÌ„t de eodem pane secundÃ¹m formam visibilem They had eaten of the same bread after a visible forme But nowe after the solemne benediction yt ys an other substance that ys the substance of Chryste whiche as before ys saied ys the medicin to heale our infirmities and the sacrifice to pourge our iniquities Yf ther were the same substance of bread still remaining after the consecracion by the solemne blessinge as was before so as ther were none other chaunge but an accidentall chaunge that ys as the Aduersaries saie that the bread before the woordes of Chryst spoken ouer yt For they abhorre to vse the woorde consecracion as saincte Cyprian dothe and other holie Fathers ys but comon bread but after the woordes be spoken yt ys a sacramentall bread then this Authour wolde not saie Aliud est yt ys an other thing Whiche latin woord Aliud respecteth the difference of the substance as ys before saied and ys as moch to saie as an other thing in substance or an other substance Wherfore to conclude this holie Martir of Chryste teacheth vs here The bread that before consecracioÌ„ serueth to nourish the bodie onelie after coÌ„secracioÌ„ ys an other thing whiche nourisheth the soule that the bread consecrated by the Solemne benediction wher before yt was bread onelie to nourish the bodie yt ys nowe after the consecracion a thing profitable for the healthe and life of the wholl man that ys both of the bodie and of the soule being a medicin to beale infirmities and a sacrifice to pourge iniquities Which thing ys an other thing from the thing that yt was before differing from that in substance We must nedes therfore affir me and professe that yt ys the verie bodie of Chryst substanciall and Reall But that this maie appeare vnto yow to be the verie minde of saincte Cyprian and not a sense of mine owne wresting as the Aduersaries for the more parte will saie when ells they coulde saie nothing being put to scileÌ„ce by force of the trueth ye shall heare an other place of the same Authour At Melchisedech Rex Salem protulit panem vinum fuit enim sacerdos Li. 2. Epi. 3. ad Cicil. Dei summi benedixit Abraham QuÃ²d autem Melchisedech typum Christi portaret declarat Spiritus sanctus in psalmis ex persona Patris ad Filium dicens Ante luciferum genui te Iurauit Dominus non poenitebit eum tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech Qui ordo vtique hic est de sacrificio illo veniens inde descendens quÃ²d Melchisedech sacerdos Dei summi fuit quÃ²d panem vinum obtulit quÃ²d Abraham benedixit Nam qui magis sacerdos Dei summi quÃ m Christus Iesus Dominus noster qui sacrisicium Deo Patri obtulit obtulit hoc idem quod Melchisedech obtulerat id est panem vinum suum scilicet corpus sanguinem And a litle after yt foloweth Vt ergo in Genesiper Melchisedech Sacerdotem benedictio circa Abraham possit ritÃ¨ celebrari praecedit antÃ¨ imago sacrificij in pane vino scilicet constituta Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit And Melchisedech King of Salem saieth holie Cyprian brought furthe bread and wine For he was the preist of the most high God and he blessed Abraham And that Melchisedech did beare the figure of Chryste the holie Gost in the person of the Father to the Sonne dothe declare in the psalmes saing Before the daie starre haue I begotten thee Owre Lorde hath The ordre of Melchisedech came to Chryst not onelie in that he was the high preist but in that he offred bread and wine the like sacrifice sworn and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Whiche ordre also ys this cominge from that Sacrifice and from thence descendinge that Melchisedech was the preist of the most high God that he offred bread and wine that he Blessed Abraham For who ys more the preist of the most high God then our Lorde Iesus Chryste who did offer sacrifice to God the Father And offred the verie same that Melchisedech had offred that ys to saie bread and wine euen hys bodie and bloode And after a fewe woordes he proceadeth thus That therfore the blessinge aboute Abraham might laufullie be celebrated by Melchisedech the preist in Genesis the ymage of the sacrifice goeth before appointed in bread and wine Whiche thing owre Lorde perfecting and fullfillinge hath offred the bread and the cuppe mixed with wine And he that ys the fullnesse hath fulfilled the trueth of the prefigurated ymage Thus farre saincte Cyprian What neadeth me here to saie any thing wher euery parte of the sentence ys so plain that yt clerelie and plainlie openeth yt self As touching the speciall matter of thys place do ye not see that he saieth Melchisedech was the figure of Chryst Do ye not perceaue that he also saieth that the holie Gost declareth the same in the psalme Do ye not also see that Melchisedech was the figure of Chryst in three poincts that ys in that he was the preist of the most high God

in that he offred bread and wine and in that he blessed AbrahaÌ„ Do ye not also see that this Authour applieth these to Chryst in that there was none more the high preist of God then our Lorde Iesus Chryst who offred sacrifice vnto God the Father And perceaue ye not that Chryst offred the verie same that Melchisedech whiche was bread and wine Wher gentle reader let me note by the waie for the satisfieng of my promesse that wher the obiection of the Aduersarie ys that S. Ciprian by expresse woordes saith Melchisedech offred Melchisedech did not offer in sacrifice bread and wine and for his proof he saied that the text in Genesis had not obtulit he offred but Protulit he brought furth Nowe note yf this Father vseth not this woorde obtulit he offred saing that Chryst offred the very same that Melchisedech did offer And what he did offer he also declareth saing that yt was bread and wine What impudencie then ys ther in the Aduersaries to improue that that so auncient and so famouse a learned holie Martir so plainlie teacheth and not he alone but all the holie companie of the writers of the which the testimonie of some mo shall be heard herafter As yow see that Melchisedech did offer bread and wine whiche was the Christ offred bread and wine in veritie that ys his bodie and bloode figure So did our Sauiour Chryst saieth Cyprian offer bread and wine in veritie that ys hys bodie and bloode And that the Aduersaries shall not cauille and saie Wher Cyprian saieth Chryst offred his bodie and blood yt ys not to be vnderstanded of any sacrifice offred in the last Supper but of the sacrifice of his bodie and bloode offred vpon the crosse The same sainct Cyprian stoppeth the mouth of the wicked in the other sentence before alleaged wher he saieth The ymage of the Sacrifice went before appointed in bread and wine whiche thinges our Lorde perfecting and fulfilling offred bread and the cuppe mixed with wine And that we shoulde not take occasion to stomble with the Aduersaries taking yt but for bread and wine he addeth And he that ys the fulnesse hath fulfilled the veritie of the prefigurated image Do ye not heare that Chryst offred the sacrifice in his last supper of the whiche the ymage went before in bread and wine And doo ye not heare that he offring bread and wine did offer in that sorte that he fulfilled the veritie of the prefigurated ymage Whiche veritie was as sainct Cyprian saied be fore that he offred bread and wine that ys hys bodie and bloode Learn then thow Reader of this substanciall piller the substaÌ„ciall faith of Chrysts catholique Churche And suffer not thy self to be caried awaie with the Aduersaries painted reasons and gloses hauinge a shewe of trueth and godlinesse aboue but vnder ther lurketh falshead and Hypocrisie But abhorre them as saincte Paule dothe aduertise For as the fishe ys deceaued by the faire bait whiche outwardlie sheweth to be a thing of commoditie but inwardlie ys destruction and death when she taketh yt Euen so the reasons of the Pseudochristians maie appeare to thee most godlie and true and to haue the commoditie of eternall life But inwardlie they contein destruction and death of the sowle to the whiche they will drawe thee except thowe shifte thy self of from that bait whilest thowe arte yet in the wauing water of this worlde Therfore be warned and while thowe hauest time looke to thy self Nowe that we haue heard this noble learned Father of the one side of Chrystes Parliament house we will heare an other of the other side whiche shall be Isychius who vpon Leuiticus toucheth this matter and saieth Et quod hoc est sacrificium Duae decimae similae conspersae oleo Oportet enim scire persectam humanitatem perfectam diuinitatem contemperare id est in vnum conuenire in oleo id est In Leuitie li. 6. ca. 23. per eam quam circa nos habet compassionem Sic enim sacrificium odor suauitatis Domino inuenitur sapientibus nobis de eo quae digna sunt In quibus autem sacrificium per quos agitur quomodÃ² celebratur intelligiblis agni oblatio quod sequitur ostendit Neque enim in sanguine neque per irrationabilia animalia sacrificium Ã nobis Deus suscipit secundÃ¹m quod sequentia demonstrant Ait enim Liba quoque vini quarta pars hyn panem polentam Quia dubium futurum erat forsan Ã quibus mysterium sacrificij quod per Christum est quod superiÃ¹s diximus celebratur habes ecce intelligibilis Melchisedech oblationem quae in pane vino perficitur in qua quarta pars hyn in libis vini offertur vt per quartam Euangelij traditionem quae in libris quatuor est per libationem verÃ² Dominicum sermonem significaret quum ait Hic est meus sanguis qui pro vobis fundetur sine imminutione enim significare legislatori visum est Christi mysterium And what ys this sacrifice Two tenth deales of fine flower sprinkled with oile For we must knowe to contemper the perfect manhead and perfect godhead that ys to come together into one in oile that ys by that compassion whiche he hath toward vs. For so the sacrifice ys fownde a swete sauoure to our Lorde when we vnderstand of him thinges that be woorthie In what thinges thys sacrifice whiche ys the oblacion of the intelligible lambe ys and by whome yt ys doen howe yt ys celebrated that that foloweth declareth For neither by vnreasonable beastes doth God receaue sacrifice of vs acording as the woordes that folowe de plainlie shewe For he saieth And the drinke offringe therof shal be of wine euen the fourte parte of an hyn bread and perched corne Bicause perchaunce yt might haue comed in doubte hereafter Christ sacrificing in bread and wine was â— the intelligible sacrifice of whome the mysterie of the sacrifice whiche ys by Chryste which we haue spoken of aboue ys celebrated beholde thowe hauest the sacrifice of the intelligible Melchisedech whiche ys full doen in bread and wine in whiche sacrifice ys offred the fourth deale of the drinke offring of wine that by the fourth deale the tradicion of the Gospell whiche ys in foure bookes and by the drinke offring he wolde signifie the woorde of our Lord when he saieth This ys my bloode whiche shall be shedde yowe for And so yt pleased the Lawe geuer that yt shoulde fully signifie the mysterie of Chryst Thus farre Isycbius In the whiche sainge ye haue the wholl matter testisied that we seke for For wher in Leuiticus God commaunded an he lambe to be offred and that the meat offring therof shoulde be two tenth deales of fine flower mengled with oyle to make bread and the drinke offring shoulde be the fourth deale of an hyn of wyne whiche thing thys Authour seking to Applie to the newe Testament Thowe hauest

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 quÃ m Deo conuenit Dominus Christus secundÃ¹m 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„ quÃ m suum corpus obtulit Yf then yt be solie apperteining to preistes to offer sacrifice and Dial. 1. Chryste as coÌ„cerninge 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 secundÃ¹m 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 secundÃ¹m ordinem Aaron et hoc secundÃ¹m ordinem Melchisedech Scriptum est enim turauit Dominus et non poenitebit eum Tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech De quo dicitur Tu es sacerdos in aeternum secundÃ¹m 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 Ã quibus tenebatur et liberauit fratrem Et post liberationem fratris occurrit et Melchisedech Tantus erat Melchisedech Ã 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 secundÃ¹m ordinem Melchisedech Dauid hoc in spiritu dixit longÃ¨ post Abraham Temporibus autem Abrahae fuit Melchisedech De quo alio loco dicit Tu Ã¨s sacerdos in aeternum secundÃ¹m ordinem Melchisedech nisi

Sacrificamus nouo modo secundÃ¹m nouum testamentum hostiam mundam c. The Mosaicall sacrifices being reiected he doth by the reuelacioÌ„ of God shewe our ordeinaunce that was to come saing From the rising of the Sunne to the going downe of the same my name ys glorified among the gentiles and in euery place incense ys offred vnto my name and a pure Sacrifice of the Christians a full Sacrifice and most holy sacrifice We doo sacrifice therfore vnto the high God the sacrifice of lawde We do sacrifice to God a full and most holie sacrifice bringing horroure We doo sacrifice a pure sacrifice in a newe maner after the newe testament Thus Eusebius Do ye not see this auncieÌ„t Father howe he expowndeth the Prophet and declareth that we sacrifice to God a pure sacrifice in a newe maner after the newe testament And declaring what sacrifice yt ys he saieth yt ys a full and most holie sacrifice bringing horroure What sacrifice ys that that ys a full sacrifice but the sacrifice of Chrystes bodie that ys a full sacrifice in yt self All other sacrifices that euer were or shall be are not full but all they must take their fulnesse of this And what sacrifice ys most holy but this which maketh all other holie In so moche as holie Dionyse the disciple of S. Paule who was a man full of the spirit of God saeth Neque enim fermÃ¨ fasest sacerdotalis muneris mysteriuÌ„ aliquod peragi nisi diuinum istud Eucharistiae augustissimumî€‚ue sacramentum compleat Dionys Ecclesias Hierar parte 1 ca. 3. Neither ys yt almost lawfull for anie misterie of the preistlie office to be doen except this diuine and most noble Sacrament of Chryste do fullfill or ende yt And what sacrifice ys yt that bringeth horroure with yt but the Sacrifice that conteineth the high Maiestie of Chryst whiche ys to be feared of all Li. 6. de Sacerdocio men of the whiche speaketh Chrisostome saing Quando autem ille SpirituÌ„ sanctum inuocauerit sacrificiumî€‚ue illud horrore reuerentia plenissimum perfecerit communi omnium Domino aâ—siduÃ¨ manibus pertractato Quaero ex te quorum illum in ordine collocabimus When he hath called vpon the holie Gost saieth Cbrisostom speaking of the preist that consecrateth and hath perfected that Sacrifice most full of horroure and reuerence the commune or vniuersall Lorde of all thinges being felt Sacrifice full of horrour bicause the Lord of all ys ther handled with handes I aske of thee in the order of whome shall we place him Thus Chrysostom Ye see here that he calleth the sacrifice of the Altar the sacrifice most full of horroure and. Reuerence and whie he dothe so he geueth cause for that the vniuersall Lorde being in the Sacrifice ys so present that he ys handeled with handes Who ys this Lorde in this sacrifice in an other place he dothe expressedlie declare Ad sanctum terribile sacrificium properas erubesce oblationis arcana De prodition Iudae homil 30. occisus propositus Christus est Thowe comest saieth Chrisostom vnto an holie and terrible sacrifice Basshe at the secrete thing of the oblacioÌ„ Chryst that was slain ys set furth Marke reader that in both sainges he calleth yt a sacrifice but in the first sainge a sacrifice full of horrour and reuerence in the second an holie and a terrible sacrifice The cause why yt ys full of horrour and reuerence ys by cause the vniuersall Lord of all ys ther in handling Who ys this Lorde in the second sentence he openeth saing Chryst that was slain ys sett furth in sacrifice And therfor no meruaill though Eusebius did call yt a sacrifice bringing horroure wher the maiestie of Chryste ys as Chrisostom hath wittnessed In that he saied we sacrifice after the newe maner of the newe TestameÌ„t what dothe he saie but as Irenaeus saied that Chryst taught yt that we doo sacrifice to be the newe sacrifice of the newe Testament And the sacrifice of the newe testament ys that the high preist of the newe testament being a preist after the ordre of Melchisedech doth sett furth after that same ordre Whiche sacrifice ys as S. Hierom saieth his bodie and blood the verie true bread and true wine Thus haue ye heard the wittnesse of S. Augustine and Eusebius coÌ„sonnaÌ„t and agreeing both the one to the other and also to those that were before them alleadged and brought for the declaracioÌ„ of the true meening of the prophecie of Malachie THE SIXT AND THIRTITH CHAP. ENDETH the exposition of Malachie by saincte Hierom and Damascen TO ende this processe in the exposition of the prophecie of Malachie nowe in hande leest I might be tediouse to the Reader I will onelie adde the testimonie of S. Hierom and Damascen and of no mo at this present trusting that these with thother before alleaged shall satisfie thee gentle Reader and fullie instructe thee in the trueth of this matter S. Hierom vpon the Prophet Malachie saieth thus PropriÃ¨ nunc ad sacerdotes Hieron in Malach. Iudeorum sermo sit Domini qui offerunt caecum claudum languidum ad immolandum vt sciant carnalibus victimis spirituales victimas successuras Et nequaquam taurorum hircorumî€‚ue sanguinem thyn iama hoc est sanctorum orationes Domino offerendas non in vna orbis Prouincia Iudaea nec in vna Iudeae vrbe Hierusalem sed in omni loco offerri oblationem nequaqnam immandam vt Ã populo Israel sed mundam vt in ceremonus Christianorum Nowe the woorde of our Lorde ys proprely spoken to the preistes of the Iewes whiche bringe the blinde the lame and the sicke to be offred in sacrifice that they shoulde knowe that spirituall sacrifices shall folowe their carnall sacrifices and that not the blood of bulls and of goattes but insence or swete perfume that ys the praiers of the holie men shall be offred and that not in Iewrie being one Prouince of the woorlde neither in Hierusalem alone the Cittie of Iewrie but in euery place shall be offred not an vnclean sacrifice as of the people of Israell but a clean oblacion as in the Ceremonies of the Chrystians Thus moche of saincte Hierom in the exposition of the Prophecie of Malachie nowe in hand In the whiche prophecie ye maie perceaue two thinges that shall be offred vnto God in euery place that ys incense and the meate offring Incense saieth S. Hierom ys the praiers of the holie whiche shall not be offred to God in Hierusalem alone but in euery place shall the faithfull offre that sacrifice as the sacrifice of thankes lawdes and praise So that kinde of sacrifice by S. Hierom ys conteined vnder this woordo incense The other that ys meat offring whiche ys the pure and clean sacrifice shall be doÌ„ as S. Hierom saieth in the Ceremonies of the Chrystians Whiche Ceremonies Sacrifice of the christians Chrystes bodie and blood contain the

euery place God vsing preoccupacion wittnesseth theÌ„ to be acceptable vnto him Thus Iustinus of whom we maie learn that the Sacrifices of the SacrameÌ„t are deliuered to vs by Iesus Chryst So that the authoritie of this maner of sacrificing cometh froÌ„ him aÌ„d ys not of our selues S. Hierom ouer and aboue that that ys allreadie alleaged of him saieth thus QuÃ²d autem ait Tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech mysterium in Li. quest Hebraic verbo ordinis significatur nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino id est corpore sanguine Domini Iesu Wheras he saieth Thow arte a preist for euer after the ordre of Melchisedech our mystery in the woorde of order ys signified not by Aaron in offring brutish sacrifices But in offring bread and wine that ys to saie the bodie and bloode of our Lorde Iesus Thus sainct Hierom. Of Iustinus we learned that the sacrifices of the Chrystians wer deliuered vnto vs by Iesus Chryst Of S. Hierom we learn that these sacrifices be the bodie and blood of our Lord Iesus So by these two in most manifest aÌ„d plain woords we be taught that Iesus Chryst deliuered vnto vs the authoritie to offre in sacrifice hys bodie and bloode S. Ambrose also teacheth vs the same lesson saing thus Ego enim Domine memor In prima oratione prepar ad Missam venerandae passionis tuae accedo ad altare tuum licet peccator vt offeraÌ„ tibi sacrificium quod tu instituisti offerri praecepisti in commemorationeÌ„ tui pro salute nostra For I o Lord being mindefull of thy passion come vnto thine Altar although I be a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaunde Chryst instituted and commaunded the Sacrifice of the Churche to be offred in the remembrance of thee for our health Thus holie Ambrose who maketh the matter oute of all coÌ„trouersie that a preist hath authoritie to offre Chryste in sacrifice And to declare what sacrifice he saieth the same sacrifice that Chryst did institute And to lett yow vnderstand by what authoritie he wolde offre yt he saieth by that that Chryst commaunded yt to be offred in the remembrance of him As this maie well instructe the reader what ys the plain and verie trueth of this matter So yt maie verie well compell the Proclamer to confesse that this ys a plain sentence impugning his false doctrine and acknowleging other his ignorance or malice submitte him self to the trueth But yet let vs descend a degree lower towardes our time and see what was then taught Isidorus who liued aboue nine hundreth years agon in Isydorus li. 1. de off ca. 18. this matter geueth this testimonie Sacrificium quod Ã Christianis offertur Deo primum Christus Dominus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur sicut legitur in Euangelio Accepit Iesus panem calicem benedicens dedit eis The sacrifice that ys offred of the Chrystians vnto God first our Lord and master Iesus Chryst did institute When he gaue his bodie and blood to his Apostles before he was betraied as yt ys readde in the Gospell Iesus tooke bread and the cuppe and blessing them gaue the same vnto them In these fewe woordes of this Authour we maie learn that Chryst did institute the sacrifice of the christians We maie learn that the thing that ys offred in sacrifice ys the bodie and bloode of Chryst We maie learn to whoÌ„ yt ys offred that ys vnto God We maie also learn what time yt was instituted euen at that time when Chryst tooke the bread and the cuppe and when he had blessed them gaue them to his Apostles Whiche was in his last Supper All these ioined to gether doo well beare the contrary proposition to this mans proclamacion that ys that Chryst gaue authoritie to offre his bodie and bloode vnto God A Consonante testimonie haue we also of Haymo who as he ys of good auncientie So ys he accompted a learned Authour This man expownding Haymo in 5. ad Heb. the epistle of sainct Paule to the Hebrues and declaring Chryst to be a preist after the ordre of Melchisedech saieth thus In cuius ordine sacerdotij Christus factus est sacerdos non temporalis sed aeternus nec offerens victimas legales sed instar illius panem vinum carnem videlicet sanguinem suum de quibus ipse dixir Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Ista quoque duo munera panem videlicet vinum commisit Ecclesiae suae in memoriam sui offerenda Vnde patet sacrificium pecudum perijsse quod fuit ordinis Aaron illud manere potius quod fuit ordinis Melchisedech quia Christus illud corroborauit Ecclesiae suae tenendum reliquit In the ordre of the preisthead of Melchisedech Chryst being made not a temporall but an euerlasting preist neither offring legall sacrifices but like vnto him meening Melchisedech bread and wine that ys to saie his bodie and his bloode of the whiche he saieth My flesh ys verilie meat and my bloode ys verilie drinke These two giftes that ys to saie bread and wine he hath committed to this Churche to be offred in the remembrance of him Thus Haimo Wherby yt yt manifest that the Sacrâ—â€¦ of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—â—â€¦at raither remaineth which ys of the ordre of Melchisedech bycause Chryst also hath confirmed yt and left yt to his Churche to be kept and vsed From whence the authoritie comet that the Church offreth the sacrifice after the ordre of Melchisedech this Authour like as the other before alleaged hath declared that yt coÌ„meth from Chryste And opening what the Churche doth offer he saieth that Chryst did offre bread and wine that ys saieth he his bodie and bloode whiche bread and wine he committetd to the Churche to be offred in the remenbrance of him Plain sentences for master Juell Eycept that the calling of a man a man or an oxe an oxe be no plain speaches these sentences of these Authours in this matter be plain speaches and plain senteÌ„ces Yet to coÌ„clude this matter we will heare a greciaÌ„ speaking as plain as anye of these whiche ys Nicolaus Cabasila who although he be long yet for hys plainesse he ys pleasaunt And for that he ys a grecian we shall learn of him the faith that ys yet receaued in that Church Nich. Cabasila c. 27 as before of long tyme yt hath ben This authour shewing howe the blessed Sacrament ys consecrated sacrificed and ministred ther saieth thus CÃ¹m venerandam illam coenam narrauit quomodÃ² ante passionem ipsam dedit sanctis suis Discipulis quÃ²d accepit calicem quÃ²d accepit panem actis

gratiis sanctificauit quÃ²d dixit ea per quae significauit mysterium cÃ¹m ea ipsa verba dixit deinde procidit orat supplicat diuinas illas voces ipsius vnigeniti seruatoris nostri etiam in donis propositis applicans vt suscepto eius sanctissimo omnipotente Spiritu conuertatur quidem panis in ipsum preciosum sanctum eius corpus vinum autem in ipsum immaculatum sanctum eius sanguinem Haec cÃ¹m orauit dixit vniuersum sacrificium peractum perfectum est dona sunt sanctificata hostia integra perfecta effecta est magna hostia victima quae pro mundo mactata est supra sacram mensam sita cernitur Panis enim non ampliÃ¹s figura Dominici corporis neque donum ferens imaginem veri doni neque ferens aliquam descriptionem ipsius seruatoris passionum tanquÃ m in tabula sed ipsum verum donum ipsum sanctissimum corpus Domini quod omnia illa verÃ¨ suscepit probra contumelias vibices quod crucifixum quod interfectum quod sub Pontio Pilato pulchrum testimonium confessum est quod colaphis appetitum quod contumelijs affectum sputa passum est felgustauit Similiter vinum ipse sanguis qui exilijt occiso corpore hoc corpus et sanguis qui ex Spititu sancto constitutus est natus ex Maria virgine qui sepultus est qui resurrexit tertio die qui ascendit in coelos sedet ad dexteraÌ„ Patris When he hath declared that honourable Supper and howe he gaue yt before hys passion to hys holie disciples and that he tooke the bread and tooke the cuppe and geuing thankes sanctified them and saied those woordes by the which he declared the mysterie And when he hath spoken those woordes then he falleth down and praieth and maketh humble request applieng those sainges of God the onely begotten Sonne our Sauiour to the giftes The bread of the Sacrament ys turned into the verie bodie of Chryst aÌ„d wine into his blood and ys no figure of them sett furth that hys Almightie and most holie Spirit being receaued the bread maie be turned into the self same preciouse and holie bodie of him and the wine into the self same immaculate and holie bloode of him When he hath praied and saied these thinges all the whol sacrifice ys throughlie doeÌ„ and perfected and the giftes are sanctified and an wholl and perfecte host ys made And the great host and sacrifice whiche was ssain for the worlde ys seen sett vpon the holie table For the bread ys no more a figure of our Lordes bodie neither ys yt the gifte bearing the image of the true gifte neither as in a table but the very gifte yt self the verie most holie bodie of our Lord whiche verilie suffred reproches contume lies beatinges which was slain whiche confessed a goodlie testimonie vnder Ponce Pilate which being buffited and with contumelies affected suffred spitting and tasted gall Likewise the wine ys the self same blood that gusht oute of the ssain bodie This ys the bodie and bloode that was made by the holie Gost borne of the virgen Marie which was buried which rose again the thirde daie whiche ascended into heauen and sitteth at the right hand of God the Father Thus moch this Authour who as he hath verie plainly and fullie testified the sacrificing of Chrystes bodie in the holie table So doth he immediately in the next chapiter declare the commaundement of Chryst vnto the Apostles Idâ—ca 28. and the Church to doo the same aÌ„d saieth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse etiam inssit Apostolis per Apostolos vniuersae Ecclesiae hoc facere Hoc enim inquit facite in meam recordationem Non iussisset autem facere nisi esset potestatem daturus vt possent hoc facere He saied this ys my bodie this ys my blood He also commaunded his Apostles and by hys Apostles the vniuersall Churche this to doe For do ye this saieth he in my remembrance But he had not commaunded them to doo yt except he wolde geue theÌ„ power that they might doo yt And in the end of this chapiter he saieth thus Dominus autem videtur contrectatur per veneranda sacra mysteria vt qui naturant nostram susceperit ferat in aeternum Haec est sacerdotij potestas hic est sacerdos Etenim qui seip sum semel obtulit sacrificauit Ã sacerdotio non cessauit sed perpetuum hoc sacrificij munus nobis obit per quod etiam est aduocatus pro nobis ad Deum in aeternum Owre Lorde ys seen and felt by the honourable and holie mysteries as he who hathe bothe taken our Nature vpon him and will beare yt for euer Thys ys the power of the preisthead This ys the preist For be that hath once offred and sacrificed himself Chryst ceasseth not to execute his perpetuall preist hood and Sacrifice ceaseth not from hys preisthead but he dothe execute the perpetuall office of sacrifice in vs by the which also he ys Aduocate for vs to God for euer Nowe this Authour as other before haue don hath taught vs both that Chrystes bodie ys sacrificed and also that he hath commaunded hys Apostles and by the Apostles all the Churche to doo euen the same And therto he hath also geuen power to hys Church to offre Chryst For as this Authour saieth except he had geuen powre to doe yt he wolde neuer haue commaunded yt to be doen. And that the verie bodie and blood be sacrificed and not onelie a peice of bread eaten in the remembrance of Chryst this Authour so plainlie teacheth that this Proclamer can not auoid him but as hys Father Luther did aunswer saincte Iames epistle in the matter of iustificacion reiecting the same epistle For first to auoid the figures tropes and signes whiche the Aduersaries comonlie cast vpon this matter this Authour saieth that by the Almightie powre of the Spirit of God the bread ys turned into the very bodie of Chryst and not into an image of Chryst And the wine into hys immaculate bloode Secondarely to auoyd their figures by expresse woordes he saieth that Note this master Juel aÌ„d see your hereticall doctrine directlie impugned after the consecracion the bread ys no more a figure of our Lordes bodie neither ys yt an image of the verie thing neither an onely description of Chryst as a thing might be described in a table but yt ys the thing yt self euen the verie same bodie that was crucified and the self same bloode that yshued out the same crucified bodie What can we haue more What more plainesse can be desiered Ye see that the bodie of Chryst ys offred in sacrifice ye see that powr authoritie and commaundement ys geuen to the Church so to doo And nowe I doubte not but the reader seeth good plain

mutabatur similis fiebat sanctae eius carni in augmentum sustentationem conferebat iuxta humanum morem Igitur nunc panis in carneÌ„ Domini mutatur Et quomodÃ² inquit non apparet nobis caro sect panis Vt non abhorreamus ab eius esu Nam si qui dem caro apparuisset insuauiter affecti fuissemus erga communionem Nanc autem condesâ—eÌ„deÌ„te domino nostrae infirmitati talis apparet nobis mysticus cibus qualibus aliquando asue Chrystes verie flesh in the Sacrament not the figure ti sumus Take hede that the bread whiche ys eaten of vs in the mysteries ys not onelie a certain figuring of the bodie of our Lord but the verie flesh of our Lord. For he did not saie The bread which I wil geue ys a figure of my flesh but yt ys my flesh For the bread ys tranfoarmed by the secret woords of the my sticall benedictioÌ„ and coming of the holie Goste into the slesh of our Lord. And let yt not trooble any maÌ„ that the bread ys to be beleued flesh For our Lord walking in the flesh aÌ„d receauing foode of bread that bread which was eateÌ„ was chaunged into his bodie aÌ„d was made like to his holie flesh and yt went to the augmentacioÌ„ and susteÌ„tacioÌ„ of him according to the maner of man How the bread ys turned into slâ—sh and why flesh ys not seen in the Sacrament Therfore also now the bread ys chauÌ„ged into the flesh of our Lord And how saieth he doth yt not appeare flesh but bread â–ª that we should not abhorre froÌ„ eating of yt For yf yt had appeared flesh we should not haue ben well affected towards the CoÌ„munion But now our Lorde condescending to our infirmitie the mysticall meat appeareth soche to vs as we haue ben otherwise accustomed vnto Thus Theophilacte By whom yt ys moste manifest that this texte of S. Iohn yet in hand ys vnderstanded of the blessed Sacrament And further he most plainly auoucheth the reall presence of Chrystes bodie in the Sacrament when he saieth that the bread by the work of the holy goste ys transfourmed into the flesh of Chryste wherby ye are not onelie taught withoute all obscuritie and darknesse of speache that the verie flesh of Chryste ys verilie and reallie present in the SacrameÌ„t TransubstanciacioÌ„ auouched But ye are also taught the maner how the flesh ys made present that ys by transubstanciation which although he vtter by an other woorde yet in effecte yt ys all one For wher as he saieth yt ys transformed and euery creature hath two formes an outward forme and an inwarde and he affirmeth and declareth that the outward forme remaineth when he saieth yt Forme nature esseÌ„ce substance all one appeareth bread whiche also our senses iudge and perceaue then yt must nedes be that this transformacion must be of the inwarde forme whiche inuarde forme as learned men do knowe for somoch as forma natura essentia and substantia be all one ys the nature and substance of the thing whiche forme nature or substance being chaunged that chaunge maie aswell be called transubstanciacion for the chaunge of substance as transformacion for the chaunge of forme forme and substance being all one verie thing And that he ment of the chaunge of the verie substance of the bread into Bread in the Sacra chaunged into flesh aplain saiÌ„g for the Proclamer the flesh of Chryst he declareth by that he saieth that as when our Sauiour walked here vpon the earth and being a naturall man did for his natural sustentacion eate hread which bread was chaunged into the substance of hys flesh aÌ„nd was so chaunged that yt was made like to his holie flesh as Theophilactes woordes be EueÌ„ so now saieth he the bread ys chaunged into his flesh By which similitude he most plainlie teacheth that as the substance of the bread which Chryste did eate by natural dispositioÌ„ was substaÌ„ciallie chauÌ„ged into the substance of Chrystes flesh So ys now the substance of bread by the operacioÌ„ of the holie Gost chaunged into the substaÌ„ce of Chrystes flesh And to proue this he vseth the woordes of scripture noting to vs that Chryst did not saie The bread which I will geue ys a figure of my flesh but my slesh Yf then yt be not the figure of Chrystes flesh and yet ys flesh yt must nedes be hys verie naturall and substanciall flesh Neither ys this to be ouerpassed and left vnnoted to the reader that thys Oecolampadius falsifieth Theophilacte authour by a plain negatiue denieth the false affirmatiue of the Aduersarie For wher the Aduersarie saieth yt ys but a figure This authour saieth yt ys not onely a figure And yet this woorde onely did OecolaÌ„padius put to of hys owne in the traÌ„slating For the greke hath not that woorde as the learned in that tounge haue noted And wher the Aduersarie saieth by the negatiue yt ys not flesh This authour boldlie vsing the woorde and trueth of his master Chryst saieth the affirmatiue that yt ys flesh And thus reader thowe maist perceaue the great impudencie and shamelessnes of these Professours of heresie that what the holie writers and auncient authours do expressedly affirme that do they denie and that that the auncient Fathers doo manifestlie denie that doo they affirme what now ys to be iudged of these I leaue to thee Reader The other whose testimonie shall finish the expositioÌ„ of this text shall be Lyra one of the other side of Chrysts ParliameÌ„t house who albeit in time he be not auncieÌ„t yet in treuth he ys auncient in the which he coÌ„cordeth and agreeth euen with the most auncieÌ„t as yt shal appeare Vpon this same text Nico Lyra in 6. IoaÌ„ of S Iohn so often repeated without all maner of high speache he writeth thus plainlie Sciendum quÃ²d in sacramento Eucharistiae continetur ipsum Verbum incarnatum Et ideo ostendens qualitate huius sacramenti quatuor tangit Primum est illud quod est ibi sacramentuÌ„tantÃ¹m scilicet species panis cÃ¹m dicit Et panis c. Secundum est author huius sacramenti qui est ipse Christus summus sacerdos Sacerdos auteÌ„ qui est minister huius sacramenti tantuÌ„modo profert verba non in propria persona sed in persona Christi In aliis autem sacramentis vtitur minister verbis suis vel verbis Ecclesiae quibus exprimitur actus quem facit vt in Baptismo cum dicitur Ego baptisote c. Sed in Sacramento refert solÃ¹m verba Christi cÃ¹m dicit Qui pridie quÃ m pateretur c. et sequuÌ„tur postea verba Christi coÌ„secrationeÌ„ efficientia hoc notatur cÃ¹m dicitur Ego dabo c. Tertium est res significata coÌ„tenta scilicet verum Christi corpus cÃ¹m dicitur Caro mea est QuartuÌ„ est res signata sed non contenta scilicet corpus Christi mysticum quod coniungitur capiti

how reuerentlie he frameth himself toward the worke of God in this blessed and wonderful mysterie And certifieth vs that yf ye aske him howe the bread and wine be made the bodie and blood of Chryste he will aunswer that the holie Goste aboue speache and vnderstanding woorketh these thinges In the whiche woordes we are not onelie admonished by his example to speake reuerentlie of the mysteries of Chrystes Church but we are also taught that yt ys not man that woorketh this wonderfull worke or to vse the maner of speache that the Deuell teacheth his disciples yt ys not the preist that maketh God but yt ys the holie Goste who aboue that that man can speake or conceaue woorketh this wonderfull A plain place for the presence and traÌ„substanciation worke And though this be the principall thing that in this authour ys at thys present to be sought yet note also by the waie for the presence of Chryste in the Sacrament that he bothe teacheth that the bread and wine be made the bodie and blood of Chryste and also the mean howe that by the worke of the holy Gost ys brought to passe For the bread and wine be transsumed saieth he that ys turned transmuted chaunged transelementated as the fathers saie and as the Church nowe saieth transubstanciated which ys as moche to saie as the substance of bread and wine ys turned into the substance of the bodie and blood of Chryste Chrysostom who liued long before Damascen writeth also of this matter Chrysost homil 2. in 2. Tim. thus Velo quiddam adijcere planÃ¨ mirabile nolite mirari neque turbemim Quid verÃ² est istud Sacra ipsa oblatio siue illam Petrus siue illam Paulus siue cujusuis meriti sacerdos offerat eadem est quam dedit Christus ipse Discipulis quamî€‚ue saccrdotes modÃ² conficiunt Nihil habet ista quÃ m illa minus Cur id quia non hanc sanctificant homines sed Christus quiantÃ¨ illam sacrauerat Quemadmodum enim verba quae locutus est Christus eadem sunt quae sacerdotes nunc quoque pronunciant ita oblatio I will adde herevnto a certain thing plainlie wonderful and meruail ye not neither be troubled And what ys that The holie oblacion whether Peter or Paule or a preist of anie Sacrifice of the Masse what preist soeuer offre yt ys al one with that whiche Christ did maner of life doo offer yt yt ys euen the same that Chryste gaue vnto hys disciples and that the preistes doo nowe consecrate This hath nothing lesse then that why so Bicause men doo not sanctifie thys but Chryste who did consecrate that other before Euen as the woordes that Chryste spake are the same whiche the preistes doo nowe pronounce So also ys the oblacion Thus moche Chrysostom Whom ye haue heard not onelie teaching that Chryst dothe sanctifie the table nowe who did hallowe the table in the last Super but also with a plain negatiue denieng that men doo sanctisie yt Whiche Chrysostom also in an other place speaketh more plainly to thys matter The woordes ther maie be an exposition of these woords here and be after the phrase of speache that ys vsed nowe a daies And therfore I thinke yt expedient to asscribe them Nunc ille praestÃ² est Christus qui illam ornauit mensam ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae Domini corpus facit sanguinem sed ille qui pro Chrysost homil 30. de predu nobis crucifixus est Christus Sacerdotis ore verba proferuntur sed Dei virtute consecrantur gratia Hoc est ait corpus meum hoc verbo proposita consecrantur The same Chryste ys nowe present whiche did beautifie that table he also dothe consecrate this For yt ys not man which with the consecracion Not man but Chryst hiself doth consecrate maketh the thinges of the table that be sett furth the bodie and blood of our Lorde but he that was crucified for vs euen Chryste The woordes are spoken by the mouthe of the preist but they be consecrated by the power of God and grace This ys saieth he my bodie with this woorde the thinges sett furth are consecrated Thus Chrysostome Do ye not see the doctrine of the Church yet euery wher like Do ye not heare ChrysostoÌ„ by directe woordes aunswer these slaunderouse heretikes saing that yt ys not man that doth make the bodie of our Lord and blood but he that was crucified for vs euen Chryste Of whose woordes also as before of DamasceÌ„ learn not onelie who doth consecrate but also what ys doeÌ„ and consecrated Thys ys doen saieth Chrysostome that Chryste maketh the bread A plain place for the Procl and wine which be the thinges sett furth to be his bodie and blood Here ys no meÌ„cion of any figure or signe but plain speache they be made hys bodie and blood which thing all catholike fathers doo teache And that as well of the Latin Church as of the Greke Church we maie see the trueth with full consent and agreement testified S. Ambrose shall also be brought furth as a wittnesse in thys matter Who treacting of the blessinges of the Patriarkes and emong them of the blessing of Aser and of the mysterie of the same for Aser by interpretacion ys riches saieth thus Quis igitur diues nisi vbi altitudo diutiarum est sapientiae scientiae Hic ergo diues est thesaurus huius pinguis panis quem qui manducauerit esurire non poterit Hunc panem dedit Apostolis vt diuiderent populo credentium Hodieî€‚ue dat nobis eum Amb de Bened. Patriarch c. 9 quem ipse quotidie sacerdos consecrat suis verbis Hic ergo panis factus est esca sanctorum Who ys then riche but he in whom ys the great deapth of of wisdom and knowledge This riche man then ys the treasure of this fatte bread which who shall eate he can not hungar This bread he gaue to his Apostles that they shoulde diuide yt to the beleuing people Christ doth dailie consecrat with his owne woordes And nowe he geueth the same to vs whiche he being the preistâ— dothe dailie with his owne woordes consecrate This bread then ys made the meat of the holie In these woordes saincte Ambrose saieth that the preist doth consecrate but what preist ys yt the preist in whome ys the deapt of the riches of wisdom and knowledge of whom saincte Paule speaketh to the Collossians whiche ys Chryste For ther ys none that can consecrate with his owne woordes but Chryste And with his woordes the consecracion ys doen as saincte Ambrose saieth in an other place Hoc igitur astruamus quomodÃ² potest qui panis est corpus esse Christi Consecratione Consecratio Li. 4. de Sacra cap. 4. igitur quibus verbis est et cuius sermonibus Domini Iesu Nam reliqua omnia quae dicuÌ„tur laus

Deo defertur oratione petitur pro populo pro regibus pro caeteris Vbi venitur vt coÌ„siciatur venerabile SacrameÌ„tuÌ„ iaÌ„ non suis sermonibus vtitur sacerdos sed vtitur sermonibus Christi Ergo sermo Christi hoc conficit Sacramentum Let vs then teache this How CoÌ„secracioÌ„ how yt ys doen caÌ„ that that ys bread be the bodie of Chryste By consecracioÌ„ By what aÌ„d whose woordes ys the consecracion Of our Lord Iesus For all the other things that be saied laude ys geueÌ„ to God peticioÌ„ ys made in praier for the people for kinges and other WheÌ„ the time ys comed that the honorable Sacrament shall be made then the preist vseth not his owne woordes but the woordes of Chryste Therfor Yt ys the woorde of Christe that maketh this Sacrament A plain place of S. Amb. for master Iuell Thus moche S. Ambrose whose woords are so plain that I nede not by notes vnto yow declare the same aÌ„d his testimonie so coÌ„sonaunt and agreable with the Fathers before alleaged for this matter her haÌ„dled that ye maie euideÌ„tlie perceaue howe one trueth and the self same doctrine hath beÌ„ coÌ„stantly taught in the diuerse ages in the whiche these Fathers liued And to ascend a litle higher and nearer to the Apostles time we will for the full declaracion of this treuth and doctrine allready auouched heare Eusebius Emis in homil pasch Christ doth consecrate his own bodie by turning the substance of bread c. the testimonie of Eusebius Emissenus an auncient Father in Chrystes church who saieth thus Inuisibilis sacerdos visibiles creaturas in substantiam corporis sanguinis verbo suo secreta potestate conuertit The inuisible preist with his woord by a secret power turneth the visible creatures into the substance of his bodie and bloode Thus Eusebius Whome heare yowe here tomake the bodie of Chryste dothe not the inuisible preist which ys our Sauiour Iesus Chryste and not the preist who ys but the ministre as the Auersaries maliciouslie blaspheme But leauing to thee gentle reader to weigh and consider what maner of people they are that haue feigned soche abhominable vntrueths as to saie to deceaue with all that the preist made God and to iudge what credite aught to be geuen to soche as with lies slaunders and blashemies go aboute to maintein their detestable heresies I will ioin one more of like auncientie to this Eusebius and then I trust this maie satisfie thee in this matter And this shall be Cyprian that holie martir who speaking of euell receauers Cypr. decoena Dom. saieth thus Melius erat illis mola asinaria collo alligata mergi in pelagus quÃ m illota conscientia de manu Domini accipere qui vsque hodie hoc veracissimuÌ„ sanctissimuÌ„ corpus suuÌ„ creat sanctificat et benedicit piÃ¨ sumentibus diuidit Yt were better for theÌ„ a milstone tied to their neckes to be drowned Christ doth create sanctisie and blesse his own bodie a plain saig of S. Cyp. in the sea then with an vnwasshed conscieÌ„ce to take the morsell at the haÌ„de of our Lorde who vntill this daie doth create and sanctifie and blesse and to the godlie receauers diuide this his most true and most holie bodie Thus Cipr. Do ye not see and learn by this holy martir who doth make the bodie of Chryst in the Sacrament Oure Lord saieth he dothe euen till this tune create sanctifie and blesse this his most holie bodie Note also against these signe makers and figure feigners that he saieth not he createth a bodie But his bodie Corpus suum and not an imaginatiue bodie but veracissimuÌ„ sanctissimuÌ„ corpus suuÌ„ his most true aÌ„d most holie bodie And he did not onelie so do in his last supper as the PetrobrusiaÌ„s saied sed vsque hodie creat vntil this daie he dothe create sanctisie and blesse this his most true and most holie bodie Wherbie ys taught that Chryste and none other dothe coÌ„tinuallie create in that holie ministracioÌ„ aÌ„d make his bodie Nowe ye haue heard froÌ„ the latter daies vntill the time of this holie martir CipriaÌ„ and Eusebius before alleaged who were nere to the primitiue churche what hath beÌ„ taught as coÌ„cerning this matter in diuerse ages and that Supra li. 1. cap. 31. aswell in the Greke Church as in the Latin Churche whiche ys that Chryste himself doth woorke this wonderfull worke of consecracion to make present in this blessed sacrament his verie bodie and bloode and not the preist who as Chrysostom hath taught speaketh the woordes but the power and grace of God dothe consecrate the thinges Wherfore Reader take hede of this wicked sorte of people who as ye maie perceaue haue not onelie for the setting furthe of their wicked heresies wickedlie slaundered the wholle Churche and the holie ministerie of the same But also most impudeÌ„tlie haue spoken the contrarie of that that the famouse learned holie Fathers haue taught What trueth maie be thought to be in theÌ„ in other matters by this ye maie coniecture But nowe leauing this matter as sufficientlie declared and proued against them I will resume my entended pourpose to expownde the sixt of saincte Iohn wherof ye haue heard one texte and the testimonie of diuerse Fathers auouching the same to be vnderstanded of the blessed Sacrament and of the reall presence of Chrystes bodie in the same Nowe will I proceade to other textes in the same chapiter touching this matter THE NINTH CHAPITER EXPOVNDETH THE next text that foloweth in sainct Iohn THe next text folowing in the sixt chapiter of saincte Iohn ys this Litigabant ergo Iudaei adinuicem dicentes QuomodÃ² potest hic nobis carnem suam dare ad manducandum The Iewes stroue emong them Ioan. 6. selues sainge How can this felowe geue vs his flesh to eate The Iewes vnto whom as saincte Paule saieth vsque in hodiernum diem cÃ¹m legitur Moyses velamen positum est super cor eorum Vntill this daie when 2. Cor. 3. Moyses ys red the veill ys putt vpon their heartes their vnderstandinges being carnall and couered with so grosse a veill that they coulde not perceaue the spirituall talke of Chryste they stroue together and asked howe he coulde geue them his flesh to eate They lacked the right principle of the vnderstanding of his matter whiche ys faith Esay 7. For Nisi credideritis non intelligetis Vnlesse ye beleue ye shall not vnderstaud They did not vnderstand yt bicause they did not beleue yt No more shall they vnderstande vntill they turne vnto God by true beleif as saincte Paule saieth CÃ¹m autem conuersi fuerint ad Dominum auferetnr velameÌ„ de corde eoruÌ„ Neuerthelesse when they turne to our Lord the veile shall be taken awaie froÌ„ their hearte And then shall they not vse this woorde of incredulitie and doubtfullnesse whiche neuer passith from man but in the wante of faithe as saieth Chrysostom

esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde ObiectioÌ„ of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge QuÃ²d si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruÃ¨ videtur occurrere quÃ m id quod paulÃ² superius GuitmuÌ„d Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultÃ¨ insipientissimÃ¨ Berengariani librum de Doctrina Christiana nobis obijciuÌ„t cÃ¹m cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimÃ¨ demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the BerengariaÌ„s foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quÃ m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quÃ m sundere nos tamen mediatorem Dei hominuÌ„ hominem Iesum Christum carnem suam nobis manducandam bibendumî€‚ue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the

taken and dronken do bring it to passe that both we be in Chryst and Chryst in vs. Thus he Among many goodlie notes to be gathered in this saing three thinges will I breifly note The first ys that this our text ys vnderstanded of the Sacrament but not of the Sacrament as of a bare figure but as conteining the thing that yt dothe signifie whiche thing ys the bodie and bloode of Chryst And this matter appeareth so plain so euident and so certen to this great learned and holy man that by the instruction that faithe gaue him to vnderstande this scripture he saied that of the veritie of Chrystis flesh and bloode ther A plain saing for M. Iuell ys no place to doubte And why was ther no place left to doubt He sheweth the cause For nowe saieth he by the suing of oure Lorde and our faith it ys verilie flesh and verilie bloode O this was a blessed simplicitie a godlie obedience that curiously wolde not aske with the Iewes howe yt should be flesh and bloode and howe his flesh and bloode shoulde be meate but reuerently captiuating his vnderstanding to the obsequie of Chryst saieth by cause Chryst did saie that his flesh was verilie meate ther ys no place of doubte lefte but that yt ys flesh in dede and bloode in dede And in this saing yt ys not to be ouer slipped that he faith that by the saing of our Lorde and our faith So that he putteth our faith to the saing of Chryst Faith how yt ys requisite in the Sacrament not that our faith ys a woorker with the saing of Chryst to woorke the substance of the thing but that as by the saing of Chryst the thing in yt self ys most certenly true so by faith beleuing and accepting yt yt ys certen also to vs. For as Chryste hath died for the sinnes of the wholl worlde whiche in yt self ys most certen So yet to all yt ys not so certen but to soche as by faith beleue and accepte yt And so yt ys also certen to vs. Wherfor though to S. Hilary by the faith that he gaue to Chrystes woorde yt was very flesh and very blood yet to heretikes that haue not soche faith as Hilary had yt ys not the flesh and bloode of Chryst not that yt ys not so in dede but vnto them yt ys as though yt wer not so How moch then maie they be abasshed at this saing of S. Hilary who declareth that by his faith he beleued yt to be the very flesh and blood of Chryst and they like shamelesse obstinate men leauing the faith that S. Hilary had and cleauing to their owne inuented imaginacions and naturall reason saie they can not beleue yt But God geue them a better minde The second note ys that this verie flesh and verie bloode ys taken of vs and drokeÌ„ Flesh and blood of Chryst verilie eaten and dronkeÌ„ in the Sacr. of vs whlche dothe teache vs the corporall receauing of Chryst in the Sacrament corporall I saie in two respectes that bothe we receaue his very reall and substaÌ„cial dodie and that we with our bodie and into our bodie receaue that same self blessed bodie So yt ys a corporall receipt in respecte of the thing receaued and of the receauer also This thing the same S. Hilarie in the same booke dothe open more at large when he saieth Si enim verÃ¨ verbum caro factum est nos verÃ¨ verbum carneÌ„ Hilar ibid. cibo Dominico sumimus quomodÃ² non naturaliter in nobis manere existimandus est qui uaturam carnis nostrae iam inseparabilem sibi natus assumpsit naturam carnis fuae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Yf the worde were verilie made flesh and we receaue the woorde made very flesh in our Chryst naturallie in vs by receipt of the Sacra Lordes meat howe ys yt to be thought that he doth not naturallie abide in vs who being born man hathe bothe taken the nature of our flesh vpon him nowe inseparablie and also vnder the Sacrament of his flesh to be coÌ„municated vnto vs hath admixed the nature of his flesh to the nature of the eternitie Thus he In the whiche saing what wolde we wishe to be more plainly spoken thaÌ„ that the Sonne of God was made flesh and that same Sonne of God A plain place of S. Hilar. for the Proclamer being made flesh we receaue in the Lordes meate Neither maie that glose here be hearde that we receaue him verilie in the Sacrament but spiritually For that whiche foloweth in the text will not beare that glose Whiche ys when he saieth Howe ys he to be thought not naturallie to abide in vs Marke well these woordes howe can Chryste naturallie abide in vs but by the receipt of his naturall flesh and bodie The spirituall receauing woorketh not a naturall abiding but eche of them agreablie the spirituall receauing maketh a spirituall abiding and the corporall receauing of his naturall bodie maketh a naturall abiding of Chryst in vs. Wherfor if he be naturally abiding in vs by the receipt of his flesh in the Sacrament that receipt ys agreablie of his very naturall and reall flesh into our naturall bodies and then yt must nedes be that we receaue Chrystes bodie really in the Sacrament The thirde note ys that Chryste thus receaued woorketh in vs this effect that we therby be in Chryste and Chryst in vs of the whiche maner of being the text whiche foloweth in saincte Iohn will geue vs occasioÌ„ to speake more Wherfor we will diffre yt till we come thither And now wil we come to Euthymius who in fewe woordes saith thus Caromea verÃ¨ est cibus verus est cibus siue aptissimus vtpote animaÌ„ quae proprijssima hominis In. 6. Joan. My fleshys verilie meat ys no parabolical or figuratiue speache pars est nutrieÌ„s Et similiter de sanguine Aut hoc dixit confirmans quod noÌ„ enigmaticÃ¨ neque parabolicÃ¨ loqueretur My flesh ys meat in dede Yt ys the verie or most aptest meate as whiche nourisheth the soule whiche ys the most propriest or wourthiest parte of a man And likewise of the blood Orells he saied thus confirming that he did speake neither obscurelie nor parabolicallie Thus Euthymius Doest thowe not perceaue reader that one spirit was in the mouthe of all these holie and auncient Fathers do they not agree in sentence Marke well howe this Auncient Father expowndeth this text remouing and denieng the figure wherby he declareth him self to vnderstand this text of the very reall flesh of Chryst as Hilarie doth yt ys saieth he no parabolicall speache yt ys no figuratiue speache but yt ys a plain speache signifieng no other waies then the woordes sownde that ys the very flesh and the very bloode not the figure of them Whiche maner of exposition thowe shallt see Reader in other that do folowe especiallie

