in the throne and to the lambe for euer And the fouer and tvventie elders fell dovvne on their faces and adored him that lyueth vntill vvorldes of vvorldes But it shall be more tediouse then nedefull to recite places out of the scriptures for proufe of th'adoratiō of Christ there may of thē be fownde so great plentie Contrarietie in the first diuisers of the nevve gospell Yet because Luther was either so blinde or rather so deuilishe as to denye th'adoration where notwithstāding he cōfessed the presence of Christes true and natural body in the Sacrament I will here recite what the Sacramentaries of Zurich haue written against him therefore What saye they is the bread the true and natural body of Christ and is Christ in the supper as the Pope and Luther doo teache present Wherefore then ought not the lord there to be adored where ye saye him to be present Why shall we be forbydden to adore that which is not onely sacramentally but also corporally the body of Christ Thomas toucheth the true body of Christ raysed vp from the dead and falling downe on his knees adoreth saying My God and my lord The disciples adore the lord as well before as after his Ascension Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man Ioan. 9. beleuest thou in the sonne of God and he answered him saying Lord who is he that I may beleue in him And Iesus sayed to him Thou hast bothe sene him and who speaketh with thee he it is Then he sayeth lord I beleue and he adored him Now if we taught our lordes bread to be the natural body of Christ verely we would adore it also faithfully with the papistes This much the Zuinglians against Luther Whereby they prooue sufficiently th'adoration of Christes body in the Sacrament and so consequently of Christ him selfe God and man because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone so as where his body is there is it ioyned and vnited also vnto his godhed and so there Christ is present perfitely wholly and substantially very god and man For the cleare vnderstanding whereof the better to be atteined the scholastical Diuines haue profitably deuised the terme concomitantia plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ and vnder the forme of wine his bloud ex vi sacramenti and with the body vnder forme of bread also the bloud the soule and godhed of Christ and likewise with the bloud vnder the forme of wyne the body soule and godhed ex concomitantia as they terme it in shorter and playner wise vttering the same doctrine of faith which the holy fathers dyd in the Ephesme councell against Nestorius Whereby they meane that where the body of Christ is present by necessary sequell because of the indiuisible copulation of bothe natures in the vnitie of person for as much as the Word made fleshe neuer lefte the humaine nature there is also his bloud his soule his godhed and so whole and perfite Christ God and man And in this respecte the terme is not to be misliked of any godly learned man though some newe Maisters scoffe at it who fill the measure of their predecessours that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith by holy and learned fathers in generall councelles holesomly deuised Of which sorte ben these homousion humanatio incarnatio transubstantiatio etc. Now here is to be noted how the Zuinglians whom M. Iuell foloweth in th'article of adoration confute the Lutherans as on the other syde the Lutherans in th'article of the presence confute the Zuinglians As though it were by gods speciall prouidence for the better staye of his churche so wrought that bothe the truth shuld be confessed by the enemies of truth and also for vttering of vntruth the one shuld be condemned of the other that by the warre of heretikes the peace of the churche might be established and by their discorde the catholike people might the faster grewe together in concorde Now hauing sufficiētly proued by the scriptures and that with the Zuingliās also adoration and godly honour to be due vnto Christes body where so euer it please his diuine maiestie to exhibit the same present let vs see whether we can finde the same doctrine affirmed by the holy and auncient fathers What the Apostles taught in their tyme concerning this Article we may iudge by that we reade in Dionysius that was S. Paules scholer and for that is to beleued He adoreth and worshippeth this holy mysterie with these very wordes Ecclesias hierarch cap. 3. Sed ò diuinum penitus sanctumque mysterium etc. But ô diuine and holy mysterie which vouchesafest to open the cooueringes of signes layd ouer the vtter thy light to vs openly and plainely and fill our spirituall eyes with the singular and euident brightnes of thy light Origen teacheth vs how to adore and worship Christ in the Sacrament before we receiue it after this forme of wordes Hom 5. in diuersos Euangelij locos Quādo sanctum cibum etc. when thou receiuest the holy meate and that vncorrupt banket when thou enioyest the bread and cuppe of lyfe thou eatest and drinkest the body and bloud of our lord then our lord entreth in vnder thy roofe And therefor thou also humbling thy selfe folowe this Cēturion or captaine and saye Lord I am not vvorthy that thou enter vnder my roofe For where he entreth in vnworthely there he entreth in to the condemnation of the receiuer What can be thought of S. Cyprian but that he adored the inuisible thing of this Sacrament which is the body and bloud of Christ seing that he confesseth the godhed to be in the same nolesse then it was in the person of Christ which he vttereth by these wordes In Ser. d◠coena do Panis iste quem dominus discipulis porrigebat etc. This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of god is made fleshe And as in the person of Christ the manhode was sene and the godhed was hydden euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacramēt Chrysostom hath a notable place for the adoration of Christes body in the Sacrament in his commentaries vpon S. Paul In 10. cap. prioris ad Corinth where he affirmeth also the real presence and the sacrifice Let vs not let vs not sayeth he be willing impudently to kill our selues And when thou seest that body set forth saye with thy selfe for cause of this body I am no lenger earth and ashes no lenger captiue but free This body fastened on the Crosse and beaten was not ouercome with death After this he exhorteth all to adore and worship our lordes body in the Sacrament This body sayeth he the wise men worshipped