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 quomodÃ² accedit charitas ad scientiam prodest plurimÃ¹m Namsi caro nihil prodesset Verbum caro non fieret vt habitaret in nobis Si per carnem multu nobis profuit Christus quomodÃ² 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 SacrameÌ„t 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 coÌ„sumed but yt ys eateÌ„ and yet euer remaineth as the Church saieth Nec sumptus absumitur neither being receaued yt ys coÌ„sumed 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

vs in the mysteries ys not onely a figure of our Lordes bodie but the very flesh of our Lorde For he did not saie The bread that I will geue ys a figure of my flesh but yt ys my flesh And howe yt cometh to passe that this bread shoulde be the very flesh of Chryst and by whom yt ys so compased and wrought the same Theophilact furthwith Spirituall vnderctanding what yt ys declareth That bread saieth he ys transformed with the secrett woordes by the mysticall benediction and the coming of the holy Gost into the flesh of our Lorde Thys ys the spirituall vnderstanding of Theophilact which ys in dede a spirituall vnderstanding For yf that be spirituall that ys wrought hy the worke of the Spiritt of God and that ys aboue the reason of man and ys not with in the compasse of sensuall knowledge but ys apprehended and knowen onely by faith then ys this a spirituall vnderstanding That yt ys wrought by the Spiritt of God this Authour doth testifie that yt ys aboue naturall reason yt ys manifest For ther ys no naturall mean vsed in the doing of yt That yt ys not within the compasse and the knowledge of the senseis this Authour also doth ther shewe And howe saieth he ys yt that yt doth not appeare flesh to vs but bread That we shoulde not saieth he abhorre from the eating of yt For yf yt shoulde haue appeared flesh we shoulde haue had no pleasure to the Communion But nowe our Lorde condescending to our infirmitie the mysticall meat appeareth soche as we haue ben otherwise accustonmed withall This flesh then of Chryst ys not seen of vs. And so trulie ys yt not perceaued of anie sense And therfor for somoch as yt ys perceaued by no seÌ„se but that faith ys of hearing in that respect yt maie also be called spirituall What Serm. adin fances ys knowen in the Sacrament by senses and what aught to be knowen by faith S. Augustin also teacheth saing Quod videtis in altari panis calix est quod etiam oculi vestri renuntiant Quod autem fides postulat instruenda panis est corpus calix est sanguis Potest animo cuiuspiam cogitatio talis suboriri Dominus Iesus Christus nouimus vnde carnem acceperit de Virgine Maria scilicet nutritus est creuit sepultus est resurrexit coelum ascendit illuc leuauit corpus suum vnde venturus est iudicare viuos mortuos Ibi est modÃ² sedens ad dextram Patris quomodÃ² ergo panis corpus eius vel quod habet calix quomodÃ² est sanguis eius Ista ideo fratres dicuntur sacramenta quia in eis aliud videtur aliud intelligitur Quod videtur speciem habet corporalem quod intelligitur sructum habet spiritualem That ye do see in the aultar yt ys bread and the cuppe which also yowr eyes do she we yowe but that faith requireth to be instructed the bread ys the bodie and the cuppe ys the bloode But in the minde of som A plain saing of S. August for the Proclamer bodie soch a thought maie ryse We knowe from whence our Lorde Iesus Chryste hath taken flesh that ys of the virgen Marie he was nourished he did growe he was buried he did rise he hath ascended into heauen thither he hath lifted vppe hys bodie from whence yt shall come to iudge the quicke and the dead Ther ys he nowe sitting at the right hande of the Father Howe then ys the bread hys bodie or that the chalice hath howe ys yt hys bloode Bretheren therfore these thinges be called Sacramentes bicause ther ys one thing seen in them and an other vnderstanded That whiche ys seen hath a corporall forme that which ys vnderstanded hath a spirituall fruit or profyt Thus farre sainct Augustine In the whiche woordes S. Augustin doth plainly open what ys iudged to be in the Sacrament by the iudgement of the senseis and what by Senses and faith iudge diuer selse the iudgement of faith The eyes iudge yt bread and a cuppe of wine but faith iudgeth that that the eyes haue iudged bread to be the hodie of Christ and that that by the senseis ys iudged wine to be the blood of Chryst Then yf the bodie of Chryst be not knowen in the Sacrament by anye other knowledge then by the knowledg of the faith then yt ys no carnall knowledge but a spirituall knowledg yf so then we vnderstande Chrystes woordes spiritually and not as the Capharnaites carnallie as the SacrameÌ„taries do slanderously charge vs but like lowlie subiectes vnto our master Chryst striuing against our naturall knowledge and though euen by faith we cannot comprehende the wholl mysterie yet for that he hath saied yt we beleue yt so to be as Algerus werie well to this pourpose saieth Dum in mysterio quod non est apparet quod est occultatur fidei lucta proponitur vt meritum augeatur Dum contra hoc quod videtur credens quod non videtur de credita intus veritate de suprata exteriÃ¹s falsitate duplicem assequitur gratiam Algerus li. 2 ca. 3. Caetera enim Christi miracula cÃ¹m sint infidelibus in signum vt conuertantur hoc solÃ¹m sidelibus datur ad meritum vt illo erudiantur In illis enim quae Deus in extrinseca materia secit roboratur fides In hoc autem solo quod ex seipso facit fides exercitatur vt victa et inuicta faciliÃ¹s coronetur Victa inquam ne comprehendat sed inuicta ne diffidat dum exteriores quidem sensus obiecta panis vini speciem colore odore sapore ipsum quod fuerat mentiendo panem vinum quod non est nituntur instruere Interior autem intellectus ipsum quod est corpus scilicet Christi contemplans uec comprehendere sufficiens non tamen desistit credere While in the my sterie that that ys not appeareth that that ys ys hidden battaill vnto faith ys propownded that meritte maie be encreased while that against yt that ys seen beleuing yt that ys not seen of the beleued inwardly veritie of the ouercomed outward falsitie she getteth duble grace For other miracles of Chryst wher they be to the vnfaithfull for a sign that they maie conuerte this alone ys geuen to the faithfull to merite that by yt thei maie be taught In those miracles that God did make in an owtwarde matter faith ys strenghtned In this alone that he maketh of himself faith ys exercised Faith ouer coÌ„med and not ouer comed in the misterie of the Sacr. that being ouercomed and vnouercomed she maie be more easilie crowned I saie ouercomed that she can not comprehende vnouercomed that she distrust not while the outward senseis by the formes of bread and wine obiected the coloure the sauour and the taste falsly saing to be yt that yt was doo laboure to affirme yt bread and wine which yt ys not But the inwarde

iust cause to mistrust them and flie from them And cleaue to that coÌ„panie wher ye see the auncient trueth taught by auncient fathers as here ye haue doen And not by prowde arrogant will as the other haue doen flie from the trueth Their doctrine ys to be suspected that flie from the common vnderstanding of the scripture receaued in the Churche as yt ys nowe to be perceaued that these singular men haue doen by their single sigularitie As our Sauiour Chryst saied to the Iewes Si non venisseÌ„ locutus eis non fuisseÌ„ peccatuÌ„ non haberent Nunc autem excusationem non habent de peccato suo Yf I had not Ioan. ca 15. comed and not spoken vnto them they shoulde haue had no sinne but nowe they haue no excuse of their sinne Yf then soche as haue heard the woorde of Chryste teaching theÌ„ his promesse of the geuing furth of his verie bodie and bloode and do not beleue yt haue no excuse to saue them froÌ„ eternall daÌ„nacion moche more when they haue the same woorde expownded and declared by the holie Churche of the whiche the holie Gost ys the master the guide and leader in to all trueth and yet wil persist in peruerting the scriptures and through arrogancie will credit none but them selues they be not onely voide of all excuse but their damnacion ys greatlie encreased Wherfore ye that haue erred staie and looke vppe in time beholde all the chrystiaÌ„ worlde professing Gods true faith and religioÌ„ and come to the same Lurke not in the corners of darkenesse whiche will bring yowe to extreaÌ„ darknesse but com to the light which Chryst hath lefte in his Churche which shall lighten yowe the waie to that light that euer hath shewed and shined and neuer was darkned nor shadowed THE ONE AND FOVRTETH CHAP. BEGINneth the exposition of these woordes of Chryst This ys my bodie after the minde of the Aduersaries GReate and manifolde are the maliciouse inuencions and deuiseis of the graund enemie of mankind against the same Whiche enemie perceauing man to be in that state to come and enioie the glory and felicitie that he was falleÌ„ froÌ„ enuied him and subtellie vnder the countenaÌ„ce or preteÌ„te of a coÌ„modtie brought him to a most miserable incoÌ„moditie vnder the colour of their aduauÌ„cemeÌ„t dignitie and great exaltacioÌ„ he wrought vnto theÌ„ their deiectioÌ„ ouerthrowe and daÌ„nacion Ye shall not die saieth the enemie to the womaÌ„ but God doth knowe that the same daie that ye eate therof yower eies shall be opened and ye shalâ— be as Gods knowing good and euel To whiche his perswasioÌ„ and false assertioÌ„ the womaÌ„ geuing place by to light Gen. 3. creditte seing also the fruit of the tree to be delectable and pleasaunt to the eies not regarding the certeÌ„ and most true woorde of her Lorde God who before had saied that in what daie they did eate of the tree of the knowledge of good and Jbid. 2. euell that they shoulde die the death she tooke of the forbidden fruit and did eate therof and gaue to her husbande who did eate of yt also and so not beleuing the woorde of their Lorde God but transgressing his commaundemeÌ„t they were not onely expelled oute of that pleasaunt garden of Paradise but also being fallen vnder the heauie burden of gods wrathe and iustice were nowe banished from the eternall felicitie and glorie of heauen and made bonde to hell and euerlasting damnacion Euen so the same enemie seing the chrystiaÌ„ people redemed with Chrystes most preciouse bloode and restored to that felicitie and ioie whiche by his TemptacioÌ„ of our first parentes and of Christians in these daies compared meaÌ„s he had once caused theÌ„ to lose aÌ„d that they were nowe quiet aÌ„d in godlie order in the eartlie Paradise of Chrysts Church he not bearing their happinesse in the vnitie of faith and godlie coÌ„uersacioÌ„ hath vsed his like subtletie and craft to make vs traÌ„sgresse the coÌ„maundemeÌ„t of our lorde God as he did our first PareÌ„tes to the enteÌ„t he wolde cause vs to be banished froÌ„ the inheritaÌ„ce of the glorie of God wherunto by Chrystes bloode we are made free And will ye see howe like his subtilties be Owre first Parentes had an order appointed to theÌ„ what meat they shoolde eate in the Paradise wher they liued The builder of our Paradise hath appoincted vs what the meat shall be that we shall eate saing Take eate this ys my bodie The enemie tempted them to breake their order about their meat and foode he tempteth vs to breake our order about our meat and foode Their meat was the fruit of euerie tree in Paradise sauing the tree of knowledge of good and euell God saing Of euerie tree that ys in the gardeÌ„ thowe shalt eate but as touching the Gen. 2. tree of knowledg of good and euell thowe shalt not eate of yt Owre meat in the Paradise of Chrystes Churche ys his verie bodie and bloode he him self saing Take eate this ys my bodie Take drinke this my blood The enemie not withstaÌ„ding gods owne saing to our Paretes In what daie soeuer ye eate of that tree ye shall die the death he directlie coÌ„trary saied Ye shall not die The same enemie notwithstaÌ„ding Chrystes owne saing This ys my bodie This ys my blode directlie coÌ„trarie saieth yt ys not his bodie yt ys not his bloode yt ys but a peice of bread but a cuppe of wine figures signes or tokeÌ„s of his bodie and his bloode and to coÌ„passe that this his perswasion and assertioÌ„ maie be receaued as to our first pareÌ„tes he saied that yf there did eate of that fruict they shoulde be as Gods knowing both good and euell preteÌ„ding a great coÌ„moditie so nowe he saied Esteem this no better theÌ„ a peice of bread aÌ„d a cuppe of wine and not as the bodie and bloode of Chryst For so foramoch as Chrystes bodie ys in heauen and therfor can not be here ye shall not coÌ„mitte idolatrie whych ys yower great commoditie And as to the furtherance of the temtacion of owre PareÌ„tes the pleasing of their senseis in seing the fruict fair and pleasaunt and not regarding the woorde of their Lorde God did moche prouoke theÌ„ so in this our teÌ„ptacioÌ„ he willeth vs not regarding the woorde of Chryst our Lorde God to folowe the pleasant iudgemeÌ„t of our sensies And for somoche as we see nothing but bread and wine we tast nothing but bread and wine we feell nothing but bread and wine Therfore we must beleue nothing to be ther but bread and wine By whiche maner of iudgement we are moche prouoked the sooner to assent to his temptacion Nowe if we so assent and eate of the meate which the enemie perswadeth vs to eate of and not of the meat whiche our Lorde and God hath appoincted we shall not onely be expelled oute of this Paradise of Chrystes Church by the Angell of God but also being disherited froÌ„ the inheritaÌ„ce of

heaueÌ„ which Chryst our Sauiour by his blod hath bought vs to we shall be coÌ„deÌ„pned to that pain that we were once redemed froÌ„ aÌ„d so eternallie become miserable with him vnto whoos 's wordes we wolde geue credditte before the woordes of our Lorde God As nowe ye perceaue howe like the teÌ„ptacions be so maie ye perceaue howe like the rewarde of the asseÌ„ting or agreing to the teÌ„ptacioÌ„ of the enemie ys Yf therfor ye will auoide the rewarde which ys pain eternal withstaÌ„d the temptacion whiche beginneth the thrall A mong manie other two thinges methinketh shoulde with the assisteÌ„ce of Two thinges which aught to moue vs to resist the temptatioÌ„s of the Sacramentaries gods grace moche moue yowe to withstaÌ„d his wicked teÌ„ptacions in this be half the one ys that as in the first teÌ„ptacioÌ„ to our first parentes he spake the plain coÌ„trarie of that God had spokeÌ„ so in this his teÌ„ptacon he speaketh the verie contrarie to that that Chryst our Lorde God hath spoken For Chryst saied This ys my bodie But SathaÌ„ saieth yt ys not his bodie Now wheÌ„ anie thing ys taught that ys manifestlie repugnant to the woorde of our Lorde God who caÌ„ speak nothing but trueth except we be woorse bewitched them the Galathians were we must nedes deme and iudge that doctrine to be false coming from Sathan the father of lies vntrueth and falshod And being false what ells ys to be doen but to withstande and reiecte yt The other thing that aught to moue vs to withstaÌ„d this teÌ„ptacioÌ„ ys that Sectes of Sacramentaries Bereng Wicleff Io. Hus. the woordes of his doctrine be not consonant nor agreable For besides his diuerse and coÌ„trarie spirit which he breathed into Berengarius the first publique and open impugner of this blessed misterie as yt ys saied in the preface of this book into Wiceff and Hus he hath in this our time poured oute manie contrarie spitites and meruelouslie shewed himself the authour of disseÌ„tion and repugnant doctrine in the same misterie But for that I might be iudged partiall in the report of this diuerse doctrine I will not vse mie owne woordes but the woordes of Luther Satans cheif and first Commissionar in this maner of proceading and of Melancthon his right ofspring and defendour of his doctrine Luther in his breif confession noting the diuerse and repugnant spirittes that reigned amongest the Sacramentaries saieth in this maner At the first Eight disaegreing spirittes amoÌ„g the Sacramentaries nombred by Luther Carolstad Zwinglius Oecolamp Swenckfel these men were well warned of the holie Gost when that vpon that one text they diuided them selues into seuen spirits eche one differing allwaies from the other First Carolstadius wold haue the text so that this ys my bodie should signifie here sitteth my bodie Then Zwinglius saieth that that coulde not be well saied no though the Father of heauen had reueiled yt Therfor being moued with an other holie spirit of his own thus he turned the text Take eate this signifieth my bodie The thirde Oecolampadius brought furth his third holie spirit which turned that text into an other hew as thus Take eate this ys the token of my bodie The fourth Swenckfeldius thinking to make his stench to smell as muske brought vs furth of his holie spirit this rule These woordes this ys my bodie must be remoued from oure seight For they do let vs of the spirituall vnderstanding The fifth holie spirit being but excrementes of that other doth thus read that text Take and eate that which ys deliuered for yowe in this my bodie The sixt holie spirit saieth Take and eate this ys my bodie in remembrance as though Chryst had saied Take and eate this ys the monument of my bodie The seuenth holie spirit Ioannes Campanus bringeth this exposition Take and eate this ys my breadie bodie or bodie of bread Beside all these an other spirit flieth Ioan. Cam aboute For the Deuell ys an holie and great spirit whiche persuadeth men that herein ys no article of oure faith and therfor we aught not to contend of this matter but leaue yt free to euery man to beleue herein what he list Thus farre Luther See ye not by Luthers one woordes seuen and in th end of his collection one mo to make eight dissonant and disagreable doctrines vpon these woordes of Chryst This ys my bodie See ye not Sathan diuided against Sathan See ye not his ministres plaing at crosse wasters for the victorie Be persuaded then that wher soche contencion soche strife soche Battaill ys amongest men springing all oute of one Gospell that in that Gospell ys no treuth But we haue not yet seen the ende Melanchton the right of spring and heire of the Lutheran doctrine was not onelie intoxicated with a diuerse spirit from his Father and Fiue sectes of SacrameÌ„taries amoÌ„g the Lutherans nombred by Melanct. master Martin Luther in the ende of his life but also reporteth that among the Lutherans them selues ther were fiue Sacramentaries sectes or heresies For some saieth he be of Helhusius minde some of Sarcerius minde some other folowe the ministers of Breme and some Ioachimus Morlinus other also he alleageth whose opinion ys that Chrystes bodie maie be in euery place Whiche sectes being fiue in nombre yf ye put them to the eight enombred by Luther they make thirtene Thus by their own report yt ys to be perceaued that the woordes of Sathans doctrine be not of one sownde of one agreeement but his spirit Chrystes woordes wrested to sixtene diuerse senses by the Protestants hath breathed into his disciples vpon these fewe woordes of Chryst diuerse and and plain repugnant expositions and doctrines To these thirtene diuerse doctrines yf we adde and putto the expositions of Luther himself Melanchton and Caluine whiche esteemed them selues as the lightes of the worlde we shall make vppe sixtene diuerse expositions and doctrines of this matter fettfurth by Sathans disciples As for Luther yt ys euindent that he expounded Chrystes woordes farre vnlike to Zuinglius OecolaÌ„padius or anie of that line yea vnto Berengarius himself For he saieth they must be thus vnderstaÌ„ded This ys my bodie that ys this bread ys my bodie Melanchton in his later daies as yt ys common to heretiques to growe worse and worse forsooke Luthers spirit and tasted of Zwinglius spirit Melancth His mutabilitie but so as he wolde in soch wise correct him that he wolde make him a newe spirit And therfor he wolde haue this sense vpon Chrystes woordes This ys my bodie that ys This ys a participacion of my bodie whiche newe interpretacion saieth Staphilus ys plainlie a newe Sacramentaries heresie Last of all the doctrine of Caluine swarueth from all these teaching that Chryst ys geuen to vs reallie but not corporallie as though the sense of Io. Caluine Chrystes woordes might be This ys my bodie that ys This ys the verie substance of my bodie but it ys

leauing vnto vs so high a mysterie us a pledge of his great loue to owre endlesse consolacion and comforte Wher theÌ„ haue they these their tropes what grounde haue they for them In dede they haue none But nowe to coÌ„firme this doctrine of these scholers of Chryste S. Iohn a great scholer of the same schoole dothe make an inuincible proofe For he reporting the promisse of Chryste that he wolde geue vnto his Apostles a bread that shoulde be his flesh eueÌ„ the same flesh that he wolde geue for the life of the worlde vttereth the same simplie and plainlie Whiche promisse was fullsilled no ells wher but in the last supper wheÌ„ he saied Take eate this ys my bodie wherfore these woordes this ys my bodie are simplie aÌ„d plainlie whith oute tropes and figure so to be vnderstaÌ„ded as they maie answer the pmesse As for the vnderstanding of these woordes of the promisse and the rest The sixte of S. John being vnderstanded of the bodie and blood of Chryst the woordes of the supper must of necessitie be so likewise adioined to the same in the sixt of S. Iohn yt ys allready made euident that theye are to be vnderstanded of Chrystes verie bodie and bloode And for that that processe must and ys necessarilie so vnderstanded of like necessitie must these woordes of Chryst be so vnderstanded For S. Augustine Chrysostome and diuerse other testifie one thing to be spoken of in the sixte of S. Iohn and in the last supper Wherfore as the sixt of S. Iohn speaketh without tropes and signes of the verie bodie and bloode of Chryst So also do these woordes of the supper of Chryst Yt maketh also an euident proofe for this pourpose that S. Paule who taught the Corinthians the vse of the supper of our Lorde did neuer teache them that yt was but a figure of the bodie of our Lorde but simplie that yt was the bodie of our Lorde The proof of this ys easie for he taught theÌ„ none otherwise theÌ„ he wrote to theÌ„ He wrote none other meeninge or vnderstanding of the woordes of Chryste but euen as they were of Chryste spokeÌ„ whiche was withoute trope or figure wherfor S. Paule taught them without trope or figure Yt ys not like that so woorthie an Apostle and teacher wolde in so perilouse a matter wher on the one side yf Chrystes presence be not there Idolatrie might by occasion of the woordes sownding as they do sooeÌ„ be coÌ„mitted and on ther side yf the presence of Chrystes bodie as the woordes do sownde be verilie ther necligence in omittinge of duetie might be admitted yt ys not like I saie that he wolde leaue a matter of weight and perill vndeclared and not opened Wherfore sithen he so taught and wrote the woordes of Chryste in no other sense then they were of Chryst spoken yt doth well folowe that they must be so vnderstanded Theie were spoken of Chryst withoute any trope or figure wherfore yt appeareth that of S. Paule they were vnderstand whithoute trope or figure That the woordes of Chryst are to be vnderstanded withoute trope or figure The fame among insidests of the christiaÌ„ religioÌ„ in the primitiue Church proueth the presence not onelie the faith of Chrystes Churche whiche shall be hereafter declared but also the fame grounded vpon the same faith spred thoroughout among the infidells and heathen in the primitiue Churche dothe well prooue yt Yt ys not vnknowen to soche as haue trauailed in the histories that the Chrystians were moche hated and abhorred for that they were famouslie reported to eate the flesh of men and of children And being so reputed were with more cruelltie sought and drawen to tormentes and Martyrdome Among the whiche the holie woman and constant Martyr Blandina saied to them that were aboute her MultuÌ„ erratis o viri quÃ²d putatis infantum vsceribus vesci eos qui ne brutorum quideÌ„ animaliÃ¼ Euseb li. 5. cap. 2. Blandina carnibus vtuntur Ye are deceiued o ye meÌ„ that ye thinke theÌ„ to eate the bowells of children which vse not to eate the flesh of brute beastes Attalus also heing sore tormented when he sawe the people delighted with the smel Jbid. cap. 3. Attalus of his flesh being rosted saied vnto them Ecce hoc est hommes comedere quod vos facitis quod Ã nobis velut occultâ— inqniritis facinus quod vos aperta luce committius This Lo that you do ys to eate men whiche as a secret wickednesse ye enquiere amonge vs whiche ye committe in the open light Lib. de passione eius quem scripserunt presbyteri Diacones Achaia The heathen as yt ys supposed knowing the chrystians to assemble and hearing that in those assembles they did eate the flesh of a man and not knowing the mysterie suspected that they killed either men or children for that pourpose when in dede they eate the flesh of Chryst Who as sainct Androwe saied when his veryflesh ys eaten of the people and his blood dronke yet doth he still remain wholl and sownde vndefiled and aliue Yt prooneth well also this fame that Auerrois the Philosopher saieth of the Chrystians Mundum peragraui varias sectas inueni runquam tam fatuam repperi sectam sicut est secta ChristianoruÌ„ Quoniam Deum suum quem colunt deuorant dentibus I haue walked ouer the worlde I haue fownde diuerse sectes and yet did I neuer finde so foolish a secte as the sect of the Chrystians For they deuoure with their teeth whom they honoure as God Yt was knowen to all the worlde that the ChrystiaÌ„s honoured Chryst as their God Wherfor yt ys easie to perceaue that the fame was that they receaued and eate Chryst And forasmoche as the heathen reputed Chryst but as a verie man and were ignoraunt of that great mysterie of the coniunction of the Godhead and manhead in vnitie of person in Chryst they saied that the Chrystians did eate the flesh of man By whiche voice other some as in a multude yt often happeneth mysvnderstanding yt and taking yt absolutelie reported the Chrystians as before ys saied that they did eat secretlie the flesh of men and children With this suspicion yt ys not vnlike that the Iewe was ledde of whom S. Amphilochius maketh mencion who being desierouse to searche and knowe S. Amphil. in vita Basilij the secrett mysteries of the chrystians at the time that S. Basille shoulde go to the holie ministracion feigning himself a chrystian entred among the Chrystians and when the Sacrament was broken by the handes of S. Basill A iewe induced to be a ChrystiaÌ„ by a miracle of the Sacramit he sawe theÌ„ a childe diuided and wheÌ„ with other he came to the coÌ„munion the Sacrament deliuered vnto him was made flesh and the cuppe was full of bloode of whiche bothe reseruing some token he went home and shewed yt to his wief and for declaracion tolde her what he had seen with

solemnia Domino offeruntur passio Domini miscenda est vt eius cuius corpus sanguis consicitur passio celebretur ita vt repulsis opinionibus superstitionum panis tantÃ¹m Alexand. 1 epist 1. vinum aqua permixtum in sacrificio offerantur Non debet enim vt Ã patribus accepimus ipsa ratio docet in calice Domini aut vinum solum aut aqua sola offerri Sed vtrumque permixtum quia vtrumque ex latere eius in passione sua profluxisse legitur Ipsa verÃ² veritas nos instruit calicem panem in sacramento offerre quando ait Accepit Iesus panem benedixit deditî€‚ue Discipulis suis dicens Accipite manducate Hoe est enim corpus meum quod pro vobis tradetur Similiter postquam coenauit accepit calicem deditî€‚ue Discipulis suis dicens Accipite bibite exco omnes Hic est calix sanguinis mei qui pro vobis effundetur in remissionem peccatorum Crimina atque peccata oblatis ijs Domino sacrificijs delentur Idcirco passio eius in iis commemoranda est qua redempti sumus saepius recitanda haec Domino offerenda Talibus hostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in sacrificijs maius esse potest quÃ m corpus sanguis Domini Nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris it a potiÃ¹s excoli venerari debet In the oblacions of the Sacramentes whiche in the solemne doinges of the Masses be offred the passion of our Lorde ys to be intermedled that the Masse passion of him whose bodie and bloode ys consecrated maie be celebrated so that the supersticions of opinions repelled onely bread and wine mixed with water maie be offred For ther aught not as we haue receaued of our Fathers Neither wine alone nor water alone aught to be offred in the sacrifice and also reason yt self dothe teache either wine alone or water alone to be offred in the cuppe of our Lorde but bothe mixed together bycause yt ys redde that both in the time of his passion did flowe oute of his side The verie trueth yt self doth teache vs to offer bread and wine in the Sacrament when he taking the bread and blessing yt saied Take ye and eat This ys my bodie whiche shall be deliuered for you Likewise when he had supped he tooke the cuppe and gaue yt to his disciples saing Take ye and drinke ye all of this For this ys the cuppe of my bloode whiche shall be shedde for yow in remission of sinnes These sacrifices being offred to our Lorde crimes and offences are wiped awaie Therfor his passion also by the whiche we are redemed ys in these to be remembred and often to be recited and yt also ys to be offred to our Lorde For with soche sacrifices Among all sacrifices none of more estimacion then the bodie and bloode of our Lorde our Lorde will be delighted and appeaced and will forgeue great sinnes Among all sacrifices nothing can be of more estimacion then the bodie and bloode of Chryst Neither ys ther any oblacion more woorthie But this doth precell all Whiche ys to be offred to our Lorde with a pure conscieÌ„ce and with a pure minde to be receaued of al and woourshipped And as yt ys more woorthie then other Euen so yt aught more woorthilie to be honoured and woourshipped Thus farre Alexander Who alleaging the woordes of Chryst This ys my body And this ys my bloode doth by other his woordes therwith declare that they are not to be vnderstanded by figure or trope but in their propre sense And among manie notes that maie here be made I will take but three to prooue the same Threenetes plainite unpâ—gning three articles of the Proclamer The first ys that he confesseth the presence of Chrystes bodie and bloode in the Sacrament for that he agreablie to holie Iustine who saied that the bread and wine after the consecracion be the bodie and bloode of Iesus incarnated He I saie agreablie saieth that the bodie and bloode of him ys in the Masse consecrated Whose passion ys ther celebrated The passion of Chryst Reall presence auouched ys in the Masse celebrated wherfore his bodie and bloode be ther consecrated Who soeuer confesseth Chrystes bodie to be consecrated on the aultar confesseth that consecracion to be doen by these woordes of Chryst This ys my bodie c. Wherfore who soeuer confesseth soch consecracion confesseth the woordes to be vnderdanded withoute figure and trope This Authour confesseth soche consecracion Wherfor he confesseth soche vnderstanding And here by the waie note that this auncient olde Authour hath that maner of phrase and speache that the catholike Churche at this daie vseth namehe when he saieth that the bodie and bloode of Crhyst be consecrated in the Masse and not the maner of speache of the Aduersarie saing that yt ys made a sacramentall bread a figure signe or token of Chrystes bodie He hath no soche woorde no more hath anie one of all these fathers and holy doctours that shall be alleaged in that sense and vnderstanding that the Aduersarie most vntruly blustereth abroade And yet euery learned catholike man confesseth the SacrameÌ„t to be a figure but soche a figure as denieth not the reall presence of Chryst The second note to prooue the woordes of Chryste to be vnderstaÌ„d withoute figure ys that alleaging these wooordes This ys my bodie This ys my bloode Sacrifice propiciatorie auouched immediatelie he saieth By these sacrifices offred offences and sinnes be wiped awaie by whiche woordes calling those thinges whiche Chryste before spake of in the woordes of the Supper sacrifices and that soche sacrifices as put awaie sinnes and we haue no sacrifice to put awaie sinnes but the Sacrifice of Chrystes bodie and bloode Yt ys more then manifest that the vnderstandeth the woordes of Chryst in theirpropre sense of the bodie and blood of Chryste and not of the figure of his bodie for that ys no sacrifice to putte awaie sinnes That he calleth the bodie and bloode of Chryste in the Sacrament of the aultar sacrifices the woordes folowing in the same processe do well prooue and declare when he saieth Nihil in sacrificijs maius esse potest quÃ m corpus sanguis Domini Among the sacrifices ther ys nothing greater then the bodie and bloode of our Lorde And that he speaketh this of the sacrifice and oblacion of Chrystes bodie and bloode in the Sacrament of the aultar yt ys made certen by the woordes that do folowe whiche be these Nulla oblatio potior est sed haec omnes praecellit quae pura Domino conscientia offerenda est puramente Sacrament of the aultar ys a sacrifice sumenda There ys no

what schoole he was in he was certen that ther was no respondent that presentlie wolde return his argument into his lappe I beleue he wolde not for shame haue made soche argument in a schoole except yt had ben to haue occupied the time while he might haue studied a better or ells for lacke of other kinde of argumentes in the matter that he impugneth as I dare saie he do the here as yt well appeareth in the processe of his disputacion For the next argument ys of like force but of more vntrueth this yt ys S. Paule that tooke the Sacrament at Chrysts hand an as he had taken yt deliuered yt to the Corynthians neuer willed adoracion or godly honour to be geuen to yt Leauing this argument as a thinge of no force to conclude that the Authour The proclamers argumeÌ„t oute of S. Paule faileth for waÌ„t of trueth therof intendeth let vs examen the trueth of yt This Proclamer first alleaging Chrystes institucion wherin he saieth Chryst made no mencion of adoracion ioineth S Paule to yt as one receauing of Chryst no other order then in the ministracion of Chryst was vsed and deliuered also to the Corynthians no other nor no more then Chryst did whiche thing howe false and vntrue yt ys S. Paule him self shall declare S. Paule deliuered to the Corynthians that the vnwoorthie receauer shall be giltie of the bodie and bloode of our Lorde Chryst who to vse the woordes of this Proclamer knewe best what aught to be doen when he instituted this Sacrament gaue no soche lawe Sainct Paule geueth a rule or commaundement that a man must examine him self and so eate of that bread Chryst in the institucion gaue no soche commaundement but raither admitting Iudas to the receipt of the holie mysteries whose wicked intentes and pourposes were not vnknowen neither was he ignorant that he nothing examined himself semed to practise the contrarie of that S. Paule setteth furthe to be obserued Wherfor this disputer referring the maner and all other circumstances of the deliuerie of the Sacrament by Sainct Paule to the Corinthians to the maner and circumstances of the deliuery of the Sacrament by Chryst in his supper ys foulie deceaued in his argument taking therin as yt dothe appeare an vntrueth for a trueth and so deceauing his Auditorie geueth them chaffe for good corne Thus ye maie perceaue that S. Paule deliuered diuerse doctrines to the Corynthians concerning the receipt of the holy Sacrament which Chryst ys not fownde by the testimonie of anie of the Euangelistes to haue deliuered to his Apostles and yet who being a chrystian doubteth that yt ys the doctrine of God and of our Sauiour Chryst In this argument this disputer also saieth that S. Paule neuer willed adoracion or godlie honour to be geuen S. Paule willed adoracion to be geueÌ„ to the SacrameÌ„t to the Sacrament yf he speake of the woorde adoracion I consent vnto him for trueth yt ys that S. Paule hathe not these woordes Adore the Sacrament But yf he speake of the thing I dissent from him For that I iudge to be vntrue Manie thinges are spoken of in verie dede when the propre vocable appropriated to the same thing to signifie yt to a mans vnderstanding ys not spoken or vttered As yf I saie Plato was a reasonable liuing creature Though I applie not the propre vocable of a man to Plato yet to the vnderstandinge I signifie as moche in deed as yf I had called him a man So though S. Paule speake not in the deliuerie of the Sacrament to the Corynthians of these woordes adoracion or honour yet he speaketh of the thing in deed For when he geueth this rule Probet seipsum homo Let a man examen him self and so let him Yt ys great honour to the SacrameÌ„t to examen our selues er we presume to receaue yt eate of that bread and drinke of that cuppe Dothe he not will vs to geue moste singular honour to the Sacrament What more honour can be doen then to fee that our faith towarde the Sacrament be firme and stable voide of all sinistre opinions thinking nothing of so great a mysterie but that that ys semelie Howe great an honour do we to the Sacrament also that to receaue yt we examen and search our consciences and what we finde filthie and fowle we purifie clense and make clean by earnest contricion by pure confession and humble penaunce S. Augustine saieth Placuit enim Spiritui sancto vt in honorem tanti Sacramenti in os Christiani prius Dominicum corpus intraret quam exteri cibi Yt hath pleased the holie Ad Jan. Epist 118. Gost that in the honour of so great a Sacrament the bodie of our Lorde shoulde entre the mouth of a chrystian before worldlie meates Yf the holiÌ„e Gost doeth esteme yt as doen to the honour of the Sacrament to receaue yt Yf corporal abstinence be to Gods honour moch more spirituall abstinence fasting before al meats how moch more ys it to the honour of the SacrameÌ„t that we fasting from all vices from all horrible sinnes and crimes come with pure conscience hongring and thirsting righteousnesse to receaue in the Sacrament the Lorde and geuer of righteousnesse Yf any honour be doen to God by corporall abstinence or fasting howe moche more ys doen by spirituall abstinence from sinne But the Aduersarie will saie that this honour ys not doen to the Sacrament but to God and to his grace receaued in the receipt of the Sacrament Wherunto I saie that the verie woordes of S. Paule ouerthroweth this saing For S. Paule by expresse woordes speaketh of the Sacrament saing Let a man examen himself and so let him eate of that bread and drinke of that cuppe He saieth not Let him examen himself and so he shall receaue the grace of God and the vertue of the meritte of Chrystes passion and deathe whiche ys a matter moche and almost generallie taught thorowoute all the Gospell For what ys more taught then remission of sinnes to true penitentes by the vertue of Chrystes passion But here S. Paule speaketh of the Sacrament by a speciall maner and therfor saieth And so let him eat of that bâ—ead and drinke of that cuppe For more manifest proof of this note that S. Paule referreth the honour or dishonour that ys doen by woorthie or vnwoorthie receauing not 1. Cor. 11. Honour or dishonour doen by the receauer ys referred to the Sacrament by expresse woordes of S. Paule immediately to the grace of God or meritte of Chrystes passion But to the Sacrament and therfor saieth Itaque quicunque manducauerit panem biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini Who soeuer therfore shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie he shall be giltie of the bodie and bloode of our Lorde so that the vnwoorthie receauing ys referred to the bread and the cuppe of our

we read ther Qni supra vnÃ cum Patre sedes hic vnÃ nobiscum inuisibiliter Chrysâ—an Liturg. versaris Dignare potenti manu tua nobis impartiri impolutum corpus tuum preciosum sangninem tuum per nos toti populo Deinde sacerdos adorat Diaconus in eo in quo est loco ter secretÃ² dicentes Deus propitius esto mihi peccatori Et populus similiter Omnes cum pietate reuerentia adorant Thowe that sittest aboue with the Father and also arte with vs here inuisiblie vouchesaif with thy Preist deacon and all the people adored the Sacr. in Chrysaime mightie hand to geue vnto vs thy vndefiled bodie and thy preciouse blood and by vs to all the people This ys his praier After this praier he geueth this rule Then the preist adoreth and the Deacon also in the place that he ys in thrice saing God be mercifull vnto me sinner And all the people likewise with godlinesse and reuerence doo adore Perceaue ye not in this saing Chryst both to be aboue with his Father and also here with vs See ye not the rule of Chrysostome that the preist the Deacon and all the people did adore before they receaued the Sacrament These places might suffice to anie man that ys not contenciouse But that the Reader maie see plentie of matter to staie him and to confounde the Proclaimer that so vntreuly reporteth of the holie Fathers we will heare one place more of Chrysostom whiche ys this Christus suam carnem dedit Homi l. 24 10. 1. Cor. vobis vt ea saturemur quo nos in sui amorem plurimum allexit Ad eum igitur cum feruore accedamus dilectione quÃ m vehementissima ne grauius subeamus supplicium Quanto enim maius beneficiuÌ„ accipimus tanto magis puniemur quaÌ„do eo indigni apparebimus Hoc corpus in praesepireueriti sunt Magi viri impij barbari longo itenere confecto cum timore et tremore plurimo adorauerunt Imitemur igitur barbaros nos qui caeloruÌ„ ciues sumus Illi enim cÃ¹m id praesepe tugurium tantÃ¹m neque eorum quidquam quae tu nunc intueris viderent summa accesserunt reuerentia horrore Tu verÃ² non in praesepi id sed in Altari non mulierem quae in vlnis teneat sed sacerdotem praesentem Spiritum per abundÃ¨ super proposito diffusum sacrificio vides Nec simplex vt illi corpus vides sed et eius potentiam omnem agnoscis administrationem nihil eorum quae per ipsum facta suntignoras diligenter initiatus es in omnibus Excitemur horrescamsque maiorem quam barbari illi prae nobis feramus pietatem Chryst gaue vnto vs his flesh that with yt we might be fedde wherby he moche alleured vs into his loue Let vs therfor with feruencie and most vehement loue come vnto him leest we suffre a more greuouse condemnacion The greater benefit we take the Chryst hath geuen vs his flesh to feede vpoÌ„ more shall we be punished yf we be fownde vnwoorthie of yt This bodie did the wise men and men without God and barbarouse reuerence and woourshippe And after they had ended a long iourneie with moche feare and tremblinge did adore yt Let vs therfor at the leest folowe the example of these barbarouse we that be the cittizens of the heauens for they when they sawe that maunger and cottage onelie and did not see anie of these thinges whiche thowe doest nowe beholde they came with great reuerence and horrour But thowe seest not that bodie in the maunger but in the aultar thowe seest not a woman that holdeth yt in her armes but thowe seest the preist present That same body on the aultar that was in the maunger and the Spirit plentifullie powred vpon the proposed sacrifice Neither doest thowe see a bare bodie as they did but thowe knowest all his power and rule and thowe art ignoraunt of nothing that ys doen by him But thowe art diligently instructed in all poinctes Let vs be stirred vppe and feare and let vs declare a more godlinesse then those barbarouse men Thus moche Chrysostom Nowe haue we hearde three testimonies of Chrysostom In the first we were taught his faith as touching the honouring of the Sacrament whiche he saieth to be so honourable that not onely men But also Angells doo honoure yt In the second he declared the practise or execution of the honouring of the Sacrament by him self his ministers and his people before the receipt of the same Sacrament In the thirde he geueth generall exhortacion to all men to do the same And therunto prouoketh by the example of the three wise men that came to honour Chryst at his birth teaching vs that we honour the same bodie in the aultar that they did in the maunger These places being plain enough let vs leaue them and heare Sainct Ambrose who saieth thus evpownding a verse of the Prophet Dauid Per seabellum terra intelligitur per terram autem caro Christi quam bodie quoque in mysterijs adoramus quÃ m Apostoli in Domino Iesu vt suprÃ diximus adorarunt Neque Amb. despiritu S. li. 3. ca. 12. We adore the flesh of Chryst in the mysteries enim diuisas est Christus sed vnus By the footestoole ys vnderstanded the earth by the earth ys vnderstanded the flesh of Chryst whiche nowe also we adore in the mysteries whiche the Apostles as before we haue saied did adore in our Lorde Iesus Neither ys Chryst diuided but one what thinke you gentle Reader doth not Sainct Ambrose plainlie enough testifie and teache the adoracion of Chryst who that ye shall not be caried awaie with the wicked gloses of heretiques which to robbe Chryste of his honoure in the most holie and blessed Sacrament saie that thowe must adore Chryst in heauen teacheth you by expresse woordes that the flesh of Chryst ys to be adored and honoured in the Sacrament whiche he calleth the mysteries wher he affirmeth the same flesh to be that the Apostles did adore in our Lorde Iesus Nowe after S. Ambrose we will heare S. Augustine who in diuerse places teacheth vs to adore Chryst in the Sacrament But yt shall be best first to laie before you that place of Sainct Augustine at the lenght whollie and plainly whiche this Proclamer with sleight doth truncately and by peice meale touche that yt might appeare to his readers and heares that that place of Sainct Augustine nothing impugned his doctrine whiche in deed doth plainlie ouerthrowe yt This ys the wholl place of Sainct Augustine Adorate scabellum pedum eius quomam sanctum est Sed videte fratres quid nos iubeat adorare Alio loco scriptura dicit Coelum mihi sedes est terra Aug. in Isal 98. autem scabellum pedum meorum Ergo terram iubet nos adorare quia dixit alto loco quod sit

of Chryst This Proclamer with mocking and taunting derideth and dispraiseth them that do so honoure Chryst Sainct Gregorie by all mens iudgementes as he was auncient so ys he iudged to be catholique and to fauoure Chryste and the catholique Churche This Proclamer as he ys of these daies and but younge of age so dissentinge from this holie Father maie well be iudgd the enemie of Chryst and his catholique Churche And as we haue saied of Sainct Gregorie So maie we saie of Sainct Ambrose who commendeth in his brother the great faith affiance and trust that he had in the holie Sacrament For what more honour what higher honour can we do to God then to setle our faith our hope and our trust in God acknowledging him one not onely able and of power to helpe vs to deliuer and saue vs from all perills and daungers that maie happen to vs but also assuredly trust that he will so doe Thus Sainct Ambrose to the praise of his brother reporteth that he did to the Sacrament as before ys at large declared Seinge then this Proclamer dispraiseth that that holy Ambrose did praise yt ys easie to perceaue what ys to be thought of him and which of their doctrins ys to be embraced and whiche of them ys to be folowed euerie good chrystian will soen determine In this matter also ys Eusebius Emisenus a goodlie witnesse writing thus Quia corpus assumptum ablaturus erat ab oculis nostris sideribus illaturus necessarium Eus Emis Hom. pas erat vt nobis in hoc die Sacramentum corporis sanguinis consecraret vt coleretur iugiter per mysterium quod semel offerebatur in precium For that he wolde take awaie his assumpted bodie from our eyes and carie yt into the heauens yt was necessarie that in this daie he shoulde consecrate the Sacrament of his bodie and bloode that yt might continuallie be honoured by mysterie that once was offred for our price Thus he Nowe wher the Proclamer saieth that Chryst did institute the Sacrament onely that yt shoulde be receaued in the remembrance of his death Eusâ—b Em. directlie against the Proclamer This Authour saieth that bicause the visible presence of his bodie shoulde be taken from vs he did institute the Sacrament that the same his bodie might continuallie be honoured by mysterie And forsomoch as yt ys so he exhorteth vs so to doe sainge CÃ¹m reuerendo altari caelestibus cibis satiandus accedis sacrum Dei tui corpus sanguinem fide respice honora mirare mente continge cordis manu suscipe maximÃ¨ haustu interiori assume When thowe comest Euseb ibi to the reuerend aultar to be satisfied with heauenly meates looke with faith vpon the bodie and bloode of thy God Honoure yt woonder at yt touche yt with thy minde receaue yt with the hand of thy heart and cheiflie receaue Euseb biddeth vs honour the Sacrament yt with the inwarde draught This Authour in this his exhortacion first teacheth vs what we shall beholde by faithe when we come to the reuerende aultar the bodie saieth he of our God Wherby he teacheth the presence of our Lordes bodie in the Sacrament whiche in dede by faith onely ys ther to be seen and not by senseis except yt please God by miracle to some so to reuele yt as we reade that sundrie times he hath so doen. But let not the Proclamer walkinge in his darke mistes of his figures saie that Chryst ys in the Sacrament as in a figure bicause this Authour saieth that we by faith must beholde him and thervpon triumphe that this Authour ys on his side For this cauille ys auoided by the woordes that shortlie after folowe whiche be these Sicut autem quicunque ad fidem Christi veniens ante verba Baptismi adhuc est in vinculo veteris debiti ijs verÃ² memoratis mox exuitur omni fece peccati ita quando benedicendae verbis caelestibus creaturae sacris a taribus imponuntur antequam inuocatione summi nominis consecrentur substantia est illic panis vini pÃ²st verba autem Christi corpus sanguis Christi As anie man cominge to the faith of Chryst before the wooordes of Baptisme ys yet in the bands of the olde debte but when the woordes be spoken ys furthwith deliuered from all the dregges of sinne Euen so when the creatures that are to be blessed with the heauenly woordes are putte vpon the holie aultars before they be consecrated by the inuocacion A plain place for M. Juell of the most high name ther ys the substance of bread and wine but after the woordes of Chryst the bodie and bloode of Chryste Thus Eusebius This his sainge clean dissolueth the cauill of the Aduersarie For though before the woordes of Chryste yt be bread and wine yet after the woordes yt ys the bodie and bloode of Chryste Thus the minde of Eusebius being declared that Chrystes bodie and bloode be in the Sacrament after the consecracion yt foloweth in his exhortacion Reall presence and adoracion plainlie auouched by Euso Emis as meit ys we shoulde doe Honora honoure yt When by soche an auncient holie Father we be moued and aduertised to honour the bodie of our God and that not onelie in heauen but when we come to the reuerende aultar wher after the woords of Chryste ys the bodie and bloode of Chryst ys yt meit suppose ye to leaue so auncient doctrine and to cleaue to the newfangled inuencion of this Proclamer After this he saieth mirare that ys merueill or woonder As who might saie that the bodie of thy Lorde God ys in the Sacrament the senseis of man can not perceaue yt his imaginacion can not compasse yt his might and power can not woorke yt his reason can not comprehende yt therfore with reuerence and honour merueill and wonder at yt Remembre that to God nothing ys vnpossiblie Remembre the workes of God be merueillouse And therfor reuerentlie woonder and saie Tu es Deus qui facis mirabilia Thowe arte the God whiche doest merueillouse thinges Nowe yf ther were but a figure but bread and wine signes and tokens of Figures of thinges be not merueillouse but the blessed Sacram. ys merueilouse the bodie of Chryst what neaded this Authour to aduertise euery chrystian man and saie Mirare merueill Ther was neuer man that bidde the Iewes merueill at the Paschall lambe bycause yt was a figure of Chryste ther was neuer man bidde wonder at Isaac at Ioseph at Ionas at the brasen serpent and soche other bicause they were figures of Chryste but the merueill ys here at the ineffable and vnspeakeable worke of God who aboue all mans deuise maketh present by his allmightie power the bodie and bloode of his Sonne our Sauiour Chryst This therfore toucheth the wicked saing of Oecolampadius who thinking verie basely of this Sacrament denieth anie miracle to be wrought in yt whose saing howe false yt

restored to his seight with other which did adore Chryst without reproche Did they trowe ye know Chryst seing the Apostles did not know him Did they trowe ye vnder stand this quidditie of faith how the flesh and bodie of Chryst was to be adored and howe yt was not to be adored And yet were not they in the simplicitie of their faith well accepted And to come nearer to answer this man do all Chrystian people which at this present daie adore Chryst in heauen vnderstand this quidditie how the flesh of Chryst being a creature maie be adored with Godlie honoure To adore the Godhead of Chryst with godlie honour yt ys a plain matter but to adore the manhead to adore the naturall flesh of a natural man to adore a verie man with God I thinke the Disciples of this Proclamer who not vnderstanding howe the accidentes be fownded in the Sacrament nor how to discern them froÌ„ the bodie of Chryst that ys couered with these accidentes therfor flie from the honouring of Chryst in the Sacrament for feare of coÌ„mitting Idolatrie were neuer so well taught by ther master well to vnderstand these quiddities aboue mencioned Will he also therfore that they not vnderstanding these thinges should also flie the honour of Chryst in heaueÌ„ I thinke verilie yt will therto growe at the last as yt doth allreadie break out among the Caluinistes For doth not Richerus forbidde to praye to Chryst least we shoulde honour hys humanitie with godly honoure Hath he Richerus a Calumist forbiddeth to praie to Chryst not saied that he ys to be accompted an heretique that saieth that Chryst must necessarely be praied vnto See yowe not howe Satthan goeth aboute by prettie means to take awaie Chryst from yowe Among the Caluinistes as nowe among yowe he began to take awaie the adoracion of Chryst in the Sacrament but nowe he taketh awaie the adoracion of Chryst in heauen Take heed therfor Sathan ys subtle He saieth that the schoolemen make a doubte of the adoracion of the Sacrament bicause the vnlearned maie coÌ„mitte Idolatrie yf they happen to Damascen li 4. ra 3. woorshippe the outward formes or shewes of bread aÌ„d geue honour to that in stead of Chrystes bodie Damasen saieth that the flesh of Chryst the humanitie of Chryst ys not in some consideracion to be adored and if they Phanticall daungers maie not drawe vs from oure saith and duetie doing so adore and honore yt they committe Idolatrie shall all the vnlearned christians therfore bicause they maie committe Idolatrie in adoring Chrystes flesh and bodie geue ouer their dueties and ceasse to honour Chrystes bodie in heauen Yf daungers maie withdrawe vs from the matters of our faith and the doing of our duetie in the same forsomoche as in manie matters of faithe manie daungers maie happen manie matters of our faith must be omitted and forsaking Among the daungers that maie happen in matters of faith this man to disswade his hearers and readers from the faith bringeth in one other aboute the consecracion of the holy Sacrament what saieth he if yt happned the preist not to consecrate what if he leaue oute the woordes of consecracion and neuer speake them or what if the preist haue no minde or intencion to consecrate As this man goeth aboute to shake the fundacion and building of this Sacrament which ys as S. Dionise saieth the perfection all other Sacramentes So his bothers and likes haue goen aboute to shake the fundacion of the sacrament of Baptisme For Brentius saieth that baptisme ys good and maie be ministred withoute the forme of the woordes of Baptisme But yt shall be best that I asscribe his owne woords that I be not thought to misreport him Thus he writeth Christus non collocauit fundamentum Baptismi super certis literis sillabis aut dictionibus nec alligauit nos ad certa verba non enim instituit magiam quae ad certam verborum formam aut ritus alligata est sed instituit coelestia sacramenta Brentius in explicatione Baptismi quae constant sua ipsius sententia voluntate his vel illis verbis significata Itaque si quis post recitationem Symboli Apostolici in Baptismo diceret ad baptisanduÌ„ haec verba Audiui iam ex te confessionem fidei tuae quÃ²d credas in Deum Patrem omnipotentem creatorem coeli terrae Et in Vnigemtum Filium eius Dominum nostrum Iesum Christum in Spiritum sanctum In hanc igitur confessionem sidem intingo te in aquam seu perfundo te aqud vt hoc signaculo certus fias te insertum esse in Iesum Christum communionem omnium bonorum Vade ergo in pace Hic certÃ¨ Baptismus verÃ¨ esset Baptismus Chryste hathe not settled the fundacion of Baptisme vpon certen letters Berentius impugneth the forme of Baptisme sillables or woordes For he hath not instituted magike that ys to saie incantacion sorcerie or witchcrafte which ys bownden to certen form of woordes or ceremonies but he hath instituted heauenly sacramentes whiche are established by his owne will and sentence signified by these or these woordes Therfor if anie man after the rehersall of the Symbole or Creed of the Apostles in Baptisme shoulde saie these woordes to him that ys to be baptized I haue now heard of thee the confession of thy faith that thowe beleuest in God the Father allmightie maker of heauen and earth And in his onely begotten Sonne our Lord Iesus Chryst And in the holie Gost Vpon this consession therfor and faith I dippe thee in the water or I washe thee with water that by this signe thowe maist be made certen that thowe arte inserted or engraffed into Iesus Chryst and into the coÌ„munion of all good thinges c. Therfor go thie waie in peace Certenly this Baptisme shoulde be verilie Baptisme Ye see here howe this man reiected the woordes of Baptisme and accounted yt sorcerie and supersticion to be bownde to a certen forme of woordes in the ministracion not onely of this but of other sacramentes Yt ys lamentable to see the wickednesse of these men howe they labour to weaken all the fundacion of our faithe and wolde make vs viode of all certentie in the ministracion of Chrystes Sacramentes But to returne to our Proclamer and to aunswer him with his owne learning for Brentius and he be of one religion and doctrine or ells Sathan ys diuided in him self seinge that to vse a prescript forme of woordes in the Sacrament ys supersticion and Magicke what nedeth he to make any doubte whether those formes whiche the holy auncient Fathers call the woordes of consecracion be vsed or no as shough ther were daunger if they were omitted where by the learning of his schoolefelowe Brentius to omitte them ys raither religion then daunger For if the woordes of the forme of Baptisme maie withoute daunger be omitted why maie not the woordes of consecracion withoute daunger be

omitted Thus hitherto I haue aunswered this Proclamer with the doctrine of his owne schoole that yt maie appeare to the reader howe wicked and detestable the doctrine ys and howe yt confowndeth all order and all certentie of the ministracion of sacramentes in Chrystes Church leauing a man so receauing these Sacramentes vncerten and doudtfull whether he hath receaued either the one Sacrament or the other I wolde here reherse mo daungers that might likewise happen in the ministracion Protestantes admitt some two Sacramentes some three some foure some neuer one of the other sacramentes if I knewe of what religion this man were For some of them admitte but two SacramaÌ„tes some three some foure some neuer one so diuerse be they in their opinions so vnstable ys the profession of their religion But contenting my self with these that be rehersed fearing that he will admitte no mo though the catholike church admitte seuen I will nowe open the doctrine of the catholique Church in these two for asmoch as ys here to be saide And first for the Sacrament of Baptisme thus teacheth the holy catholique churche that the inuocacion of the holie Trinitie maie not be omitted as wittnesseth S. Basill Neminem impellat ad errorem illud Apostoli quÃ²d nomen Patris ac sancti Spiritus in baptismatis mentione saepe omittit Neque ob id puter nominum nomenclaturam non necesse esse obseruari Quicunque inquit in Christum baptisati estis Christum induistis That the Apostle in the mencion of baptime doth often omitte the name of the Father and the holy Gost let yt driue no man to erroure Neither for that let him thinke that yt ys not necessarie the naming of their names to be obserued And again he saieth Oportet immortalem manere traditionem in viuifica gratia datum Qui enim liberauit vitam nostram ex corruptione potestatem renouationis nobis dedit Quae potestas inexplicabilem causam habet in mysterio abstrusam verÃ¹m magnam Basill de spiritu saÌ„ct ca. 12. Forme of Baptisme necessarilie required in that Sacra animis salutem adferentem Quare addere quid aut detrahere palÃ m est elapsus Ã vitae aeterna Si igitur separaetio Spiritus in Baptismate Ã Patre Filio periculosa est baptizanti inutilis Baptisinum suscipienti quomodÃ² nobis tutum est Ã Patre Filio diuellere Spiritum sanctum Fides Baptisma duo salutis modi sunt inter se cohaerentes inseparabiles Fides enim perficitur per baptisinum baptismus verÃ² fundatur per fidem per eadem nomina vtraque res impletur Sicut enim credimus in patrem Filium Spiritum sanctum sic etiam baptizamur in nomine Patris Filij Spiritus sancti The tradition geuen in the quickning gracemust abide vnmoued He that deliuered our life from corruption gaue vs the power of renouacion which power hathe an inexplicable cause and hidden in misterie but yet bringing Jbidem great health to our soules Wherfore to putt to anie thing or to pluck awaie Faith and baptisme two insepaerable meanes of saluacion aniething yt ys an open fall from euerlasting life Yf therfor the separacion of the holie Goste in Baptisme from the Father and the Sonne ys peri-Louse to the baptizer and vnprofitable to him that receaueth baptisme howe can we safelie from the Father and the Sonne diuide the holy Gost Faith and Baptisme be twoo meanes of healthe conioined together and inseparable For faith ys perfected by Baptisme and Baptisme ys founded by faith and by the same names bothe these thinges be fullfilled As we beleue in the Father and the Sonne and the holy Gost so are we baptised in the name of the Father and the Sonne and the holie Gost Thus farre S. Basill DamasceÌ„ li. 4 ca. 10. Damnascen also saieth Quemadmodum semel completa est Domini mors sic semel oportet Baptizari iuxta Domini verbum In nomnie Patris Filij Spiritus sancti instructos confessionem Patris Filij Spiritus sancti As the deathe of our Lorde was once doen So must they that be taught the confession of the Father the Sonne and the holie Goste be once baptised according to the woorde of our Lorde In the name of the Father the Sonne and the holie Gste Thus Damascen Manie other Fathers maie be brought but theise two maie at this time suffice which both do declare that not onely the confession of the Father and the SoÌ„ne and the holy Gost must be had in Baptisme but also ouer and beside the partie to be baptized must be baptized in the name of the Father and the Sonne and the holy Goste as by the well weighing of their sainges yt shall be easie to perceaue But nowe by cause Brentius teacheth that the woordes of the forme of Baptisme be not necessarie and yt maie be that this Proclamer thinketh eueÌ„ This perill I fear falleth vpon manye in Englond in these daies the same and herein some light heades leauinge the doctrine of the auncient church will folowe Berentius his doctrine and will not baptise in the name of the Father and of the Sonne and of the holie Goste which as S. Basill saieth ys perilouse to the baptizer and vnprofitable to the baptised shall we therfore reiect and cast awaie the Sacrament of Baptisme bicause soch perills and daungers maie happen in the ministracion of yt as this man wolde that we shoulde Chrystes bodie and bloode in the blessed SacrameÌ„t bicause daungers maie happen in the honouring of the same As for the consecracion of the Sacrament yt ys taught vs also hy the catholique Church that yt ys doen by the power of God woorkinge at the due pronunciacion of the woordes of Chryst as wittnesse Eusebius Emisenus Chrysostome and Ambrose with a nombre of other What dauÌ„ger to the preist and what to the people if the woodes of Consecracion be left vnsaied But this Proclamer saieth that yt ys knowen that some preistes haue manie yeares lefte oute the woordes of consecracion Yt ys plain then saie I that the bodie of Chryst ys not preseÌ„t in the SacrameÌ„t bicause the institucioÌ„ ys not obserued Then yt foloweth as the proclamer saieth that ther ys daunger Ther ys daunger in dede to the wicked preist who pretending in outwarde face to do that that Chryst hath appoincted and dothe yt not indeed But to the people simplie beleuing the ministre to doe that that to his ministerie apperteineth and perceauing nothinge to the contrarie ther ys no daunger to them in doing their duetie though the naughtie man the preist doe not his duetie And wher the Proclamer saieth that yt ys knowen that preistes haue so doen I thinke if yt be so yt ys knowen to him of him self and of his likes who of peruerse mindes being corrupted in their faith haue committed soche impietie in dede to their greater and more greuouse

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 TestameÌ„t 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 QuomodÃ² constabit cum panem in quo gratiae actae sunt corpus esse Domini sui caliceÌ„ sanguinis eius si non ipsum fabricatoris mundi filium dicant c. QuomodÃ² autem rursum Irenaus li. 5. cont Heresie dicunt carnem in corruptionem deuenire non percipere vitam quae Ã 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 SacrameÌ„t 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 coÌ„futed 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 tantÃ¹m 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 agreemeÌ„t 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 Ã 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 coÌ„mon 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 coÌ„sccracioÌ„ 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 SacrameÌ„t 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 differeÌ„ce this authour maketh betwixt the coÌ„dicion of the bread before the woords of Chryst spokeÌ„ aÌ„d after the woords Before the woordes saieth he yt ys coÌ„mon 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 meÌ„cioned 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 amoÌ„g the faithfull he must without disceptacion humblie accept and embrace what faith commauÌ„deth to be beleued But let vs also heare S. Ambrose who writeth thus FortÃ¨ dicas Aliud video quo modÃ² tu mihi asseris quÃ²d 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 maioremî€‚ue vim esse benedictionis quÃ 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 aÌ„d it was mad a serpeÌ„t Again he taketh the tail of the serpeÌ„t aÌ„d yt returneth into the nature of the rod. Thow seest theÌ„ by the grace of the prophet the nature of the SerpeÌ„taÌ„d the rod twice to be chauÌ„ged 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 exaÌ„ples 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 comauÌ„ded aÌ„d 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 quÃ 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 chauÌ„ged 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 verÃ² 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 cÃ¹m in nobis vita Dei est Dei Verbo in nobis existente viuificatiuum erit nostrum corpus Sed aliud est secundÃ¹m 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 quodammodÃ² 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 streÌ„gt 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 aÌ„d wine into the verie bodie aÌ„d 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 SoÌ„ne of God the Father flesh of the Sonne of God and the coÌ„secrated bread one bodie tooke in the virgens wombe in the vnitie of hys person and the bread which ys coÌ„secrated 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 secundÃ¹m Damasc li. 4. ca. 14. veritateÌ„ coniunctuÌ„ est diumitati quod ex sancta virgine corpus est non quÃ²d ipsum corpus assumptuÌ„ ex coelo descenderit sed quÃ²d 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 quÃ 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 assuÌ„pted 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 aÌ„d blood of Chryst be in the SacrameÌ„t 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 woÌ„be And with this saieth he should we be contented knowing that the woorde of God ys true and omnipotent aÌ„d 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 quÃ²d 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 coÌ„ferebat 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„ aÌ„d the coming to of the holie Gost into the flesh of our lord aÌ„d 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 exteriÃ¹s nec gustu saporis comprehendatur Sed quia spiritualia sunt fide intellectu pro certo sicut veritas praedixit plenissimÃ¨ sumuntur QuÃ²d in veritate corpus sanguis fiat

then August de peccatormerit remiss holie bread vsed in the primitiue Churche other meates although yt be not saieth he the bodie of Chryst And yet this bread accompteth he not though yt be a Sacrament to them and an holie signe amonge the miraculouse workes of God no more then the Church did the holie bread whiche the people receaued on certain daies Wherfor if the Sacrament were but a sign or token onelie as Oecolampadius saieth yt ys then yt should be but as the bread of the Catechumeni the newe conuerted to Chryst and as the holie bread of Christian people whiche S. Augustine accompteth but as an holie thing and yet referred yt not into the nombre of the miraculouse workes of God No more wolde these holie and auncient Fathers which I haue alleaged so haue esteemed the Sacrament and set yt furth by the great workes of God as a miraculouse worke requiring faith to be beleued to contein more than reason can conceaue or Figures coÌ„tein what reason can conceaue the Sacr. what faith must beleue senseis iudge And therfor the holie fathers haue traueiled to staie and confirme the faith of the Chrystians by examples of workes doen miraculouslie by Gods power accompting this as one of the same kinde or sorte This being well weighed and considered by the Fathers in the Lateran Councell wher were assembled no small nombre of learned men as well of the greke church as of the latin as the Patriarkes of Hierusalem and Constantynople Archebishoppes 70. Bishoppes 400. of other Fathers 92. with the Ambassadours of the Grecian and Romain Empire and the Oratours of Hierusalem Fraunce Spain Englonde and Cypres for the declaracion and confirmacion of the faith in this matteir accordinge to the doctrine of the holie Fathers and to the confutacion of the wicked doctrine of Berengarius at that time yet lurking in corners this Canon was ther agreed vpon and set Concil Lateran cap. 1. de fide cathol furth Verum Christi corpus sanguis in sacramento Altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate diuina The verie bodie and blood of Chryste are verilie and trulie conteined vnder the formes of bread and wine in the Sacrament of the aultar the bread and wine being transubstanciated into the bodie and bloode by the power of God Thus the Councell whiche was celebrated aboue thre hondreth yeares agone Nowe Reader thowe seest the learning and faith of Chrystes Church in this matter of transubstantiacion not onelie nowe in these daies professed taught and beleued through oute all Chrystendome but also aboue three hondreth yeares agon in the great and generall Councell Lateran and so by Fathers testified before and vppewarde vntill ye come to the primitiue church Wherfor minding here after to touche yt more as occasion shall be ministred I think this for this time sufficient to moue anie man to haue a regarde to his faith that hath not solde him self ouer to liue vnder heresie disobedience and sinne Nowe therfor I returne to my pourpose THE TWO AND FIFTETH CHAP. OPENETH the mindes of Sainct Basill and Sainct Ambrose vpon the woordes of Chryst THinke not gentle reader but that ther be manie lefte not here alleaged as Optatus Dionisius Alexandrius Hilarius Origen and other which geue goodlie testimonie for the veritie of Chrystes bodie in the Sacrament But here we alleadge none but soche as treacting of these woordes of Chryst This ys my bodie This ys my bloode doe geue vs their doctrine for the true vnderstanding of them wherfor the other omitted this ordre hath brought vs to S. Basill in the greke churche and to S. Ambrose in the latin church S. Basill to whom this question was moued with what feare what maner Basil quaest compend explic qu. 172. of faith or assured certentie and with what affection the bodie and blod of Chryst shoulde be receaued made this aunswer Timorem docet nos Apostolus dicens Qui edit bibit indignÃ© iudicium sibiipsi edit ac bibit At verÃ² certitudinis perfectioneÌ„ inducit fides verboruÌ„ Domini qui dixit Hoc est corpus meum quod pro vohis datur Hoc facite in meÃ m coÌ„memorationeÌ„ The Apostle teachethvs the feare saing He tht eateth and drinketh vnwoorthilie he eateth aÌ„d drinketh vnto himself iudgement But the perfection of certitude induceth the faith of the woords of our Lorde who saied This ys my bodie whiche ys geuen for yowe Doe this in the remembrance of me Thus moch S. Basill for aunswer to the question For the better vnderstanding of which aunswer consider that this question ys propownded as of them that were vnlearned and wolde be simplie S. Basill how he taught the simple to beleue of the Sacrament instructed in the faithe of Chryst to the instruction of whiche kinde of people S. Basill appointed him self in the solucion of this question and other Wherfor yt ys to be thought that in this solucion he taught the simple and plain trueth Nowe then teaching them that these woordes This ys my bodie doe instruct them what faith they shoulde haue in the receipt of the Sacrament what dothe he but teach that these woordes must be taken as they sownde and so by them to haue this faith that Chrystes verie bodie ys in the Sacrament according as the woordes doe sownde For consider wolde this holie man trowe ye teache the people to grownde their faith vpoÌ„ these woordes if their faith shoulde not be grownded ypon them as they lie but vpon this sense this ys a figure of my bodie Yf the faith of the people of the Sacrament aught to be none other but that yt ys but a figure of the bodie and not the bodie yt self wolde he haue moued them to beleue the woordes as they be spoken and not haue taught the true sense that they aught to grownde their faith vpon in dede No chrystian will so thinke of so woorthie a man as this was And therfor ye maie perceaue that this holieman Ca. 25. 37. 44. vnderstoode Chrystes woordes simplie in propre sense and taught therbie the very presence of Chrystes blessed bodie and bloode in the Sacrament as before ys saied and shall be plentifullie declared in the thirde booke S. Ambr. booke of Sacr. reiected of OecolaÌ„p as S. lames epistle by Luther for their plaintrueth Nowe foloweth S. Ambrose in whome I finde soche copie and soche plentie of plain and euident places to open and declare the right and true vnderstanding of this scripture This ys my bodie that as a man comming into a goodlie garden garnished adorned and pleasantlie furnished with all delectable and swete flowres can not tell which flower to take first Euen so I beholding S. Ambrose and the plentie of goodlie liuely places in him I knowe not whiche to take first But bicause he ys so plain in gods treuth and

Father teacheth vs that in Chrystes bodie the substance of bread was chaunged into the substance of that diuine bodie TraÌ„substaÌ„tiacion a nouched and what yt ys and by example of that teacheth the like to be nowe doen in the Sacrament that as in the one ther was a chaunge of one substance into an other so in this ther ys a chaunge of one substance into an other that ys once again to saie of the substance of bread and wine into the substance of Chrystes bodie and blood why maie not this turning chaunging or transmuting of substances into substances be called transubstantiacoÌ„n seinge yt ys so in dede Whie I saie maie not the same terme by the Church be vsed liuelie to expresse a treuth and to auoide an heresie as in the time of the Arrians the Church for the confutacion of that heresie was enforced to vse this terme consubstantialitie therby to declare that God the Sonne was and ys of one substance with God the Father A newe mischeif must haue a newe remedie As the woord ConstaÌ„tialitie in the time of Arius so TraÌ„substaÌ„tiacion in the time of BereÌ„g was taught by the holie Goste and for a newe sore a newe salue must be fownde So as for the Arrians whiche was then a newe mischeif and a newe sore in the Churche these tearmes consubstanciall and consubstancialitie were by the holie Gost deuised in the same So when Berengarius began this newe mischeif and sore against the Sacrament teaching that ther was no chaunge of the substance of bread into the substance of the bodie of Chryste which sore the Church had not felt before the same Churche perceauing that all the termes that the holie Fathers had vsed to expresse this chaunge as turning chaunging mutacion transmutacion transumption transelementacion did not suffice but the Deuell wolde by his ministers dallie with them to deceaue Chrystian soules and impugne the holie Chrystian faith the Church I saie by the holie Gost deuised to vse this tearme transubstanciacion to declare fullie the thing that ys doen whiche ys the chaunge of one substance into an other and so to open the true faith by the same to defende the faith and to sett yt for a salue and a remedie against that sore and mischeif that the Deuell had newely caused to springe And as in the time of the Arrians ther was no newe thinge deuised in faith though a newe tearme was set furth so nowe no thing ys newlie deuised but onelie the tearme fullie to declare and make vs vnderstand that thing that was before Wherfore the newnesse of the tearme shoulde not offende speciallie being fetfurth by no particular man but by a generall consent so that yt be not a prophane noueltie prophanelie abducinge men from an auncient trueth to a newe inuented falsheade and so by a newe terme newely commended to vs to supplant vs. But a newe tearme to expresse an olde trueth hath ben in the beginning of the Churche and maie also nowe be well vsed as S. Augustine saieth Audite Apostolum salubriter admonentem Prophanas inquit verborum A newe tearm to expresse anold treuth vsed in the primitiue church and maie so be nowe nouitates deuita Multum enim proficiunt ad impietatem sermo eorum vt cancer serpit Et non ait solÃ¹m verborum nouitates sed addit Prophanas Sunt eium doctrinae religionis congruentes verborum nouitates Sicut ipsum nomen Christiaâ—orum quando dict caeperat sicut scriptum est In Antiochia enim primam post ascensionem Domini sic appellati sunt Discipuli Sicut legitur in Actibus Apostolorum Et Xenodochia Monasteria postea appellata sunt nouis nominibus res tamen ipsae ante nomina sua erant religionis veritate sirmantur quae etiam contra improbos defenduntur Aduersus quoque impietatem Arrianorum haereticorum nouum nomen patres Homousion condiderunt sed non rem nouam tali nomine signauerunt Hoc enim vocatur Homousion quod est ego Aug. tract 96. in Ioan. Pater vnum sumus vnius videlicet eiusdemque substantiae Nam si omnis nouitas prophana esset nec Ã Domino diceretur mandatum nouum do vobis nec testamentum appellaret nouum nec cantaret vniuersa terra canticum nouum Heare the Apostle holsomlie admonishing Prophane nouelties of woordes saieth he auoide They doe moche aduaunce impietie and their woorde fretteth like a kanker And he doeth not Some newe woordes be agreable to good religioÌ„ saie onely nouelties of woordes but he addeth Prophane For ther be nouelties of woordes also agreable to the doctrine of religion as the name of Chrystians when yt first began to be spoken of as yt ys written For so first in Antioche after the ascension of our Lorde were the Disciples called at yt ys redd in the Actes of the Apostles And Hospitals and Monasteries after ward were called with newe names the thinges them selues for all that were before these their names and are established with the veritie of religion and are also defended against wicked men Against the impietie or wickednesse also of the Heretiques the Arrians the Fathers made the newe tearme Homousion but by that name they did Homousion what yt signisieth not signifie a newe thing For Homousion ys called the same that this ys I and my Father be one that ys to saie of one and the very same substance For if euery noueltie were euell yt shoulde not be saied of our Lorde I geue yow a newe commaundement neither shoulde his testament be called newe neither shoulde the wholl earth sing a newe song Thus moch S. Augustin Wherfor this tearm of transubstanciation which the Aduersarie calleth newe although yt hath beÌ„ in vse more then three hondreth years by the minde of S. Augustine ys not to be reiected But for somoche as the thing whiche yt signisieth ys auncient as Homousion against the Arrians so this against the Sacramentaries ys of all faithfull people to be accepted But what doe I tarie so long vpon this matter seing moche ys saied of yt allreadie and more shall by waie of note as occasion shall be geuen The thirde heresie ys also by this authour refelled in that he teaching the bread to be chaunged by these woordes of Chryst This ys my bodie teacheth both the reall presence and also the woordes to be vnderstand withoute figure or trope as the Aduersaries wolde haue them vnderstanded That he so doeth yt ys easie to be perceaued by his owne wordes whiche he vttereth in this maner Panis statim mutatur in corpus vt dictum est Ã Verbo hoc est corpus meum The bread ys furth with chaunged by the woorde into the bodie as yt ys saied of the Sonne of God This ys my bodie But what neadeth to tarie anie loÌ„ger to saie more for the opening of this authour where euerie parte of yt ys so opeÌ„ of yt self that a childe maie see yt I

yt self We haue not a figure of the meat of Chryst but the meat yt self we drinke not a figure of Chrystes bloode but we drinke his blood saieth S. Hierom. And therfore this Proclamer did seke to doe to moche violence to S. Hierom to cutt of a peice of him and shewing yt to his audience to make them beleue that S. Hieom was on his side as he saied when al that ys before saied and all that cometh after in S. Hierom reclameth yea and fighteth against him Thus ye haue hearde twoo great clerkes of Chrystes schoole and the same also two great Seniours of Chrystes Parliament house testifieng the enacted trueth of the prescnce of Chryst in the Sacrament and the vnderstanding of the woordes of his supper Weigh them well and consider them throughlie THE FOVR AND FIFTETH CHAP. TESTIFIETH the vnderstanding of the same woordes by Isichius and S. Augustin ALthough Isichius be in the phrase of woordes somwhat darke yet I wolde not omitte him both for that he ys graue auncient and learned and his testimonie also verie effectuouse and good Vpon Leuiticus writing on this text Qui Leuit. 22. comederit de sanctificatis per ignorantiam addet quintam partem cum eo quod comedit dabit sacerdoti in sanctuarium He that eateth of the holie thinges vnwittinglie he shall put the fifte parte therunto and geue vnto the preist the halowed thing thus he saieth Sancta sanctorum sunt propriÃ¨ Christi mysteria quia ipsius est corpus de quo Gabriel ad virginem dicebat Spiritus sanctus superueniet in te virtus Altissimi obumbrabit tibi ideo quod nascetur Isych in Leuit. li. 6. ca. 22. ex te sanctum vocabitur filius Dei. Sed Esaias sanctus Dominus in altis habitat in sinu videlicet Patris Ab hoc enim non solÃ¹m alienigenas inquilinos mercenarios sacrificio prohibuit sed nec per ignorantiam percipere praecepit Per ignorantiam autem percipit qui virtutem eius dignitatem ignorat qui nescit quia corpus hoc sanguis est secundÃ m veritatem sed mysteria quidem percipit nescit autem mysteriorum virtutem Ad quem Salamon dicit vel magis Spiritus qui in eo est Quando sederis vt comedas cum principe diligenter attende quae posita sunt ante te ApertÃ¨ ipse coÌ„pellens cogens eum qui ignorat addere quintaÌ„ parteÌ„ Haec enim quinta addita intelligere nos intellgibiliter diuina mysteria facit Quid sit autem quinta pars ipse te verba legis latoris docere possunt ait enim Addet quintam partem cum eo quod comedit Et quomodÃ² eius quod iam comedit coÌ„sumpsit addere quis quintaÌ„ potest Neque enim aliud aut aliunde sed de ipso cum eo vel sicut lxx super ipsum iubet addi quintam Ergo quinta eius super ipsum sermo est qui prolatus est ab ipso Christo super Dominicum mysterium Ipse enim liberat nos ab ignorantia remouetî€‚ue nos additus carnale quip piam terrenum de sanctis arbitrari sed diuinÃ¨ ea spiritualiter accipi sancit quod quinta propriÃ¨ nominatur quia qui in nobis est diuinus spiritus sermo quem tradidit qui in vobis sunt componit sensus non solÃ¹m nostrum gustum producit ad mysterium sed auditum visum tactum odoratum ita vt nil in eis minori rationi infirnae menti proximum de ijs videlicet quae valdÃ¨ superna sunt suspicemur The most holie thinges proprelie are the mysteries of Chryste For yt ys his bodie of Receauing of the Sacr. by ignoraÌ„ce what yt ys the whiche Gabriel saied to the Virgen The holie Gost shall come vpon thee and the power of the highest shall ouershadowe thee Therfore that holie thinge that shall be born of thee shall be called the Sonne of God And Esaias also the Lorde ys holie and dwelleth on the heightes that ys to saie in the bosome of the Father From this Sacrifice he doeth not onely forbidde straungers and hired seruantes but he commaunded also that yt be not receaued by ignorance He receaueth yt by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys the bodie and bloode in verie dede but receaueth the misteries and knoweth not the power of the misteries Vnto whoÌ„ Salomon saieth or raither the holie Goste that ys in him When thowe sittest to eate with a Prince diligentlie attende what thinges are sett before thee He also compelling and constreigning him that ys ignorant to putto the fifte parte This fifte part putto maketh vs easilie to vnderstand the diuine and mystical thinges What that fifte parte ys the woordes of the Lawgeuer can teache thee for he saieth he shall putto a fifte part with that that he hath eaten Howe can a man putto a fifte parte that that he hath eaten and consumed Neither maie he putto anie other thing or had from anie other wher but he commaundeth a fifte parte to be putto of that and with yt or as the seuentie interpretours saie vpon yt Then the fifte part of him vpon him ys the woorde whiche was spoken of Chryst him self vpon our Lords mysterie That woorde deliuereth vs from ignorance and being putto causeth vs to thinke no earthlie or carnallthing of the holie thinges but maketh them to be taken diuinely and spirituallie Whiche thinge proprelie ys called the fift part bicause the spirit of God that ys in vs and the woorde whiche he deliuered settleth the wittes that be in vs and bringeth stirth to the mysterie not onelie our taste but also our hearing and seeing and feeling and smell ling so that of these thinges whiche be verie high we can not surmise anie base or grosse matter Hitherto Isichius In whome I finde manie thinges woorthie to be noted of the whiche some I shal breiflie touche leauing other to be weighed of the reader First yt The SacrameÌ„t a most holie thing and a sacrifice ys certen that he speaketh here of the bodie of Chryste in the Sacrament whiche he calleth the most holie thing and also a sacrifice As of the holie thinges sacrificed in the Leuicall lawe straungers and hirelinges might not receaue no more maie they that be straungers to Chryste receaue of this holie thing Besides this no man might eate of that sacrifice vnwittinglie or ignorantlie no more aught anie to eate of this owre sacrifice ignorantlie Who doeth eate of this holie thing ignoraÌ„tlie He saieth Isichius that knoweth not the power and dignitie of that that he receaueth who knowerh not yt to be a verie bodie and blood in verie deede Note well then these woordes that the misteries of Chryst the SacrameÌ„t of Chryst ys his verie bodie and blood in dede Yf yt be the bodie and

thought good first to note that being ioinctlie spoken of after the other the first might be corfirmed by this in that that this openeth the place of the speaking of yt And this by that manie somwhat be explained in that yt declareth that Chryst spake ther manie and great thinges which in this place be not so farre reported Ther seemeth betwixpt these two places of Chrysostom to be a contradiction the dissolucion of whiche shall bringfurth some good matter meit for Two sainges of Chrysost conferred and conciled this place The contradiction ys this in the first sentence saing QuomodÃ² igitur turbati non sunt discipuli hoc audientes howe were the disciples not troobled hearing this he geueth vs to vnderstand that the Apostles were so staied and confirmed that when Chryst spake to them comaunding them to eate his bodie they were not neither coulde be troobled In this sentence he saieth thatChryst did first drinke of his bloode lest they shoulde saie Wherfor then doe we drinke blood and eate slesh and therfor shoulde be troobled Wherby contrariwise he semeth to insinuate that they were not perfect but wolde haue ben troobled But these two sainges well weighed ther shall be fownde no contradiction but raither strong euident matter for the opening of the trueth nowe declared Wherfor this ys to be noted that in the sirst sentence Chrysostom spake of the faith of the Apostles as concerning this misterie And as touching their saith they were not troobled at the straunge sownde of Chrystes woordes who bid them take and eate his bodie and drinke his blode who otherwise if they had not ben staied in faith being fullie instructed and fullie perswaded they wolde haue ben troobled at the hearing of soche woordes but they were resolued and therfor wolde not depart and go backe from Chryste as other disciples did but when Chryst asked them will yowe also go awaie They answered Domine ad quem ibimus verba vitae aeternae habes Lorde to whom shall we go Thowe hauest the woordes of euerlasting life They had taken a good tast in the woordes of Chryst though they were repugnaunt to their naturall knowledge Wherfor they subdewed their naturall The Apostles hearing Chystes woordes Take eate this ys my bodie were not troobled in faith knowledge to the heauenly and spirituall knowledge and so perceaued euerlasting life in his woordes Therfore hearing this newe and straunge voice Take eate This ys my bodie Drinke this ys my blood that yt was so in dede as Chrvst spake they beleued most certenlie And therfor in faith they were not troobled For if they had they wolde haue vttered their doubte with a QuomodÃ² howe as they did that were troobled and saied QuomodÃ² potest hic nobis dare carnem suam ad manducandum Howe can this felowe geue vs his flesh to eate And as our men in these daies trobled likewise in faith doe shewe their doubte with a QuomodÃ² with an howe asking howe can Chryst be in the Sacrament with manie soche like questions But the Apostles were deliuered from this trooble and therfor saieth Chrysostom they were not trobled that ys they were not troobled in faith That he meneth they were not troobled in faith his woordes doe declare when he asketh howe were not the Apostles troobled hearing these woordes So that their troble shoulde be vpon the hearing of Chrystes woordes But forasmoche as faith ys of hearing and by hearing Chryst before they had conceaued faith therfor faith by the hearing of these woordes which before by hearing were beleued was not nowe troobled Whiche also this Chrysostome saieth in his answer geuing a cause why they were not trobled Quia multa magna de hoc antÃ¨ disseruerat Bicause he had spoken manie and great thinges of this before so that by the hearing of these manie and great thinges they were nowe quieted in faith In the seconde sentence wher he sheweth a thing to be doen by Chryst lest they shoulde be troobled he doth not speake of their trooble in faith but of their trooble that mighthaue happened in the execucioÌ„ of their faith that ys in the receauing of that bodie and bloode whiche they beleued ther to be reallie present and as verie flesh and verie bloode to be receaued The Apostles beleued the real presence of Chrystes bodie and blood in the Sacr. Wherfor yt ys to be noted that the Apostles beleued in the Sacrament to be not a bare figure as of thing absent but they beleued the verie bodie and bloode of Chryst really present The proofe of this by Chrysostom ys this Yf they had beleued yt to be but a figure and in very dede bread and wine then in the receipt of yt they wolde not haue ben troobled For vnto bread and wine they were accustomed as their vsuall foode But forasmoch as they beleued yt to be the verie flesh and verie blood of Chryst the receipt wher of being both straunge and to oure nature lothsome and speciallie the flesh and blood of a man as Theophilact saieth therfor as they were not troobled in the beleuing so that they shoulde not be trobled in Chryst to induce his Apost without lothsomnesse to eat his flesh and drinke his blood did first eat aÌ„d drinke theÌ„ himself the receauing of yt Chryst to induce them by his example and to remoue the lothsomnesse of nature abhorring to eate the flesh of man and to drinke his bloode did drinke first vt tranquillo animo saieth Chrysostom ad communicationem mysterioruÌ„ induceret That he might induce them with a quiet minde to receaue the misteries CoÌ„sider with yowr self if they had beleued yt to be but bread whie should thei not receaue yt with quiet mind yf yt were wine why shoulde they not drinke yt quietlie And if they were soche thinges what needed Chryst to drinke before them to induce them and to quiet them Did they neuer eate bread before Did they neuer drinke wine before Perchaunce the Aduersaries will saie that they neuer eate bread and draÌ„ke wine in that sort before For nowe they did eate bread and drinke wine as the figures of Chrystes bodie and bloode Ys this a sufficient cause to trooble them Had they neuer before eaten any thing as the figure of Chryst Had they not euen a litle before eaten the Paschall lambe a verie liuely figure of Chryst Had they not hearde that Melchisedech did eate and drinke bread and wine in the figure of Chryste Had they not heard that Manna was eaten and the water of the rocke dronken in the figure of Chryst Was this matter so straunge to them that they shoulde be trobled No yt was not this but yt was for the eating of the flesh and drinking of the blood of Chryst whiche for that that yt was neuer in vse before yt was very straunge to them and for that yt was against nature yt was lothsome and therfor they might verie well haue ben troobled

Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutacioÌ„ of the enemie yt maie appeare that they are vniustlie reiected of theÌ„ wheÌ„ they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in ã€ˆâ€¦ã€‰ Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquÃ m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteÃ hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditî€‚ue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantÃ¹m significatiuÃ¨ sed etiam substantiuÃ¨ Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuÃ¨ sed significatiuÃ¨ tantÃ¹m fieret hoc figura corporis Christi tantÃ¹m existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuÃ¨ tantÃ¹m sed substantiuÃ¨ Thus haue we in the Gospells Iesus tooke

bread he blessed yt he brak yt and gaue yt to his Disciples sainge Take and eate of this all For this ys my bodie which shall be deliuered for yowe When he tooke yt into his handes yt was bread For so the EuaÌ„gelist saieth he tooke bread and by that blessing Bread how yt ys made the bodie of Chryst. the bread ys made the bodie of Chryst not onelie significatiuelie but also substantiuelie Neither doe we from the Sacrament alltogether exclude the figure neither doe we admitte the sole figure Yt ys the veritie bicause yt ys the bodie of Chryste Yt ys a figure bicause yt ys offred in sacrifice that ys incorruptible Let vs consider the woordes of our Lorde He saieth Eate ye all of this For this whiche I deliuer yowe to eate ys my bodie And that they shoulde be certen that in verie dede yt was the bodie of Chryst he declared certen tokens by which they shoulde perceaue yt This ys my bodie saieth he that CircumstaÌ„ces in Christes woords declaring the Bles Sacr. to be his verie bodie shall be deliuered for yowe Yf this bodie shoulde be made the bodie of Chryst figuratiuelie and not substanciallie yt shoulde be onelie a figure of the bodie of Chryst that that foloweth perteineth nothing to a figure which ys this that shall be deliuered for yowe Neither did he name yt bread after that he had blessed the bread but his bodie neither did he after he had blessed the wine name yt wine but his bloode Therfor as the catholique faith doeth beleue the bread that ys offred to the preist to be consecrated by the preistlie consecracion ys made the bodie of Chryst not significatiuelie but substaÌ„tiuelie Thus moch Anselmus Whome ye see to drawe by the same line that all the rest of the fathers haue doen. Ye see in this exposition as yt shoulde be among soche as be of the house of God an vniformitie a consent and a goodlie agreement in the vtterance of this one trueth being a weightie matter of our faith Ye see not here as among them that haue separated them selues froÌ„ the house of God as the Lutherans the Zuinglians or Oecolampadians and Caluinistes who so contend striue and dissent among them selues that that the one side affirmeth the other side denieth So amonge these ther ys yea and naie yt ys and yt ys not Sacramentaries dissent among them selues tholse fathers agree in one doctrine But among all them that be produced oute of Gods Parliament house among these that learned their lessons in Chrystes schoole ther ys no soche dissention What one affirmeth the other denieth not And what one denieth the other affirmeth not For wher other before haue taught that in the Sacrament after consecracion ther ys the bodie and blood of Chryst as sainct Ambrose and sainct Augustine so doeth this authour saie that by the consecracion ys made the bodie and bloode of Chryst And wher by a nombre yt was before taught as by Euthymius Damascen Haymo Theophilact and Paschasius that the Sacrament ys not a figure onely This authour teacheth vs euen so and withall geueth vs the plain catholique vnderstanding of these fathers whiche thing ys also declared vpon the place of Tertullian that the Sacrament conteineth both the bodie of Chryst verilie reallie and substanciallie and also the figure of the same bodie Wherunto to adde also somthing at this present sainct Augustine geueth a goodlie and a most plain testimonie therof saing Corpus Christi veritas figura est Veritas dum corpus Christi sanguis in virtute Spiritus De consec dist 2. ca. vtrum sancti ex panis vini substantia efficitur figura verÃ² est quod exteriÃ¹s sentitur The bodie of Chryst ys bothe the veritie and the figure Yt ys the veritie for that the bodie and bloode of Chryst by the power of the holie Goste ys made of the substance of bread and wine but that ys the figure that Both figure and veritie in the Sacr. ys outwardlie perceaued Agreablie to this saieth Hilarius Bishoppe of Rome next vnto Leo the first Corpus Christi quod sumitur de altare figura est dum panis vinum videntur extrÃ veritas autem dum corpus sanguis Christi intorius creditur The bodie of Chryst that ys receaued of the aultar ys a sigure for that the bread and wine be seen outwardlie But yt ys the trueth for that the bodie and bloode of Chryst be beleued inwardlie Wher then these fathers saie that the Sacrament ys not a figure of the bodie of Chryst but the bodie yt self they vnderstand that yt ys not onelie a sigure A figure yt ys but yt ys the bodie also whiche thing this authour Anselm dothe verie well in fewe woordes vtter when he saieth Neque ab hoc sacramento siguram omnino excludimus neque figuram solam admittimus We doe not from this Sacrament exclude alltogether a figure neither doe we admitte onelie a figure This then ys the catholique faith that the holie SacrameÌ„t ys both a figure and also the verie bodie of Chryst By this authour also who doeth expownde Chrystes woordes ys the trifling M. Pilkintons sophisticall argument in thopen disput actoÌ„ holden in Cambridgie against the blessed Sac. sophisticall argument solued whiche an Aduersarie made against Chrystes presence in the Sacrament vpon these woordes of Chryst The argument was this Chryst tooke bread he blessed bread he brake bread Wherfore he gaue to his Disciples bread Yf he gaue them bread then he gaue them not his bodie In this argument the Aduersarie vseth the woordes as though by the actes whiche the verbes expresse nothing had ben doen. He saieth Chryst did take bread and blessed bread By that that Chryst did take bread ys declared one acte and when he did blesse the bread he did an other acte whiche the Aduersarie passeth ouer as though Chryst in blessing had done nothing By whiche Sophisine he maie aswell prooue Chryst to haue deliuered no sacrament as no bodie For as they saie he deliuered that whiche he took but he tooke bread no sacrament therfore he deliuered bread no sacrament But what did Chryst when he blessed the bread Though the Aduersarie wolde so ouerpasse yt yet this authour telleth vs what he did For he saieth Accepit panem per illam benedictionem panis fit corpus Christi He tooke bread and by that benediction the bread ys made the bodie of Chryst Nowe then Effect of Chrystes blessing of the bread wher the Aduersarie reasoneth and saieth Chryst tooke bread and blessed bread and brake bread and therfore gaue bread he hideth what acte Chryst did when he blessed the bread For by that blessing the bread was made the bodie of Chryst So that he might and did truely saie take and eate This ys my bodie Therfore the argument ys nothing but a false Sophisme For indede he tooke bread into his handes but

almost S. Ambrose sentence and woordes S. Ambr. li. de myst c. 9. Ambrose saieth Quid hic queris naturae ordinem in Christi corpore cÃ¹m preter naturam sit ipse Dominus Iesus partus virgine What doest thowe here seke the order of nature in the bodie of Chryst sith the same Lorde Iesus Chryste was beside nature conceaued of a virgen This authour saieth what doest thowe seke the cause or ordre of the transmutacion of the nature of breade into the bodie of Chryst and of the wine and water into his bloode sith he aboue nature and reason was born of a virgen So farre wide was yt from the mening of this authour to varie from the mindes of the auncient fathers that he vseth their woordes To end yt ys easie to perceaue that this man teaching transmutacion or transubstancion and soche creditte to be geuen to the plain woorde of Chryst for the verie presence of his bodie in the Sacrament vnderstandeth Chrystes woordes withoute figure as also Rupertus did THE THREE AND SIXTITH CHAP. TARIETH IN the exposition of the same wordes by Innocentius and Germanus IN this proceasse we are descended to InnoceÌ„tius the thirde who liued the yeare of our Lorde 1300. and therfor about 362 years agon In this matter he writeth thus Agnus Paschalis siue dubio figurabat Jnnocen de offic Miss Dominicum corpus sed panis azimus sincerum opus Sicut autem Ioannes Baptista qui dixerat EccÃ¨ agnus Dei per adiunctum determinauit Ecce qui tollit peccata mundi Sic Christus qui dixerat Hoc est corpus meum per adiunctum determinauit quod pro vobis tradetur Sicut ergo corpus Christi veraciter tradebatur sic verÃ¨ demonstrabatur non in figura quaeiam cessauerat sed in veritate quae iam aduenerat The paschall lambe without doubte was a figure of our Lordes bodie but the vnleauened breade signified a sincere worke As Iohn the Baptist The bodie of Chryst both deliuered and demonstrated not in figur but in trueth who saied Behold the lambe of God by a clause adioined did determine yt saing Behold him that taketh awaie the sinnes of the worlde So Chryste who had saied This ys my bodie by a clause adioned determined the same saing which shall be deliuered for yowe Therfor as the bodie of Chryst was verilie deliuered so was yt verilie demonstrated not in a figure whiche nowe had ceassed but in trueth which nowe was comed This authour minding to expownde Chrystes woodes doeth first declare that the Paschall lambe wherof we haue at large spoaken in the first booke was vndoubtedlie a figure of Chrystes bodie wherbie the geueth vs to vnderstand that nowe the figure being taken awaie which can not other wise be ceassed but by the cominge of the veritie that nowe the bodie of Chryst ys not onelie as in a figure as yt was in the paschall lambe but yt ys nowe in veritie He prooueth yt by Chrystes owne woorde who saied and spake nothing but trueth This ys my bodie That he spake yt by his owne naturall and substanciall bodie he prooueth by the determinacion that he put to yt which was this Which shall be deliuered for yowe This particle added determineth his sainge to be of his naturall bodie For he deliuered not his siguratiue bodie neither his spirituall bodie nor his misticall bodie Wherfor yt was spoaken of that bodie whiche might be deliuered for the sinnes of the worlde whiche was onelie his owne naturall bodie Then he concludeth vpon these two partes that as Chrystes bodie was verilie deliuered to deathe so was yt verilie spokeÌ„ of Chryst in the supper not in a figure which ys nowe past and hoen but in veritie which ys comed To be shorte as he breislie concludeth the trueth so with asmoche breuitie Figure of the Sacramentaries flatlie denied he excludeth the vntrueth He sendeth the emptie figure to the olde Lawe he appointeth the fullnesse of the veritie in the newe Lawe Thus the Aduersaries figure being also denied by this authour as yt hath ben by manie other the conclusion maie be made that Chrystes woordes are to be vnderstanded not figuratiuely but in their propre sense simplie and literallie Nowe on the other side shall geue testimonie the holie man Germanus Germanus epis Constantin Bishoppe of Constantinople who did write an exposition vpon the Masse of the greke church wher in he writeth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse Apostolis iussit illos vniuersae Ecclesiae hoc facere Hoc enim ait facite in meam commemorationem Non sanÃ¨ id facere iussisset nisi vim inditurus fuisset vt id facere liceret He saieth This ys my bodie this ys my blood He also commaunded the Apostles and by them the wholl Church this to doe For saieth he This doe ye in the remembrance of me Trulie he wolde not haue commaunded them so to doe except he had geuen them powr that thei might doe yt What ys their power afterwarde he declareth saing Spiritus sanctus qui semel egressus est in posterum non dereliquit nos sed est nobiscum erit in perpetuum aeuum haec per manum sacerdotum linguam mysteria conficit Ac non sanctum Spiritum dumtaxat misit Dominus noster vt maneat nobiscum sed ipse policitus est se mansurum nobiscum vsque ad consummationem seculi At Paracletus inconspicuus adest quia ipse corpus non gestauit Dominus verÃ² conspicitur tangi se patitur per tremenda sacra mysteria vt quinostraÌ„ naturaÌ„ acceperit eamî€‚ue gestet in secula The holie Gost The holie Gost consccrateth the Sacr. by the hand and toung of the preistes who once came furth to vs and neuer hereafter doeth forsake vs but shal be with vs for euer to the worldes ende dothe consecrate these misteries by the hand and tounge of the preistes And our Lorde hath not sent his holie Spiritte that he onelie shoulde abide with vs But he himself also hath promised to dwell with vs vnto the ende of the worlde The holie Gost ys with vs but not seen bicause he had no bodie But our Lord ys both seen and suffreth himself by the fearfull and holie misteries to be touched as one that hath taken our nature vpon him and will beare yt for euer The power theÌ„ of the ministres of Chryst ys that they be the instrumeÌ„tes of holie Gost by whose haÌ„d aÌ„d toung these mysteries be coÌ„secrated In that he saieth the holie Gost doeth woork this great work by the touÌ„g of the preist he meneth at the pronunciacion of Chrystes woordes by the mouthe of the preistes at the whiche the holie God inuisiblie woorketh the presence of Chrystes bodie and bloode agreablie to the woordes of Chryst Li. 4. de Sacr. spoken by the preist in the person of Chryst saing

exclude all other bodies sensible or insensible after he had saied Take this yt a bodie he adioined this worde mine he gaue then his owne bodie to his Disciples and not the bodie of anie other Again least anie priuie thought shoulde come to anie man that he might haue created in his handes a bodie that shoulde be his in deed but not that shoulde be yt that he was himself he added Whiche shall be deliuered for yowe As who shoulde saie doubte yowe not feign yowe not this or that to yowr self thinke not an other thing and an other thinge For thisys the bodie not an other or of an other but mine not permuted or newlie created but that which shall be deliuered for yowe shall be crucified for yowe shall die for yowe So like wise also of the cuppe This ys saieth he bloode not of an oxe nor of a Ramme nor of a lambe or of anie man but mine not an other or produced by a newe creation but which shall be shedde for yowe prouoked by skoorges extorted with nailes thrust oute with a speer Thus moch this authour To this exposition to adde anie thing as therbie to make yt plain to the reader I thinke yt superfluouse Yt ys allreadie so plain as no man in my iudgement can make a more plain exposition Onelie I will open the cause why he wrote this Ther was afect of heretiquesbegonne by one Peter de Bruys aÌ„d one HeÌ„ricus whose disciples were called Petrobrusions and HeÌ„ricians These had inuented a newe phantasticall heresie as yt ys propre to all soche men to make Phansies of Heretiques called the woorde of the Lorde their phantasies matters of faith and cuerie of their phantasies ys the pure and sincere woorde of the lord These had I saie inuented this phantasie that Christ alone at his last supper did coÌ„secrate his bodie and blood aÌ„d gaue yt to ys disciples aÌ„d they al receaued his bodie aÌ„d blood But since that time was yt neuer nor yet ys receaued of anie man Against these men did thys holie father write against whome taking the sword of the Spiritte which ys the woorde of God he fought with them with yt and ouerthrew rheÌ„ by the the woorde of Chryst that saied that the blood which he gaue in the cuppe to his disciples was the bloode of the euerlasting Testament wherupon taking an argument he saieth in the beginninge Saie o Lord the restatour of the newe testament whether this testament be of one daie as these men saie thow woldest yt to be or whether thow hauest decreed yt to be an euerlasting testament An other argument he maketh also of the commaundement of Chryste who saied This doe ye in the remembrance of me Wherby Chryst geuing them commaundement to doe that that he had doen and he by their owne confession consecrated his bodie wherin theye are more gentle to Chryste theÌ„ the Aduersaries and the Proclamer The argument ys good that soche to whom the authoritie ys deriued doe that that Chryst did that ys doo consecrate his blessed bodie and bloode I write thus moche that ye maie perceaue into what varietie and diuersitie of phantasies men doe fall in that beginne to withstande Gods holie faith of which varietie I haue allreadie spoken in the xli chapiter of this booke wherunto yf ye add this phantasie then shal yowe perceauc howe manie contrarie phantasies Sathan can deuise vpon these foure woordes of Chryst This ys my bodie And can as ys saied vtter theÌ„ all to the people for the pure woorde of God But to return to this authour as by these argumentes he hath ouerthrowen the heresie of the Petrobrusians so with these and the plain exposition of Chrystes woordes he conuinceth all the other wicked phantasies and leaueth Chrystes woordes in their propre and natiue sense figures and tropes not remembred I shall not nede to conferre him with the auncient and elder Fathers the conference of other saing as he doeth maketh good that he hath saied as yt did theirs which were coÌ„ferred with him Wherfor omitting that coÌ„ference with his seniours I shall bring in his iuniour to be conferred with him who ys Bessarion Patriarch of Constantinople and Cardinall who liued the yeare of our Lorde 1471. Wherfore not fullie one hondreth yeares agon And yet as his disputacion in the Florentine Councell against the grekes and his booke against Marcus Ephesinus doe proue he was an excellent learned man in this matter thus he writeth Nemo est quem lateat quemadmodum panis vini in corpus sangumem Christin instanti facta transubstautialitas humanam Bessarion li. de Sacr. Euchar. omnem excedit facultatem ingensî€‚ue opus est certÃ¨ diuinum it a etiam huius Sacramenti efficientia verba instar ipsius Sacramenti eximiae cuiusdam virtutis esse debere Christs verÃ² dtuints verbis nihil esse potentius nihil essâ— acius esse posse manfestum est Quamobrem fateri necesse est Dominicis illis verbis nullis aliis dtuinum hoc sacramentum confict posse Nec enim diuinissima per diuinam potentiam confict negauerit quispiam nec verbis Christi nihil effiacius esse cÃ¹m non modÃ² homo verumetiam Deus sit creatorî€‚ue omnium qui solo nutu cuncta produxit qui verbo aegros curauit mortuos suscitauit caeteraî€‚ue miracula fecit quae in Euangelio recitantur Ther ys no man but knoweth how that the traÌ„substanciacion of the bread and wine doen in an instant into the bodie and bloode of Chryst doeth excede all power of man and ys a great and verie worke of God Euen The Sacrament maie be consecrated by noother woords then with these Hoc est cor etc. so also the efficient woordes of this Sacrament shoulde be of some great power like as the Sacrament ys Nowe yt ys manifest that nothinge can be more mightie more effectuouse then the diuine woordes of Chryst Wherfor we must nedes coÌ„fesse that this diuine Sacram. maie with no other woords be coÌ„secrated theÌ„ with those woords of our Lord Neither will anie man denie these most holie thinges to be coÌ„secrated by the diuine power neither that anie thing ys more mightie in woorke then the woordes of Chryste sithen he ys not onely man but also God the creatour of al things who at his onelie pleasure produced all thinges of nothing who with his woorde healed the sicke raised the dead and did other miracles whiche be written in the Gospell Not the merites of man but the power of God consecrateth the Sacr. And within a fewe woordes he saieth thus Panis vini in corpus sanguinem transmutatio non petentium meritis sed eius potentia qui ex nihilo cuncta produxit per sacerdotem tanquam per instrumentum quoddam efficitur The transmutacion of the bread and wine into the bodie and bloode ys doen not through the merittes of the peticioners but by the preist as by a certain instrument through

the power of him that brought oute all of nothing Of this authour as of all the rest we learn the power and mightie worke of Chrystes woordes God and man by which the bread and wine be transmuted and chaunged into the bodie and blood of the same owre master aÌ„d Sauiour Iesus Chryst And wher transmutacion and transubstanciacion ys confessed and taught as this authour confesseth bothe ther ys the Aduersaries figure denied and the propre sense of Chrystes woordes and not the figuratiue sense admitted and alowed But we shall heare him with his owne woordes declare himself Thus he saieth Corpus est duplex Verum alterum alterum mysticum Et verum quidem est quod in hoc diuino Eucharistiae sacramento consecratur atque conficitur sub visibili specie panis The true bodie of Chryste vnder the forme of bread ac vini Hoc idem est cum eo corpore quod fuit ex beata Virgine Spiritus sancti obumbratione conceptum De quo ipse Dominus in exhibitione sacramenti cum nobis sensibileÌ„ panem vinumque ostendisset ait Hoc est corpus meuÌ„ hic est sanguis meus Deinde addidit Quod pro vobis traditur qui pro vobis effunditur in remissioneÌ„ peccatoruÌ„ MysticuÌ„ auteÌ„ eius corpus est Ecclesia congregatio fideliuÌ„ Chryst hath two bodies A true bodie and a mysticall bodie The true bodie ys yt that ys coÌ„secrated and made in this diuine Sacrament vnder the visible forme of bread and wine This ys all one with that bodie that was by the ouershadowing of the holie Goste conceaued of the blessed virgen Of which bodie our Lorde himself in the geuing furth of the Sacrament when he had shewed to vs sensible bread and wine saied This ys my bodie and this ys my blood Then he added which ys deliuered for yowe and whiche ys shed for yowe in the remission of sinnes But his mysticall bodie ys the Church and the congregacion of the faithfull And afterward by expresse woordes denieng the Aduersaries figure saieth thus Cauendum autem ne quis propterea quÃ²d Eucharistiae mysterium figura esse dicitur A great blasphemie to saie or thinke the Sacr. ys not the bodie of our Lord. dicere aut omnino suspicari audeat non esse verum Domini corpus Absit tanta blasphemia Ã fidelium mentibus Yt ys diligentlie to be taken heed vnto that no man bicause the Sacrament ys called a figure be so bolde to saie or by anie meanes to thinke that yt ys not the verie bodie of our Lorde God forbidde so great a blasphemie from the mindes of the faithfull Thus farre he In whiche saing as before diuerse times ys saied the authour according to the catholique faith teacheth that the Sacrament ys both a figure and the bodie of Chryst But bicause yt ys a figure therfore as the Aduersarie saieth yt ys not the bodie of Chryste That blasphemie saieth this good man God kepe from the mindes of the faithfull Beholde Chrystian reader that to saie that the Sacrament ys a figure and not the verie bodie of Chryst yt ys a blasphemie O mercifull Lord howe moche blasphemie then ys ther nowe committed God of his mercie preserue soche as yet haue not that they neuer speake blasphemie against ther Lorde God in this matter and call again soche as haue that his heauie indignacion fall not vpon vs. I see I haue taried long vpon these fewe woordes of Chryst And therfore although I might haue brought furth manie moo of the lower house as the learned knowe ther be manie yet I haue of them takeÌ„ but sixe cooples remembring that I had a good nombre of the higher howse and they mynistred moche occasion of matter vpon which I had better will to tarie bicause the Proclamer aloweth their authoritie Who in dede if he will looke well vpon himself and will thinke no more of himself then ys meet nor take more vpon him then becometh him shoulde not with skorn and contumelie reiect anie of these of the lower house nor disalowe soch learned men as he doeth and soche a nombre and of so long time and so manie yeares except MisunderstaÌ„ding of Chrystes woordes mother of all the heresies of the Sacramentaries he doeth yt vpon like policie as some men doe who mystrusting their cause refuse manie to go vpon their questes bicause they shall be fownde giltie I haue I saie taried long vpon this short text and fewe woordes of Chryst bicause the misunderstanding of them whiche ys the mainteinance of their heresie and the mother and damme of all the wicked opinions in this matter maie be taken awaie and the true vnderstanding whiche ys the grownde of true faithe and the verie fowntain and liuelie well spring of whollsom doctrine maie be staied settled and with like mindes of men to be receaued For he that hath the true vnderstanding of the woordes of Chryst can not lightlie erre in the matters of the Sacrament And he that misunderstandeth them for the most parte erreth in all matters that be moued by euell men against the blessed Sacrament Nowe ye haue heard first the three holie Euangelistes and S. Paule reporting in one maner those woordes of Chryst ye haue heard eleuen cooples of Chrystes higher house of parliament of eche side that ys both of the greke Churche and latine Church men not obscure but most famouse among all writers that haue written vpon these woordes of Chryst not onelie in learning but in auncientie Catholiques howe they vnderstand Chrystes woordes in holinesse and in grauitie ye haue heard sixe cooples of Chrystes lower howse of Parliament chosen also of both sides of the howse men also in their times famouse both in learning in holinesse of life and in my iudgement most woorthie men I saie amonge those that I coulde finde that did treact of the woordes of Chryst by waie of exposition In the processe also ye haue hearde the propositions or saynges of the catholiques and of the aduersarye as touching the vnderstanding of these woordes of Chryst wherin standeth the controuersie The catholiques haue twoo saynges The one that the woordes of Chryst are to be vnderstanded withoute figure The other Sacramentaries howe they vnderstaÌ„d them whiche foloweth vpon that that Chryst spake of his verie bodie The Aduersaries contrarie wise haue two sainges the one that Chrystes woordes are to be vnderstanded with a figure The other that Chryst did not speake these woordes of his verie bodie The catholique vpoÌ„ his sainges growndeth this trueth that Chrystes verie bodie and verie bloode after the coÌ„secracion be reallie and substanciallie in the Sacrament and so geuen to the receauers The aduersarie vpon his sainges growndeth his erroure that Chrystes verie bodie and blood be not reallie and substanciallie in the SacrameÌ„t but in the SacrameÌ„t ys onelie a figure of the bodie and ys geueÌ„ to the receauers as a signe or tokeÌ„ of Chryst As coÌ„cerning

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 ã€ˆâ€¦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 Ã 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

added And they haue all eaten of one spirituall meate As thowe saieth he cominge vppe froÌ„ the wasshing place of the waters doest hast the to the table so they also cominge vppe from the sea came to a newe and a woonderfull table I speake of Manna In these woordes ye perceaue Chrysostome to expownde this same one meate whiche all the Fathers did eate of after they had passed through the red Sea to be Manna Agreablie wherunto S. Augustin also speaking of this text of S. Paule whiche we haue nowe in hande saieth thus Quando auteÌ„ manducauit Manna populus Israel CÃ¹m transisset mare rubrum When did the people of Tract 11. in Ioan. Israell eate Manna When they had passed through the red sea And a litle after he saieth Si ergo figura maris tantum valuit species Baptismi quantum valebit Si quod gestum est in figura traiectum populum ad Manna perduxit quid exhibebit Christus in veritate Baptismi sui traiecto per eum populo suo Yf then the figure of the Sea was of so great force of what force shall the veritie of the Baptisme be Yf that was doen in figure did bring the people that was ledde ouer vnto Manna what will Chryst in the veritie of his baptisme geue vnto his people led and coÌ„ducted by him Manna then as by the holy Fathers we are taught was the meate that all the Fathers did eate of Tho. Aqui Jn. 10. 1 Cor. But yt ys to be considered whie sainct Paule did call yt spirituall meat seing yt was sensible and corporall and did corporallie feade He dothe so call yt bicause yt was miraculouslie geuen vnto them as sainct Thomas in the exposition of this same text saieth Vocat cam spiritualem cÃ¹m esset corporalis miraculosÃ¨ fuit data He calleth that meat spirituall when yet yt was corporall bicause yt was miraculouslie geuen The like cause why yt was called spirituall Jn. 10. 1. Cor. doth Chrysostome also assign Quamuis quae dabantur in sensu perciperentur spiritualiter tamen dabantur non secundÃ¹m naturam consequentium sed secundÃ¹m muneris gratiam Although those thinges whiche were geuen were perceaued in sense or sensiblie yet they were geuen spirituallie not according to the course Manna why it was called a spirituall meat of nature but after the gifte of grace For although Manna were a corporall thinge yet yt was made by God in the cloudes by his especiall worke causing yt to fall as yt were dewe vpon the earth whiche thing we see not to be doen by common course of nature for that the like ys not nowe done So that yt maie well be called a spirituall meat bicause yt had no naturall cause As their meat whiche God sent them in the desert was spirituall so was also ther drinke in the desert spirituall Wherfore sainct Paule saieth Et omnes eundem potum spititualem biberunt And all drank of one spirituall drinke Thys Water of the rock why yt was called spirituall drinke drinke ys called spirituall bicause yt was miraculouslie geuen them oute of the rocke by the powre and worke of the spirituall rocke which was Chryst as S. Paule immediatelie declareth Bibebant despirituali consequente eos petra Petra autem erat Christus They dranke of that spirituall Rocke that folowed them The Rocke was Chryste Yt ys moch against nature that an harde and a drie stone shoulde bring furth streames of water that ys both soste and moist So ys yt against nature that the great rocke whiche once gaue them water shoulde folowe them through the desert and geue them drinke sufficient for so great a multitude of people at all times and places But as the spirituall Rocke Chryste by his great powre and work gaue them gusshing streames of water in great plentie to serue their necessitie in that place oute of a materiall stone or rocke So did that spirituall rocke also and not that materiall rocke folowe them in their iourneie through the desert and gaue them drinke sufficient to satisfie their necessitie Whiche thing sainct Paule very plainly by expresse woordes saieth Bibebant de spirituali consequente eos petra They dranke of the spirituall rocke that folowed them Petra autem erat Christus but that Rocke was Chryst Note that sainct Paule saieth not they dranke of that materiall rocke but they dranke of a spirituall rocke whiche folowed them which spirituall Rocke was Chryst I wishe this to be well noted here bicause Oecolampadius the Archenemie OecolaÌ„p abuseth S. Paules wordes The rock was Chryste of the Sacrament of the bodie and blood of Chryst affirmeth this text of sainct Paule the rocke was Chryst to be a figuratiue speache And vseth yt for his probacioÌ„ to proue the saing of Chryst This ys my bodie to be also a figuratiue speache Nowe forsomoche as this text ys here to be expownded being nowe in handling yt ys meet that yt be not onelie expownded in the natiue sense but also deliuered from all adulterine and violent expositions Oecolamp in ExpsitioÌ„ Hoc est Corpus whiche the saied OecolaÌ„padius wolde wrest yt vnto for a further mischeif Let vs therfor heare his woordes and examin his expositioÌ„ and see yf the text of the scripture will beare yt His woordes be these TeÌ„pus est vt probemus verba caenae Dominicae eodeÌ„ tropo dicta quo illa quae Apostolus dixit Petra auteÌ„ erat Christus hoc est petra significabat Christum vel erat figura Christi Yt ys time saieth he that we proue the woordes of the Lordes supper to be spoken by the same figure by the whiche the woordes which the Apostle saied are spoken The rocke was Chryste that ys to saie the rock fignified Chryste or the rocke was a figure of Christ Thus he Yf Oecolampadius will haue the woords of Chryst This ys my bodie vnderstanded with the same sense that these woordes of S. Paule The rocke was Chryst are to be vnderstanded I shall ioin with him For the woordes of S. Paule are to be vnderstanded withoute trope And by that parte of his argument so are These wordes The rocke was Chryste caÌ„not be expownded by a Trope the woordes of the Lordes supper as he termeth them wherin I saie I shall ioin with him That the woordes of S. Paule are to be vnderstanded without trope yt ys manifest for he calleth not Chryste the materiall rock but the spirituall rock saing that they dranke all of the spirituall rocke which ys Chryst So that this sentence Chryst ys the spirituall rocke of the whiche the Iewes did drinke neadeth no tropicall or figuratiue sense to be expownded by Neither in this place and maner as S. Paule speaketh yt can yt beare a figuratiue sense as Oecolampaduis wolde patche and peice one to yt but the plain literall sense To this vnderstanding of this text as the scripture yt self enforceth vs so ys also Chrysostome a wittnesse

writing vpon this text thus CÃ¹m dixisset Chryso in 10. 1. Cor. quÃ²d potum spiritualem bibebant addidit Bibebant enim de spirituali consequente eos petra adiunxit Petra autem erat Christus Non enim ipsius petrae natura aqua inquit scaturiebat Siquidem anie etiam scaturiisset sed alia quaedam spiritalis petra omnia operata est hoc est Christus qui praesens vbique omnia fecit miracula Ideo dixit consequente When he had saied that they dranke spirituall drinke he added They dranke of the spirituall rocke that folowed them and ioined to yt That rocke was Chryste For not the nature of that stone saieth he flowed oute water for then yt wolde haue flowed oute before that time but an other certain spirituall Chryste was the spirituall not the materiall rock aÌ„d therfor no figure ys in S. Paules saing stone wrought all these thinges that ys Chryst being present euery wher did all the miracles and therfore he saied that folowed Hitherto Chrysostome Whose woordes geue plain testimonie to the woordes of sainct Paule Chryst was the roke not the materiall rocke for than Oecolampadius trope must nedes haue taken place But he saieth that Chryste was that spirituall rocke of the whiche they dranke and therfore no trope can be admitted here And to proue that sainct Paule ment that Chryst was that spirituall rocke Chrysostome noteth sainge Ideo dixit Consequente Therfor saied Paule whiche folowed as who might saie for so moche as sainct Paule saieth that the Iewes dranke of a spirituall rocke whiche spirituall rocke was soche one as did folowe them But no other rocke did folowe them saue Chryst wherfore Chryste was the spirituall rocke so that we maie conclude that this proposition ys to be vnderstanded grammaticallie or literallie and not tropicallie or figuratiuelie Yf then Oecolampadius laie his fundacion of his building to proue the woordes of the Lordes supper to be figuratiue vpon a wrong vnderstanding Scriptures alleaged by OecolaÌ„p to proue his figuratiue speache of the scriptures will he not trowe ye make his building of the same nature that ys that these woordes of Chryst shal be wrong vnderstanded also Which thing I doubte not but ye will credite when ye shall perceaue how wel he frameth other scriptures to his building Proceading in his profe he saieth that yt ys comoÌ„ in the scriptures that the figures of thinges shall be named with the names of the thinges of whiche they be figures To proue this he bringeth in the fierie tounges which appeared vpon the Disciples The doue whiche appeared vpon Chryst at hys Baptism The breathing of Chryst vpon his Apostles and the saing of Chryst that Iohn was Helias al whiche he saieth be figures as the fierie tounges the doue and the breathing of Chryst were tokens or figurs of the holy Gost and Iohn a figure of Helyas Wher first note howe he abuseth the scripturs and laboureth to blinde Oecolamp his abusing of the scriptures opened and deceaue the reader For wher he pretending to proue this saing of Chryste This ys my bodie to be figuratiuely spoken bringeth in these rehersed places ther ys not one of them that hath the like enunciacion or maner of speache as the saing of Chryst hath Neither ys the fiery tounges the doue or the breathing of Chryst named in the scriptures to be the holie Gost as the other thing ys named to be the bodie of Chryst And that this maie manifestlie appeare I will simplie bring in euery of the scriptures of these places The first ys in the Actes of the Apostles where we reade thus Factus est repentÃ¨ de coelo sonus tanquam aduenientis spiritus vehementis repleuit totam domum Act. 2. vbierant sedentes apparuerunt illis dispartitae linguae tanquam igms seditî€‚ue super singulos eorum And sodenly ther came a sownde from heauen as yt had ben the cominge of a mightie winde and yt filled all the house wher they satte And ther appeared vnto them cloaueÌ„ tounges like as they had ben of fire and yt satte vpon eche of them This ys the text Note nowe what Chrysostome shall saie vpon this this text Visae sunt inquit illis dispartitae linguae velut igneae RectÃ¨ vbique Jn. 2. Act. additum est velut ne quid sensibile de Spiritu suspicareris velut igneae inquit velut flatus Nec enim ventus erat simpliciter per aerem diffusus Ac tamen cum Ioanni deberet innotescere Spiritus velut columbae specie in caput Christi venit Nunc verÃ² cum tota Fierie tounges are not saied to be the bolie Gost. multitudo conuertenda esset ad fidem venit in specie ignis And ther were seen saieth he to them cloaueÌ„ tounges as fiery Yt ys in euery place added as that thow shouldest suspecte nothing sensible of the spirit As fiery saieth he and as a winde Neither was yt the winde simplie diffused by the aier And also when the holy Gost wolde be knowen to Iohn he came in the forme of a doue vpon the headde of Chryste but nowe when all the multitude was to be conuerted to the faith he cam in the shape or forme of fire Thus Chrysost Now albeit he hath in the ende of his sentence resolued vs for the maner of the coming down of the holie Goste in the likenesse of a doue yet will we heare the scripture that the agrement of the doctour and the scipture manie appeare together S. Luke saieth Iesu baptisato orante apertum est coelum descendit Spiritus sanctus corporali specie sicut columba in ipsum When Iesus was Luc. 3. baptised and did praie the heaueÌ„ was opened aÌ„d the holie Gost came down in a bodilie shape like a doue vpon him In this text as ye perceaue that the holie Gost came downe like a doue but neither that the doue was the holie The doueys not saied to be the holie Gost Gost neither the holie Gost the doue so ye perceaue that Chrysostome agreeth aÌ„d saieth nothing coÌ„trario to the scripture But as the scripture saieth that the holie Gost came down like a doue aÌ„d that the sownd was as yt had beÌ„ the coming of a mightie winde aÌ„d the cloaueÌ„ touÌ„ges as thei had beÌ„ of fire So Chrysostom noteth in euery place to be this woord as wherbie ys taught raither the likelihead of the thinges ther to be then the very things theÌ„selus The thirde thing that Oecolampadius reherseth ys the breathing of Chryst vpon his Apostles In the Gospel of S. Iohn we read that Chryst thus saied to Joan. 23. his Apostles As my Father sent me euen so I sende yowe also And when he had saied those wordes he breathed on them and saied vnto them Receaue ye the holie Goste In whiche facte of Chryst although the holie Gost to the fullnesse of his giftes were not geuen for that Chryst

saied Nisi abiero Paracletus non Ibid. 16. veniet ad vos si autem abiero mittam eum ad vos Except I go the comforter shall not come to yowe but yf I go awaie I will sende him to yowe At the whiche coming he promised them saing Accipietis virtutem superuementis Spiritus sancti in vos Ye shall receaue powre after the holie Goste Acto 1. ys comed vpon yowe yet nowe they receaued certain giftes of the holie Goste as Chrysostom wittnesseth Non erraret quispiam si tunc eos potestatem quandam gratiam spiritualem accipisse diceret non tamen vt mortuos suscitarent virtutes In. 20. JoaÌ„ ostenderent sed vt peccata dimitterent Differentes enim sunt gratiae Spiritus Quare addidit Quorum remiseratis peccata remissa sunt ostendens quod virtutis genus largiatur A man shoulde not erre yf he saied that they did receaue a certain power The holie Gost was geuen by Chrystes breathing and spirituall grace not yet that they shoulde rayse the dead and shewe wonders but that they shoulde forgeue sinnes The graces of the Spirit are different wherfore he added Whose sinnes ye remitte they are remitted declaring that he graunted a kinde of power Thus Chrysostome By this then yt ys manifest that at that breathing Chryst gaue vnto his Apostles the holy gost Let vs nowe examin the fourth scripture which Oecolampadius alleageth to proue a trope in Chrystes woordes whiche ys that Chryst saied of Iohn the Baptist that he was Helias The woordes be these Omnes Prophetae ac ipsa lex vsque ad Ioannem prophetauerunt si vultis recipere ipse est Helias Iqui venturus erat All the Prophetes and the lawe yt self hath prophecied vnto Iohn And Math 11 yf ye will receaue yt This ys Helias whiche was for to come For the better vnderstanding of this text yt ys to be noted that the Iewes vpon the prophecie Opinion of the Iewes of the coming of Helias of Malachie which prophecieth that Helias shal come before the Iudgement of Chryst mistaking and mysvnderstanding the same that he shoulde come before his coming into flesh were in doubte whether Iohn the Baptist were Helias and therfore sent Messengers vnto him asking whether that he was Helias or no. Wher in dede the prophecie speaketh of the coming of Helias before the seconde coming of Chryste whiche shall be to iudgement as the woordes do declare Beholde saieth allmightie God by the Prophet I will sende yowe Helias the prophet before the coming of the great and fearful daie of the Lorde He shall turne the heartes of the fathers to their children and of the children to ther fathers Mala. 4. that I come not and smite the earth with cursing Two things in this prophecie ther be which do teache vs that Helias shal be the percursour of the iudgement of Chryste and not of his natiuitie The one ys that he shall come before the daie of the great and fearfull Lorde Chryste at his natiuitie came as Rex pacificus a king a peacemaker he came as Zacha. â— Rex mansuetus as a lowlie kinge as Zacharie prophecied that he shoulde do Reioice saieth he greatlie thowe daughter of Syon be glad o daughter Hierusalem Forlo Math. 21. Mar. 11. Luc. 19. Jbid. 2. thy king cometh vnto thee euen the righteouse and sauiour lowlie and simple ys be he rideth vpon an asse and vpon the fole of an asse This to be fulfilled in Chryste the holie Euangelists do wittnesse At his birth also as the prophet willeth Syon aÌ„d HierusaleÌ„ to reioice so the Angell appearing to the sheperds saied Beholde I bring yow tidinges of great ioie that shall come to all people And streit waie ther was with the Angel a multitude of heauenlie soldiers pray sing God and saing Glorie to God on hight and peace on the earth and vnto men a good will By this yt doth well appeare that the first coming of Chryst ys not fearful but peaceable lowlie and Ioyfull The first coming of Chryste was ioifull the second shall be terrible The seconde thing be noted ys that the Prophet shall come to turn the heartes of the fathers to the Sonnes c. Lest when that Lorde cometh he smite the earthe with cursing Chryst at hys first coming came not to smite punish and curse as he himself not a fewe times doth testifie Non veni vt iudicem mundum sed vt saluificem mundum I came not to iudge the worlde but to saue the world Again Venit filius hominis quaerere saluum facere quod perierat The Sonne of man came to seke and saue that that had perished In so moch that when his Disciples moued him that Luc. 19. fire might descende from heauen to consume the Samaritanes that wolde not receaue him he saied The Sonne of man came not to destroye but to saue mens lifes All whiche places declare that Chryst at hys first coming came not to Luc. 9. iudge nor to punish but to seke and saue But hys seconde coming in dede shall be fearfull and terrible For then he shall come to iudgement at which time yf the heartes of the people be not turned he shall then be a seuere iudge and shall greuouslie smite the wicked nesse of men and shall pronunce the sentence of cursing vpon earthlie men saing Go ye cursed into the euerlasting fire whiche ys prepared for the Deuell and hys Matth. 25 Angells Of thys iudgement ye maie read in sainct Matthew more at large Forsomoche then as Chryst at that his seconde coming shall be a fearfull Lorde and shall smite the earth with cursing yt must nedes be that Helias must be a precursour of that coming and not of the first Nowe for that the Iewes where in that errour that they loked that Healias shoulde come before that Messias shoulde come in to the worlde Chryst saied vnto them Si vultis recipere ipse est Helyas qui venturus erat Yf ye will receaue yt this ys Helias which was for to come Whiche woordes Euthymius expowndeth thus Si vultis recipere quod futurum esse dictum est de boc tempore ipse est Helias Jn 1. Math qui venturus erat vtpote ipsum illius ministerium perficiens Yf ye will receaue that that ys spoken to be doen hereafter to be of this time present He ys Helyas whiche was for to come as one perfourming euen his very mynisterie and office As who might saie Wher as ye thinke that Helyas who shall be the percursour of my seconde cominge to prepare the heartes of the people that they maie eschape my terrible iudgement ys the precursour of this my first cominge to prepare the heartes of the people to receaue me and my faith as touchinge that office yf ye will so take yt Iohn ys Helias For to that office ys he by the prophetes appointed as Helyas ys to the other

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 quomodÃ² Iudaeis descendit Ambr. ibid. panis cÃ¹m omnes qui illum manducarunt hoc est quem Iudaei putarunt Manna in deserto mortui sunt QuomodÃ² Synagogae descendit cÃ¹m 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 Ã te peribunt Si elongaris ab eo peribis Si appropinquaris viues Hic est panis vitae Qui vitam manducat mori non potest QuomodÃ² enim moritur cui vita cibus est QuomodÃ² 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 esurâ—et 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 substaÌ„ce Come vnto him aÌ„d 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 aÌ„d 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 aÌ„d 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 laÌ„be 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 MaÌ„na 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 continuÃ² 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 charitateî€‚ue sincera Christo spiritualiter coniungi sed nullam nobis coniunctionis rationem secumdÃ¹m carnem cum illo esse id profectÃ² pernegamus idî€‚ue Ã 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 cÃ¹m in nobis fiat nonne corporalliter quoque facit coÌ„municatione 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 coÌ„municacion 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

yt was receaued then and comparing it to the auncient Church the faith of whiche we haue hearde by soche as hetherto haue ben alleaged ye shall be sure that ye shall not be deceaued of the very true auncient faith Nowe therfore let vs heare these two and first Haimo He expowndeth the text of Sainct Paule nowe in hande on this wise Haimo 1. Cor. 10. Et omnes eandem spiritualem escam manducauerunt Et omne eundem potum c. Manna quod de caelo id est de isto aere eis datum est Et aquam quae de Petra sluxit dicit spiritualia esse vel quia spiritualiter intelligenda sunt significabant enim corpus sanguinem Domini quod modÃ² consecratur percipitur in Ecclesia vel quia non mundana lege consuetudine parata sunt Manna whiche was geuen The bodie and bloode of our Lorde are coÌ„setrated in the church them from heauen that ys from this aier and the water whiche flowed from the stone he saieth to be spirituall either bicause they are spirituallie to be vnderstanded For they signifie the bodie and blood of our Lorde whiche ys nowe consecrated and receaued in the Churche Or ells bicause they were prepared not after the lawe and custome of worldlie thinges Hitherto Haimo In whose exposition ye haue to perceaue two causes whiche he assigneth wherfor the Apostles called Manna and the water spirituall meat and spirituall drinke The one was that they be spiritually to be vnderstanded What the spirituall vnderstanding of them ys he declareth They did signifie saieth he the bodie and blood of Chryst In the whiche he agreeth with the rest before alleaged that Manna and the water were figures of the bodie and blooode of Chryst But nowe to come to the poinct of the controuersie of what bodie of Chryst were they figures of his bodie corporall or spirituall Attend and marke well what he saieth They signified saieth he the bodie and bloode of our Lorde whiche ys nowe consecrated and receaued in the churche In this saing the doubte ys dissolued and the matter ys opened For yt ys the very bodie of of Chryst reallie and substanciallie in the Sacrament that was figured by Manna And this ys proued by the woorde Consecrated whiche he vseth saing the bodie and blood of Chryste be consecrated in the blessed Sacrament Although this woorde Consecracion be a woorde that the Aduersaries can not abide yet yt ys more manifest then that they can denie that yt ys a woorde from whose vse the graue and auncient Authours did not alhorre but did vse yt as yt ys beforesaied and declared oute ConsecracioÌ„ what yt ys of Chrysostome Sainct Ambrose and other wher also yt ys taught by Chrysostome what consecracion ys whiche to vse his tearmes ys to make the bodie and blood of Chryst of the thinges sett furth vpon the table Wherby he meneth the bread and wine where also he declareth who doth consecrate and by what woordes the consecracion ys doen. As touching him that doth consecrate he saieth yt ys not man but Chryste himself who was crucified for vs. By what woordes consecracion ys doen he sheweth thus Hoc est ait corpus meum Hoc verbo proposita consecrantur De pro. Iu. Hom. 30. This ys saieth he mening Chryst my bodie With this woorde saieth Chrysostom the thinges settfurth that ys the bread and wine are consecrated But where vnto are they consecrated into the bodie and bloode of Chryst as Chrysostom hath saied And herevnto also Sainct Ambrose ys a witnesse who saieth Non erat Lib. 4. de Sac. cap. 4. corpus Christi ante consecrationem sed post consecrationem dico tibi quod iam corpus est Christi Ipse dixit factum est ipse mandauit creatum est Yt was not the bodie of Chryst before the consecracion But after the consecracion I saie to thee that nowe yt ys the bodie of Chryste He hath saied and yt was made he hath commaunded and yt was created And leest the Aduersarie shoulde cauille and saie that the bread after The cauill of sacrameÌ„tall bread impugned the woordes come to yt ys Sacramentall bread and therfore yt maie take vpon yt the name of the thing of whiche yt ys a Sacrament and so meneth Sainct Ambrose To this maie be saied that that glose ys to violent for so plain woordes For yt ys to be thought that Sainct Ambrose wolde not haue saied with soche a vehement maner of speache that yt ys the bodie yf yt shoulde be but called the hodie and not be the bodie in dede For this maner of speache I saie vnto thee that nowe yt ys the bodie of Chryst importeth an other maner of force of the thing that ys spoken of to be so in dede then to be so called And that he ment no lesse then he saied his owne woordes in the same chapiter proue where obiecting against him self in the person of a weake man at the seight of the Sacrament he saieth thus Tu fortÃ¨ dicis meus panis Amb. ibid. est vsitatus Sed panis iste panis est ante verba Sacramentorum vbi accesserit consecratio de pane fit caro Christi Thowe perchaunce saiest Yt ys my vsuall bread But this bread before the woordes of the Sacramentes ys bread but when the consecracion cometh to yt of the breade ys made the flesh of Chryst In these woordes of Sainct Ambrose yt maie well be perceaued that he meneth that the bodie of Chryst ys in the Sacrament substanciallie and not that the Sacramentall bread as they tearme yt ys onely so called For the flesh of Chryst ys made of the bread the substance of the bread being turned into the substance of the flesh of Chryst by the Almightie power of God thorough the worke of the holie Gost as Sainct Cyprian testifieth Panis quem Dominus Discipulis edendum porrigebat non effigie sed natura De coena Domini The bread chaunged in nature ys made flesh mutatus omnipotentia Verbi factus est caro The bread whiche our Lorde gaue to his disciples to eate being chaunged notin outwarde forme but in nature by almightinesse of the woorde ys made flesh Sainct Ambrose saieth the flesh of Chryste ys made of the bread Sainct Cyprian saieth that the bread by the allmightinesse of the woorde ys made flesh And that this shoulde not seme vnpossible though yt be wonderfull Theophilacte maketh a very apte similitude sainge Et ne quem conturbet quod credendus sit panis caro Etenim in carne ambulante Domino ex pane alimoniam admittente panis ille qui manducabatur in corpus eius mutabatur c. And let yt not trooble anie man that the bread ys to be beleued flesh For when our Lorde walked in the flesh and receaued the foode of bread the same bread whiche was eaten was chaunged into his bodie and was made Whie ther

appeareth not flesh in the Sacr. like vnto his holie flesh and yt auailed to his augmentacion and sustentacion after the maner of man Therfor nowe also the bread ys chaunged into the flesh of our Lorde And howe saieth he dothe yt not appeare flesh but bread That we shoulde not abhorre from the eating of yt What can be saied against these so manifest and so plain testimonies Maie we not or raither aught we not to saie as these holie famouse and learned men do raither then to saie as a fewe phantasticall heretiques and Apostaties do Let vs beleue these pillers of Chrystes Churche and beleuing them seke to be saued as they be Thus haue ye hearde enough I suppose to declare vnto yowe that by consecracion whiche Haimo spake of the bodie of Chryst ys in the Sacrament And therfor Manna as he saied signifieng the bodie of Chryst consecrated signifieth the very reall and substanciall bodie of Chryst And thus hauing opened the minde of this authour who as he ys agreable to the holie auncient Fathers before alleadged So ys he plain and pithie to the readers and strong and mightie to debell the Aduersaries I will come to heare Theophilacte expownde the same place of Sainct Paule Thus he writeth Vt enim nos aqua Baptismi perfusi corpus dominicum manducamus Sic Manna illi mari traiecto in esum sunt vsi Et quemadmodum ipsi Domini sanguinem bibimus Sic illi erumpentem Ã¨ percusso lapide aquam biberunt As we washed A plain saing for M. Iuell with the water of Baptisme do eate our Lordes bodie So they hauing passed through the sea vsed Manna for their foode And as we drinke the bloode of our Lorde So they dranke the water that gushed out of the smitten Rocke Thus Theophilacte These two testimonies be so like in sense and phrase that they might raither be iudged to come oute of one minde and oute of one mouthe them from two men different in time distant in place and contrie But God who ys not as Sainct Paule saieth Dissentionis Deus sed pacis 1. Cor. 14. The spirit of vnitie among catholiques vnitatis The God of dissention but of peace and vnitie who by his holie spirit wrought that Multitudinis credentium erat cor vnum anima vna The multitude that beleued were of one heart and of one soule made them being of one faith to speake one thing as he did his foure holy Euangelistes Who although they did write in diuerse times and places yet they agreed in vnitie of one trueth But they that can not content them selues with that ordre and condicion that God hath placed them in but being puffed vppe with the spirit of pride go aboute to buyll the tower of Babell to get them a name The spirit of diuision among Protestantes God by his spirit of humilitie and vnitie not working withe them their tounges are diuided and dissention ys among them they agree not they speake not of one thing as yt ys easie to see in the schoole of confusion euen an other Babell the Tower of the wicked name of Luther Among whose disciples was nor ys the spirit of vnitie neither were nor be yet that multitude of one heart nor of one soule but of diuerse Luther he spake with one toung and saied the verie bodie of Chryst was in the Sacrament reallie and substanciallie Oecolampadius he spake in an other toung contrarie to his Master and saied that Chrystes bodie was not ther but as in a sign Some other of Luthers disciples saied that Magistrates and rulers must be obeied Some of them had other tounges and saied that we are called to libertie and therfor we be all equall and owe no obedience to Man Some tounges saied that children must be chrystned again Some other tounges saied naie Some tounges saied that ther were but two Sacramentes Some saied their were three Some otherwise with a nombre of diuisions not onely among the multitude but among them selues I meen that one of them in all places and at all times did not agree with him self but here saied this in an other place clean contrarie as hereafter by the helpe of Gods grace more at large shall be shewed But God qui facit habitare vnius moris in domo Who maketh men to Psal 67. be of one minde in the house maketh men that dwell in his house of his holie Churche to be of one toung of one minde to beleue one thing and to saie one thing Therfor let these men of Babell go these men of confused tounges and let vs heare the people of agreement Ye see I saie howe Theophilacte agreeth with Haimo and yf ye ascende to Oecumenius to Chrysostome and other ye shall see soche agrement in sense soche liknesse in woordes that a man might saie that they were all spoken not of diuerse men but of one man Conferre them together Reader and trie my ttueth I shall not nede to trooble thee with many woordes to open the saing The Iewes eate MaÌ„na we our Lordes bodie They dranke water we the bloode of Christ of Theophilacte for yt ys so euident and plain that yt nede no expositour Onelie I wish that for the pourpose that he ys alleadged that ye note first that he compareth Manna and the water to the bodie and bloode of Chryst as the figures to the verities in that he saieth As we eate our Lordes bodie So they Manna As we drinke the blood of our Lorde So they drinke the water of the Rocke That by the bodie and blood of Chryst he meneth the bodie and bloode in the Sacrament whiche he most manifestlie affirmeth and by expresse woordes denieth the onelie figure of the Aduersarie so wickedlie auouched Cap. lx yt appeareth in his exposition of this saing of Chryst This ys my bodie in the six and twenteth of Sainct Matthew and in the fourtenth of Sainct Marke whiche bothe be alleageth in the seconde booke in the exposition of the same saing of Chryst Likewise also dothe he vpon the vj. of Sainct Iohn wher he saieth thus Theoph. in 6. Ioan. Marke that the bread which ys eaten of vs in the mysteries ys not onelie a figure of the bodie of our Lorde but the flesh yt self of our Lorde For he did not saie the bread whiche I will geue ys a figure of my flesh But yt ys my flesh In this sentence yt perceaue Theophilacte not onelie auouching the verie substanciall presence of Chrystes flesh in the Sacrament whiche ys the Reall presence auouched and the hereticall figure denied catholique doctrine but also denieng the figure whiche ys the hereticall doctrine What wicked obstinacie ys this that wher this Authour denieth yt to be a figure they affirme the contrarie and wher he affirmeth the substanciall presence of Chrystes flesh they denie yt Yf the Aduersaries had but one soche place to denie the presence as certen I am they