noÌ„ne corporaliter quoque facit communicatione corporis Christi Christum in nobis haebitare what troweth this Ariane heretike perhappes that we knowe not the vertue of the mysticall blessing whereby is meant this sacrament which when it is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion And after this he sayeth as plainely that Christ is in vs non habitudine solum quae per charitatem intelligitur verumetiam participatione naturali not by charitie onely but also by naturall participation The same Cyrill sayeth in an other place Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body we are ioyned to him in naturall vnion Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti suâ—t ab hac naturali vnione alienos putabit who will thinke sayeth he that they wich be vnited together by the vnion of that one holy body in one Christ be not of this natural vnion He calleth this also a corporall vnion in the same booke and at length after large discussion how we be vnited to Christ not onely by charitie and obedience of religion but also in substance concludeth thus Sed de vnione corporali satis But we â–ª haue treated ynough of the corporall vnion Yet afterward in diuerse sentences he vseth these aduerbes for declaring of the veritie of Christes body in the sacrament naturaliter substantialiter secundum carnem or carnaliter corporaliter as most manifestly in the 27. chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur spiritualiter autem vt Deus The sonne of God is vnited vnto vs corporally as man and spiritually as God Agayne where as he sayeth there Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes clarificamur glorificamurque c. We receiuing the sonne of God vnited to the father by nature corporally and substaÌ„tially are clarifyed and glorifyed or made glorious being made partakers of the supreme nature The like saying he hath lib. 12. ca. 58. Now this being and remayning of Christ in vs and of vs in Christ naturally and carnally and this vniting of vs and Christ together corporally presupposeth a participation of his very body which body we can not truly participate but in this blessed sacrament And therefor Christ is in the Sacrament naturally carnally corporally that is to saye according to the thruth of his nature of his fleshe and of his body For were not he so in the SacrameÌ„t we could not be ioyned vnto him nor he and we could not be ioyned and vnited together corporally Diuerse other auncient fathers haue vsed the like manner of speach but none so much as Hilarius and Cyrillus whereby they vnderstand that Christ is present in this sacrament as we haue sayde according to the truth of his substance of his nature of his fleshe of his body and bloud And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point vsing these termes sometymes for excluding of metaphores allegories figures and significations onely whereby the sacrameÌ„taries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament doo not thereby meane that the maner meane or waye of Christes presence dwelling vnion and coniunctioÌ„ with vs and of vs with him is therefor naturall substanciall corporall or carnall but they and all other catholike men confesse the contrarie that it is farre higher and worthier supernaturall supersubstantiall inuisible vnspeakeable speciall and propre to this sacrament true reall and in deede notwithstanding and not onely tropicall symbolicall metaphoricall allegoricall not spirituall onely and yet spirituall not figuratiue or significatiue onely And likewise concerning the maner of the presence and being of that body and bloud in the sacrameÌ„t they and we acknowledge and confesse that it is not locall circumscriptiue diffinitiue or subiectiue or naturall but such as is knowen to God onely Or that his body is or may be in a thousand places Iuell or mo at one tyme. Of the being of Christes body in many places at one tyme. ARTICLE VI. AMong the miracles of this bleshed Sacrament one is that one and the same body maye bee in many places at once to witte vnder all consecrated hostes As for God it is agreable to his godhed to be euery where simpliciter propriè But as for a creature to be but in one place onely But as for the body of Christ it is after a maner betwen bothe For where as it is a creature it ought not to be made equall with the Creator in this behalfe that it be euery where But where as it is vnited to the Godhed herein it ought to excelle other bodyes so as it maye in one tyme bee in mo places vnder this holy Sacrament For the vniting of Christes naturall body vnto the almighty godhed duly considered bringeth a true ChristeÌ„ man in respecte of the same to forsake reason and to leane to faith to put aparte all doubtes and discourses of humaine vnderstanding and to rest in reuerent simplicitie of beleefe Thereby through the holy ghost persuaded he knoweth that although the body of Christ be naturall and humaine in dede yet through the vnion and coniunctioÌ„ many thinges be possible to the same now Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible as to walke vpon waters to vanishe awaye out of sight to be transfigured and made bright as the sunne to ascende vp through the clowdes and after it became immortall death being conquered to ryse vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that according vnto his worde by his power it is made present in the blessed sacrament of th'aulter vnder the forme of bread and wyne where so euer the same is duly consecrated according vnto his institution in his holy supper and that not after a grosse or carnall maner but spiritually and supernaturally and yet substantially not by locall but by substantiall presence not by maner of quantitie or fylling of a place or by chaunging of place or by leauing his sitting on the right hande of the father but in such a maner as God onely knoweth and yet doth vs to vnderstand by faith the truth of this very presence farre passing all mannes capacitie to comprehend the maner how Where as some against this pointe of beleefe doo alleage the article of Christes Ascension and of his being in heauen at the right hande of God the father bringing certaine textes of scriptures perteining to the same and testimonies of auncient doctours signifying Christes absence from the earth Christes being in heaueÌ„ and in the SacrameÌ„t at one tyme implyeth no coÌ„tradiction it may be-rightly vnderstanded that