to thinges of like condicioÌ„ but wheÌ„ yt ys coÌ„pared to a thing that ys insinite yt maie not staÌ„d 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 SacrameÌ„t the foode of immortalitie the Paschall lambe of the Iewes was none soche Wherfore our Sacrament by all meanes excelleth that sacrameÌ„t 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 Ã 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 dÃ¹m 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 coÌ„mon 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 Ã¨ 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 coÌ„mending 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 sacramaÌ„tes 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

an other place Considera nunc vtrum prestantior sit panis Angelorum an caro Christi quae vtique est corpus vitae Manna illud Ã¨ coelo hoc supra coelum Ambrosius De initiand myst ca. 9. Illud coeli hoc Domini coelorum Illud corruptioni obnoxium si in diem alterum seruaretur hoc alienum ab omni corruptione Quod quicunque religiosÃ¨ gustauerit corruptionem sentire non poterit Illos ad horam satiauit aqua te sanguis diluit in aeternum Iudaeus bibit sitit tu cÃ¹m biberis sitire non poteris Et illud in vmbra hoc in veritate Et post pauca Cognouisti praestaÌ„tiora potior enim lux quÃ m vmbra veritas quÃ m figura corpus authoris quÃ m Manna de coelo Consider nowe whether the bread of Angells ys more excellent or the flesh of Chryst whiche ys also the bodie of life That Manna was from heauen this aboue heauen That of heauen this of the lorde of heauens That subiect to corruptioÌ„ yf yt were kept till the next daie this free from all corruption whiche whosoeuer shall tast deuoutely shall not be able to feele corruption Vnto them water did flowe oute of the rock Manna proued moche inferiour to the B. Sacr. by S. Amb. his coÌ„parison vnto thee bloode oute of Chryst. Them did water satisfie for a litle time thee doth blood wash for euer The Iewe dranke and thirsteth thowe when thowe hauest dronke canst not thirst And that was in shadowe this in treuth And after a fewe wordes he saieth Hauest thowe knowen the more excellent The light ys more excellent theÌ„ the shadow The veritie then the figure The bodie of the authour then Manna from heauen Thus S. Ambrose Nede we anie plainer testimonie for the proof of this our matter in hande I thinke the holy Gost directed the penne of S. Ambrose to answere and confute the wicked assertion of Oecolampadius for this so ouerthroweth his heresie as though yt had ben nowe written in these daies to confute him But perchaunce the Aduersarie will saie that this maketh nothing against him for here S. Ambrose speaketh not of the Sacrament but of the bodie of Chryst as suffring for vs to woorke our redemption To this ther maie be manifolde answers made First that Manna ys not proprely a figure of Chryst as suffring but of Chryst as feeding vs. For Manna descended from heauen Obiection to feed the Israelites and not to suffer for them so Manna being the foode from heauen of the people of God ys a figure of owre heauenly foode Thanswer Chryst in the Sacrament Farder also yt ys well knowen that S. Ambrose in that booke treacteth of mysteries and sacramentes wherfore in this place yt ys most like that he treacteth of the Sacrament Finallie the plain woordes of S. Ambrose inuincible proue the same For immediatelie and iointlie to this sentence last alleadged he obiecteth to himself as nowe the Aduersarie doth in these daies vnto vs and saieth FortÃ¨ dicasialiud video quomodÃ² tu mihi asseris quÃ²d Christi corpus accipiam Et hoc nobis superest adhuc vt probemus quantis Ambr. ibid. vide sup li. 2. ca 51. igitur vtimur exemplis c. Perchaunce thowe maist saie I see an other thing howe doest thowe saie vnto me that I receaue the bodie of Chryst And this remaineth yet vnto vs to proue Howe manie examples maie we therfore vse Let vs prooue this not to be that thing whiche nature hath formed but that the blessing hath consecrated and the power of the blessing to be greater then of nature For by the blessing nature yt self ys chaunged Moyses did holde a rodde he cast yt down and yt was made a serpent Again he tooke the taill of the serpent and yt returned into the nature of the rodde Thowe seest therfore euen by the propheticall grace The B. Sa. ys not that that nature hath formed but that the blessing hath consecrated nature to be twice chaunged both of the serpent and of the rodde The riuers of Egypt did runne with a pure course and sodenly oute of the veines of the fountaines ther began blood to breake oute so that ther was no drinke in the riuers Again at the praiers of the Prophet the bloode of the floodes ceassed and the nature of the water returned The people of Israell were compased aboute on euerie side on this side with the Egyptians on the other side with the sea Moyses lift vppe the rodde the water deuided yt self and congealed in maner of walls and so betwen the waters ther appeared a foote path Iordan turned backward against hys nature he returned into his well spring Ys yt not clere then that the nature either of the waueis of the sea or of the course of the riuer hath ben chaunged The people of the fathers did thirst Moyses touched the stone and water flowed oute of yt Did not grace woorke besides nature that a stone shoulde powre oute water whiche nature had not and after other mo examples he concludeth thus we perceaue therfore grace to be of greater Consecracion of the B. Sacr. of what force yt ys power then nature And yf mans blessing was of soche force that yt might turne nature what shall we saie of the diuine consecracion wher the verie woordes of our Lord and sauiour do woorke For this Sacrament whiche thowe receauest ys made by the woorde of Chryst Yf then the woorde of Helias was of so great power that yt might putt down fire from heauen shall not the woorde of Chryst be able to chaunge the natures of the elementes Thowe hauest readde of the workes of all the worlde that he hath saied and they were made he hath commaunded and they were created The woorde of Chryst then which coulde of nothing make that that was not can yt not chaunge those thinges that be into that they were not Yt ys nolesse matter to geue vnto thinges newe natures then to chaunge natures Thus moch S. Ambrose In this answer as pithie and plain as yt ys long the Aduersary ys not one Three notes out of S. Ambr. ly fullie aunswered but we are also instructed in three thinges The first that concerneth this matter ys that in the applicacion of the veritie to the figure he vnderstandeth the veritie of the figure Manna to be the bodie of Chryst in the Sacrament by the which he taketh the Sacrament to be moche more excellent then the figure which although in euery parte of his senteÌ„ce he toucheth yet in this he most plainly declareth yt wheÌ„ he saith The light ys more excellent then the shadowe the veritie then the figure And expownding which ys the light and veritie which ys the shadowe and figure he addeth The bodie of the authour than Manna from heauen The seconde thing that he teacheth ys howe and by what meanes the bodie of Chryst ys in the Sacrament which he

were made partakers of the aultar the answer ys bicause they did eate of the sacrifice Again to applie to the other what ys the cause that the christians be partakers of the bodie and bloode of Chryst shall the answer be bicause they eate a peice of bread and drinke a cuppe of wine no the causes be not like and that cause can not make vs partakers of the bodie and bloode of our Lorde As the Israelites and infidels had their sacrifices so the chrystians haue their sacrifice eueÌ„ the bread and cuppe of blessing What ys the cause then That that ys like the other whiche ys this Bicause the chrystians do eate of the sacrifice therfore they be partakers of the sacrifice whiche ys the verie bodie and bloode of Chryst For so sainge ther ys a good argument to be made from the liklihood of the causes in eche of theÌ„ to the like effectes of eche of them As thus to saie The Israelites bicause they did eate of the sacrifice they were partakers of the Aultar So the Corinthians bicause they did eate of Idolathites whiche were sacrifices of Idolls they were partakers of Idolls Of like maner the christians bicause they eat of the sacrifice of Chryst they be partakers of the bodie and blood of Chryst And thus the disputacion of S. Paule ys of force and prouerh well his enteÌ„t And that S. Paule did aswell take the bread of our Lorde and his cuppe to be a sacrisice of the chrystians as the Idolathites of the Corinthians to be the sacrifice of the Infidells euen this doth strongly proue yt that he setteth the table and the cuppe of our Lorde against the table and cuppe of deuells Ye can not saieth he drinke of the cuppe of our Lorde and the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells In the whiche maner of speache as by the cuppe and table of Deuells he vnderstandeth the sacrifice doen to Deuells so must yt nedes be that by the table and cuppe of our Lorde he vnderstandeth the sacrifice doen to our lorde As yt might in plain maner thus haue ben saied Ye can not eate and drinke of the sacrifice that ys offred vnto God and of the sacrifice that ys offred to Deuells For except they were both sacrifices the setting of the one against the other were of no great force And again yf S. Paule did not aswell take the cuppe and table of our The cuppe and table of oure Lorde takeÌ„ for the sacrifice of oure Lorde Lorde to be a sacrifice as the cuppe and table of Deuells to be a sacrifice he wolde not haue vsed like termes to them bothe but as he had vnderstaÌ„ded a difference or diuersitie in the thinges so wolde he haue vsed a diuersitie in woordes and tearmes to expresse and declare the same But for somoche as he vnderstanding therby the sacrifice of deuells called the same the cuppe and table of Deuells yt ys manifest that he calling the meat of our Lorde by the like terms vnderstood the thing also to be like that ys to be a sacrifice In this opening of the text gentle Reader thowe perceauest two thinges Reall presence and sacrifice proued by S. Paule to be here learned of S. Paule The one ys the presence of Chrystes bodie and bloode in the Sacrament the other ys that the same bodie and blood be a sacrifice But that yt maie appeare to yowe that this ys not my owne dreame or phantasie in thus vnderstanding S. Paule but the comoÌ„ sentence of the Fathers of Chrystes Parliament house we shall for triall therof and for better setting furth of Gods trueth and the faith catholique heare the sainges of a In 10. 1. Cor. good nombre of them And first of the auncient Father Chrysostom who expownding this text saieth thus MaximÃ¨ his sibi verbis fidem facit horrorem Eorum autem huiusmodi est sententia Quod est in calice id est quod Ã latere fluxit illius sumuâ— participes Calicem autem benedictionis appellauit quoniam cÃ¹m prae manibus cum habemus cum admiratione horrore quodam inenarrabilis doni laudamus benedicentes quia sanguinem effudit ne in errore permaneremus Neque tantÃ¹m effudit sed nos omnes eius participes effecit Itaque si sanguinem cupis inquit noli Idolorum aram brutorum animalium coede sed meum altare meo sanguine aspergere Quid hoc admirabilius Dic quaeso quid amabilius Hoc amantes faciunt cum amatos intuentur alienoruÌ„ cupiditate allectos propriis elargitis suadent vt ab illis abstineant Sed amantes quidem in pecuniis vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam Christus autem in hoc curam vehementem in nos dilectionem ostendit With these woordes he doth gette greatly vnto him self both creditte and feare Of those woordes this ys the mening That that ys in the chalice ys yt that flowed from the side and we are partakers of yt But he hath called yt the cuppe of blessing For when we haue yt before our handes with admiracion and certein A plain saing of ChrysostoÌ„ for the Proclamer horrour of the vnspeakeable gift we laude blessing that he hath shedde his bloode that we shoulde not abide in errour Neither hath he onely shedde yt but he hath made vs all partakers of yt Therfore if saieth he thowe doest desire blood do not sprenkle the aultar of Idolls with the slaughter of brute beastes but sprenkle mine aultar with my bloode Saie I praie thee What ys more merueilouse then this What ys more louing This do louers also wheÌ„ they see these whom they loue allured with desire of straunge thinges when they haue geuen frely to them of ther owne they moue theÌ„ that they abstein from the other But louers shewe this desire in money in apparell in possessions but in his owne blood no man at anie time hath doen yt But Chryst in this also hath shewed his care and vehement loue towardes vs. Thus moche Chrysostom God for euer and allwaies be praised who although yt be his pleasure Note here that this ys the meaning of St Paules woordes that that ys in the chalice which flowed out of Chryctes side that his church shall be vexed and tried with the fire of tribulacion as at this present yt ys miserablie afflicted shaken and torne yet he leaueth yt not destitute of sufficient staie and comforte of trueth wherby yt maie bothe defende yt self and impugne the enemie as in this authour expownding this scripture we maie well perceaue Doste thowe reader marke the expositioÌ„ of the text S. Paule saieth Ys not the cuppe of blessing whiche we blesse a partaking of the bloode of Chryst Chrysostome saieth of these woordes this ys the meaning That that ys in the cuppe ys yt that flowed oute of the side

and of yt we are partakers Yf this be the meaning of S. Paule why then walke we in errour in this matter Why wander we in the mistes and darke clowdes of tropes and figures and significacions wher Chrysostom expownding the scripture and minding to shewe vs the verie vnderstanding and plain mening of yt teacheth that not a trope figure or sign of the blood of Chryst ys in the cuppe but the bloode of Chryste that flowed oute of his side In the whiche exposition we maie in clere maner see and beholde the verie trueth euen the right catholique faith so sett furth that ther ys no helpe for the aduersarie to cloke his heresie withall The proclamer requireth one plain sentence to proue the reall presence of Chryste in the Sacrament what more plain speache wolde anie man desire to be spoken in this matter as wherbie to geue him perfect instruction in the same than to saie that that did flowe once of the side of Chryst ys in the chalice Yf the aduersarie with forced violence wolde thrust into ChrysostoÌ„ woordes his comon glose that the figure of yt that did flowe oute of Chrystes side ys in the cuppe then shoulde he make Chrysostome an vntrewe man For Chrysostome saieth that that which he saied vpon that scripture was the mening of the woordes of S. Paule Now if the Aduersarie will expownd Chrysostom with an other mening then either Chrysostome did not geue vs the true meaning of S. Paule which ys not to be thought or ells the Aduersarie reporteth vntrulie of him whiche ys his coÌ„mon practise For so farre wide ys yt that these two meninges should be one that the one saieth yea the other saieth no th one saieth yt ys thother saieth yt ys not the one ys an heresie and thother a truthe So fare I saie be these from being one that for these two sentences this lamentable diuision and greuouse contencion in the Churche ys raised by heretiques What ys a mening but a simple and plain opening and declaracion of a woorde or sentence of a mans conceipt or speache doubtfullie or darkly conceaued or spoken before Wherfor Chrysostom saing that this was the mening of S Paules woordes did by plain woordes simplie declare the same This then being the true mening of S. Paules woordes what trueth was ther in the saing of Cranmer or the Authour of that booke who alleaging S. Paules woordes abused by Cranmer this text abused yt to a cleane contrarie vnderstanding Thus he saieth Neither that wine made of grapes ys his verie bloode or that his bloode ys wine made of grapes but signifie vnto vs as S. Paule saieth that the cuppe ys a communion of Chrystes bloode Howe wickedlie and vntrulie this ys spoken and howe this scripture ys drawen to a false vnderstanding this exposition of Chrysostom dothe wel proue as other also hereafter shall do That he wolde haue no soche mening vpon these his woordes as the Aduersarie wolde yll fauouredlie peice and patche vpon them his like maner of speache in an other place declareth where he saieth Reputate salutarem sanguinem Chrysost ser de Euch in Enceniis The bloode of Chryst. in the Sacr. how yt ys to be estemed quasi Ã¨ diuino impolluto latere essluere ita approximantes labijs puris accipite Regarde or esteme the holsome bloode as to flowe oute of the diuine and vndefiled side and so coming to yt receaue yt with pure lippes Whiche woordes forsomoch as he spake them in a sermon to the common people he spake them in plain maner in that sense as they sownded to the hearing of the people which was that they shoulde accompte the cuppe of our Lord to be his blood And therfore they shoulde come and drinke yt euen as oute of his side as who should saie yt ys all one In this also that he willeth them to take yt with pure lippes he teacheth the reall presence For the spirituall maner of Chrystes blood ys not to be receaued with lippes but with heart and soule Wherby yt ys plain that Chrysostom wolde his woords no otherwise to be vnderstanded then they were spoken Wherfore not to tarie long vpon this saing of Chrysostom whiche ys so plain that euery childe maie vnderstande yt I wish yt onely to be imprinted in the memorie of the reader that ys of him saied which ys again to repeat yt that yt that ys in the cuppe ys yt that flowed oute of the side and of yt we are partakers Chrysost in 10. 1. Cor. As by this we are taught the trueth of the presence of Chryst in the Sacrament So in the rest of his sainges vpon the same text he teacheth vs that yt ys a sacrifice Thus he saieth In veteri testamento cÃ¹m imperfectiores essent quem idolis offerebant sanguinem cum ipse accipere voluit vt ab idolis eos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multo admirabilius magnificentius sacrificium Chryste coÌ„maunded himself to be offred praeparauit cum sacrificium ipsum commutaret pro brutorum caede scipsum offerendum praeciperet In the olde Testament when they were more vnperfecte to the entent he wolde turne them from Idolls that blood which they offred vnto Idolls he himself wold accept which also was a token of an inenatrable loue But here he hath prepared a moch more woonderfull and magnificall sacrifice both when he did chaunge the saied sacrifice and for the slaughter of brute beastes commaunded himself to be offred In this saing of Chrysostom ther be two notable notes to be obserued which as they do moche declare and confirme the catholique doctrine So do they as plainly and as mightilie ouerthrowe the wicked heresie of the Aduersarie The first ys that declaring the great loue of God towarde the vperfect people of the olde lawe that to turn them from Idolatrie he was contented to accept to be offred to him in sacrifice soche bloode of brute God prepared a moch more wonderfull and magnificall sacrifice for the newe Testament then was in the olde beastes as they offred to their Idolls when he cometh to the sacrifice of the newe lawe he saieth that here he hath prepared a moche more woonderfull and magnificall sacrifice What I praie thee Reader coulde be spoken more plainlie against the wicked assertion of the Aduersarie teaching that the sacrifices of the newe lawe are nothing more excellent then the sacrifices of the olde lawe then to saie that Chryst here in the newe lawe hath prepared a moche more woonderfull and magnificall sacrifice Which woordes Chrysostom speaketh setting the sacrifices of both lawes together and therfore they were spoken in comparison of the sacrifices of the olde lawe And to the intent that the Aduersarie being here sore pressed with the woordes of Chrysostom shall not with his common glose cloake him self and gette a subterfuge saing that Chrysostom spake of the sacrifice of Chryst

bringeth in the saing of Chryst to proue that ther ys no figuratiue speach and therfore he saieth that Chryst did not saie that the bread which he wolde geue was a figure of his flesh but his flesh Yf Theophilact will not haue yt the figure of Chrystes flesh but his flesh in dede how standeth Peters exposition who wolde no flesh but the vertue of the flesh aÌ„d so denieng the verie flesh wold haue yt a bare figure which Theophilact hath so ofteÌ„ denied And think yowe TraÌ„selemeÌ„tacion vsed of Theophilact more fullie to expresse the chaunge in the Sacrament that soch an authour wolde in so fewe lines denie a figure and graunt a figure Secondly note that Theophilact saieth that for our infirmitie our mercifull God doth transelementate into the vertue of the flesh and bloode wher I wolde learn of this man what ys the propre significacion of this verbe transelementare aÌ„d yf yt be to chaunge then what ys chaunged As I can perceaue this verbe cometh of this woorde ElementuÌ„ which signifieth an Element and so yt should signifie to chaunge Elementes As the philosophers do teache the naturall constitucion of naturall thinges that be compownded ys of the fower Elementes as offoure principles yet not as primere of the whiche the thing hath his beinge but as concurring to the due order and disposition of the thing without the which the naturall thing can not abide in his being As flesh and bone be of the earth swet and moystnes of the water breathing of the aier and the naturall heate of the fire Euen so the principles of other thinges whether they be in learning or religion be called elementa Elementes As in learning the letters of the Alphabete be called Elementes Likewise in religion as sainct Paule saieth to the hebrues Etenim cÃ¹m deberetis magistri esse propter tempus rursum indigetis vt vos doceamiui quae sunt elementa exordij sermonum He br 5. Dei facti estis quibus lacte opus sit non solido cibo For when as concerning the time ye ought to be teachers yet haue ye nede again that we teach yow the first Elementes or principles of the woorde of God and are become soch as haue nede of milke and not of stronge meate In which sentence wher he saieth that they had need to be taught the elementes of the woorde of God he meneth the principles of religion And thus the beginninges of all soche thinges maie be called elementes Nowe to applie this to our pourpose what be the principles of bread and wine be they not their substances Then when Theophilact saith that he doth transelementate ys yt not to be saied that he doth chaunge their principles or elementes But their principles be their substaÌ„ces wherfor he doth chaunge their substances Although yf I be not deceaued this ys spoken according to the rule of An earthlie creature can not be transelemeÌ„ted into spirituall vertue learning yet if this should mislike the Aduersarie yet he must nedes graunt that some thing ther must be that must be chaunged And then I wolde learn of him what this ys that ys chaunged into the vertue or grace of the flesh of Chryst as the Aduersarie here taketh this woorde virtus to be vnderstaÌ„ded Yt was neuer readde that euer anie thing earthlie coulde be primarelie chauÌ„ged into the vertue or grace a qualitie spiritual Wherfor no soch chaunge caÌ„ here bemade as the Aduersarie wold feign to be But that an earthly substaÌ„ce maie be turned into the substaÌ„ce of Chryst not onelie we are taught yt by that that he tooke flesh of the virgeÌ„ Mary but also as our Theophilact to proue this that here ys to be proued saieth the foode which our Sauiour Chryst tooke vpoÌ„ the earth was chaunged into his bodie aÌ„d was made like to his holie Of this matter see more in the second booke cap. lx flesh Wherfore wher Theophilact saieth here that this transelementacion ys into the vertue of the flesh and blood of Chryst he meeneth into the verie flesh as though yt had ben saied In veritatem carnis sanguinis Christi into the veritie or trueth of the flesh and blood of Chryst And that this was his mening this proueth first that in the same sentence he saieth that God condescending to our infirmitie kepeth the outwarde formes of bread and wine signifieng that the formes remaining the substance ys chaunged For yf the outward formes remain and the substance as they saie be not chaunged what then ys transelemented or chaunged The seconde proofe ys that Theophilact speaking of the verie same matter vpon the sixt of S. Iohn doth by open and plain woordes proue this that I haue saied for better declaracioÌ„ wherof I will bring in his wholl sentence Non enim dixit panis quem ego dabo figura est carnis sed caro mea est Transformatur enim arcanis verbis panis ille per mysticaÌ„ benedictioneÌ„ accessionem sancti spiritus in carneÌ„ Domini Et ne queÌ„ coÌ„turbet quod credeÌ„dus sit panis caro Etenim in carne ambulaÌ„te Domino et ex pane alimoniaÌ„ Theoph. in 6. Joannis admitteÌ„te panis ille qui maÌ„ducabatur in corpus eius mutabatur et similis fiebat saÌ„ctae cius carni et in augmeÌ„tuÌ„ et sustentationeÌ„ coÌ„ferebat iuxta humanum moreÌ„ Igitur et nuÌ„c panis in carnem domini mutatur For he hath not saied the bread which I will geue ys a figure of my flesh but yt ys my flesh For that bread by the mysticall blessing and coming to of the holie Goste with the secret woordes ys transformed ArgumeÌ„tes of Theophilact to proue the bread in the Sacr. to be made flesh into the flesh of owre Lorde And leest yt shoulde troble anie man that the bread ys to be beleued flesh when owre Lorde walked in the flesh and tooke foode of bread that bread that was eaten was chaunged into his bodie and was made like vnto his holie flesh and yt went vnto the encreasing and sustentacion after the condicion of the nature of man Therfore now also the bread ys chaunged into the flesh of our Lorde Thus Theophil In this saing ye see not the figure only of Chrystes flesh denied in the Sacrament but withal the very flesh affirmed and the wholl matter howe yt cometh to passe declared In the setting furth wherof wher as vpon S. Marke he saied that the bread was chaunged into the vertue of the flesh of Chryst he expownding the same saieth yt ys transformed into the flesh of Chryst And that yt might appeare to yowe that this chaunge was a chaunge of the substance of bread into the substance of the flesh of Chryst he bringeth in a similitude of the food which Chryst did take being conuersant here vpon the earth after the maner of men which foode was substanciallie chaunged in to the substance of the bodie of Chryst and therupon

Chrystes Churhe And for that these Aduersaries when they knewe the trueth wolde not abide in the trueth and when they knewe God wolde not glorifie him as God but they haue vanished awaie in their owne thoughtes and saing them selues to be wise they are become verie fooles So that as their likes the people of the host of Syria were striken with blindnesse so obscuratum est insipiens cor eorum their Rom. 1. foolish heart ys blinded So that nowe blinder then Moll 's they saie light ys darknesse and darknesse light And thus being blinde are contented to be caried in to the handes of their enemies as the Syrians were But God of his mercie woorke mercifullie with them that they perish not in the handes of their enemies in the end but that yt maie please him that they maie be deliuered by the charitable mean of the Prophet of God by the ministerie of the catholique preacher and that for his persecucoÌ„ they maie sustein no other affliction but that they maie eate in the middest of the cittie the bread of the Israelites the bread of the true chrystians the bodie of Chryste in the holie Sacrament and so ceasse anie more to persequute Israell but to become one with theÌ„ in that sorte that Multitudinis credentium fiat cor vnum anima vna in Domino Of the multude of them that beleue Acto 4. ther be but one heart and one soule An ende they shall haue for to continue God will not suffre them and if their demerites so require as nowe ours do to be afflicted with them God will withholde that mercie from them that they maie not come to that ende which before I haue desiered for them Oh Lorde howe miserable then shall be the ende Wherfore Chrysten reader be of good cheer and feare not For though they haue worldlie might and power on their side yet they can not preuaill against vs. For ther be mo on our side then on theirs All the holie writers be with us of which thowe hauest hearde a good nombre and yet thowe shalt heare moo which shall not speake in darke maner so as thowe maist be doubtfull what they meen or howe they be to be taken and vnderstanded thowe shalt heare them in so clere maner testifie the trueth that yt shall be easie to saie this ys their meening and thus they are to be vnderstanded And for triall herof here ys first the testimonie of Oecomenius to be hearde Which ys this vpon the text of S. Paule nowe treacted of Vnus panis vnuÌ„ corpus sumus Nam ex vno pane omnes participamus Ratiouem addit quomodÃ² corpus Christi efficiamur Quid enim inquit est panis corpus nempe Christi Quid autem efficiciuntur Oecum iudeci 1 Cor. hi qui participant Corpus sanÃ¨ Christi Nam participantes corpus Christi nos quoque illud efficimur Quoniam vnus panis est Christus Ex multis namî€‚ue grauis vt exempli gratia loquamur vnus panis factus est nos multi ex ipso vno participantes efficimur Note howe Oecum foloweth the woordes of Chrysostom before alleaged saing what ys the bread and answereth the bodie of Chryste vnum corpus Christi Quontam enim vetus nostra caro corrupta est sub peccato opus nobis fuit noua carne We are one bread and one bodie for we do all partake of one bread He addeth a reason saieth Oecumenius howe we are made the bodie of Chryst What saieth he ys the bread Verilie the bodie of Chryst. And what are they made that do partake truelie the bodie of Chryst For we partaking the bodie of Chryst are also made the same For Chryst ys one bread for of manie granes As for example we maiespeake one bread ys made and we being manie partaking of that one are made one bodie of Chryste forasmoche as our olde flesh was corrupted vnder sinne we had nede of a newe flesh Thus he In my iudgement I nede not anie thinge vpon this exposition to saie as wherby to make yt clere or plain for that yt ys so plain of yt self but yet in consideracion that I write not to the learned but to helpe the vnlearned to whom nothing can be to plain I will somwhat saie therbie at the leest to ministre occasion to the reader the better to note what this authour doth saie S. Paule immediatelie before this text had saied that the bread whiche we breake ys a communicacion of the bodie of our lorde by the whiche woordes as also Chrysost did note S. Paule wolde teach that neer coniunction and vnion of vs to and with Chryst whiche ys no lesse then that we be made the bodie of Chryst Then S. Paule proceading to this text which we haue nowe in hande this authour saieth that wher before he had saied that we be made the bodie of Christ Herehe geueth a reason howe we are made the bodie of Chryst Among philosophers yt ys accompted vnsemelie to affirme anie thing without a reason the scripture also willeth vs to be readie to geue an answere to euerie one that asketh vs a reason of that hope that ys in vs. So when S. Paule as this authour implieth had taught that we be made the bodie of Chryst here he geueth a reason howe we be made the bodie of Chryst And that this reason of S. Paule maie the better appeare vnto vs the authour first openeth the partes of yt to vs. For wher S. Paule in his reason saieth that we do all eate of one breade to open what that bread ys he asketh a question saing what ys the breade he solueth the question furthwith and saieth verilie yt ys the bodie of Chryst 1. Pet. Note this then Reader that the bread whiche S. Paule speaketh of here ys the bodie of Chryste And note farder that he saieth not yt ys a figuratiue bodie but he saieth yt ys the bodie of Chryst verilie Wherbie the Aduersaries signes and figures are cutte of and in this sentence of S. Paule ther ys no place for them For yf yt be verilie the bodie of Chryst yt ys not figuratiuelie his bodie Yf the Aduersarie wolde seke some shifte to helpe to hide and couer his falshoode and wickednesse and saie that the bread whiche this authour asketh this question of and solueth yt to be the bodie of Chryst ys the congregacion of the faith full whiche he will graunt to be the very bodie of Chryst misticall This glosse will not serue him but raither declare him to be The reall bodie of Chryste partaken the misticall bodie the partakers a violent wrester of this authour as he ys of manie other mo For this authour speaketh of the bread that ys partakeÌ„ and receaued and not of vs which do partake and receaue yt For when he had declared the bread to be the bodie of Chryst then immediatelie he asketh what be they made that dopartake yt

yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the CorynthiaÌ„s froÌ„ Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficieÌ„tlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiî€‚ue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penÃ¨ ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cÃ¹m occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomoruÌ„ Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the mediceÌ„ of satisfactioÌ„ S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they

had sufficientlie doen penance and made amendes for the same rebuketh them both the preistes sor that they suffred yt and the receauers for that they presumed to receaue yt Whose rebuke yf you marke ys verie sore sharpe and terrible whiche of so graue and godlie holie martyr shoulde not haue ben doen yf the thing that they receaued had ben but a peice of breade For soche graue men as holie Cyprian was did with moche grauitie and godlie wisdome rebuke offences with iust measure a small faulte gentlie and easilie a great faulte seuerely and sharpelie Wherfor this rebuke of S. Cyprian being sharpe and sore yt argueth that their offence was great and so in dede yt was For they being so filthilie desiled presumed to come to receaue the blessed bodie of Chryst For they yet Table of our Lorde the bodie of our Lorde smelling of the deadlie infection saieth S. Cyprian of the eating of the Idolatites came violently vpon the bodie of our Lorde to receaue yt By whiche his woordes as ye maie perceaue ther was a great offence committed iustly deseruing so great a rebuke So maie ye perceaue that by the table of our Lorde spoken of by S. Paule he vnderstandeth the bodie of our Lorde So that when S. Paule saieth Ye can not be partakers of the table of our Lorde yt ys asmoche to saie as ye can not be partakers of the bodie of our Lorde In this then the one parte heretofore in the former processe taught ys confirmed namely that S. Paule rightly vnderstanded taught the presence of Chrystes bodie in the Sacrament I shall not nede to make farder proof of this seeing that yt ys manifest that S. Cyprian correcting them that being defiled with Idolathites did presume to receaue our Lordes bodie dothe touche them with the saing of S. Paule Ye can not be partakers of the table of our Lorde Whiche texte in dede shoulde nothing touche them yf the thing that S. Cyprian spake of were not the same that S. Paule spake of And so contrarie wise yt ys manifest then that S. Cyprian speaking of the euell receauing of the bodie of Chryst that S. Paule also spake of the bodie of Chryste and so both of them of the very presence of Chrystes bodie in the Sacrament The other parte also namely that he speaketh of the bodie of Chryst as of a sacrifice ys also easie in him to be pceaued For to what pourpose ells shoulde Sainct Cyprian alleadge that place of Leuiticus forbidding the vnclean person to receaue anie parte of the sacrifice of our Lorde but that that prohibition being spoken of the sacrifice that was the figure shoulde directlie be applied to the sacrifice which ys the thing which ys the bodie of Chryst our sacrifice and so teache vs that euery vnclean person ys forbidden to eate of this holie sacrifice For to that pourpose did S. Cyprian alleadge that text as a scripture by the which we are forbidden to be partakers of our Lordes sacrifice yf we be ioined in anie folowshippe with Sathan I minde not to stande long vpon this matter for that I haue saied moche of yt allreadie both in the first booke and also in this booke Wherfore thus leauing Cyprian I will call in Chrysostom as one of the other side of Chrystes parliament house of whose iudgement in the matter of the Sacrament soche a nombre of his sainges being produced I trust the Reader ys not ignoraÌ„t of the whiche also diuerse produced vpon this Epistle of Sainct Paule whiche we nowe treat of be so plain and clere that none can be desiered more clere But for that vpon this text I finde him not by expresse woordes speaking so plainlie as the matter maie fullie appeare to the Reader for the opening of the matter that ys here to be spoken of I will produce him where he speaketh of the same sense that S. Paule doth and withall openeth our matter very plainly Thus he writeth QuomodÃ² sacrum videbimus Pascha quomodÃ² sanctum suscipiemus sacrificium quomodÃ² mirabilibus communicabimus mysterijs lingua Chry. hom 11. ad pop Antioch illa qua Dei legem conculcauerimus lingua illa qua animam contaminauerimus Si nemo namî€‚ue purpuram regalem manibus accipere inquinatis auderet quomodÃ² Dominicum corpus lingua polluta suscipiemus Iuramentum enim maligni Sacrificium verÃ² Domini Quae igitur communicatio luci ad tenebras vel quae conuenientia Christo ad Belial Howe shall we see the holie Easter howe shall we receaue the holie sacrifice howe Sacrifice plainly auouched with reall presence shall we communicate the wonderfull mysteries with that tounge whiche we haue contemned the lawe of God withall with that toung wherwith we haue defiled our soules For yf no man wolde be so bolde with defiled handes to take the kinges robe howe shall we with a defiled toung receaue the bodie of our Lorde Swearing ys of the wicked The sacrifice ys of our Lorde What folowshippe then ys ther betwixt light and darknes or what agreement betwixt Chryst and Beliall Thus Chrysostom Who diswading the people from vain and superfluouse swearing Whervnto Swearing to moche vsed wicked custom hath at these daies also to moche brought our people saieth in effect that they can not receaue and become partakers of the bodie of our Lorde with the same toung with whiche they blaspheme Gods holy name and contemne his holy lawe Whiche ys euen the same that S. Paule saieth here ye can not be partakers of the table of our Lorde and of the table of Deuells And here note that as S. Paule by the table of our Lorde vnderstandeth the sacrifice of our Lorde of the whiche the wicked can not be partakers So here Chrysostome by expresse woordes saieth that the wicked blasphemour can not be partaker of the sacrifice of our Lorde By the whiche sacrifice he vnderstandeth the bodie of Chryste For the better perceauing wherof note that he tearmeth the holie Sacrament with these tearmes He calleth yt the holy sacrifice He calleth yt the wonderfull Excellent titles of the blessed Sac. mysteries He calleth yt the bodie of our Lorde He calleth yt light Yea he calleth yt Chryst himself By whiche tearmes he declareth vnto vs the excellencie of the Sacrament as in which ys the very presence of Chrystes bodie verilie and substancially whiche ys also our sacrifice These two partes we shall breiflie open in this Authour The verie reall presence he teacheth when he saieth Howe shall we with Reall presence ê“ued by Chryso a defiled toung receaue the bodie of our Lorde Yt ys manifest that with our mouth and toung we can receaue nothing but that that ys substancial and corporal but with these saieth Chrysost we receaue the bodie of Chryst Wherfor we receaue the substaÌ„cial and corporal bodie of Chryst And therfor this being well knowen to the Aduersarie he with might and main denieth that we receaue the bodie of Chryst

with hande or mouth but onely with heart But howe shamefullie he doth yt thowe maist perceaue both by this famouse and notable Authour and also by Sainct Cyprian by Sainct Ambrose Sainct Augustin and a nombre mo Which do plainly by expresse woordes saie that the bodie of Chryst ys receaued both with hand and mouthe But nowe to staie vpon our Authour this one maie suffice against the Aduersarie that he by expresse woordes saieth that we receaue the bodie of our Lorde with our mouth and tounge For the other parte also he teacheth that the same bodie of Chryst ys Sacrifice proued by Chrysost a sacrifice For he asketh QuomodÃ² sanctum suscipiemus sacrificium Howe shall we receaue the holie sacrifice Nowe yf ye compare these two sainges of Chrysostome together namely that we receaue the bodie of our Lorde with our mouthe and that euen so also we receaue the woonderfull sacrifice yt shall be withoute all doubte easie to peaceaue that this woonderfull sacrifice ys the bodie of owre Lorde and that these two sainges be spoken of one thing And thus these two partes stande clere being here auouched by Chrysostom that both ther ys the very corporall presence of Chryst in the Sacrament and that the same bodie so being in the Sacrament ys our sacrifice By this saing of Chrysostome shall ye perceaue howe vain the generall rule of Cranmer Or of him that settsurth that booke in his name ys who CraÌ„mers generall rule resuted in his fifte booke treating of the sacrifice saieth that the sacrifice of the preistes and the people ys onely a sacrifice gratulatorie that ys of thankes geuing and a sacrifice commemoratiue remembring the bodie of Chryst that suffred but not hauing Chryst reallie and substanciallie present And this ys his aunswer to the Nycen Councell and to Petrus Lombardus and so generallie to all But nowe consider what ys the nature of a sacrifice of thankes geuing or as he calleth yt gratulatorie A sacrifice gratulatorie ys not receaued of Sacrifice gratulatorie or of thankes geuing vs but offred and geuen of vs and from vs. For we geuing thankes to God our hauenly Father that he so loued vs that he spared not his owne Sonne but for our sakes deliuered him to suffer most cruell death for vs. And to that his Sonne also we gauing thankes that he hath vouchedsafe to wash awaie our sinne with his bloode and to cancell the obligacion that was against vs wherby he hath made vs free from sinne hell and death and hath made vs heires to the kingdom of his Father and coheirs with him of the same kingdom we offer a sacrifice of thankes geuing But this maner of sacrifice aught to be geuen froÌ„ our heartes to our Lorde God and to our Sauiour Iesus Chryst And ys so yf yt be reuerently and deuoutlie doen of vs. This sacrifice of the aultar ys soche a sacrifice that yt ys receaued of vs saieth Chrysostom Nowe ther ys a great difference betwixt these two thinges Sacrifice of the aultar of the whiche the one we maie in diuerse respectes both offre and also receaue The other we can onely but offre An other difference ther ys also The sacrifice of thankesgeuing ys no wonderfull sacrisice For yt ys no wonder but a duetie to geue God thankes for his manifold benesittes But the sacrifice of the aultar as ChrysostoÌ„ saieth ys a woonderfull sacrisice In an other place he calleth yt also an holie and a terrible sacrifice This sacrifice of thankes geuing ys holy but yt ys not terrible Many soche other Homil. 30. De prodit Iudae tearmes he geueth to the sacrifice whiche will not be applied to the sacrifice of thankes geuing But to be short by these fewe differences yt ys easie to perceaue that the generall rule of CraÌ„mer that he wolde al the doctours wher they call the Sacrament a sacrifice should be vnderstanded to haue spoken onelie of the sacrifice gratulatorie will not stand For the sainges of the holie doctours can not beare that rule as hereafter shall appeare more clear to yowe Wherunto euen in this place also the conclusion of Chrysostoms sainge geueth good light and plain vnderstanding For after he had declared that the blasphemouse mouthe can not receaue the sacrifice of our Lorde he setteth these two together and saieth An othe ys of an euell The sacrifice ys of our Lorde What folowshippe betwixt light and darknesse and what agreement betwixt Chryste and Beliall In whiche maner of speache yf yow note as blasphemie darknesse and Beliall be of one side and signifie one thing So ys the sacrifice of our Lorde light and Chryst sett on the other side and signifie one thing So that our sacrifice ys here also called light and Chryst himself Whiche names can not be attributed to Cranmer his sacrifice of thankes geuing but to the sacrifice of Chrystes bodie Whiche ys in verie dede that thing that both ys and maie be called the sacrisice of our Lorde light and Chryst Of the whiche I nede to make no proofe to a true Chrystian This then being prooued that Chrysostom teacheth here the presence of Chrystes bodie in the Sacrament and that the verie same ys the sacrifice of our Lorde Let ys return to our text and somewhat more open yt for the better vnderstanding of yt in all the processe that foloweth and of the doctours also that shall be produced for the exposition of the same Wher Sainct Paule saieth here Ye can not drinke of the cuppe of Owre Lorde S. Paules woordes here are to be vnderstanded with a condicional negatiue not with an absolute and of the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells He dothe not speake these as absolute negatiues but as condicionall For he meneth not that they coulde not do so in verie dede but that they coulde not so do yf they wolde do well For he welll knewe that the Corynthians went both to the table of Chryst and also to the table of Idolls And to diswade them from the table of Idolls he saieth that they can not without the offence of God partake of bothe tables Ther ys a saing Hoc possumus quod de iure possumus That maie we doe whiche we maie do by the lawe Euen so maie yt be saied on the other side Hoc non possumus quia de iure non possumus This we can not doe bicause we can not doe yt by the lawe Whiche maner of sainge implieth not an absolute negatiue vtterlie denieng the facte to be doen but as ys saied a condicionall negatiue that yt can not be doen by the lawe For S. Cyprian who rebuketh them that impenitently came defiled with eating of Idolls meat to eate of the meat of our Lordes table and saieth also to them with Sainct Paules sentence Ye can not be partakers of the table of our Lorde and of the table of Deuells Yet

sacrifices by the mening of Theophilact yt shoulde some that S. Paule wolde haue saied of the chrystians that they are partakers of the aultar as the Iewes and not by speciall woorde haue saied they are partakers of the bodie of Chryst Nowe in the disputacion of S. Paule yt ys plain to see that speaking of the sacrifice of the Chrystians he nameth wherof they are partakers As when he saieth The cuppe of blessing which we blesse ys yt not a partaking of the blood 1. Cor. 10. of Chryst And the bread whiche me breake ys yt not a partaking of the bodie of Chryst Wher by speciall woordes he nameth the thinges their receaued and partaken But speaking of the sacrifices of the Iewes throughoute all the disputacion he nameth no speciall thinge but vseth as I saied the generall terme of the aultar Wherby we maie conclude with Theophilactes woordes Non enim altaris sumus sed Domini corporis ipsi participes We are not partakers of the aultar but we are partakers of the bodie of Chryste Yf the bodie of Chryste were absent from the sacrifice we shoulde be by Theophilactes iudgement partakers of the aultar but bicause the bodie of Chryst ys present in the sacrifice and ys the sacrifice yt self that ys offred therfore are we partakers of the bodie of Chryst By which processe of Theophilact yt ys plain to be perceaued that he vnderstandeth Sainct Paule here to haue spoken of the verie bodie and bloode of Chryst of the whiche we are verie partakers The bloode of Chryste ys not onely in heauen but also in in the chalice Of this who can doubte that remembreth his exposition of the first text of this disputacion of Sainct Paule wher he saieth speaking of him That that he saied ys after this maner This bloode that ys conteined in the cuppe ys euen the same that flowed oute of Chrystes side This bloode when we receaue we do partake that ys we are ioined to Chryst. Who can doubte of the faith of this man and howe he vnderstandeth Sainct Paule that so plainlie expowndeth him He saieth that we receaue not a figure onely but the bloode of Chryste And this blood ys not onely in heauen whether onely the Aduersarie saieth we must by faith lift vppe our eyes and heart but yt ys conteined saieth Theophilact in the cuppe wher also by faithe we must beholde yt And this ys not onely a Sacrament of Chrystes bloode so called bicause Sacramentes haue the names of thinges wherof they are Sacramentes but yt ys saieth Theophilacte euen the same bloode that flowed oute of Chrystes side and not a thing bearing the name of the bloode of Chryst Nowe Chrystian Reader iudge yf the Aduersarie haue not plain authoritie against him that wher he wolde that yt shoulde be prooued that Chrystes naturall and substanciall bodie ys in the Sacrament Yf that bodie vpon the croosse oute of the whiche for mannes redemption did plentifullie flowe oute bloode were naturall forasmoche as this bloode in the holie Sacrament ys euen the same bloode yt must nedes folowe that the naturall bodie and naturall blood of Chryst ys in the Sactament Why stand I so long vpon so clere a matter seing that Anselmus who ys ioined with him to shewe the faith of the latin churche as Theophilact hath doen of the greeke churche ys euen as plain as he Thus expowndeth he Sainct Paule Non potestis calicem Domini in quo sanguis est eius bibere calicem Daemoniorum in quo vinum est sacrilegae superstitionis Nec potestis mensae id est altaris Ansel in 10. 1. Cor. Domini in quo corpus eius est participes esse mensae id est altaris Daemoniorum Ye can not drinke the cuppe of our Lorde in the whiche ys his bloode and the cuppe of Deuells in whiche ys the wine of sacrilegall supersticion Neither can yow be partakers of the table that ys of the aultar of our Lorde in the whiche ys his bodie and of the table that ys of the aultar of Deuels Thus he In this Authour who liued within xvi yeares of fiue hundreth yeares agon ye see a very plain exposition fullie agreing yea allmost vsing the same woordes that Theophilact did Who was liuing almost three hundreth yeares before him Which Theophilact vseth the woordes of Chrysostome who liued more then foure hundreth yeares before Theophilact Whose saing ye shall finde in the xvi chapiter of this booke I saie in this Authour here alleadhed ye haue a plain exposition of Sainct Paules woordes For first he expowndeth what S. Paule meneth by the cuppe of our Lorde and saieth that yt ys the cuppe of our Lorde bicause the blood of our Lorde ys in yt Then teaching what he meneth by the table of our Lorde he saieth he meneth the aultar of our Lorde Whiche ys so called bicause the bodie of our Lorde ys vpon yt So that as the cuppe ys called the cuppe of our Lorde bicause his bloode ys in yt So ys the table called the aultar of our Lorde bicause the bodie of our Lorde ys vpon yt I thinke these woordes be plain enough wher by expresse woordes ys taught the presence of the very bodie and bloode of Chryst in the Sacrament and that in no other sorte of woordes than Theophilact before him and Chrysostome before him as ye haue hearde did teache Peraduenture ye will saie he expowndeth the table to be an aultar which A proof of the vse of aultars eueÌ„ froÌ„ the Apostles time Dion Are. eccles Hie. par 3. ca. 3 cometh in but of late daies and ys a terme not vsed amonge the auncient doctours That bothe the woorde and the thinge was in vse in the time of the auncient doctours yt shall be made manifest to thee gentle Reader and that euen from the Apostles Sainct Dionyse the disciple of S. Paule declaring the order of Chrystes Churche in his time among other declaracions of the blessed Sacrament maketh mencion of the same sett vpon the aultar saing thus Sed illud sacratius intuere quod impositis altari venerabilibus signis per quae Christus signatur sumitur adest protinus sanctorum descriptio But reuerentlie beholde that that when the honorable signes be put vpon the holy aultar by the whiche Chryst ys both fignified and receaued furthwith their ys a description of sainctes In these woordes ye perceaue bothe the name of the aultar and the vse of yt For the vse of yt was to put vpon yt the holie Sacrament for the whiche vse sake this auncient holie Father called yt the holie aultar Whiche wolde be noted of theÌ„ who in these our daies geue the aultar moche baser tearmes yf I shall saie no woorse of them And herwithall note that this Authour doth not onely call this Sacrament honourable but also furthwith addeth the cause for bicause saieth he Chryst ys bothe signified and receaued So that by the outwarde formes he ys not

God the whiche Aultar of God aultar with the mencion and wholl remembrance of yt he hath laboured to deface and vtterlie to wipe awaie What ye maie thinke and iudge of the doctrine of this man that to maintein yt dothe so manifestlie falsifie the doctours and dare not alleadge them as they be written but as he listeth him self I leaue to be considered What synceritie also he vseth so truncatelie alleadging Sainct Augustine that wher he taught the twoo S. August truncathe alleaged by the Proclamer to deceaue the people and to robbe the B. Sacr. of the prefence of Christe partes of the Sacrament namely the outwarde corporall forme and the inwarde substance of Chrystes bodie and bloode the one knowen by the eye of the bodie the other by the vnderstanding of faith this man snatcheth the first parte and renneth awaie with yt leauing the other parte behinde him and so truncating Sainct Augustin deceaueth the people and abuseth the holie doctour I shall not nede to geue farder aduertisement here Sainct Augustine as he did write and as this man alleageth him lieth before yow ye maie compare them and trie the trueth Wherfore I will leaue to speake of them anie more and proceade in my matter As of these Fathers before alleaged we haue learned that in the primitiue Churche the aultars werein vse So nowe learn withall what in those daies was thought of them that did abuse aultars To geue vs vnderstanding in this matter we will heare Optatus the holie auncient Bishoppe who liued before Sainct Augustine Sainct Hierom or Sainct Ambrose and was almost xij hondreth yeares agon This learned Father and Bishoppe writing against the Donatistes who threwe downe the aultars and spoiled the Churches saieth thus Quid est tam sacrilegum quam altaria Dei in Optatus li. con Donatist quibus vos abquando obtulistis frangere radere remouere in quibus vita populi membra Christi portata sunt quo Deus omnipotens inuocatus sit quo postulatus descendit Spiritus sanctus vnde Ã multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est Alcaria inquam in quibus fraternitatis munera non iussit saluator poni nisi quae essent de pace condita Depone inquit munus tuum ante altare redi priÃ¹s concorda cum fratre tuo vt pro te possit sacerdos offerre Quid est enim altare nisi sedes corporis sanguinis Christi Haec omnia furor vester aut rasit aut fregit aut remouit Quid vobis secit Deus qui illic inuocari consueuerat Quid vos offenderat Christus cuius illic per certa momenta corpus sanguis habitat Quid vos offen ditis etiam vos ipsi vt altaria frangatis in quibus ante nos per longa temporum spatia 3. Reg. 19. sanctÃ¨ vt arbitramini obtulistis Hoc modo Iudaeos estis imitati Illi iniecerunt manus Christo in cruce Ã vobis pereussus est in altari De quibus apud Dominum Helias Propheta quaerelam deponit ijs enim locutus verbis quibus vos inter alios ab ipso accusari meruistis Domine inquit altaria tua confregerunt Dum dicit tua indicat quia res est Dei vbi Deo aliquid Ã quocumque oblatum est What ys so great sacrilege as to breade See here the vse the regard the estimation and reuereÌ„ce of aultars in the auncient churche rase and remoue the Aultars of God in the whiche yowr selues somtyme haue offred in whiche the praiers of the people and membres of Christ were born wher allmightie God ys called on wher the holy Spirit desired descendeth from whence of manie the pledge of euerlasting health and the sauegarde of faith and the hope of resurrection ys taken the Aultars Isaie on the which our sauyour commaunded the offrings of the bretheren not to be put except soche as were seasoned with peace Laie downe saith he thy offring before the Aultar and go first and agree with thy brother that the preist maie offer for thee What ys the Aultar but the seat of the bodie and bloode of Chryste But all theise hath yowr furie either raced broken or remoued and taken Aultar what yt ys aÌ„d the spoil of aultars awaie what had God doen to yowe who was wount ther to be called on What had Chryst offended yowe whose bodie and bloode somtime dwelleth ther what doe yowe yowr selues offende yowr selues to breake those aultars in the whiche a long time before vs ye haue offred as ye thinke godlie By this ye haue folowed the iewes They smitte Chryst vpon the crosse of yowe he ys smitten on the aultar of whome the Prophet Heltas maketh coÌ„plaint to our lordre For he speaketh soche woordes wher with yowe also are woorthie to be blamed Lorde saieth he they haue broken downe thine aultars When he saieth Thine he declareth that that thing ys gods or belongeth to God wher anie thing of ani man ys offred to God thus moch Optatus Who was not born yesterdaie to tell vs the fashion of religion in the latter daies But he talleth vs the religion of the auncient Churche whiche was almost twelue hondreth yeares agone at which time he liued and in that tyme yt was thought that ther coulde be no Let the Proclamer and his folowes see and saie howe they agree in their doings withe the auncient church wherof in woordes they bragg somoche greater sacriledge then to breake and pull downe the aultars In those daies as by this authour yt maie be perceaued yt was religion to saie that the aultar ys the seat of the bodie and bloode of Chryst Wherby as the presence of the verie bodie and blood in the Sacrament maie euidently be perceaued to haue ben faithfullie beleued and taught So maie yt that the aultars for that they were accompted the seat of the bodie and bloode of Chryst were reuerently vsed Yt ys easie also to perceaue howe that in those daies the vse of the aultar was to offer vpon as ye maie perceaue by hys allegacion of Chrysts sainge Yf then to pull downe and destroie aultars be so heynouse and great an offence that ther ys no sacrilege greater than yt and thys was so thought aboue eleuen hondreth years agon I wish them that finde them selues giltie of soche facts to haue consideracion of their dooings yf they haue anie regarde to the iudgments and aduertisements of the auncient Fathers Yf they will not creditte their iudgements let them creditte the iudgements of God who in times passed hathe euedently declared the same Wherfore as ye haue hearde the vse of the aultars testified by diuerse Fathers and the abuse of them also reputed as an heinouse crime and offence yea more heinouse then sacrilege So shal ye nowe perceaue the contemptuouse abuse of them to haue ben sore and greuouslie punished of God therby well appearinge

Cyprian accompteth a great and a weightie matter this man being blinde on the one side can perceaue yt but a small matter but opeining his eies to the other side he seeth yt to be a great and horrible faulte For the ministres of Chrystes catholique churche teaching according to Chrystes institucioÌ„ and woorde saing this ys my Bodie that his bodie ys in the SacrameÌ„t are by this man not a litle exclamed at For here are we Papistes here are we Capharnates Here are we Idolaters and the Authours of destable Idolatrie here are we makers of Gods here are we blasphemers here are we the Robbers of Gods honour and what are we not that euell ys so great and wicked ys our offence teaching Chrystes bodie in the Sacrament and yet the same in Luther was but a small matter Soche ys the parciall Iudgement of this man But howe soeuer he iudgeth holie Ciprian iudgeth him and all soche as he ys greuouse offenders and brakers of the institucion of Chryst that doe so alter Christes institucion that wher yt pleased him of the abundant and vnspeakeable loue that he beareth to vs to ordein his owne blessed bodie to be ministred vnto vs in the holie Sacrament as a pledg of that same his loue to our great consolacion and comforte and to our great benefitt both in bodie and soule they will ministre and geue vnto vs not his bodie but a peice of bread and a cuppe of wine But that Chryst did geue furth his owne bodie and bloode and not bread and wine ye haue before heard yt declaretd For Chryste fulfilled that in veritie saieth Sainct Ciprian that Melchisedeth did in figure Melchisedech offred bread and wine Chryst perfecting that figure offred bread and wine that ys saieth holy Ciprian his bodie and bloode Note then that Sainct Ciprian expownding the fullfilling of the figure of bread and wine offred by Melchisedech saieth not that Chryst offred bare bread and wine but bread and wine that was his bodie and bloode wiche blessed bread and wine of his bodie and bloode being made present by his allmightie power by the turninge of materiall bread and wine into his bodie and blood ys the right fullfilling of the figuratiue breade and wine offred by Melchisedech Ita nunc sanguinem suum in vino consecrauit qui tune vinum in sanguine Tertull. coÌ„ MartioneÌ„ Consecracion the woorde vsed by Tertul. figurauit So nowe saieth Tertulian he hath consecrated his blood in wine who then figured wine in his blood Thus then ye perceaue that Chryst did consecrate his bodie and bloode whiche woorde of consecracion ye see that Tertulian abhoreth not although yt mislike manie in these daies but vseth yt as the Church nowe vseth yt and saieth that Chryst did consecrate his bloode in wine An other note we haue whiche ys this that Iesus Chryst our lorde and God the high preist of God the Father did first offre this sacrifice In whiche woordes we are taught not onelie that he did in his last Supper offre a Sacrifice but that he did then offre a Sacrifice that was neuer offred before Let vs therfor discusse and searche what sacrifice that was Yt was not a sacrificie of figuratiue bread and wine For that also was offred by Aarons preistes yt was not a sacrifice of thankes geuing onelie For that was both in the lawe of nature and by the lawe of Moises and also by Chryst diuerse times doen. What sacrifice was yt then was yt a sacrifice after the ordre of Melchisedech Yt was a sacrifice after the ordre of Melchisedech But yt maie be saied that that sacrifice was ofred by Melchisedech thousand of years before Chryst so that Chryst was not the first that did offre after that maner wherfor yt shoulde appeare that yt was not that maner of sacrifice True yt ys that Melchisedech offred sacrifice in bread and wine as yt ys proued in the first booke But Melchisedech offred bread and wine in figure Chryst offred after the same ordre bread and wine in veritie What did he offre in veritie That that the bread and wine of Melchisedech did figure what Chryste in his last Supper offred his bodie and blood in sacrifice did yt figure Yf figured the verie bread and wine of Chrystes bodie and bloode Then Chryst offred in sacrifice his bodie and blood True yt ys And this sacrifice was neuer offred before Chryst himself did offre yt For neuer man did offre yt before in veritie though Melchisedech and other did offre yt in figure For as Sainct Ambrose saieth Christus formam Sacrificij perennis instituens hostiam se primus obtulit primus docuit offerri Chryste instituting Ambro. in praesaction Misse in cana Dom. the forme of the euerlasting sacrifice he first offred him self a sacrifice and first taught yt to offred And that Chryst did offre his owne blessed bodie in sacrifice Sainct Ciprian hath taught vs. For first he saied that Chryst offred bread and wine that ys saieth he his bodie and bloode and nowe teaching howe yt ys offred he saieth that yt ys offred in sacrifice Thus yf I be not deceaued the matter ys plain that Chryst did offre hys bodie in his last Supper in sacrifice And yf the Aduersarie can shewe what sacrifice yt was ells that Chryst did first offre yt maie somwhat make for him yf he can not as I am sure he can not let him geue place to the trueth taught by the holie Fathers in the auncient Curche Thus moche then for this note being saied let vs farder consider what ys saied of this holie Father He saieth not onely that Chryst did first offre this sacrifice but he saieth also Et hoc fieri in sui commemorationem praecepit And he commaunded this to be doen in the remembrance of him Here I wolde learn of the Aduersarie which shall be the substantiue to the Pronowne This yt ys manifiest to him and to all that haue but their grammer rules that this woorde Sacrificium ys the Substantiue Then must yt of necessitie folowe that our lorde and God Iesus Chryst hath commaunded vs to offre We acc coÌ„maunded by Chryste to offre the same sacrifice that he offred this sacrifice in remeÌ„brance of him that he offred in his last Supper whiche sacrifice ys his blessed bodie and blood Wherfore I wishe this to be well noted that howsoeuer the enemies of Chryst doo raile at the catholique Churche and at the ministres of the same for that they doo teache that in the Masse they offre sacrifice to God yet we are so commaunded to doo by the authoritie of Chryste as here by holie Ciprian ye see yt testified Neither ys this to be ouerpassed but diligentlie to be noted that wher the same enemies of Chryst in their sondrie workes doo triumphe against certain learned catholique men for that they saie that power ys geuen to Chrystes Churche to offre sacrifice by these woordes of Chryste This doe ye in the

remembrance of me for asmoche as holie Ciprian saieth that Chryst hath commaunded vs to offre his bodie in sacrifice and before him so saied Irenaeus and after him so saied Sainct Ambrose and diuerse other holie learned Fathers I wolde learn of them what place ells in the scripture ther ys wherupon these auncient Fathers dooe grownde these their sainges But let them mocke and skorn at Chrystes trueth as the Phariseis and Scribes did at him self yet as Chryst remained and remaineth and shall for euer remain and shall condemne the wiked generacion So dothe and shall this trueth remain to their condemnacion And howesouer they will laboure to obscure yt yet the holie doctours who verie well knewe by the doctrine of the primitiue Churche howe the scripture ys to be vnderstanded shall allwaies open the same and make yt clere As nowe Sainct Cyprian in declaring the commaundement of Chryst doth almost speake the verie woordes of the commaundement Chryste saied Hoc facite in meam commâ—morationem This doe ye in the remembrance of me Ciprian saieth he commaunded this sacrifice to be doen in the remembrance of him Sainct Ambrose likewise growndeth himself vpon these saine woordes of Chryst when he saied I lorde being mindfull of thy honorable passion come vnto thing aultar although vnwoorthie and a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaundest to be offred in the remembrance of thee The Ambr. oratione praepar ad Missem same allusion haue other Fathers also So that yt ys as clear as the daie light amonge the auncient doctours that Chryst by these woordes commaunded his Churche to offre his bodie and bloode in sacrifice Nowe once to ende the notes that maie be made vpon Sainct Ciprian and to stoppe the mouthes of them that speake wicked thinges as saieth the spalmist Note well the last parte of Sainct Ciprians sainges and ye shall see that both Chryst did offre sacrifice in his last Supper and that we also do Ã²ffre sacrifice yf we doe obserue and kepe the institucion of Christ For Sainct Ciprian saieth Sacerdos vice Christi verÃ¨ sungitur si id quod Christus secerit imitatur sacrificium verum pleanum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundÃ¹m quod ipsum Christum viderit obtulisse The preist doeth truelie exercise the ministracion of Chryste yf he folowe that that Chryst hath doen and then doeth he offre in the Chruche vnto God the Father a true and sull sacrifice yf he so beginne to offre as he hath seen Chryst to haue offred In which sentence this maie be noted first that Chryst did offre sacrifice in the last Supper which the Aduersarie denieth Secondarely that the Church folowing the institucion of Chryste offreth to God a full and a true sacrifice whiche also the Aduersarie denieth By this then ye perceaue these two partes of the Masse that ys holie consecracion and oblacion to be doen by Chryst in his holie ministracion As for the thirde whiche ys holy receauing ther ys no controuersie betwixt vs and the Aduersarie Yt ys more then neadeth to be spoken of that both Chryst him self and all the Apostles present at the borde of Chryst did eat of that holie oblacion or sacrifice These three being the substanciall partes of the Masse and the verie true Masse in dede and being by Christ instituted ordeined and appoincted as yowe haue perceaued what can we ells saie but that Chryste ys the Authour of the Masse that he instituted the Masse and that he saied Masse Yf anie desire to be better satisfied in these two partes namely consecracion and oblacion for the first let him repaire to the second booke and ther from the xli chapiter to the ende of the booke he shall finde enoughe to satisfie him For the other in the first booke from the xxxiij chapiter to the ende of that booke he shall likewise finde that maie content him THE FOVR AND THIRTETH CHApiter sheweth the vse of the Masse vsed and practised by the Apostles THe Masse as ys saied and proued being instituted by Chryste and by him also coÌ„maunded to be practised and vsed of his Church yt shall be expedient and necessarie that we see how and in what maner that his commaundement was executed and his institucioÌ„ practised first by the Apostles and after by the holie Fathers of the primitiue and auncient Chruche For they well knowing Chrystes verie minde their doinges are to vs a perfect expositioÌ„ and declaracioÌ„of the same Wherfore minding to see them they shall yet so be seen as both the practise of the Masse of the catholique Church nowe in vse and the practise also of the Schismaticall Churche maie be plainlie laied furth and compared to the former practises that therbie triall maie be made whether of these two agree or disagree with the Apostolique and primitiue Churche Yf we of the catholique Churche dissent either from Chrystes institution or from the Apostles and Fathers as touching the substanciall parts of the Masse or anie other weightie matter of the faith let vs suffre the reproche Yf the Proclamer and and his complices haue swerued from them let them repent and seke gods mercie This I promisse before God that I will laie furth the matter as simplie for the declararatioÌ„ of the trueth as I can deuise that the fault maie be fownd wher yt ys And before I enter to declare this practise I wish the reader to be aduertised and to haue this for a generall rule that wher in this Processe we shall treact of the Masse and call yt the Masse of S. Peter of S. Andrewe of S. Iames of S. Clement or S. Dionise Masse S. Basills Masse Chrisostomes Masse S. Ambrose Masse and soche other that we doe not neither ys yt so to be betaken that these distinctions be vpon the propre significacioÌ„ of the Masse that ys that these Masses be distincted in the substanciall parts of Masse as that the Masse of S. Peter shoulde be substanciallie distincted from the Masse of S. Iames and the Masse of S. Iames substanciallie different from the Masse of S. Basill and so furth But the difference ys taken of the generall acception or significacioÌ„ of Masse that ys that they be different in extern thinges as in some ceremonies in praiers and in other gestures or maners but not in intern or inwarde substanciall thinges For in them all ye shall finde one thing onely consecrated one thing onelie offred in sacrifice one thing onelie receaued And therfore in Consecracion oblacion and receauing they being not different Masse of the Apostles and Fathers and that ys vsed nowe in the Church all one in substance But all one are not called S. Peters Masse nor S. Iames Masse and so furth But Chrystes Masse For these thinges be of his institucion and not of theirs The diuersitie of Ceremonies praiers and other maners ys of theÌ„ by the magisterie of the

of the catholiques and the Communion as yt ys tearmed of the Schismatiques be compared to his maner of consecracioÌ„ that triall maie be made which of the two ioineth nearest vnto yt and best agreeth with yt S. Iames approching to the holie consecracion abideth in deuout praier and proceading in his pourpose directeth his wholl talke to God the Father as Chryste in his propre person before the same consecracion did both lifting vppe his eies and geuing thaÌ„ks to the same his Father The catholique Church euen so approching to the holie consecracion abideth and continueth in deuoute praier and proceading in the same pourpose directeth all her woordes to God the Father after the example of the Apostles Masse thus saing Who the daie before he suffred tooke bread into his holie aÌ„d honorable haÌ„des and lifting vppe his eies vnto thee God his father The maner of the Apostles and catholique preists incoÌ„secracion allmightie aÌ„d also geuing thankes he blessed yt c. In the which woords by the waie note that as in the Masse of the Apostles these woordes were vsed as directed to God the Father He lifted vppe his eies and gaue thanks to the God aÌ„d Father So in the Masse of the catholique Church yt ys saied to the Father He lifted vppe his eies into heauen vnto thee God his Father allmightie and to thee geuing thankes blessed yt c. Wherin ys made direction of woordes to God the Father as was in the Apostles Masse And here also this maie be noted that the rule of the Apostles Masse was that when the preist came to the consecracion folowing the example of Chryst who tooke the bread into his holie handes he tooke also the bread into his handes So the preist of the catholique Church coming to the consecracion taketh the bread into his handes and soloweth both the example of Chryste and of his Apostles Now the mynister of the Schismaticall CoÌ„munioÌ„ approching to I caÌ„ not tel The maner of new mynisters in their Communion what for that church not bearing the name of coÌ„secracion I know not how to terme their doings hystorically reherseth the woordes of Chrysts supper not as Chryst himself and his Apostles did directing his coÌ„municacioÌ„ to God the father but passeth furth as one that wolde tell a tale saing thus Who in the same night that he was betraied tooke bread and when he had geuen thankes he brake yt aÌ„d gaue yt to his Disciples saing Take eate this ys my bodie which ys geuen for yowe doe this in the remembrance of me In these woordes ye see no soch direction of speach to Woordes of the Comunion God the father as Chryste and his Apostles made and as the catholique Church vseth folowing theÌ„ The mynister saieth not to the Father these wordes he looked vppe into heauen to thee God and father and geuing thee thanks but onelie maketh a bare rehersall of the hystorie Yt ys euident then that in this part the schismaticall church foloweth not the maner of the Apostolique Church but the catholique Churche doeth The rule of the Apostolique Churche was to take the bread that shoulde Conference of the Apostles and new mynistres in consecracion of the bread be consecrated into their handes The breach of rule in the Schismaticall Church that they take not the bread into handes but let yt lie on the table as though they had nothing to do withall In this also they fall not onelie from the order receaued of the Apostles but also from the doing of Chryst who as in S. Iames Masse yt ys saied tooke bread into his holie immaculate handes c. before he did consecrate yt And allthough the woordes of the Euangelistes be not so full as to saie that he tooke bread into his handes yet in that they and S. Paule also saie that he tooke bread yt importeth as moch as S. Iames saieth that he tooke yt into his handes The conference thus farre being made aboute the bread and consecracion of the bodie of Chryste let vs procead to make conference also aboute Conference of the same in the consecracioÌ„ of the wine the wine and the bloode First as touching the wine yt ys manifest that the Apostles vsed to mixte yt with water For yt ys in the Masse of sainct Iames saied that Chryste tooke the cuppe and mixed wine with water c. The catholique Church both Latines and Grekes in all ages preparing the cuppe of our Lorde for the holie mynistracion mixeth water with wine in the same cuppe The Schismaticall Communion if yt maie be so well termed as to call yt a Communion when in dede yt ys raither a disunion dissenteth here from the doing of Chryste of the Apostles and of the primitiue Churche for in yt ys not vsed to mixe water with wine The Euangelistes saie that Chryste likewise tooke the cuppe that ys as he tooke the bread into his holie handes so tooke he the cuppe into his holie handes The preist in the catholique Church folowing Chrystes example and the Apostles and Fathers of the primitiue Church taketh the cuppe into his handes before he consecrateth yt The mynister of the Shismaticall Church herein also foloweth not the doing of Chryste nor of the Apostles and primitiue Churche but letteth the cuppe stand as a straunger to him not taken into the handes Chryste entring towarde the consecracion of his blood continueth his communicacion to his Father with thankes geuing The Apostles beginning the same direct their woordes to God the father as yt ys seen in the Masse of sainct Iames wher they speake to him saing Geuing thankes to the God and Father The primitiue Churche did the like The catholique Church folowing Chryste the Apostles and primitiue Woordes of the Masse Churche entreth the consecracion of the blood with these woordes In like maner after he had supped taking this cuppe into his holie and honourable bandes geuing thee also thankes he blessed yt and gaue yt to his Disciples c. In whiche woordes yt ys easie to perceaue that the catholique Churche continueth her praies to God the Father and directeth her speach to him as Chryste the Apostles and the primitiue Churche did The late fownde Churche as aboute their sacramentall bread so aboute their sacramentall wine leauing the maner vsed of Chryste the Apostles and the primitiue Churche proceadeth onelie historicallie rehersing the woordes of Chryste Woordes of the Communion thus Likewise after supper he tooke the cuppe and when he had geuen thankes he gaue yt to them saing Dirnke ye all of this c. In whiche maner howe moche soeuer the Proclamer braggeth for himself and his Churche that they folowe Chryste and the primitiue Churche yt maie be perceaued that these are but woordes For their doinges doo almost in nothing agree But let vs see more of the consecration of the cuppe of our Lord. The Apostles did not onelie saie that Chryste gaue thankes to his Father but also that

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 multÃ² 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 maximÃ¨ 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. CoÌ„cil CstaÌ„tin 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 coÌ„temperacion 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 secundÃ¹m 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 apertÃ¨ 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 seâ—surth 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 tradicioÌ„althogh 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

of religioÌ„ to the maner of the Apostles aÌ„d the primitiue Church whie doeth he not obserue this which he can not denie ther to haue ben obserued and by the Councels of Cartage and Constantinople decreed accordinglie to be receaued But yt ys not the primitiue Church that he trauaileth for to be regarded but yt ys his phantasie and will that he seeketh to be receaued God geue him a better minde This also ys not to be ouerpassed that the Councel of Constantinople testifieng that S. Iames did setfurth in writing the holie mynistracion doth call yt by the name of Sacrifice saing that he did setfurth the mysticall sacrifice Masse called a sacrifice by the Counc of ConstaÌ„tin which name the Proclamer abhorreth But what do I tarie so long aboute the settingfurth of these wittnesses seing ther be diuerse other that testifie the same As Nicolaus Metbonen S. Bernard Algerus Bessarion and other whom for breuitie sake I thinke yt sufficient to haue named Nowe Reader wher the Proclamer in the second place that he speaketh of S. Iames saieth that we constantlie affirme that S. Iames saied Masse I praie thee maie we not so doo and doo truelie And yf he and his complices saie the contrarie shall they not saie falselie we haue wittnesse and good authoritie to maintein that we saie He deskanteth voluntarilie with manie discordes all oute of tune For he singeth without his rule hauing nothing well alleaged to maintein what he saieth Thie parte therfore shall be Reader to lean and cleaue to that side that groâ—ndeth yt self vpon substanciall authoritie and not vpon phantasie and willfull affection But yt ys time that we also see the maner of consecracion vsed in the latime Church in time of the auncient Fathers of the same of the whiche one maie nowe suffice for all whiche one shall be S. Ambrose who thus reporteth yt Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est Ambr. li. 4 de sac ca. 5 figura corporis sanguinis Domini nostri Iesu Christi Qui pridie quÃ m pateretur in sanctis manibus suis accepit panem respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit fregit fractumî€‚ue Apostolis suis Discipulis tradidit dicens Accipite edite ex hoc omnes Hoc est enim corpus meuÌ„ quod pro multis confringetur Similiter etiam calicem postquÃ m coenatum est pridie quÃ m pateretur accepit respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit Apostolis et Discipulis suis tradidit dicens Accipite et bibite ex eo omnes Hic est enim sanguis meus Wilt thow know that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he Conferre this praier with the Masse book and yt agreeth nere conferre yt with the CoÌ„munion aÌ„d yt dissenteth farre alowed reasonable and acceptable which ys a figure of the bodie and blood of our Lord Iesus Chryste Who the daie before he wolde suffer tooke bread in his holie handes and looked vnto heauen to thee holie Father allmightie euerlasting God geuing thankes he blessed yt he brake yt and brokeÌ„ he deliuered yt to his Apostles and Disciples saing Take ye and eate ye of this all For this ys my bodie which shall be broken for manie Likewise also the daie before he wolde suffre he tooke the cuppe after they had supped he looked to heauen vnto thee Father allmightie euerlasting God geuing thankes he blessed yt and gaue yt to his Apostles and Disciples saing Take and drinke ye all of this For this ys my blood Hitherto S. Ambrose hath opened the praier vsed in the Church immediatelie before the consecracion and the consecracion also Which doen he maketh a certain exposition of yt and saieth thus Vide omnia illa verba Euange listae sunt ad Accipite siue corpus siue sanguinem inde verba sunt Christi Vide singula Qui pridie inquit quÃ m pateretur in sanctis manibus suis accepit panem AntequÃ m consecretur panis est vbi autem verba Christi accesserint corpus est Christi Denique audi dicentem Accipite edite ex eo omnes hoc est corpus meum Et ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Marke all those woordes be the woordes of the Euangelist vnto these woordes Take either bodie or blood froÌ„ hencefurth they be the woords of Chryste Note enerie thing Who saieth he the daie before he wolde suffer tooke bread in his holie handes Before yt ys consecrated yt ys bread when the woordes of Chryste haue comed to yt yt ys the bodie of Chryste For hear him saing Take and eate ye all of this This ys my bodie And before the woordes of Chryst yt ys a cuppe full of wine aÌ„d water wheÌ„ the woords of Chryst haue wrought ther ys made the blood that redemed the people Now of S. Ambrose ye haue heard the praier preparatiue to the coÌ„secracion Ye haue heard the coÌ„secracion yt self which be the woords of Chryst Ye haue heard the effect of consecracion as yt was beleued of the holie catholique Church before aÌ„d in the time of S. Ambrose aÌ„d of S. Ambrose him self as his owne woordes not onelie here but in diuerse and sondrie other places do declare Who among other expownding the Pater noster saieth thus Memini sermonis mei cÃ¹m de sacrameÌ„tis tractareÌ„ dixi vobis quÃ²d ante verba Christi quod offertur panis dicitur vbi Christi verba deproÌ„pta fuerint iam non panis dicitur sed corpus appellatur Ambr. in oratione dominica I remeÌ„bre my saing wheÌ„ I treacted of the Sacr. I saied vnto yow that before the woords of Chryst the thing that ys offred ys called bread when the woords of Christ be vttered now yt ys not called bread but ys called the bodie of Chryst The like woordes hath S. Augustine Now what the maner of consecracion hath ben among the Fathers of the primitiue and auncient Church as we haue learned yt in the last chapter by All one consecracioÌ„ in the Masse vsed by the Apostles their Disciples the Fathers of the primitiue Church aÌ„d of the Churche nowe foure Apostles and S. Paule so in this we haue learned yt by foure Fathers and S. Dionyse the Disciple of S. Paule all which doe well agree that yt maie well be perceaued that Proclus saied that yt ys all one consecracioÌ„ of one Masse varied in shortnesse or lenght in some praiers or extern ceremonies or gesturs onelie for the variacion of the maners of the people but not in the substanciall parts For proof

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—â€¦ 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 aÌ„d blood of our Lord. So that ther ys no doubt but that in the Masse he beleued by the coÌ„secracion the bodie and blood of Chryst to be made verilie present That the reader be not loÌ„g deteined froÌ„ the pleasure aÌ„d godliedelight that he maie coÌ„ceaue aÌ„d haue by the heauenlie harmonie of the iust coÌ„sent aÌ„d agree meÌ„t of the holie fathers breiflie laied together we will also heare ChrysostoÌ„ aÌ„d by his own woords learn of him what inteÌ„cioÌ„ 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 chauÌ„ging 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 aÌ„d 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

marke them that ye maie conferre them with the praier of the catholique Church that now ys declaring the intent and faith of the same The praier of the Church ys thus Facere digneris hanc oblationem tu Deus omnipotens in omnibus quesumus benedictam ascriptam ratam rationabilem acceptabilemî€‚ue vt nobis corpus sanguis fiat filii tui Do. n. Iesu Christi Vouchsafe we beseche thee o God Almightie to make this oblacion blessed allowed approoued reasonable and acceptable that yt maie be made vnto vs the bodie and blood of thy beloued Sonne oure Lord Iesus Chryste Yf ye note the first part of this praier yt agreeth almost woord for woord The praier in the Masse now vsed agreeth with the Apostolique aÌ„d primitiue church with the praier of S. Ambrose yf ye note the second part wher yt saieth and desiereth that yt maie be made the bodie and blood of our Lord Iesus Christ yt agreeth with S. Iames S. Clement S. Basill and Chrysostom all whiche desiered the like So that the praier of the catholique Church declaring the intent and faith of the same agreeth fullie with the Apostolique primitiue and auncient Church euerie one of them desiering that the bread and the wine maie be made the bodie and blood of oure Lord Iesus Chryste But the intencion withoute faith of the newe feigned Church ys sooen perceaued to dissent and disagree from all these princes pillers and Fathers of the Church for soch a countenaunce of praier they make Heare vs o mercifull Father we beseche thee and graunt that we receauing these creatures of bread and wine according to thie Sonne our Sauiour Iesus Christs institucion in remembrance of his death and passion maie be partakers of his most blessed bodie and blood Thus they Here first let vs before we haue of other make conference of this praier with the praiers of the Apostles woordes of the Communion and primitiue Church and then after we shall examen the treuth of yt and of their intent Remembre gentle reader obserue and note that S. Iames S. Clement in remembrance of his death Yf anie place be yt must be the place of the S. Basill S. Chrysostom S. Ambrose and so of all the Churche which they liued in both greks and latines for the space of foure hundreth years immediatlie The praier of the newe Church varieth from all the praiers of the Apostolique aÌ„d primitiue Churche after Chryste praied not that they might receaue the creatures of bread and wine but that the creaturs of bread and wine might be made the bodie and blood of Iesus Chryste Wherfor the newe Church making to them selues a newe fownd praier so farre dissenteth here from the Apostolique and primitiue Churche that I can not proprelie make a conference betwene them but raither shewe the great difference of them The Apostolique and primitiue Churche desire the bread and wine maie be made the bodie and bloode of Chryste The newe Churche that the bread and wine maie remain to be receaued and so of consequent contrarie to the other church desiereth that they maie not be made the bodie and blood of Chryste See ye not then howe farre these two praiers are different They are so farre different as two contraries euen as yea and naie I will and I will not so neerlie and iustlie doth this newe fownde Church folowe the primitiue Church of the which this Proclamer so moche braggeth The Apostolique and primitiue Churche desiereth not to receaue the creatures of bread and wine in the B. Sacrament but the verie bodie and blood of Chryste as their plain woordes do plainlie testifie This erring Churche desiereth not by expesse woordes to receaue the verie bodie and blood of Chryste in the Sacrament but the creaturs of bread and wine and then to be made partakers of the bodie and blood of Chryste but howe or whiche waie wher or by what means what maner of bodie spirituall or corporall reall or phantasticall they ourpasse with silence Thus still ye see that they in all these weightie matters alltogether dissent froÌ„ the Apostolique and primitiue Churche and do no lesse varie from yt then they do from the catholique Churche nowe being whiche they so feercelie persecute And that they so doo this shall well prooue yt that neuer yet did anie catholique Father or authour greke or latin young or olde vse this phrase The praier of the newe CoÌ„munion neuer vsed nor heard of before of woordes of theirs either in praier sermon or writing Whiche if yt had ben agreable yt must nedes haue ben fownde in some of them and learned of some of them But this newe praier of this newe churche ys so newe that the like of yt could neuer vntill this newe degeneracioÌ„ be seen heard or knowen Yf yt were let the Proclamer and all his complices learned and vnlearned bring furth some president Yf they can I will ioin this issue with them that I will praie and receaue with them Yf they can not as I am sure they can not let them praie and receaue with vs. We haue brought furth presidents for oure praiers let them bring furth presidents for theirs I prouoke them to yt What autoritie hath the Proclame or all the Protestants to shewe that the eating and drinking of bread and wine ys of Chrysts institution Thus moche being saied of the difference of the praier of the newe Churche from the praier of the Apostolique Churche let vs nowe examen the trueth of the same praier Their praier hath these woordes that we receauing these they creaturs of bread and wine according to thy sonne our Lord Iesus Chrysts institucion in remembrance of his deathe c. I wolde learn of the masters of this Churche wher that institucion of Chryste ys that we shoulde eate the creatures of bread and wine in remembrance of his death The proclamer requireth some plain and expresse sentence of the Catholiques to proue what they affirme against his articles I require of him and his companie some plain sentence in the scriptures to prooue that that he and his companie affirme that Chryste by expresse woordes coÌ„maunded vs to eate bread and drinke wine in remembrance of his death Yf anie place be yt must be the place of the institucion of the Sacrament in whiche place although yt be testified that he tooke bread in his holie hands yet yt testifieth withall that he sanctified and blessed the same bread and when he had so doen yt was so farre chaunged from the nature of bread that Chryst who ys the trueth and in whose mouth was no guile might and did boldlie saie Take and eate not a peice of bread but my bodie euen the same that shal be deliuered for yowe And likewise of the cuppe he said Take aÌ„d drinke ye this ys not a cuppe of wine but eueÌ„ my blood that shall be shedd for yowr sinnes and the sinnes of manie This eate ye and this

faultes fownd in the Canon of the Masse by the Proclamer Ther be in all three principall and horrible blasphemies as he feigneth aÌ„d setteth theÌ„ furth coÌ„mitted in these praiers The first is that Christ should so stand in the displeasure of his heauenlie Father that he nedeth a mortall and miserable man to be his spokesman The second that the bodie of the onelie begotten Sonne of God should in no better wise be receaued of the father then a lambe at the hands of Abel The third that desire ys made that an Angell maie come and carie awaie Chrysts bodie into heauen Answer to the first As touching the first hath the Proclamer no more learning and knowledge in the phrasis of the scripturs and doctours then here his railing blasphemie declareth Or wher the Fathers in the scriptures vpon the oblacion of their sacrifices were yt oxe calf kidde or lambe made their praiers for acceptacion will he also mock them and saie that they vnsemelie praied to God to receaue an oxe calf kidde or laÌ„be at their haÌ„ds or that they praied for soch brute beasts as they offred to be receaued into his fauour But to discusse this point within the list and compasse of oure owne matter When S. Iames in his Masse praied as ys before alleaged saing For these offred and sanctified preciouse heauenlie vnspeakeable immaculate gloriouse dreadfull horrible diuine gifts let vs praie that oure Lord accepting these into his holie heauenlie mentall and spirituall aultar vnto the sauour of spirituall fragrance And when S. Basill saied For the offred and sanctified moste honorable gifts of oure Lorde and God let vs praie And when Chrysostom likewise saied Let vs praie to oure Lorde for the offred and sanctified preciouse gifts wher vndoubtedly by these sanctified precioufe dreadfull offred gifts they vnderstood and ment the bodie and blood of Chryst ther on the aultar offred in sacrifice Wil the Proclamer I saie mock all these and other holie Apostles aÌ„d Fathers and skorning their phraseis saie that they praie to God the Father for the bodie of his Sonne Iesus Chryst to be accepted Ys this the learning and grauitie wherwith a matter of so great importance of so great weight of so long continuance of so great estimacion reuerence and honoure shal be ouerthroweÌ„ Maie so great a mysterie of christiaÌ„ religioÌ„ be without scripture against saied without autoritie coÌ„uelled withoute graue reasoÌ„ impugned without stroÌ„g argumeÌ„t coÌ„uinced aÌ„d without formall processe clean defaced Trust me geÌ„tle reader in al his vehemeÌ„t inuectiue against this part of Mockes aÌ„d skoffes the onely argumentes of the Proclamer in this matter the Canon of the Masse he hath impugned yt with no other good learning or authoritie no other graue reason or argument then onelie gibing mockes This ys one that ys woorthie to occupie the place of a Bishoppe this ys one that ys reputed a famouse preacher this ys a Iuell to helpe to plucke down the Churche of Chryste and to sett vppe the Sinagog of Sathan that can with a false feigned skoff seeme to sticke down all that stand in his waie doctours Fathers Bishopps Disciples Apostles and all Can anie chrystian heart thinke that S. Iames S. Clement S. Basill S. Chrysostom S. Ambrose and all other holy fathers vsing these alleaged praiers did thinke theÌ„ selues spokesmen to intreate the Father for Chryste Yf yt can not be thought of them howe can yt be thought of the catholique Churche vsing the same praiers To conclude therfor this first part against the maliciouse mocke of the Proclamer I saie that yf the Apostles and Fathers vsing this maner of phrase in their praiers were spokesmen to the Father for Chryst his Sonne then ys the Church so nowe likewise yf they were not no more ys the Churche The mening of the Curche in the first poincte The Apostles and fathers and the Church did allwaies and doth well know Chryste as he ys the onelie begotten so ys he the welbeloued Sonne of the Father They beleue they teache and preache that yt ys he in whoÌ„ the Father ys wel pleased yea they beleue that in him the Father ys so wel pleased that whatsoeuer thei aske of the Father in his name he wil geue yt theÌ„ Wher vpon the churche in this praier making humble intecession as the Apostles and fathers before haue doen not for Chryst but by Chryste not to procure fauour for him but to procure mercie to them selues from God the Father cocludeth their peticions and requests in these same praiers whiche the Proclamer skoffinglie abuseth with these woordes Per Christum Dominum nostrum By Chryste oure Lorde which ys as moche to saie All this we desire for Chryste our Lorde his sake In this first part then behold the slaunderouse vanitie and so let vs examine the next pretended fault Answer to te the secoÌ„d fault In the seconde he accuseth the Churche that yt wolde Chrstes bodie no better to be accepted of the Father then the sacrifice of Abel of Abraham of Melchisedec Abel Abraham and Melchisedec were men acceptable to God whose sacrifices were also acceptable not for the thinges them selues that were offred by them as a shepe a ramme bread wine for of these thinges as God hath no nede being the Lorde of the wholl earth and all that ys ther in so of them as of them selues he hath no pleasure In these sacrifices then not the things but the seruice of them which offred those thinges was acceptable God looked not on the thing offred in the olde sacifices but on the deuocioÌ„ of the offerers and pleasaunt vnto God Abel offred sacrifice to God so also did Cain But respexit Dominus ad Abel ad munera eius ad Cain autem ad munera eius non respexit God did looke vnto Abel and to this gifts but vnto Cain and to his gifts he did not looke He looked first to Abel him self then to his gifts He behelde his hartie deuocion and for that looked to his seruice in his ductifull sacrifice he sawe in Cain a slacknesse or coldenesse of deuocion wherfor he neither looked fauorablie to him nor to his seruise in offring sacrifice NoeÌ„ offred sacrifice and God smelled a swete sauoure saith the scripture not that God was delighted with the kitcheÌ„ sauour of burnt meate as here the Proclamer might in his licenciouse maner skoff at the phrase of the scripture as he doth at the phrase of the catholique Churche but God smelled the swete sauour of his deuoute and duetifull seruice As God then was not desiered by Abel to receaue his shepe in to heauen nor by Melchisedec to take vppe thither bread and wine nor by Abraham to take the ramme that he offred but that their humble seruice and obedience therby shewed and declared might be accepted So the Churche desiereth not that her sacrifice whiche ys Chryste might be accepted being most acceptable in yt self and all other made acceptable by yt

not these duÌ„be gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmeÌ„tes that the preist doeth weare in mynistracion doe signifie and haue fullie aÌ„d plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister aÌ„d Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignoraÌ„ce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain maÌ„ wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie theÌ„ the new CommunioÌ„ that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doeÌ„ but to the remeÌ„brance of his passioÌ„ aÌ„d death Farder wheÌ„ the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie baÌ„des and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more theÌ„ this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death wheÌ„ the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasioÌ„ geueÌ„ to remembre Chrystes passioÌ„ and death by the rehersall of his owne coÌ„maundemeÌ„t After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie mencioÌ„ of Chrystes death wher his passion resurrection and ascencion be called to minde and spokeÌ„ by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe lieÌ„g masters which shall bring in sectes of perdicioÌ„ denieng the God that bought theÌ„ bringing vpon theÌ„ selues hastie perdicioÌ„ But leauing his vntrueths aÌ„d slauÌ„ders to him self and wishing this onelie here to be noted that soch vntrueths come not froÌ„ a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiuÌ„ pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for theÌ„ that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors aÌ„d all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctoruÌ„ nominatis simoruÌ„ ApostoloruÌ„ et sanctihuius cuius memoriaÌ„ agimus et omniuÌ„ sanctoruÌ„ supplicationibus visita nos Deus et memor esto omniuÌ„ in Domino dormientiuÌ„ in spe resurrectionis vitae aeternae ChrysostoÌ„ desurethin tercessioÌ„ of Sainctes aÌ„d praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicacioÌ„ or praiers of S. Iohn the Baptiste the prophet and forerunner aÌ„d of the holie aÌ„d most famouse Apostles aÌ„d of this Sainct whose memorie we make o God viset vs aÌ„d be mindfull of all that sleape in our Lord in hope of the resurrectioÌ„ of euerlasting life aÌ„d geue theÌ„ rest wher the light of thy couÌ„tenance ouerlooketh all As in the other so in ChrysostoÌ„s Masse yowe see oblacioÌ„ made for the dead yowe see praier made for theÌ„ to obtein theÌ„ rest aÌ„d that also by the intercessioÌ„ of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke aÌ„d the dead to the enteÌ„t they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accoÌ„pted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inueÌ„ted of the Papistes as the Aduersarie termeth the catholike ChrystiaÌ„s but ye see yt vsed aÌ„d practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the auncieÌ„t Church for the doing aÌ„d affirming the thing so let vs see the practise of the same for denieÌ„g aÌ„d refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amoÌ„g heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius aÌ„d S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommuniceÌ„tur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie theÌ„ let them as the

neclect that in all thinges bothe in faith and doinges we maie among our selues consent and agree These be the verie woordes of Leo. Thys ys the place which the Proclamer taketh in hande to reporte Iudge now I saie gentle Reader whether he hath truelie reported him or no. And first wher he alleadged Leo to prooue his communion vieue well I praie thee the authour and obserue diligentlie yf ther be in him anie one woorde of communion or communicantes and See here the impudencie of the Proclamer thowe shalt perceaue that ther ys no mencion made therof What trueth then ys to be thought either in the man or in the cause that he defendeth when to maintein yt he ys fain to falsifie the authours that he alleageth Ys yt not lamentable to see his shamelesse boldenesse that he wolde wittinglievtter in an honorable audieÌ„ce and also publish the same in printe to an wholl realme that he knewe to be false and clean otherwise then was the intent or minde of the authour which he alleaged That yt was not the minde of the authour thowe shalt easilie perceaue For first wher the Proclamer vseth these woordes communicate and communion The authour hath these See here his false sleight woordes the oblacion of the sacrifice and the sacrifice Nowe bicause the Proclamer hateth this woorde sacrifice as a scorpion as being applied to the holie SacrameÌ„t of Chrystes bodie and blood therfore to ease his maliciouse affection and to delude his hearers and readers yt liked his Chrystian sinceritie properlie tearmed hereticall malignitie to corrupt and falsifie the authour and reporte soche matter to be in him as ther ys in dede no woorde toward yt in him I mene to that sense and vnderstanding Again thowe seist that in all that sermon yf yt be woorthie of that name his cheifest pourpose ys to inueigh against that holie mynistracion whiche ys called the Masse in so moch that he saieth that this name Masse was not in vse manie years after Chryst which ys before improoued yet in this authour Leo euen in this place whiche he alleaged ther ys expresse and liuelie mencion made of the Masse and he calleth yt Masse that thys man calleth Communion And these twoo woordes sacrifice and Masse Sacrifice and Masse cause the Proclamer to falsisie Leo. vsed of this authour caused as I haue saied thys man to falsifie the authour so that he durst not alleadge him as he wrote but as yt might serue to helpe hys wicked cause To ende this note of the falsifieng of this authour by this Proclamer this also ys to be obserued and marked howe God suffreth Sathan and his Disciples to be blinded that they shall bring furth and alleadge places whiche being well weighed and taken as they lie according to the minde of the authour shall not onely ouerthrowe their matter as this authour in testifieng both sacrifice and Masse but shall also geue and mynistre occasion that theyr falshead their corruption of authours their blinding of the people shall be perceaued as nowe allreadie yt hath ben perceaued in sainct Hierom and this authour and shall more hereafter in thys matter But the Proclamer proceadeth and prooueth by the Masse booke that ther shoulde be a Communion bicause the preist saieth oremâ—is Let vs praie I see this man wolde plaie smal game raither then he will set out he wolde content himself with some ssender shewe or countenaunce of proofe raither then mainteining an euell matter to seem to be destitute of all proofe I praier thee good reader weigh with me what proof ys yt of the communion of the Sacrament that the preist saieth oremus Let vs praie what dependance ys ther of that woorde to proue the communion of the Sacrament Yf he can by that woorde prooue the communion of the Sacrament Let vs praie ys saied in the morning and euenning praier wheÌ„ther ys no CommunioÌ„ he maie doe the like in the Sacrament of Baptisme and in other sacramentes also for ther the preist saieth Oremus Let vs praie Yf by yt he had trauailed to proue a communion in praier he had doen right but to abuse yt to prooue the necessitie of the Communion of the Sacrament in soch sorte as he meneth yt ys raither a declaracion of his malice against the churche then anie proofe of his pourpose That ther ys a Communion in praier the other woordes of the preist whiche he also alleageth for hys pourpose doe manifestlie declare The preist saieth he saieth The Lorde be with yowe and the people aunswer And with thie spirit Doe ye not see here howe the preist and CommunioÌ„ in praier at Masse the people ioin themselues together one praing for the other Whiche maner of Communion ys also liuelie settfurth by that that he afterwarde produceth oute of the order of the Masse The preist saieth he turneth him to the people and saieth Orate pro me fratres sorores Praie for me brothers and sisters Here as before ye haue perceaued and shall hereafter perceaue he vseth a sleight he durst not for shame tell yowe why the preist desiereth the people to praie for him but as traitours clippe the kinges coin and deceaue the people so he clippeth manie of the places whiche he alleageth to deceaue gods people But that his falshead maie be perceaued and the cause knowen why the preist desiereth the people An other sleight of the Prolamer to praie for him I shall laie before yowr eies the wholl praier Thus he praieth Orate fratres sorores pro me vt meum pariter vestrum acceptum sit omnipotenti Deo sacrificium Whiche ys thus moche to saie in english Praie for me brothers and sisters that my sacrifice and yowr maie be accepted of our Lord God Two Communions in the Masse besides the rauing of the Sacra Se ye now his sleight Ys here anie praier for the communion whiche he intendeth Doe these woordes proue that the preist can not receaue alone Ys ther anie mencion made here of that his communion Doe ye not perceaue that with two or three woordes he wolde blere yowe eyes and as the inglish prouerbe ys make yowe beleue that the Moone ys made of a green cheese The desire of the preist ys not that all they that be present wolde receaue the Communion but that they wil praie that their common sacrifice maie be acceptable to God This with the bringing in of two or three woordes wolde this man craftelie haue concealed and suppressed being as I suppose ashamed and grudged in conscience to let yowe know the verie thing required to be praied for which ys the acceptacion of the sacrifice which sacrifice he and his complices doe wickedlie denie Thus ye see that he wolde claime helpe of the Masse booke which in dede doeth him no other helpe but open his shame Yt doeth vs thus moch helpe that hereby we learn two Communions The first ys of praier the second of

of the Deuell molesting the house of a certain maÌ„ and moche disquieting his familie and seruants was clean driuen awaie Aug li. 22. De ciuit Dei ca. 1 and the house after wel quieted Howe moche then so euer they crie oute against Masse howe great ab hominacion soeuer they make yt to saie that the sacrifice of Chrystes bodie ys offred by the preist howe moche soeuer Sathan and his disciples wolde extenuate the vertue and power of yt yet in spite of their teeth they must heare S. Austen saie that the preist offred the sacrifice of Chrystes bodie And what ys yt to offre the sacrifice of Chrystes bodie but to saie Masse And to saie Masse ys to offre this sacrifice And wher Sathans Angells troobled the house of this man to great hurt bothe of his seruantes and of his cattaill when Masse was saied in the house the power of Sathan was put to fleight Yowe maie perceaue then that yt ys not without cause that SathaÌ„ stirred vppe his ministres so cruellie and fiercely to crie oute to raill and to rage against the blessed and holie Masse For being deuoutlie and godlie doen yt weakeneth his power yt withstandeth his malice yt abateth his tirannie and diminisheth his kingdom And by this ye maie consider howe acceptable a thing the Masse ys that at once saing the Deuel and his Angells were driueÌ„ awaie Yf the Masse were so detestable before God as they wolde make yt God wolde at the doing of yt haue caused mo Deuells to come to the house rather than by the doing of yt to putte them to fleight Thus maie yowe perceaue that God commendeth to vs the goodnesse of the Masse by miracle In spirituall thinges yt also abateth the power of the Deuell for yt diminisheth the force of temptacion as saieth S. Bernard Duo enim illud sacramentuÌ„ operatur in nobis vt videlicet sensum minuat in minimis in grauioribus peceatis tol Sermon de Baptis lat omnino consensum Si quis vestrum non tam sepÃ¨ modÃ² non tam acerbos sentit iracundiae motus luxuriae aeut caeteroruÌ„ huiusmodi gratias agat corpori sanguini Domini quoniaÌ„ virtus sacramenti operatur in eo Two thinges that Sacrament woorketh in vs that in lesser sinnes yt diminisheth the feeling and in greater sinnes yt taketh awaie consent Yf anie of yowe doe not so often nowe feele so bitter mocions of wrathe of enuie of lecherie or soche other let him geue thankes to the bodie and bloode of ower lorde For the vertue of the Sacrament woorketh in him Thus the bodie and blood of Chryst in the SacrameÌ„t with standeth the furie of Sathan and his Angells both in outewarde thinges and inwarde thinges Nowe let not the Aduersarie cauill that bicause S. Bernarde saieth here that the vertue of the SacrameÌ„t woorketh that he vnderstandeth not Chryst Three thin ges to be attended in the bless Sacr. him self to be geuen in the Sacrament but the vertue For S. Bernarde with all catholiques acknowlegeth three thinges in the Sacrament the outwarde formes the bodie and bloode of Chryst and the spirituall grace which three he professeth in a sermon saing Tria in sacramento Altaris attendere debes speciem panis veritatem carnis virtutem gratiae spiritualis vsque ad speciem panis sensus pertingit exterior ad veritatem carnis fides interior ad virtutem gratiae spirituallis charitas Bernardus sermon de Cana Dom superior Three thinges thowe oughtest to attende in the Sacrament of the aultar The outwarde forme of bread The veritie of the flesh the vertue of spirituall grace Vnto the outwarde forme of breade reacheth the outwarde sense Vnto the veritie of the flesh the inwarde faith Vnto the vertue of the spirituall grace perfect charitie So that in the Sacrament ys both the bodie of Chryst vnto whome we must geue thankes and the vertue of the spirituall grace therin receaued for the whiche we aught to geue thankes The pleasure of God being by his miraculouse workes shewed to be other wise yea euen contrarie to that that yt pleased Sathan to perswade Luther as touching the presence of Chryst in the holie Sacrament and the hououringe of him in the same with or seruice and duetie in the holie sacrifice of the Masse we will cease to saie any more vpon the woordes of S. Bernard But if yowe desire to be aduertised of some notable practise call to remeÌ„brance Paul Diacon the historie of the noble matrone of Rome who by Sathans tentacioÌ„ encoÌ„bred and in faith as manie be now a daies blinded that could not beleue the verie bodie aÌ„d blood of Chryste to be in the blessed SacrameÌ„t but coming to the Masse aÌ„d ioining in coÌ„panie with other to receaue wheÌ„ in the deliuery of the Sacrament to her she heard these woordes The bodie of our Lorde Iesus Chryste awail thee to the remission of sinnes she similed which when S. Gregorie perceaued and by examinacioÌ„ vnderstoode her vnbeleue he and the people praied and after praier going again to the aultar and taking the Blessed SacrameÌ„t in his hand to the helpe of the faith of that womaÌ„ and the confirmacion of the faith of the people yt was of the one and of the other seen as a verie bloodie fleshly litle fingar Wherupon S. Gregorie willed her to remembre the saing of Chryst The bread which I will geue yowe ys my flesh Which so being seen and praier made by S. Greg. and the people that yt might be reduced to the forme that yt might be receaued yt came furthwith so to passe and she thus of an vnfaithfull made a faithfull receaued the blessed Sacrament as other faithfull had doen. Thus she holden captiue in lacke of faith in the forts of Sathan was by the holie mynistracion of Chryst at the Masse deliuered from the same And now that we haue made reporte of one miracle doen in the time of S. Gregorie we will touche one or two mo reported by hym and so ende this matter of proof Thus writeth S. Gregorie Non longÃ¨ Ã nostris fertur tempori bus factuÌ„ quÃ²d quidaÌ„ ab hostibus captus longÃ¨ transductus est Cumî€‚ue diu teneretur in vin Greg. hom 37. culis eum vxor sua cÃ¹m ex eadem captiuitate non reciperet extinctum putauit Pro quo iam velut mortuo hostias hebdomadibus singulis curabat offerri Idem ergo vir longo pÃ²st tempore reuersus admirans valdÃ¨ suae indicauit vxori quod diebus certis hebdomadibus singulis eius vincula soluebantur Quos videlicet dies eius vxor atque horas discutiens tunc eum Aprisoners cheines loosed by vert ue of the Masse recognouit absolutuÌ„ cÃ¹m pro eo sacrificiuÌ„ meminerat oblatuÌ„ Yt ys saied to be doen not long before our time that a certain man takeÌ„ of his enemies was caried into a farre contrie and wheÌ„ he was loÌ„g kept in prison

the differeÌ„ce for anie thing that he in these comparisons hath saied that as before he was borne they were in substance all one so be they still and so will remain when he shall be rotten But where I haue made comparisons betwen S. Iames Masse and the Communion of the Churche of this Proclamer and his complices yowe maie see manifest and great differences not by my woordes not by toies of rethoricall inuencion not by vntrueths but in the things them selues in their substanciall poincts in matters of weight and trueth For soche ys the SubstaÌ„cial dyffereÌ„ces of the Masse and the newe CoÌ„mnunioÌ„ difference betwen S. Iames Masse whiche ys the Masse of all the holie Apoles and fathers and of the catholique Churche that hath ben or nowe ys for in substance all ys one and the newe CoÌ„munion of the newe Churche that first wher the Masse setting furth the matter of the Sacrament doth vse bread wine and water the newe Communion vseth no water wherin yt doth neither folowe the Apostles nor so well and liuelie set furth the death of Chryste as the Masse For as oute of the side of Chryste yssued oute bothe blood and water so the Masse in the latine Churche at the putting in of the water into the chalice saith thus of him be this water blessed oute of whose sideo ran oute both blood and water And the greke Church saieth these woordes of the scripture Et vnus militum lancea latus eius aperuit continuÃ² exiuit sanguis aqua And one of the Soldiers perced his side with a speer and furth with ther went oute blood and water both well minding that blessed welspring of Chrysts side oute of the whiche ran that clensing water and blood that washed awaie the filth of our sinnes Here yowe see one difference in substance The Masse of the Apostles Fathers and catholique Churche as ys saied had intencion and beleued that they folowing Chrysts institucion shoulde consecrate the bodie and blood of Chryste The newe Communion of the newe Churche hath no soche intencion nor beleueth no nor mindeth nor pourposeth to consecrate the bodie and blood of Chryste according to his institucion The Masse as before ys saied foloweth the institucion and coÌ„maundement of Chryste who commaunded saing This do ye in the remem and consecrateth as he did his verie bodie and blood The newe Communion neither consecrateth the bodie and blood of Chryste neither abideth the name of consecracion so farre ys yt from that Church either to obeie Chryste or to folowe the church of his Apostles and Fathers The Masse according to Chrysts institucion and commaundement as ys proued offreth his bodie and blood in sacrifice to the Father in the remembrance of his passion and death The newe Communion not onelie abhorreth this to do but also detesteth both the name of sacrifice and the name of him that hath authoritie to do yt that ys A preist The Masse aswell of the Apostles as other offreth the same sacrifice as yt ys also proued for the liuing and the dead The newe Communion of the newe Churche deriding both offreth neither for the one nor for the other The Masse of the catholique Churche desiereth the aide and intercession of blessed Saincts to commende their seruice and praiers to God The newe Churche skorneth yt and vseth yt not in their Communion The Apostles and fathers with great reuerence and lowlie humblenesse came to an aultar semelie as meit yt was adorned to do this blessed oblacion and memoriall of Chrysts death The minister of the newe Communion commeth Tapster like to a pelting table onelie to eate and drinke and to deliuer to a fewe mo a bare peice of bread and a cuppe of wine so that the Apostles and catholique Churche in their Masse fedde them selues and the people with the blessed bodie and blood of Chryste the fatt and the sine flower of the heauenlie wheat and these feed them selues and the people with chaf and bran in respect euen a bare peice of bread and a cuppe of wine Soche differeÌ„ce ys ther and soche maie yowe see betwixt the Apostles Masse and the newe communion And these defferences be in weightie matters and substanciall poincts soche as the doing or refusing of them bringeth life or death heauen or hel saluacion or damnacion Wherfor Reader looke well to thie doings ther ys no dallieng in Gods matters For the Masse ther haue ben brought furth without all haulting or colouring withoute all dissembling and lieng the auncient presidents of the Apostles of their Disciples and of the Fathers of the Apostolique and primitiue Churche as plainlie as truelie and as simplie as they be commended to vs by the books of our elders As for the comparisons of the Proclamer besides that they be but voluntarie deskant they are toies colours of Rethorik cloaked vntrueths setfurth withoute all authoritie Nowe therfor which ys to be embraced whether the Masse commended to vs by so good authoritie great antiquitie long and reuerend continuance or the newe Communion set furth without good authoritie and of no antiquitie and neuer yet reuerentlie continued yt ys of him that hath either grace or wisdom easie to be perceaued Wherefor trusting that I haue sufficientlie instructed and warned the reader aboute the Masse I ende and go forwarde in my matter THE FOVRE AND FOVRTETH CHAPT RETVRning to the exposition of S. Paule expowndeth this text As often as ye shall eate of this bread c. by S Hyerom and Theophilact IDoo here omitte the institucion of the Sacrament declared by S. Paule to the Corinthians as he had receaued the same of our Lorde for that in the seconde booke those woordes of Chryste and that his institucion ys largelie spoken of and expownded by a great nombre of holie learned Fathers Wherfor I thought yt wolde be to tediouse to the reader and superfluouse for me to expownde the same woordes here a gain I come therfor to the woordes immediatelie folowing in S. Paule As often as ye shall eate of this bread and drinke of the cuppe ye shall shewe furth the death of oure Lorde vntill he come For that this text hath ben woonderfullie abused and by soche abuse manie of the simplie haue ben deceaued and caused otherwise to thinke and beleue of the blessed Sacrament than the trueh ys I haue thought yt good to open the true vnderstanding of the same scripture to the reader that he being instructed maie withdrawe his foote from the snares of Sathan and well espie his falshoode and so eschewe soch erroure as he wolde entrappe him into Vpon this text the ministres of Sathan haue grownded two argumentes against Chrystes reall presence in the blessed Sacrament The one ys as Two arguments of the Sacramentaries grownded vpon S. Paule theie saie that by this scripture yt ys manifest that the Sacrament ys instituted for a memoryall of Chryst A memoriall ys of a thing that ys absent Wherfor the Sacrament

ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembraÌ„ce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie aÌ„d neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne institucioÌ„ of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt wheÌ„ he saied Panis queÌ„ ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the CanoÌ„in the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not coÌ„mon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions aÌ„d vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cÃ¹m accipimus Ã sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why theÌ„ doest thow alone drinke aÌ„d arte dronkeÌ„ seeing

iudicium edat ac bibat sed euidenter ostendere exprimere memoriam eius qui pro nobis mortuus est acresurrexit Yt behoueth A plain place for the Proclamer him that cometh to the bodie and blood of our Lorde to the remeÌ„brance of him that hath died for vs and risen again not onely to be pure from all vnclennesse of bodie and soule least he eate and drinke to his owne condemnacion but he must also euidentlie shewe and declare the memorie of him that hath died for vs and risen again Thus moch S. Basil Nowe wher S. Paule saieth that as often as we eate of that bread and drinke of that cuppe we must declare the death of Chryst S. Basill saieth that he that commeth to the bodie and blood of Chryst must remembre him that What S. Paule calleth bread and cuppe S. Basil calleth the bodie aÌ„d blod of our lord died for vs. So that what S. Paule in termes called this bread and this cuppe S. Basill geuing vs to vnderstand what S. Paule meneth by these termes speaketh by plain woordes calling those thinges as they be in dede the bodie and blood of our Lord. Likewise yt maie be perceaued that S. Basill folowing S. Paule teacheth that the Sacrament ys a memoriall of Chryst as suffring for vs aÌ„d not of Chryst in himself or absolutelie without respect of passion and death suffred for vs which ys asmoch to saie as a memoriall doen in the remembrance of Chrystes passion and death agreablie to the sainges of other before alleadged Rupert also whom we ioin at this present with S. Basill doeth euen likewise vnderstand S. Paule Thus he writeth Sacramentum hoc quo mors eius annunciatur quemadmodum Apostolus dicit quotitscunque manducabitis panem hunc calicem bibetis Rupert in cap. 26. Matth mortem Domini annunciabitis donec veniat quando debuerat condi dari nisi sub ipsius articulo passionis This Sacrament by the which the death of our Lord ys declared as the Apostle saieth As often as ye shall eate this bread and drinke of thys cuppe ye shall shewe furth the death of our Lorde vntill he come when should yt be made and geuen furth but euen at the verie poinct of the same passioÌ„ In thys saing of Rupert the one parte of our saing namely that the Sacrament ys a memorial of Chrystes death ys clerely by expressed woords testified The other part that in the Sacrament the verie bodie and blood ys eaten and dronken Rupert in a Joon We cate the flesh and drinke the blood of Chryst in the remembrance of his death to and for the memoriall of the same death ys not here manifestlie spoken Wherfor we shall heare him in an other place vttering his knowledg in thys matter Thus he saieth Quod fecit ipse hoc idem in commemorationem ipsius scimus et bene scimus nos facere id est carnem ipsius manducare sanguineÌ„ bibere That which Chryst himself did we know and we wel know that we doe euen the verie same thing in the remembrance of him that he did that ys to eate his flesh and drinke his bloode Marke now the learning of Chrystes catholique Church note nowe well what we eate and drinke in the remembrance of Chrystes passion and death Iudge nowe whether S. Paule ment materiall bread as the Sacramentaries wolde haue yt to be vnderstanded and not raither the heauenlie bread of Chrystes bodie to be eateÌ„ in the remeÌ„brance of his passioÌ„ aÌ„d death I haue now produced but fower two of the greke Church and two of the latin Church to geue vs vnderstanding what we ought to remeÌ„bre in the receipt All the rable of the Sacramentaries cannot bring one coople of catholike authours that saie S. Paule spake here of materiall bread of the Sacrament and what in that Sacrament we doe receaue wherupon they all conclude that we receaue the bodie and blood of Chryst in the remembrance of his death and so S. Paule ys to be vnderstaÌ„ded in this place Now let all the whol rable of the Aduersaries side bring furth but two wheras we might as the Aduersarie himself knoweth haue brought manie mo which for the auoiding of more prolixitie wherin we haue allreadie offended we doe ouerpasse and omitte that shal by expresse woordes expownde S. Paule in this place that he ment not the bodie of Chryst but plain materiall bread Let them I saie bring but two catholique approued authours aÌ„d they shall haue the victorie So weake ys their cause besides their owne asseueracion that yt ys verie certen they can not bringe one Although then this ys a trueth receaued of all the holie Fathers of Chrystes Church and ys the doctrine of S. Paule that the bodie and blood of Chryst be receaued according to commaundement in the remembrance of his passion and death and so yt also cometh to passe that the bodie of Christ euen the self same bodie in substance vnder the formes of bread and wine ys JnexpositioÌ„ verborum caenae ObiectioÌ„ of Oecolamp a figure of the self same bodie hanging vpon the crosse and suffring passioÌ„ aÌ„d death yet Oecolampadius after his Sicophants maner he himself either of malice not willing to knowe or ells plainlie ignorant doeth accuse the learned men of Chrystes Church of ignorance that they make the bodie of Chryst both the exemplar and the thing exemplified the figure and the thing figurated the sign and the thing signified for that saieth he relacion must be betwixt two thinges distincted and not of one thing to ytself For euery relatiue must haue a correlatiue To answere him for that I write to the vnlearned to instructe them in the faith I will not vse the quiddities of schooles neither with schoole tearmes The nnswer so darken the matter that the reader shall not vnderstand me but I will vse plain examples And first wher Oecolampadius saieth that relacion must be betwixt two thinges distincted did he not knowe that in the diuine persons Matth. 17 were sundrie relacions grownded vpon the one nature of God But to come to examples in Chryst of whome we nowe dispute was not Chryst transfigured in the mount and shewing himself in a glorionse maner was he not an Theoph. in 17. Math. Chryst one and the same in substaÌ„ce hath ben ys and shal be a sigure of bim self in diuer se maners exemplar or figure of himself now in glorie and of his gloriouse cominge to iudgement Theophilact saieth that Dignitas secundi aduentus in splendore faciei Christi ineffabili claruit The dignitie or excellencie of the second cominge of Chryst did appeare in the vnspeakable brightnesse of the face of Chryst So that Peter Iohn and Iames sawe now in his first coming an image of the glorie of Chryst that he shall come in his second coming Then maie we see that the self same bodie in substance after one maner

ys not taken for that loue that a man flattereth him self to haue when he thinketh he loueth his neighbour but for that charitie that S. Paule spake of when he saied Qui diligit legem impleuit He that loueth hath fullfilled the Lawe This loue causeth a man to ioin in vnitie with God and man Yt causeth obedience to an ordinarie power Yt causeth a man also to flee all corrupt licenciouse and voluptuouse life Wher this charitie ys not be his faith neuer so sownde he ys no woorthie receauer Wherfor Scismatiques and contemners of ordinarie power and voluptuouse or corrupt liuers be no woorthie Two things to be considered in S. Paules woordes receauers Thus moche being saied of woorthie and vnwoorthie receauers ther remaineth two other thinges in S. Paules woordes to be spoken of the one ys what ys receaued the other the peine inflicted for vnwoorthie receauing The thing to be receaued ys signified when he saieth This bread and the cuppe of our Lorde The peine that he shall be giltie of the bodie and blood of our Lorde For the first what the bread and the cuppe of our Lorde ys yt was opened in the exposition of the last scripture that S. Paule ment therby the bodie and bloode of our Lorde Whiche exposition shall here again be verisied and iustified by a nombre of holie Fathers to the entent the trueth receaued in Chrystes Parliament house maie be well knowen and the vntrueth of the aduersarie as well perceaued and seen The second whiche ys the pein inflicted to the vnwoorthie receauer forasmoche as yt shall be plainlie opened and declared by soche auncient writers as I shall alleage I will to auoide prolixitie omitte to speake of yt my self and referre the Reader to the expositions of the Fathers For the whiche consideracion also forasmoche as S. Paule repeteth this text again I haue thought good for the ease of the reader to ioin them together in exposition onelie letting him vnderstand the difference betwixt them that in this text the pein as ys saied of the vnwoorthie receauer ys declared in the other both the pein and the cause also ys opened Of both whiche full declaracion shall be made by the Fathers But before I entre into the exposition of these Fathers I wish the Reader The Sacramentaries abuse S. Paules woordes in two poinctes to vnderstand that the Aduersarie hath also abused this scripture in two poinctes The one that by cause S. Paule calleth the Sacrament bread Therfor yt ys after yt ys consecrated materiall bread the other whiche ys more stowtelie then trulie mainteined they saie that euell men doe not receaue the bodie of Chryst in the Sacrament These their wicked assertions by Gods grace shall be plainlie ouerthrowen For yt shall be ineuitablie proued that by the bread and cuppe that S. Paule speaketh of ys vnderstanded and meaÌ„t the bodie and bloode of Chryst whiche being by S. Paule receaued of euellmen yt must necessarilie folowe that euell men receaue the bodie of Chryst in the Sacra And here maie we see the miserable strictes that men teaching an vntreuth be brought vnto who for the maintenaÌ„ce of that vntrueth are enforced to fall into manie moo For the damnable heresie inuented against the presence of Chryst in the Sacrrment they are compelled to denie the plain woordes of S. Paule as ye shall in the processe perceaue But let vs heare the holie Fathers agreeablie shewing their learninges and faith in vnderstanding S. Paule of the whiche the first coople shall be saincte Cyprian and Origen S. Cyprian writing to certain Martirs and confessours and lamenting the rash admission of certain that had offended to the recipit of the holie Sacrament writeth thus of them so had admitted the offendours Illi contra euan gelii Cypr. li. 3. epist 15. legem vestram quoque honorificam peticionem ante actam paenitentiam ante exomologesin grauissimi atque extremi delicti factam ante manum ab Episcopo clero in paenitentiam impositam offerre pro illis Eucbaristiam dare id est sanctum Domini corpus prophanare audent cÃ¹m scriptum sit Qui ederit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini They against the lawe of the Gospell and yowr commendable peticion before they had doen penannce before they had made confession of their most greuouse and extreame offence before anie hand was putt vpon them of the Bishoppe and the cleargie vnto penance they were so bolde both to offre for them and also to geue vnto them the Sacrament which ys as moch as to prophane the holie bodie of our Lorde Forasmoch as yt ys written He that eateth the bread and drinketh the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde Of this holie Father and martir S. Cyprian if yowe will learn what ys to minister the Sacrament to anie vnwoorthie person yt ys saieth he to prophane to holie bodie and blood of our Lorde That yt ys prophaned in so doing he prooueth by this scripture of S. Paule He that eateth and drinketh vnwoorthilie shall be giltie of the bodie and bloode of our Lorde A thing ys prophaned when yt being holie ys occupied aboute vnholie or coÌ„mon vses As a church dedicated to God to be made a stable The ornamentes The practise of prophanacioÌ„ ys lament ablie to be seeÌ„ in Englond of the same to be applied to the vanitie of mans pride as to make beddes hanginges or cooshinges The plate of yt as king Balthasar did with the plate of the temple to make them vessells for the bankettes of men So the bodie of our Lorde saieth S. Cyprian ys prophaned forasmoch as yt being holie ys cast into an vnholie thing whiche ys the vnwoorthie receauer Now if by the bread spokeÌ„ of in S. Paules senteÌ„ce were not vnderstaÌ„ded the bodie of our Lorde to what pourpose should S. CypriaÌ„ alleadge that text as therby to prooue the bodie of Chryst prophaned That thing ys prophaned that ys deliuered and so abused Yf theÌ„ not the bodie of our Lorde be deliuered in the SacrameÌ„t but mere materiall bread than ys the bread prophaned and not the bodie But CypriaÌ„ saieth the bodie ys prophaned wherfore the bodie ys deliuered And here I wish the ministers of Chrystes Churche to take hede and to be verie circuÌ„spect that they looke well to whoÌ„ they ministre this holie SacrameÌ„t leest they be dot onelie giltie of the prophanacioÌ„ of the holie bodie of our Lorde but also be in verie dede not feeders but deceauers not deliuerers froÌ„ sinnes but heapers and increacers ther of as S. CypriaÌ„ saieth in the same li 3. epla 15. epistle Ea enim coÌ„cedere quae in pernitieÌ„ vertaÌ„t decipere est Nec erigitur sic lapsus sed per Dei offensam magis impellitur ad ruinam To geue or graunt those thinges that turne to a mans destructioÌ„ ys to deceaue

Neither ys the offeÌ„der so sett in good staie but by the offeÌ„ce of God he ys more impelled to ruine Which offeÌ„ces I meeÌ„ as well of the ministre deliuering as of the vnwoorthie receauer receauing being well weighed of Chrisostome howe weightie aÌ„d burdenouse thei be he saieth thus of the deliuerie of the SacrameÌ„t Non permittaÌ„ ista fieri animam prius tradam meam quam DominicuÌ„ alicui corpus indignÃ¨ Sanguinemque meuÌ„ effundi potius Chrysost hom 83. in 26. Math. patiar quamsacratisssmum illum sanguineÌ„ praeterqaÌ„ digno coÌ„cedaÌ„ I will not suffer these thinges to be doeÌ„ I will first deliuer vppe mi life rheÌ„ I will deliuer the bodie of our Lorde to anie bodie vnworthilie And I shall suffer my bloode raither to be shedde than I will geue that most holie bloode to anie other then to a worthie receauer Howe moche maie the sentences of these two graue auncient Fathers moue soche as be in the place of ministracion Let them take heed that ministre to heretiques Let them take heed that ministre to scismatiques Let theÌ„ take heed that ministre to soche as they knowe to be in sinne or in the pourpose of sinnes They were better with Chrysostom to deliuer vppe their liues and shed their bloode then to soche to deliuer the blessed bodie and most holie bloode of our Lorde Here with all good Reader note that Chrysostome alludinge to this our text of S. Paule and opening what S. Paule spake of ther and what he ment bi the bread and the cuppe calleth yt neither bread nor figure nor signe but by plain and expresse woordes calleth yt with tearmes of honoure that ys owre Lordes bodie aÌ„d his most holie blood Again note if the bodie of our Lorde were receaued onelie bi faith as the SacrameÌ„taries doe saie so that yt stood vpoÌ„ the will of the receauer according as he will measure his faith not vpon the power of God and his woorde vsed in the consecracion then wolde not Chrysostom saie that he wolde not deliuer the bodie and blood of our Lorde for yt shoulde not lie in his power to deliuer yt yf he haue yt not in the Sacrament to deliuer But let these Sacramentaries saie their phantasies and let vs that loue Chrystes true faith folowe yt in the holie fathers and let vs with Chrysostom beleue that the ministers of Chrystes Church maie deliuer vnto vs the bodie and blood of Chryst Whiche then must nedes be in the Sacrament Orig ho. 6 in diuers But yt ys time to heare Origen S. Cyprians yockfelowe in this place what light he geueth vs to vnderstand S. Paule Thus he writeth Quando sanctum cibum illudî€‚ue incorruptum accipts epulum quando vitae panÃ¨ poculo fueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur Et tu ergo humilians temetipsum imitare hunc Centurionem dicito Domine non sum dignus vt intres sub tectum mecum Vbi enim indignÃ¨ ingreditur ibi ad iudicium ingreditur accipienti When thow takest the holie meate and that vncorrupte bankett wheÌ„ thowe receauest the bread and cuppe of life then our Lorde entereth vnder thie roofe and thow humbling thie self folowe this Centurio aÌ„d saie Lord I am not woorthie that thow shouldest enter vnder my rofe wher he entreth vnworthilic ther he entreth to the condemnacion of the receauer Thus Origen Who willing the chrystian man to be a woorthie receauer of the holie Sacrament he doeth first declare the greatnesse the holinesse and excellencie of the Sacrament and what he receaueth Which doen as a meaÌ„ to make a man to humble him self he moueth him to the intent that he maie be a woorthie receauer to folowe the humblenesse or humilitie of Centurio in acknoweleaging and confessiinge his vnwoorthinesse and the raither to coÌ„passe this he feareth him from vnwoorthie receauing with the terrour of S. Paules sainge whiche nowe we haue in hand saing where he vnwoorthilie entreth he entreth to the condemnacion of the receauer In the whiche his godlie admonicion and exhortacion ye maie first perceaue with what woordes he doeth extoll the blessed Sacrament with soche woordes trulie that if the bodie of Chryst were not ther they coulde not so be applied But he was certen of that blessed presence and therfor he saied when thowe takest this holie meate when thowe receauest this vncorrupt bankett when thowe enioiest this bread and cuppe thowe eatest and drinkest the bodie and bloode of our Lorde Secondlie ye maie perceaue that receauing the sacrament ye receaue not a bare peice of bread but the bodie of Chryst For then saieth Origen owre lorde entreth in vnder thy roofe mening that he entreth the house of thie bodie Thirdlie ye maie perceaue that the same our Lorde as he maie entre into our house of our bodie woorthilie as he did into the house of Centurio so maie he saieth Origen entre into owre house of our bodie vnwoorthilie And if he so dooe yt ys to the damnacion of the receauer What S. Paule calleth the bread Origen calleth it the bodie of our Lorde Nowe conferre S. Paules saing and Origen togeather S. Paule saieth he that eateth this bread and drinketh this cuppe vnwoorthilie c Origen saieth wher our Lorde entreth vnwoorthilie c So that what S. Paule calleth bread and the cuppe of our Lorde Origen openinge and declaring the minde of S. Paule calleth yt as yt ys in dede our Lorde Thus for the vnderstaÌ„ding of this text of S. Paule whiche the Aduersarie hath wickedlie abused wrested and distorted taking the Apostle to haue spoken of verie materiall breade ye see these two pillers of the Church and auncient Fathers of Chrystes Parliament house teach the true vnderstanding receaued in that house in their time which was verie near the primatiue church that S. Paule did not ther speake of materiall bread but of the bodie of owre Lorde the heauenly bread Likwise the Aduersarie hath taught that euell men receaue not the bodie S. Cyprian and OrigeÌ„ teache that euell meÌ„ receaue the bodie of Chryst. of Chryst ye see that these two Fathers do auouche that euell men doe receaue the bodie of our Lorde For S. Cyprian saieth that to geue the Sacrament to an vnwoorthy man ys to prophane not the Sacramentall bread as the Aduersarie tearmeth yt but the holie bodie of our Lorde So that yt ys the bodie of our Lorde being a most holie thing that ys prophaned bicause yt ys geuen to an euell man which ys an vnwoorthie thing Origen saieth also by expresse woordes that wher our lorde entreth vnwoorthilie he entereth to the condemnacion of the receauer teaching plainlie that our lorde entreth into the vnwoorthie man Chrysostome also whome by occasion I haue in this chapter alleadged saing that he will raither yelde his life and shed his bloode than he will geue the bodie of our Lorde and his most

condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignÃ¨ quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignÃ¨ iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates caÌ„ not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament Aâ— vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini Et de iss erat sermo cÃ¹m Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretÃ¨ necligenter î€‚ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differeÌ„ce

be accompted amonge euell receauers that otherwise thinke of the bodie of Chryst then ys to be thought of yt What ys to be thought of them that wher Chryst promised that the bread which he wolde geue shoulde be his fleshe whiche he wolde geue for the life of the worlde and by expresse woordes for the perfourmaÌ„ce of the same promesse takinge bread saied plainlie This ys my bodie And S Paule as the wholl companie of the Fathers hitherto haue testified and mo yet shall testifie saieth that in the Sacrament ys the bodie of Chryst what I saie ys to be thought of them that will not thinke Chrystes bodie to be his bodie but withe the Ebionites and Cerinthians will make Chryst no God with the Manicheis will make him but a phantasticall figure and with the Nestorians will as they made a distinction betwixt the two naturs leauing the nature of man deuided and distincted from the Godheade so make the holie Sacrament distincted from Chryst wher in verie dede as God and man ys one Chryst So the blessed Sacrament as touchinge the Substance and Chryst ys all one the Substance of the Sacrament being none other but the verie substance of Chryst These euell receauers and abusers of Chrystes holie Sacrament as they abuse the thinge yt self So by slaunderouse tearmes doe they abuse them that well vse the same For the true Christians that honour God call they Idolaters Soche as acknowledge Chrystes verie bodie in the Sacrament call they grosse Capharnaites And soche as beleue the substance of bread by the omnipotencie of God to be chaunged and made the substance of Chryste they call Papistes But God geue them a better minde and the catholiques plentie of pacience patiently to suffre their railinges so long as God for our correction will permitte the same to continue And nowe to return to our matter this finallie ys to be noted in our Cassiod howe he vttereth Sainct Paules woordes Authour that alleging our text of Sainct Paule he vseth not the woordes of Sainct Paule but the meaning and vnderstandinge Thus he alleageth Sainct Paule Qui enim corpus Domini indignÃ¨ manducat iudicium sibi manducat For he that eateth the bodie of our Lorde vnwoorthilie eateth his owne iudgement Note well that he saieth not he that eateth the bread but he that eateth the bodie of our Lorde expownding what bread Sainct Paule spake of in that scripture the bread I saie of Chrystes bodie as oftentimes yt ys allreadie saied What can be saied more plainer wolde the Proclamer haue anie plainer speache then this Let him note the woordes and the circunstance also and weigh yt well and he shall finde yt so plain that all his engines and wrestinges and all his subtiltiesâ— with the aide of all his complices shall not be able to withstand the plain trueth of yt But Let vs heare Damascen speaking as plainlie as he and by like woordes openinge to vs the true mening of Sainct Paule This Damascen setting Damascen li. 4. ca. 14. furth the vertue goodnesse and power of the Sacrament saieth thus Si aurum offendat adulteratum per iudicialem correptoriamî€‚ue ignitionem purgat vt non in futuro cum mundo damnemur Curat enim morbos omnimoda damna quemadmodum dicit Apostolus Si nos vtique iudicaremus non vtique iudicaremur CÃ¹m iudicamur autem Ã Deo corripimur vt non cum mundo condemnemur Et hoc est quod dicit Quare qui participat corpus sanguinem Christi indignÃ¨ iudicium sibi tosi manducat bibit Per illud purgati vnimur corpori Domini spiritui eius efficimur corpus Christi Nam spiritus viuificans est caro Domini quia ex viuificante spiritu concepta est Quod enim natum est ex spiritu spiritus est Hoc autem dico non auferens corporis naturam sed viuificationem diuinitatem eius ostendens Yf yt finde golde that ys corrupted by iudiciall and correptorie fieringe yt pourgeth yt that we be not in time to come condemned with the worlde For yt cureth diseases and all maner of hurtes as the Apostle saieth Yf we wolde iudge our selues we shoulde not be iudged but when we are iudged of God we are chasticed that we shoulde not be damned with the worlde And this ys yt that the Apostle saieth Wherfor he that receaueth the Damascen vttereth the woordes of S. Paule as other elders before bodie and blood of Christe vnwoorthilie he eateth drinketh his owne damnacion We being purged by that are vnited to the bodie of our Lorde and to his Spiritt and are made the bodie of Chryste For the flesh of our Lorde ys a quickning Spiritt bicause yt was conceaued by the quickninge Spirite For that that ys borne of the Spiritte ys a Spiritte This doe I saie not taking awaie the nature of the bodie but declaring his Godhead and power to geue life Thus he Leauing diuerse good and godlie notes in this sainge of Damascen to be considered by the Reader I hast me to note those thinges that be to the pourpose of this present cause Of the whiche the first and cheifest ys that he alleaging the sainge of Sainct Paule shewinge vs the exposition of the scripture and geuing vs the vnderstanding of the same and the right meninge of Sainct Paule speaketh yt by these woordes He that receaueth the bodie and blood of Chryst vnwoorthilie eateth and drinketh his owne damnacion In whiche maner of speache as an expositour aught to doe by vnwrestable woordes he declareth what Sathan wolde wrest and soo by plain woordes calleth that that Sainct Paule calleth the bread and cuppe of our Lorde the bodie and blood of Chryst he right well knowing that they be so in verie dede I trust the Proclamer will not here vpon this Authour cast the stinking mist of his figure considering that yt ys an exposition And the nature of an exposition ys to be plainer then the thing expownded And although both the text and the exposition speake the trueth yet he knoweth that what the text oftentimes speaketh obscurely or doubtfullie that must the exposition speake plainlie clerely and manifestlie Whefor he must nedes confesse that this Authour shewing the minde of S. Paule and expownding the bread and the cuppe to be the bodie and bloode of Chryst that yt ys plainlie so And wher diuerse of the adhereÌ„ts of this Proclamer beare great Stomacke against this Authour for his plain trueth in manie matters Lett both him and them knowe that as in all pointes of this matter the wholl catholique Churche hath alowed him So ys he agreable to all that hitherto haue ben alleaged in the exposition of S. Paule which all be right auncient or hereafter shall be alleaged though they be not so auncient A Breif note also can I not but make of Damascen wher he saieth that we being pourged are by the receipt of the bodie of Chryste vnited to the same

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 theÌ„selues vnwoorthie receauers Chryst instituted his bodie to be distributed aÌ„d 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 remeÌ„brance 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 coÌ„fesse the verie presence of Chrystes bodie in the SacrameÌ„t 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 aÌ„d 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 coÌ„maunde 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 theÌ„selues 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 coÌ„mitted 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 aÌ„d 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 indignÃ¨ id est sine sui examinatione iudicium sibi manducat bibit Sicut enim Iudas cui buccellam tradidit Dominus non malum accipiendo sed malÃ¨ accipiendo locum in se Diabolo praebuit sic indignÃ¨ 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 diâ—uidicat corpus Domini id est non discernit quÃ 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 dignÃ¨ accipiunt non praesumeret indignus accipere sed dignum se praepararet Let him therfor first examine himself and pourge himself For he that eateth aÌ„d 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 condeÌ„nacion 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 quÃ²d quemadmodum Iudas eum tradidit Iudaei verÃ² 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 frequeÌ„ter 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 withoâ—den 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 SacrameÌ„t shoulde first coÌ„sider 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 coÌ„sisteth 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

receaue the bodie of our Lorde shoulde haue bothe a newe and a clean minde Thus moch S. Hierom. In whome first we haue to obserue that expowndinge S. Paule who in this place calleth the Sacrament breade and not absolutelie bread but with an article that bread expowndeth yt to be the bodie of our Lorde whiche also he doeth in an other place by so expresse woordes that yt can not be denied In his apologie against Iouinian he thus vttereth S. Paule saing Probet se vnusquisque sic ad corpus Christi accedat Let euerie man examine him self and so let him come to the bodie of Chryste saieth S. Hierom yt were not an exposition but a confusion of the trueth yf he shoulde call that the bodie of Chryst that ys but breade But yt ys more then euident in all Hieron Apolo pr. lib. aduers JouinianuÌ„ that place of S Hierom as the circunstance also inuinciblie prooueth that he vnderstandeth S. Paule ther to haue spoken of the bodie of Chryst and of no earthlie breade In the ende of this exposition he doeth not onelie coÌ„firme this trueth of Chrystes verie presence but also he infirmeth and against saieth the wicked assertion of Luther He saieth that Ioseph burieng the bodie Chryst in a clean sheet and a newe Tumbe prefigured that they that shoulde receaue the bodie of Chryst shoulde haue both a clean and a newe minde For the presence marke that he saieth by plain woordes that we receaue the bodie of Let the proclamer see here howe plainlie S. Hierom vttereth S. Paules meninge Chryst Against Luther who wolde haue no other preparacion in vs in the receipt of the bodie of Chryst but onelie faithe he faieth that they that will receaue the bodie of Chryst must haue bothe a clean and a newe minde wherbie what ells ys ment but that we must clense owre consciences from dead workes whiche putrifie and stinke in our sowles and so leauinge the olde man we must be renewed in spiritte of our minde and be cloathed with the newe man whiche after God ys shapen in righteousnesse and true holinesse But let S. Hierome open him self who expownding this text of S. Paule Whosoeuer eateth this bread and drinketh the cuppe of oure lord vnwoorthilie shall be giltie of the bodie and bloode of our lorde saieth thus Sicut scriptum est Omnis mundus manducabit Et iterum Anima quae manducauerit immunda exterminabitur de populo suo Hier. in 11 1. Cor. Et ipse Dominus ait Si ante altarÃ¨ recordatus fueris quia habet frater tuus aliquid aduersum te relinque munus tuum antÃ¨ altare vade reconciliari fratri tuo Prius ergo perscrutanda est conscientia si in nullo nos reprehendit sic aut offerre aut commnnicare debemus Quidam sane dicunt quia non indignum sed indigne accipientem reuocet Ã sancto Siergo dignus indignÃ¨ accedens retrahitur Quanto magis indignus qui non potest accipere dignÃ¨ Vnde oportet ociosum cessare a vitiis vt sanctum Domini corpus sanctÃ¨ accipiat As yt ys written Euery clean man shall eate and again That soule that shall eate being vnclean shall be putt from amonge his people And our Lorde him self saieth Yf thowe remembre being before the aultar that thie brother hath anie thing against thee leaue thy gift before the aultar and go to be reconciled to thy brother Therfore the conscience ys first to be searched yf yt doe in nothing reprehende vs and so we aught Howe men aught to prepare them selues to receaue the bless Sacr. either to offre or communicate Ther besome that saie that he doeth not hereforbidde the vnworthie man from the holie thinge but him that receaueth vnwoorthilie Yf the woorthie cominge vnwoorthilie be for bidden howe moche more the vnwoorthilie that can not receaue woorthilie Wherfore the euell doer must ceasse from vices that he maie holilie receaue the holie bodie of our Lord. hitherto S. Hierom. Who in euery parte improoueth the pestilent doctrine of Luther First by the olde Testament whose extern cleanesse or vncleannesse being commaunded or forbidden in the eating of the holie thinges of the same lawe be figures of spirituall cleannesse or vncleannsse of our consciences required or prohibited in the receipt of the holie misteries in the newe lawe So that as ther was required an outwarde cleannesse in the bodie So here ys required an inwarde cleannesse of conscience Besides this he beateth him downe with the plain and mightie authoritie MÃ¨ aught to prepare theÌ„selues be for the receipt of the bless Sacr. euen by Chryst rule of Chryst him self who hathe geuen vs this order that being at the aultar and remembring that our brother hath anie matter against vs we must first be reconciled to our brother or that we can dooe anie thinge at the aultar or offre sacrifice or receaue the holie Sacrament Ys not this a notable preparacion commaunded by our M. Chryste what can Luther and all his Disciples saie to this Ys ther here nothinge required but faithe ys not here full and perfect reconciliacion commaunded Ys not here a discussion and examinacion of our consciences in calling to minde and remembrance yf anie grief be betwixt vs and our brother Yt ys so certenly Wherfor S. Hierom concludeth sainge Therfor first ys the conscience to be searched yf yt dooe not reprehende vs then maie we either offre or receaue Yf the conscience be to be searched for soche matters of offence before we receaue wher ys Luthers onelie faith that will make vs woorthie receauers Luther saieth we maie not searche whether we finde our self giltie of anie offence or not S. Hierom not onely saieth that our consciences are to be searched but he also saieth that the euell dooer must ceasse from vices that he maie receaue the holie bodie of our Lorde holilie in which woordes note geatle Reader bothe thy preparacion before thowe receaue and also what thowe doest receaue Thy preparacion ys to ceasse from vices wherunto manie things appertein the thinge that thowe receauest ys the holie bodie of our Lorde But S. Hierome hath saied sufficientlie both for the trueth of the presence and also against Luthers licenciouse doctrine Wherfore we will nowe heare Chrysostome dooe the like He also expowndeth this text of S. Paule and saieth thus Probet seipsum homo quod in secunda inquit Vosinet tentate si estis in fide ipsi vos probatÃ¨ non quemadmodum nunc facimus temporis gratia accedentes magis quÃ m animi studio neque vt praeparati ad vitia nostra expurganda compuctionis pleni accedimus Chrysost in 11. 1. Cor. sed vt in solemnitatibus simus quando omnes adsunt consideramus Sed non ita Paulus praecipit Sed vnum tempus nouit quo accideremus communicationis conscientiae puritatem Let a man examin himself Whiche thinge also he saieth in the seconde epistle Proue yower selues

actes and doings And if we finde anie sinnes in vs woorthie of punishment let vs spedelie hast by confession and true penaunce to washe them awaie leest we with Iudas hidinge the deuell within vs doe perish by that we doe protracte and hide our sinne from daie to doe aÌ„d if we haue thought anie euell or vnhappinesse let vs doe penance for yt and make hast quicklie to wipe yt clean from our heartes Thus moch S. Augustine Ye haue now heard howe we should examine our selues S. Hieron Chrysostome and Isichius gaue vs like instruction in generall woordes but S. Augustine hath touched the matter with speciall woordes For he expownding howe we shall examine or selues according to S. Paules precept saieth that if we minde to receaue the holie Sacrament we ought before to haue recourse to confession and penaunce and so most diligentlie sifte and search al our doinges The doctrine of S. Augustine and other fathers ys now heard as touching our examinacioÌ„ the doctrine of Luther ys also knowen Iudge nowe I Luther ys herin direotliecoÌ„trarie to the fathers to S. Paule and to Chryste beseche thee geÌ„tle reader how he agreeth with theÌ„ Ys he not in euery title plainlie repugnaunt to them He wolde haue no preparacion before we receaue All they as with one mouthe exhorte vs to great and diligent preparacioÌ„ He wold haueno coÌ„fessioÌ„ S. Augustine by expresse woords requireth coÌ„fession and penance Luther saieth yf we prepare our selues by confession penance and other good workes we receaue our condemnacion S. Paule aÌ„d the holy fathers saie if we doe not examine our selues and prepare our selues we reccaue or owne condemnacion Hauest thow not heard the serpeÌ„t againg or raither the deuel in the SerpeÌ„t contrarieng Gods owne woords aÌ„d his holie saincts Wherin they saie yea he therin saieth naie and wherin they saie naie therin he saieth yea I wolde to God that all they that haue geuen their eares to the hissing of this SerpeÌ„t and haue ben therby allured to fall from the auncient faith and godlie religion of Chrystes Church wolde but weigh the doctrine of him in this parte although he hath manie other poinctes as wicked and as loathsome aÌ„d ab hominable as this that thei might perceaue what stone their faith ys builded on what a fownder aÌ„d patrone they haue of their new religioÌ„ Yf ther were no more but this yt wold make me afraied to folowe soch a Schoolemaster As Luther ys here touched by S. Augustine so ys the Proclamer also For as Luther will no confession to be made before receipt of the Sacrament no more will he and his complices as the practise in the Church of EngloÌ„d dothe well declare wher by their meanes confession of sinnes ys so abandoned that allmost ther ys no woorde of yt Not onelie in this ys the Proclamer touched but in one other poinct also wherin Luther ys not touched and that ys in the presence of Chryst in the blessed Sacrament wherin the Proclamer ys woorse then Luther S. Augustin expownding S. Paules woords speake the by clain woordes Let euerie man before he receaue the bodie and blood of our Lorde Iesus Chryst examine himself according to the precept of S. Paule Perceaue then that by S. Augustine yt ys the precept of S. Paule to examine our selues Note here howe S. Augustine vttereth S. Paules woordes before we receaue the bodie and blood of Chryst and not before we receaue a peice of bread and drinke a cuppe of wine So that here again as in diuerse other before we see that S. Angustine expownding S. Paule calleth yt the bodie and blood of Chryst that S. Paule calleth the bread and cuppe of oure Lord teaching that by that same bread and cuppe S. Paule ment none other thing but our heauenlie bread and cuppe the bodie and bloode of ower Lord Iesus Chryst I trust he can not saie but S. Augustine hath here spoken plain enough yf he hath not I wolde he had taught him to speake plainer But to returne to our pourpose yt ys well to be perceaued that S. Augustine teacheth here two thinges which the Proclamer refuseth that ys the presence and confession of which both robbinge the people he hath with all robbed them of godlie deuocion and feare and opened the gate to them to let them runne headling to all licenciousnesse and abhominable liuinge Among manie euells which they committe in putting awaie confession two Two great euells committed by putting awaie of coÌ„fession in my iudgement be notable The one ys that they wolde make the ordeinaunce of God voide and his authoritie vain The other that the simple passe and ende their liues withoute repentance As touching the first certen yt ys that God hath in his Church made thys ordeinaunce and therto hath geuen his power that sinnes shoulde be remitted This ordeinaunce he did with a Solemnitie For he first breathed vpon his Apostles and when he had so doen he saied Accipite Spiritum sanctum Quorum remiseritis peccata remittuÌ„tur eis quorum retinueritis reteÌ„ta sunt Receaue yowe the holie Gost whose sinnes ye remitte they are remitted and whose sinnes yowe retein they are reteined Beholde in the doing of this ordeinaunce Joan. 20. the holie Gost ys first geuen to the Apostles and after the gift of the holie Gost the authoritie to remitte sinne ys solemnelie geuen Now if confession be taken awaie and sinnes by the mynisters be not forgeuen in the people then ys the ordeinaunce voide then ys the authoritie vain For wher when or howe doe they exercise this powre of Chryste in the remission of sinnes yf they doe yt not vpon peniteÌ„tes how shal they know penitentes but by coÌ„fession Confession then taken awaie yt must nedes folow that the ordeinasice of God ys voide and that his authoritie ys vainlie geuen to his Churche S. Augustine saieth that for our fragilitie God ordeined penaunce These be his woordes Ordinauit nobis poenitentiam propter fragilitatem nostram Ideo debemus nostras coÌ„fessiones veraciter confiteri et fructus dignos facere id est praeterita ne iteremus secundÃ¹m August ad Julian comit epla 111. iussionem Denm timentis sacerdotis Qui sacerdos vt sapiens medicus primÃ¹m sciat curare peccata sua et postea aliena vulnera detergere et sanare non publicare Nos sequamur perquiramus cum talibus consilium salutis nostrae ineamus vt non perdamus haereditatem coelestem quam nobis Dominus ab initio mundi praeparauit si seruiamus ei in iusticia sanctitate puritate cordis charitate non ficta God in consideracion Confession aught to be madetrulie of our fragilitie hath ordeined for vs penaunce Therfore we aught to confesse our confessions trulie and doe the worthie fruictes of penaunce that ys accordinge to the commaundement of the preist fearing God that we committe not again our sinnes past Whiche preist let

him first knowe as a wise man and good phisitian to cure his owne sinnes and after to wipe clean and to heale other mens woondes and them not to publishe Let vs folowe let vs searche and with soche let vs entre some holsome talke of our healthe that we leese not our heauenlie inheritance whiche God hath prepared for vs from the beginninge of the worlde yf we serue him in holinesse and rightwisonesse and puritie of heart and charitie not feigned hitherto S. Augustine Se ye not that pennaunce ys gods ordeinaunce mercifullie appoincted for our fragilitie Se ye not what S. Augustine inferreth to be doen on our behalf vpon that ordeinaunce Therfor saieth he must we trulie confesse our confessions And that the hissing serpent shoulde not deceaue thee sainge that he speaketh of confession onelie to be doen to God he by expresse woordes saieth yt must be doen to the preist by whoise coÌ„maundemeÌ„t we must doe the woorthie fruicts of penauÌ„ce Wher again note that he saieth that the preist hath or aught to haue these three poinctes to make clean the Three things perteining to a gostlie father woondes of our Sinnes vnderstand by godlie counsell and whosome doctrine and iniunction of penaunce to heale them vnderstand by the authoritie of absolucion Thirdlie not to publishe them but to kepe most secrete all thinges in confession disclosed I maie conclude then that to take awaie confession ys to make gods ordeinaunce voide and his authoritie geuen for the remission of sinnes to be geuen in vain The other notable euell ys that the simple people passe their liues yea and manie ende the same withoute penance Confession beside manie other commodities had these two Yt was occasion that fewer sinnes amoÌ„ge Two great coÌ„modities of coÌ„fessioÌ„ younge people were committed And yt was an occasion also to call theÌ„selues to an accompte for soche as they had comitted And vpon the remembrance of them and vpon farder and speciall exhortacion admonicion and Counsell geuen vpon particular offences and seuerallie applied in the same confessions by the discreet hearers of the same to make them to vnderstand the grauitie of their offences and ther with and by to make them earnestlie penitent and so to cause them with sythes and humble prostracions and other exercises of penitent persons to receaue the great mercie of God whiche mercie so receaued vndoubtedlie they obteined But nowe confession beinge abandoned youthe withoute feare or shame fal to all kinde of vices wherby vice nowe excessiuelie abundeth Contrition for soche vices before God ther ys none The gauitie of sinnes other wise then worldlie shame leadeth ys not discerned The accoÌ„pte that soche people call themselues to before God either yt ys merueilouse slender or Penance banished oute Englond none at all Penaunce ys not seen Sackcloath and herecloath be not in vse Fastinge ys derided and skorned Praier ys shortned and almost banished Charitie ys all most dead for cold The teares of Peter and Mary Magdalene are dried vppe they washe not ourfaces Alas what speake we of these bitter woorkes of penaunce when we heare not in these daies from a penitent he art as moche as this poour voice of the publicame O God be mercifull to me a sinner Or this one voice of Kinge Dauid Peccaui I haue sinned But the younge man and the maideÌ„ the MaÌ„ aÌ„d the wief yea the auncient father aÌ„d the matrone passe oute the moueth and the yeare yea and yeare after yeares the first in wanton and licenciose life the next in stoutenesse of Manhode in quarelinge in sighting in robbinge in slainge in deceauinge and wrong doinge The thirde in auarice and greadie gettinge and kepinge wherin euery state pleasinge them selues they go furth amendment of life not nitended neither mercie desiered Nowe for somoche as Chryst saieth Nisi poenitentiam egeritis omnes similiter peribitis Except ye doe penaunce ye shall all perishe what maie we more Luc. 13. fear to ensewe vpon the greatest nombre but perdicion losse and damnacion But God who ys riche in mercie and who as S. Paule saieth for his great loue wherwith he loued vs when we were Ehp. 2. dead by sinnes quickned vs together in Chryst and raised vs vppe together with him and made vs to sitte to gether with him among them in heauen in Chryst Iesu he nowe quicken vs and raise vs vppe again from the deathe of hereticall and sinfull life and make vs by true faith aÌ„d true penaunce to sitte to getheher with him in the vnitie of his Churche amonge them that be settled in faithe and charitie in his catholique Church which ys though yt be yet vpon the earth the kingdome of heauen as Chryst in the gospell doeth testifie Math. 25. But that I seeme not as yt ys in the proverbe to daunce oute of the daunce or forgetting my limittes to walke oute of my compasse and so leauing my principall matter to wander in digressions although this matter be apperteinent necessarelie vnto the principall matter in dede I shall ende this matter of coÌ„fession with these fewe woordes trustinge that God will geue me grace and time to speake more of yt in an other place But yet reader forgett not thowe that yt ys the mean of thy preparacion as S. Augustine hath taught thee yf thowe wilt come to receaue the bodie and bloode of thy Lorde Iesus Chryst Whiche bodie and bloode thowe hauest also hearde the same S. Augustine auouchinge to be receaued in the holie Sacrament THE SIXE AND FIFTETH CHAP. ENDETH the exposition of this text By Theodoret and Anselm WEll perceauing that manie and those of the cheifest and most famouse men of Chrystes Parliament house haue ben nowe produced to testifie vnto vs the enacted trueth of the right vnderstandinge of S. Paule I haue thought yt good not to troble the reader with the allegacion of manie mo vpon this text but haue staied my self with one coople onelie although the Proclamer him self knoweth that mo might be produced In the producinge of which I can not coÌ„mitte but one of them as coÌ„mlie here to fore I haue doen be of the later daies whiche I tearme the lower house that the doctrine of the later daies maie be coÌ„ferred with the doctrine of the auncient daies whiche being perceaued to be all one the malice of the Proclamer and his likes maie be the more perceaued and their confusion more euidentlie daclared This coople theÌ„ shall be Theodorete and Anselme Theodorete one of the higher house whose testimonie ye haue hearde vpon the last text before this in the last chapter of the expositioÌ„ of the same text most manifestlie testifienge the presence of Chrystes bodie in the Sacrament so manifestlie that he saith that yt ys receaued with handes and mouthes Whiche inuinciblie argueth the verie reall and substanciall presence of Chrystes bodie For their offices serue not to the receipt of the spirituall bodie This Teodorete then knowinge what

the blessed Sacrament Wherin they ouerthrowe the Satanicall doctrine of Luther who The preparacion that we are commaunded to make for the receipt of the B. Sacr. and the daunger of vnworthie receauing argueth the real preseÌ„ce wolde haue no examinacion no consession no preparacioÌ„ Again they all vnderstand S. Paule to haue spoken of the bodie and bloode of Chryste in this processe Wherfore the heresie of the Proclamer and of the rest of the Sacramentaries whiche they wolde fain grif here vpon S. Paules woordes ys plucked vppe by the rootes for soche wicked plantes maie not growe vpon soche godlie stockes And as touching this matter of the presence of Chrystes bodie if rher were not so plain testimony for yt in S. Paule and the holie writers as ther ys yet the holie and great preparacion that they exhort vs to and the heauie sentence of euerlastinge drmnacion thretened vnto vs for lacke of the same preparacioÌ„ if we wolde not shutte vppe the eies of our vnderstandinge wolde cause vs easelie to perceaue a moche greater matter to be in the SacrmeÌ„t theÌ„ a poour peice of bread aÌ„d a poour bare cuppe of wine Who euer hearde or redd soch spirituall and heauenlie preparacioÌ„ for the recept of a simple earthlie and as they themselues tearm yt vnholie peice of bread Whoeuer readd soche preparacioÌ„ commaunded for the eatinge of a bare sign or figure Whoeuer readde damnacion appointed for lacke of preparacion to the receipt of anie figure Let all the volumme of the olde testameÌ„t wher all thinges were doen in figures be searched and ye shall neuer finde either soche preparacion or soche pain inflicted for vnsemelie receauing of anie soche figure Vieue the three principall figures as Manna the Paschall lambe and the Exod. 16. shewe bread and see what preparacion ys ther commaunded what pain to the euell receauers ys ther inflicted As for Manna the seconde booke of Moyses declareth that although yt were so miraculouse a figure and that in manie respectes as before ys declared yet ther was no other preparacion required of the people but onelie that they shoulde gett Baskettes and gather yt The pain also inflicted for the abuse of yt as the thinge yt self was temporall so was yt They were commaunded that they shoulde not kepe yt vntill the next daie except yt were the Sabboth daie yet some of them kept yt and therfore they were punished For yt putrified and waxed full of woormes Exod. 12. The Paschall lambe although yt were so liuelie a figure of Chryste yt had no other preparacion But this Of this maner saieth God shall ye eate yt with yowr loines girded and yowr shooes on yowr feet and yowr staues in yowr handes And ye shall eate yt in haste This preparacion was but ciuill and worldlie here ys no spirituall preparacion commaunded here ys no clensinge of the conscience required The Shewe bread also had none other preparacion but that the preistes might when newe were putt vpon the aultar take the olde and eate them Pain for the abuse of them we read none Perchaunce ye will saie that in the offringes of sacrifices and in soche as did take parte of the Sacrifices ther was required a preparacion Trueth yt ys what doeth that helpe the cause of the Sacramentaries who denie the Sacrament to be a sacrifice well yet for that the catholique faith teacheth yt to be the chrystian Sacrifice we will accept the facrifices of the olde lawe as beinge figures of the sacrifice of the newe lawe and the preparacions ther as figures of preparacions in this lawe In the olde lawe in dede we finde preparacion commaunded both for the preistes that did offre soche sacrifice and for them also whiche were partakers of those sacrifices For the preistes Exod. 30. we read this commaundement geuen to Moyses Facies labium aeneum cum basi sua ad lauandum ponesî€‚ue illud inter Tabernaculum testimonii altarÃ¨ missa aqua lauabunt in ea Aaron filii eius manus suas pedes quando ingressuri sunt tabernaculum testimonii quando accessuri sunt ad altare vt offerant in eo thymiama Domino ne forte moriantur Thowe shalt make a lauer of brasse and his foote also of brasse to wash with all and shalt putt yt betwen the tabernacle of wittnesse and the aultar and putte water ther in For Aaron and his sonnes shall washe their handes and ther feet ther in euen when they go into the tabernacle of wittnesse or when they go vnto the aultar to ministre and to burne the Lordes offringe they shall washe them selues with water leest they die And again we finde thus ordeined of God Omnis homo qui accesserit de stripÃ¨ Leuit. 22. vestra ad ea quae consecrata sunt quae obtulerunt filii IsraÃ«l Domino in quo est immunditia peribit coram Domino Whosoeuer he be of all yower seed that goeth to the holie thinges whiche the children of Israell halowe vnto the Lorde hauinge his vncleannesse vpon him he shall perish Here we sinde a preparacion and a pain also inflicted to them that omitted so to prepare them selues But what were all these preparacions They were as S. Paule termeth worldlie holinesse wasshinges and iustifienges of the flesh whiche clensed not the coÌ„science In the time of the lawe saieth S. Paule were offred giftes and sacrifices that Hebr. 9. coulde not make the ministre perfect as perteining to the conscience with onelie meates and drinkes and diuerse wasshinges and iustifienges of the flessh whiche were ordeined vntill the time of reformacion For as ther sacrifices that were then offred did not take awaie sinnes and sanctifie the conscience For yt ys vupossible saieth S. Paule with the bloode of goates and calues sinnes to be taken awaie but onelie sanctified men and purified men as touching the purifienge of the flessh as he again saieth no more did those preparacions touche the conscience but onelie were doeÌ„ for an outwarde cleannesse For reason will geue that that thing that the preparacioÌ„ ys doen for should be of more force value and vertue then the preparacion in yt self yf then the sacrifices them selues purified not the consciences of men moche lesse the preparacion The pain also that was inflicted to soche as omitted this preparacion what was yt yt was but deathe teÌ„porall whiche hath no comparison with death eternall Nowe the preparacion required before the offring of the sacrifice of our Lorde and before the partaking of the same in the newe Testament ys an exacte and a pure pourging and cleansinge of our consciences And our pain for our presumption to receaue this sacrifice without due preparacion ys not as yowe hearde deathe temporall but euen soche as Chrysostome and Theodorete saie as they suffre whiche crucified Chryste whiche ys death euerlastinge Nowe as our preparacion whiche consisteth in pourging and clensing of our consciences farre surmounteth the wasshing of the

preparacion for our seemelie coming to the receipt of the bless Sacrament what soeuer the Aduersaries S. Ambr. and Origen vse plaintearmes for the Procla the Sacramentaries and the Proclamer saie against the holie and blessed bodie of Chryst in the Sacrament sekinge by termes as by Sacramentall bread by figure by an holie signe and soche like to deface yt and yet with soch holie tearmes to cloake their vnholie heresie and loathing by expresse words to call yt the bodie of Chryst yet this holie Father and Bishoppe S. Ambrose in bothe these places alleadged and Origen in his sainges in this chapter produced calleth the Sacrament sixe or seuen times by plain woords the bodie of our Lorde the doubtful tearmes of the Aduersarie left as by which they could not so liuelie expresse and shewe furth the trueth To ende with these two Fathers of Chrystes Parliament house we maie perfectlie by them vnderstand that God punisheth vnwoorthie receauers of the bodie of Chryst some temporallie by feuers sicknesses aÌ„d death some eternally by perpetuall damnacion Wherbie as by the greuousnesse of the punishmeÌ„tes we maie learn the greuousnesse of the offence So by the great nesse of the offence we maie learn the greatnesse of the blessed Sacrament in the receipt of which no soch offence coulde be committed if he were not ther present whose maiestie being great maketh the offence great THE EIGHT AND FIFTETH CHAP. ENDETH the exposition of the same text by Theophilact and Anselm FOrasmuche as the matter treacted of by S. Paule in this text ys apperteinent and dependeth of the matter spoken of before in the which we haue proceaded at the lenght therfor I haue determined to content my self with the two Fathers in the last chapter produced by whome we maie learn the enacted trueth of the vnderstanding of this text in the higher house and with two other Fathers of the lower house who shall open vnto vs also the vnderstanding of the same in the lower house which two shall be Theophilact and Anselme Theophilact writeth thus Accipite demonstrationeÌ„ ex iis quae apud vos contingunt Hinc enim sunt immaturae mortes diuturnaeî€‚ue aegritudines morbi eÃ² quÃ²d multi in dignÃ¨ assumant Quid igitur Qui non aegrotant ad extremam vsque senectam seruantur Theophilact in 11. 1 Cor. incolumes nonne peccant Peccant sanÃ¨ Sed non huius temporis paenae solae indignÃ¨ accedentibus destinatae sunt sed in futuro quoque seculo Take ye a demonstracion of those thinges which happen among yowe For bicause manie do receaue vnwoorthilie therfor ther be hastie deathes and long disseases and sicknesses What then They that are not sick but to their extearm age are kept in health doe they not sinne They sinne trulie but not the onelie paines of this time are apointed to vnwoorthie receauers but ther be also in the world to coÌ„me more harde and more greuouse punishmentes reposed As the Iudgementes of God be merueilouse and incomprehensible so deepe also that no man can reache vnto the profunditie therof so are they also God punisheth some tempor illie but not eternallie some eternallie not temporallie some ã€ˆâ—Šã€‰ temparallie and eternallie vpright iust and full of equitie geuing to euery man according to hys workes By whiche he punisheth some in this life but not eternallie some eternallie but not in this life temporallie some both temporallie and eternallie So likewise of them that by vnwoorthie receipt contemne and foulie abuse the blessed Sacrament some by sicknesses and diseases are punished who humblie receauing the same and repenting their former doings and amending their liues God temperinge hys iustice with mercie punisheth them but in this life Other some ther be that abusing the holie Sacrament by vnwoorthie receipt and continuing the same doe yet some good workes though not in the right ordre of good workes soche God of hys mercie punisheth not temporallie but differring the punishment punisheth theÌ„ eternallie Some being of most beastlie and detestable life and continuinge in the same without repentance as men euen solde ouer to sinne and touched with sicknesse will not huÌ„blie receaue the same as Gods mercifull punishment to the amendmeÌ„t of life but raither heapinge euells vpoÌ„ euells doe murmure aÌ„d grudge yea aÌ„d with all violeÌ„t impacieÌ„cie blaspheme his holie name aÌ„d reprooue his correctioÌ„ with manie vnsemelie woords manie soche are punished both temporallie aÌ„d eternallie Thus by Theopilacle then we maie learn that to vnwoorthie receauers of the bless Sacrament soche punishmentes haue ben inflicted of God wherby as ys saied maie be perceaued that as the offence ys great so yt ys doen against him who ys great euen Chryst our Sauioure and redemer whose blessed bodie being present in the Sacrament ys by wicked receauers moche abused I stand not to declare the faith of Theophllact as touchinge the presence For yt ys more then manifest that he that denieth the Aduersaries figure in the Sacrument confesseth the presence whiche this authour doeth in diuerse places expowndinge the scripturs as in this worke also yt maie be seen Wherfor leauinge him we will heare Anselmus who vpon this text folowinge S. Ambrose and vsinge his woordes writeth thus as speakinge to the Anselm in 11. 1. Cor. Corinthians in the person of S. Paule Quia indignÃ¨ manducatis hoc corpus sanguinem bibitis ideo sunt inter vos multi infirmi qui graui morbo languent imbecilles qui diuturua inualitudine torpent dormiunt etiam multi id est somno mortis sunt occupati vt verum probaret quia examen futurum est accipientium corpus Domini Iam hic imaginem iudicii ostendit in nonnullis qui corpus illud inconsiderate acceperant dum aegrotationibus longis inualitudinibus tenerentur multi morerentur vt in eis caeteri discereÌ„t se non impunÃ¨ corpus Domini necligenter accipere paucoruÌ„ exeÌ„plo caeteri territi emenda rentur scientes quia grauiores paenas in futuro seculo propter hanc culpaÌ„ ipsi forent passuri sinon corrigerentur Bicause ye doe eate aÌ„d drink his bodie and blood vnwoorthilie therfor ther be amoÌ„g yow manie sick of greuous sicknesse aÌ„d weak which faint with loÌ„g disease aÌ„d manie also sleape that ys they are preueÌ„ted with The Corinthians did eate and drinke the bodie and blood of our Lord vnworthilie death To prooue that a iudgemeÌ„t or condeÌ„nacioÌ„ shall come of theÌ„ that receaue the bodie of our Lord he doeth now shew the ymage of the iudgemeÌ„t in manie whiche had incoÌ„sideratelie reaeaued that bodie forasmochas they were holden with sicknesses and long weaknesse and manie died that by them other shoulde learn that they shoulde not receaue the bodie of our Lorde necligentlie withoute punishment and other feared with the example of a fewe shoulde be amended knowinge that theie shall suffre more greuouse paines in the worlde to come for this

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 aÌ„s 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 meÌ„bres 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 â–ª Thus he writeth QuomodÃ² 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 secundÃ¹m 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

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 verÃ¨ Verbum caro factum est nos Verbum carnem factum cibo dominico sumimus quomodÃ² 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 verÃ¨ igitur carnem corporis nostri Christus assump sit et verÃ¨ homo ille qui ex Maria natus fuit Christus est nosî€‚ue verÃ¨ 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 aÌ„d we in him Chryst was one with God as we be but our vnitie with him ys but by submission aÌ„d 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 verÃ¨ 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

wicked assertion of the Sacramentaries who against all trueth that maie be learned in scriptures and the most auncient Fathers teache that neither Chrystes verie naturall flesh ys receaued in the Sacrament neither that Chryst ys naturallie in vs but onely spirituallie The contrarie wherof ys not onely by this Authour in plain woordes taught but also by Chrysostome and sainct Cyrill as before ys shewed That sainct Hilarie intended by his disputacion to confute the Arrians denieng Chryst to be naturallie in vs and also the holie Gost as yt maie be thought left the same to confute the Sacramentaris yt doeth verie well appeare by a conclusion that he maketh vpon the same disputacion thus sainge Haec idcireo Ã nobis commemorata sunt quia voluntatis tantÃ¹m inter Patrem Filium vnitatem haeretici mentientes vnitatis nostrae ad Deum vtebantur exemplo tanquam nobis ad Filium per filium ad Patrem obsequio tantÃ¹m ac voluntate religionis vnitis nulla per Sacramentum sanguinis naturalis communionis proprietas indulgeretur cÃ¹m per honorem nobis datum Dei filii per manentem in nobis carnaliter Dei filium in eo nobis corporaliter inseparabiliter vnitis mysterium verae ac naturalis vnitatis sit praedicandum These thinges are for this cause spoken of vs that heretiques vntruely saing the vnitie betwixt the Father and the Sonne to be onelie the vnitie of will vsed the example of our vnitie with God as though we being by obedience and will in religion onelie vnited to the Sonne and by the Sonne to the Father no proprietie of naturall communion shoulde be geuen by the Sacrament of the flesh and bloode sithen that both by the honour of the Sonne of God geuen to vs and by the Sonne of God carnallie abidng in vs and we being corporallie and inseparablie vnited in him the mysterie of the true and naturall vnitie ys to be declared Thus moch he By these woordes as S. Hilarie improoueth the Arrians saing that Chryst The Sacramentaries ioin with the Arrians in denieng natural vnion be twÃ¨ Chryst and vs by the bless Sa ys not naturallie in vs so doeth he the Sacramentaries teaching the same And thus maie we see the sinceritie of them who doe maintein the pestilent doctrine of the Arrians And that that was confuted and reprooued as heresie twelue hondreth yeares agon ys nowe with a litle false skouring and colouring solde to the people for trueth The Proclamer hath promised that he wolde subscribe yf we coulde bringe furth but one that by plain woordes coulde teache the trueth of soche articles as he Proclamed Here nowe be two both right auncient and famouse The first saieth that ower flesh ys nourished withe the cuppe He saieth not as the Sacramentarie doeth with the cuppe of the Lorde but he speaketh as the catholique Churche doeth sainge With the cuppe whiche ys the bloode of oure Lorde Neither vseth he the hereticall phrase sainge that our flesh ys nourished with the Sacramentall bread but the phrase of Chrystes Churche sainge that our flesh ys nourished A plain saing for the Procla with the breade whiche ys the bodie of our Lorde calling them by expresse woordes the bodie and bloode of Chryste Ys not this a plain speache The other saieth that as trulie as the Father ys naturallie in the Sonne So trulie ys Chryst naturallie in vs by the receipt of his naturall flesh in the Sacrament Whiche speach ys also so plain that except men will not As God the Father ys naturallie in the SoÌ„ne so ys the SoÌ„ne by his naturall flesh receaued in the bless Sacr. naturalie in vs. see or will not heare or hearinge will not vnderstand they can not choose but see heare and vnderstand a merueillouse plain trueth Whiche trueth was so euident plain famouse and notoriouse in the time of these Fathers that they might vpon the same grownde and frame strong argumentes against great and famouse heresies as nowe ye perceaue these Fathers to haue doen. To conclude then seinge the one of these Fathers saieth that we be nourished with the flesh of Chryst by the receipt of the same in the blessed Sacrament And the other that by the same receipt Chryst ys naturallie in vs and we naturallie one with him we maie verie well saie with sainct Paule that we are membres of his bodie of his flesh and of his bones THE SIXTETH CHAP. TREACTETH VPON this text of sainct Paule to Hebrues He haue an Aultar c. IN the xiii chapter of S. Paules epistle to the Hebrues we finde this sainge We haue an Aultar of the which yt ys not laufull for them to eate that serue in the tabernacle Whiche saing I finde so expownded that by the Aultar ys vnderstanded the bodie of Chryst in the Sacrament So that the sense of those woordes maie be these We haue the bodie of Chryst in the Sacrament of the whiche yt ys not laufull for anie Iewe resting and abidinge in the lawe of Moyses to eate Isich in leuit li. 1. c. 4. That thus yt ys to be vnderstanded I haue wittnesses but I will not trooble the reader with manie but onelie produce a coople which bothe be grecians And they be Isichius and Theophilact the one of the higher house and the other of the lower Isichius saieth thus expownding a text of Leuitic Omnem sanguinem reliquum Vituli fundi circa basim altaris holocausti quod est in tabernaculo testimonii praecepit Altare holocaustomatis rursus Christi corpus intelligamus Sicut enim ipse Sacerdos sacrificium est sic altare est Quia autem intelligibile altare corpus Domini beatus Paulus intelligit ipso dicente cognosce Ait enim habemus Altare de quo edere non habent potestatem qui tabernaculo deseruiunt corpus videlicet Christi dicens De illo enim comedere Iudaeis fas non est He comaunded all the rest The aultar of the which the Jewes maie not eatc ys the bodie of Chryst of the blood of the calfe to be powred oute aboute the foote of the Aultar of the burnt sacrifice which ys in the Tabernacle of wittnesse Let vs again vnderstande the Aultar of the burnt Sacrifice to be the bodie of Chryste For as he ys the preist and the Sacrifice so ys he the Aultar also That sainct Paule also doeth vnderstand the intelligle Aultar the bodie of Chryst know by his owne saing For he saieth We haue an Aultar of the which yt ys not lauful for them to eate that doe serue in the Tabernacle that ys to saie the bodie of Chryst sainge that of yt yt ys not laufull for the Iewes to eate Thus moche Isichius I nede not here moch to saie to open the place for yt ys open enough of yt self and can not well be wrested but that in the literall sense yt must be Hoopers glose edere 1. credere vnderstanded of the

bodie of Chryst in that maner that the Iewe obseruing yet the Lawe maie not eate him Whiche maner ys onelie by his reall presence in the Sacrament except we shall euell fauourablie as Hooper did expownde edere for credere to eate that ys to beleue And then the sense must be that we haue an Aultar which ys Chrystes bodie on the whiche the Iewes that doe obserue the lawe of Moyses maie not beleue Whiche sense as yt ys verie false so yt ys verie cruell God forbidde but that the Iewes shoulde beleue on Chryst as manie a thousand of them haue doen as the Actes of the Apostles and diuerse other hystories doe testifie The like sense shall this scripture haue yf we vnderstand yt with the Sacramentarie of the spirituall presence of Chryst and the spirituall eating of him So that a diligent reader maie in this place perceaue into what strictes and what inconueniences Theophil in 13. ca. epist ad Hebrues soche wrestinge expositours doe bringe themselues who leauing the true sownd and perfect expositions of the Fathers cleaue to their owne inuencions which be soche as although they like well the inuentours yet they neither like nor well agree with the scripturs nor withe the true and catholique expositours of the same But let vs heare Theophilact also vpon the same text Thus he saieth Quoniam dixerat non obseruandos esse cibos ne videantur nostra despicatui habenda quod obseruatione careant Nos inquit obseruationem habemus verÃ¹m haud eam quae sit in huiusmodi cibis sed super altare siue incruenta hostia viuifici corporis liuius enim vt sint participes ne pontisicibus quidem legalibus permittitur tantisper dum tabernaculo deseruiunt boc est legalibus vmbris siguris quae transeunt ac dissoluuntur Forasmoche as he had saied that regarde of meates Note well these tearms the aultar the vnbloodie sacrisice the liuing bodie c. should not be had least our thinges might seeme to be despiced bicause they had no regarde or reueronce We saieth he haue reuerend regarde but not that that was vpon these maner of meates but vpon the Aultar or the vnbloodie sacrisice of the liuinge bodie For of this Sacrifice to be partakers yt ys not permitted no not to high preistes of the lawe as long as thei serue in the tabernacle that ys as long as they serue the shadowes and figures of the lawe which passe a waie and are dissolued Here again by Theophilact as before by Isichius ye see this text vnderstanded of the bodie of Chryst in the Sacrament He calleth yt the vnbloodie Sacrifice as the holie Nicen Councell did And that those woordes also of the vnbloodie Sacrifice shoulde not be drawen by the Sacramentaries the enemies and distroyers of this Sacrifice to the sacrifice of lawdes and thankesgeuinge as Cranmer doeth in his booke of Sacrifice he addeth and fullie calleth yt the vnblood die sacrifice of the liuing bodie or more proprielie of the bodie that geueth life or maketh to liue which ys not nor can be anie other but the bodie of Chryst which as in the last chapter ys saied beinge ioined to the Godhead and made the bodie of God which ys life yt self ys able to geue life and to make other to liue And therfor ys here of Theophilact verie well called Viuificum corpus the bodie that ys able to make to liue But note that we speake not here of this transitorie and passing life but of the permanent and euerlasting life In the woordes of S. Paule this also ys to be noted that allthough in hys The sacrisice of the Churche of fred in a thousand places ys but oneand the same sacrisice Hier lib. 3. in Oseam cap. 8. time the faith was largelie spred as in Rome in Corinthus in Galatia in Ephesus in Thessalonia in Collossis in Laodicea yea as he himself to the Romans doeth testifie from Hierusalem rownde aboute all the coastes vnto Illiricum he filled all the contries with the Gospel yet nowe writing to the Hebrues he saieth notplurallie we haue manie Aultars but singularlie we haue an Aultar For the Church of Chryst hath but one Chryst and one vnblood die Sacrifice as Chrysostome saieth Vna est haec hostia non multae This sacrifice ys one and not manie For we doe not offre one lambe to daie and an other to morowe but allwaies the same one sacrifice Proinde saieth he Vnum est hoc sacrificium Therfore this sacrifice ys one yt hath also but one Aultar as S. Hierom doeth testifie saing Vnum esse altare in ecclesia vnam fidem vnum baptisma Apostolus docet Quod haeretici deferentes multa sibi altaria sabricati sunt non ad placandum Deum sed in delictorum multitudinem propterea leges Dei accipere non merentur cÃ¹m eas quaes acceperant antÃ¨ contempserint Etsi quid dixerint de scripturis nequaquam diuinis verbis sed Ethnicorum sensibus comparandum est Isti multas immolant hostias comedunt carnes earum vnam Christi hostiam deserentes nec comedentes eius carnem cuius caro cibus credentium est quicquid fecerint sacrificiorum ordinem ritumî€‚ue simulantes siue dederint eleemosinam siue pudicitiaÌ„ repromittant siue humilitatem simuleÌ„t fictisî€‚ue blaÌ„ditiis simplices quosque decipiaÌ„t nihil de huiusmodi sacrificiis Dominus suscipiet The Apostle teacheth to be in the Church one Aultar one faith and one baptisme which the heretikes forsakinge haue framed to theÌ„selus manie Aultars not to appease God but to the heaping vppe of multitude of sinnes Wherfore they are not woorthie to receaue the lawes of God forasmoch as the lawes which they had receaued they had before contemned And yf they saie any thinge of the scriptures yt ys not to be compared to the woordes of God but raither to the senseis of Ethnickes These men offre manie sacrifices and doe eate the flesh of them forsakinge the one sacrifice of Chryst and doe not eate his flesh whose flesh ys the meat of the beleuers Whatsoeuer they doe dissemblinge the order and rite of sacrifices whether they geue almose whether they vowe chaistitie whether they dissemble humilitie or whether with feined flatteries thei deceaue the simple God taketh nothing of soch maner of sacrifices Hitherto S. Hierom. Whom yf we marke well we maie learn that he by this woorde aultar vnderstandeth Chryst as sainct Paule doeth in this scripture produced oute of the epistle to the Hebrues For where sainct Paule to the Ephesians saieth Vnus Dominus vna fides vnum baptisma c. One Lord one faith one Baptisme S. Hierom saieth that S. Paule teacheth that we haue but one aultar takinge the one aultar for our one Lorde Chryst But note with all howe liuelie he describeth the heretiques of our time Heretiques of oure time wel described by S. Hieron by the painting of the heretiques of and before his time For

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 theÌ„selues after their phaÌ„tasie 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 waÌ„dred like lost sheape that we be maie all be of the nombre of them that shall receaue praise honoure and peace

Proclamer against adoracion cap. 44. Obiection vpon S. Basill solued by damascen li. 3. ca. 18. Obiection vpon the woord bread in S. Paul cap. 29. item other obiections oute of S. Paule ca. 44. Obiection of the Proclamer against sole receauing ca. 40 Obiection of Oecolamp ca. 45. Ocolampadius denieth that Chryste affirmeth li. 3. ca. 13. his wicked glose cofuted ca. 15. Oecolamp condemned prolog Oecolamp contradictions li. 1. ca. 23 Oecolamp falsifieth Theophila li. 2. ca. 12. and S. Aug. ibid. his wresting and abusing of S August ca. 54. Oecolamp abuseth S. Paules woords The rock was Chryst li. 3. ca. 3 Oecolamp wresteth the scripture ibid. he mutilateth S. Amb. ca. 4. Office of preist to expownd the scripture li. 1. ca. 6 Office of consecracion instituted by Chryste as Luther confesseth ca. 20. Offring of bread aÌ„d wine not bringing furth of yt perteineth to the preisthead of Melch. sedech cap. 18 Olde lawe had but figurs new lawe hath the verie things li. 1. ca. 15. 21 Olde Paschall lambe the shadowe our Paschall lambe the thing ca. 18 One thing in manie places two waies lib. 2. ca. 12. One aultar one faith one bapt in the church li. 3. ca. 60 One bread that manie are made one by ys the bodie of Chryst li. 3. ca. 28. Opinion of the Iewes of the coming of Elias lib. 3. ca. 3 Order of God inuerted li. 1. ca. 6 Order of preisthead in two poincts ca. 28 Ordeinances of elders to be holden for lawes wher scripture prescribeth not ca. 27. Origen opened li. 3. ca. 30. Origen in plain woordes calleth the Sacr. the bodie of Chryste li. 3. ca. 5. P Pagans haue daie Gods and howre Gods li. 1. ca. 32. Partakers of Chrystes blood dwell with Angels li. 2. ca. 5. Parts of the Sacr. ca. 56. Passion of Chryst settfurth with the prophecies of yt li. 1. ca. 11 Paschal lambe had two notable things ca. 15 Passouer of the chrystians more excellent theÌ„ the Passouer of the Iewes ibid. Paule by bread ad cuppe ment the bodie and blood of Chryste by the vnderstanding of Chrysost li. 1. ca. 27. li. 3. ca. 16. 24. of S Aug. ca. 15. of Oecumenius and Isidor ca. 19. of Theophilact ca. 20. of Anselme ca. 21 of Euthymius ca. 37. of S. HieroÌ„ ca. 44. of S. Basil ca. 45. of Origen ca. 46. S. Paule why he spake not of the sacrifice of Melchisedec in the epist to the Hebrues cap. 18. Paules woordes the rocke was Chryste cannot be expownded by a trope li. 3. c. 3 Paules woordes abused by Cranmer ca. 16 Paule in all his processe of the Sacr. maketh no litle mencion of anie figure ca. 22. Paule saieth that our Lorde imparteth to vs his owne bodie ca. 29 Paule aÌ„d the vi of S. Iohn speak of one thing ca. 50. Paule doth often call the Sacr. the bodie of our Lord. ca. 52 Penance and clean conscience necessarie for the receauers of the Sacr. ca. 55. Peter saied Masse at Antioche ca. 36. Peter de Bruis his heresie prolog Peter Martyr howe he wresteth Theophilact and his glose ouerthrowen li. 3. ca. 20. Philippe sent by the holie Goste to expownd the scripturs to the Eunuch which argugueth the difficultie therof li. 1. ca. 1. Plagues for breaking of Gods order in relig cap. 6. Polycarpus put oute of the caleÌ„der li. 2. ca. 3 Practises of the primitiue church prouing aswell reseruacion as sole receauing li. 2. ca. 68. li. 3. ca. 40. Practise of prophanacion lamentable to be seen in Englonde li. 3. ca. 49. Praier necessarielie required to vnderstand the scripture li. 1. ca. 7. Praier of the canoÌ„ in the Masse agreeth with the fathers The newe communion disagreeth li. 3. ca. 35. 36. 38 Praier for the dead and almose profitable aÌ„d vsed in the primitiue church ca. 39 Preists office none maie doo but he that ys called li 1. ca. 7 Preists ought to be reuerenced for their office li. 1. ca. 18 Preists must consecrate offre and receaue ca. 22. Preist must allwaies haue the B. Sacr. reserued for the sicke ca. 35. Preisthead of chryste shall neuer be chaunged cap. 31 Preist maketh God the cauil of the deuel li. 2. ca. 8. Preistes doing the solemne action of the memoriall of chryst in the Masse aught to receaue vnder both kinds Preists not doing the same and other receaue vnder one kinde ca. 67 Preparacion for the worthie receipt of the B. Sacr. commaunded and the daunger of vnworthie receipt declared argueth the reall presence li. 3. ca. 56 Prefence of chrysts bodie in the B. Sacr. li. 1. cap. 17. 18. passim per totos tres libros Presence of chryst in the Sacr. no more impossible then other of his workes and doings li. 2. ca. 22. Presence of the holie Goste vnder the forme of the doue and chrystes presence in the Sacr. compared li. 3. ca. 3. Presuptuouse teachers li. 1. ca. 7. Priuate persons maie receaue vnder one kinde li. 2. ca. 67. Priuate communion proprelie what and where yt ys li. 3. ca. 41. Priuate Masse vsed in the time of chrysost ib. Proclamacion of a newe Goliath prolog Proclamer to be pitied ibid. he denieth all and proueth nothing li. 1. ca. 20 Proclamer impugneth reseruacion withoute reason or autoritie li. 1. ca. 27. Proclamer settfurth that nowe for trueth which S. Cyrill aboue a thousand years agon reputed an heresie li. 3. ca. 26. he truncateth S. Hierom. li. 2. ca. 53. he falsifieth S. August li. 3. ca. 37. he abuseth Anacletus ca. 4. Proclamer skorneth the Masse ca. 33. sequ he findeth three faults in the Canon therof ca. 38. Proclamer braggeth of the primitiue Churche in woordes but refusith yt in dedes ca. 32. Proclamer indgeth maliciouslie of all the chrystian worlde ca. 38. Proclamers sleight in alleaging S. Hierom. ca. 41. Prositts coÌ„ming to vs by receauing of Chrysts flesh ca. 39. Prophanacion of holie things what yt ys ca. 46. Promesse of gladd tidings to Abraham li. 1. ca. 9. Prophecie not geuen to all ca. 1. Prophecie of the stocke of Chryste and incarnation ca. 11 Protestants of euerie sect chalenge to them the woord of God and the name of the church ca. 25. Protestants tormented with the prophecie of Malach. ca. 33. Protestants compared to the dogge in the fable li. 3. ca. 7. Puritie of life in two points ca. 53. R Rash readers and arrogant teachers li. 1. ca. 7. Reall bodie partaken mysticall bodie partakers li. 3. ca. 28. Reall presence li. 1. ca. 14. 16. 29. c. li. 2. ca 15. 20. 43. 46. 49. sequent li. 3. ca. 5. 8. alijs Reall presence and sacrifice proued by S. Paule li. 3. ca 16. 17. 22. 30. proued by Chrysost ca. 36. by Theodoret. ca. 56. Receipt of Chrysts bodie both spirituall and corporall li. 1. ca. 14. li. 3. ca. 23. 26. Receipt of Chrysts merits not propre to one Sacrament but coÌ„mon to all li. 2. ca. 5 Receipt of Christs bodie maketh our bodies

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 QuomodÃ² nihil prodest caro sine qua nemo potest viuere Vide quÃ²d 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 quÃ²d 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 Ã Christo offendebatur dicit quia spiritualiter intelligenda sunt quae dicuÌ„tur Ã me hoc est prodesse Caro auteÌ„ hoc est carnaliterilla exponere nihil prodest Sed offendiculi occasio fit Sic ergo illi qui carnaliter audiebaÌ„t quae Ã 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 aÌ„d 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 stroÌ„g argument But weigh well the authour that ye haue grownded yowr ThaÌ„swer 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

They are spoken in a sermon that he made of the supper of our lorde whiche sermon being made to setfurth that thing that yt was made for must and doth seth yt furthe as yt ys And so by the figure of the Paschall lambe and by the figure of Melchisedech he declareth the veritie A short solucion of the Sacramentaries of Chryst in the Sacrament of the whiche moche ys saied before both in the first booke and in the seconde whereinuinciblie by S. Cyprian ys proued the presence of Chryste in the Sacrament In the whiche matter S. Cyprian ys so plain in this sermon that the Aduersarie hath no better euasion then of his owne authoritie to saie that yt ys not S. Cyprians sermon as he doth for the like cause make a like solucion to the bookes of S. Ambrose of the sacramentes saing they be none of his And therfor weigh well the rest of the sermon and what ys saied of him in the other bookes here before and ye shall see what faith he professeth as concerning the Sacrament and howe he wolde be vnderstanded here But that the vnlearned reader maie not be referred to a place vnknowen Effectes of the blessed Sacr. and the means to atteing them to him or enforced to suspend his iudgement in this matter yt shall vpon this present sentence of S. Cyprian be manifested and declared vnto him This ys in this saing of S. Cyprian to be considered that he teacheth the effecte and comoditie of the Sacrament and by what mean we atteing to yt The effecte ys that we be made the bodie misticall of Chryste we be knitte and vnited to him as to our head we be made membres one of an other in this misticall bodie These effectes whiche happen vnto vs by the receipt of the Sacrament yf they be well considered and weighed they be verie excellent and great The mean to atteign to them S. Cyprian also here declareth when he saieth by the Sacrament and the thing of the Sacrament what the Sacrament ys and what the thing of the Sacrament ys and what ys the difference betwixt them both S. Augustin teacheth vs saing Hoc est quod dicimus quod modis omnibus approbare contendimus sacrificium Ecclesiae duobus modis confici duobus constare visibili elementorum specie Li. senten Prosper vide sup cap. 19. inuisibili Domini nostri Iesu Christi carne sanguine sacrameÌ„to re sacrameÌ„ti id est corpore Christi c. This ys yt saieth S. Augustine that we saie that by all means we labour to proue the sacrifice of the Churche to be made two waies to be of two thinges of the visible forme of the elementes and the inuisible Aplain place for the Proclamer flesh and blood of our Lorde Iesus Chryst both the Sacrament and the thing of the Sacrament that ys to saie the bodie of Chryste Euen as the person of Chryst ys of God and man for as moch as he ys very God aÌ„d verie man For euery thing conteineth the nature and veritie of those thinges of whiche yt ys made The sacrifice of the Churche ys made of two thinges of the Sacrament and the thing of the Sacrament that ys to saie of the bodie of Chryst Yt ys therfor the Sacrament and the thing of the Sacrament the bodie of Chryst Thus moche S. Augustin Of whome ye haue heard except my iudgement faill me a verie plain declaracion of the sacrifice of the Churche and of the Sacrament and of the thinge of the Sacrament But leauing here to speake of the Sacrifice and referuing Sacrifice of the Church auouched yt to some other more mete place we will onelie speake of that that this place requireth that ys for so muche as S. Cyprian saieth that we be connected knitt and vnited to Chryste our head by the Sacrament and the thing of the Sacrament to marke and learn by S. Augustin what ys ment therby The sentence of S. Augustin ys plain therin that the Sacrament ys the visible forme of the elementes As for example Euen as the visible forme of the element of water when the woorde cometh to yt ys the sacrament of Baptisme So be the visible formes of bread and wine when the worde ys Sacrament and thing of the Sacr. what they be comed to them the Sacramentes of the bodie and blood of Chryste Beside this there ys also the thing of the Sacrament Whiche S. Augustine saieth ys the bodie and blood of Chryste Nowe when S. Cyprian saieth that we be knitte and vnited to Chryst our head by the Sacrament and the thing of the SacrameÌ„t What ys yt ells but we are vnited as S. Cyrill saieth by the Sacrament and the bodie and bloode of Chryste and that as ye heard S. Cyrill saie before not onelie spirituallie but also corporallie receauing his very flesh Yf of S. Cyprian we aske howe we are knitte to Chryst our head by his bodie and bloode whiche ys the thing of the Sacrament He also aunswereth like vnto S. Cyrill sainge Edentes bibentes eundem cibum potum qui cibus potus est Dominus noster Iesus Christus Eating and drinking the same meat and drinke whiche meat and drinke ys our lorde Iesus Cryste Nowe then ye perceaue that S. Cyprian taketh the meat and drinke that S. Paule speaketh of not for the figures of the bodie and blood of Chryst of the whiche we haue the very presence in the Sacrament whiche as yt ys declared by him very plainly So I doubt not but Chrysostom will as plainlie declare yt so that there shall be no place for the enemie to lurke in Chrysostom Homil. in dictum Apost Nolo vos ignor making a speciall homelie vpon the woordes of S. Paule whiche be nowe in hande declareth both the figures and the thinges figured by expresse woordes saing thus Dixi enim quod oportet veritatem habere excellentiam quandaÌ„ supra figuram Vidisti de baptismate quae figura quae veritas Age ostendam tibi mensas sacramentorum communionem ibi delineari si non iterum petis Ã me totum sed sic requiris quae facta sunt sicut par est in adumbratione figuris videre Igitur quia dixit de mari de nube de Moyse adiecit preterea Et omnes eundum spiritualem cibum comederunt Sicut tu inquit Ã lauachro aquarum ascendens ad mensam curris sic illi Ã mari ascendentes ad mensam venere nouam admirabilem de Manna loquor Et iterum The trueth must haue an excellencie aboue the figure sicut tu admirabilem habes potum salutarem sanguinem sic illi admirabilem habuerunt poculi naturam I haue saied saieth Chrisostom that the trueth must haue a certain excellencie aboue the figure Thowe hauest seeÌ„ of Baptisme whiche ys the figure and whiche ys the veritie Go on I shall shewe thee

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