which also arte present to all in one momēt of tyme from the east to the west frō the north to the sowth one in many the same in diuerse places from whēce I saye cōmeth this soothly not of our dutie or deserte but of thy good will and of the good pleasure of thy swetnesse for thou hast prepared in thy swetnesse for the poore one o God In the same sermon exhorting the churche to reioise of the presence of Christ he sayeth In terra sponsum habes in Sacramento in coelis habitura es sine velamento hic ibi veritas sed hic palliata ibi manifestata In the earth thou hast thy spouse in the sacrament in heauē thou shalt haue him without vaile or couering both here and also there is the truth of his presence but here couered there opened Thus all these fathers as likewise the rest cōfesse as it were with one mowth that Christ sitteth at the right hande of his father and is here present in the sacrament the same tyme that he is in heauen and in earth at once in many and diuerse places one and that the same is euery where offered the one true sacrifice of the churche And this article is by them so clearely and plainely vttered that figures significations tropes and metaphores can fynde no appearaunce nor colour at all Whereby the new Maisters reasons seme very peeuishe Christ is ascended ergo he is not in the sacramēt Christ is in heauen sitting at the right hande of his father ergo he is not in earth Christes body is of nature finite ergo it is conteined in a place circūscriptiuely ergo it is not in many places In making of which slender argumentes they will not seme to acknowledge whose body it is euen that which is proper to God whose power is ouer all and to whom all thinges obeye But because M. Iuell and they of that secte seme to set litle by these fathers though very auncient S. Bernard excepted and of the churche holden for saintes I will bring forth the auctoritie of Martin Bucer a late doctour of their owne syde though not canonizate for a sainte as yet Truth cōfessed by the enemie of truth for that I knowe This newe father whom they esteme so much and was the reader of diuinitie in Cābridge in kyng Edwardes tyme very vehemently and for so much truly affirmeth the true reall presence of Christes body in the sacrament For he sayeth Christ sayde not This is my spirite this is my vertue but this is my body wherefore we must beleue sayeth he Christes body to be there euen the same that dyd hange vpon the crosse our lord him selfe Which in some parte to declare he vseth the similitude of the sunne for his purpose contrary to M. Iuelles negatiue to proue Christes body present and that really and substātially in what places so euer the sacrament is rightly ministred His wordes be these In cōmēt in 16. cap. Matthaei Vt sol verè vno in loco coeli visibilis circūscriptus est radijs tamē suis praesens verè substātialiter exhibetur vbilibet orbis Ita Dominus etiā si circūscribatur vno loco coeli arcani et diuini id est gloriae Patris verbo tamē suo sacris symbolis verè et totus ipse Deus et homo praesens exhibetur in sacra coena eoque substantialiter quam praesentiā nō minus certò agnoscit mēs credēs verbis his Domini Symbolis quā oculi vident et habēt solem presentē demonstratū exhibitū sua corporali luce Res ista arcana est noui testamēti res fidei nō sunt igitur huc admittēdae cogitationes de praesentatione corporis quae constat ratione huius vitae etiam patibilis fluxae Verbo Domini simpliciter in haerendum est debet fides sensuum defectui praebere supplementum Which may thus be englished As the sunne is truly placed determinatly in one place of the visible heauen and yet is exhibited truly and substantially by his beames euery where abroade in the worlde So our lord although he be conteined in one place of the secret and diuine heauen that is to witte the glorie of his father yet for all that by his word and holy tokens he is exhibited present in his holy supper truly and him selfe whole God and man and therefore substātially or in substāce Which presence the mynde geuing credite to these our lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the sunne present shewed and exhibited with his corporall light This is a secrete matter and of the newe testament a matter of faith therefor herein thoughes be not to be admitted of such a presentatiō of the body as cōsisteth in the maner of this lyfe passible and transitorie We must symply cleaue to the word of our lord and where our senses faile there must faith helpe to supplie Thus we see how Bucer in sundry other pointes of faith bothe deceiued and also a deceiuour confirmeth the truth of this article pyththely and playnely Such is the force of truth that oftentymes it is confessed by the very enemies of truth Fight not with the churche M. Iuell but fight with the enemie of the churche fight with him whō you haue folowed in departing from the churche who neuer the lesse by force of truth is driuē against you to confesse the truth in those most plaine wordes Verè totus ipse Deus homo praesens exhibetur in sacra coena eoque substantialiter in this holy supper him selfe God and Man is exhibited present truly and whole and therefore substantially Now to be shorte whereas the chiefe argumētes that be made against the being of Christes body in many places at once be deduced of nature in respecte that this article semeth to them to abolishe nature it maye please them to vnderstand God vvorking aboue nature destroyeth not nature that God who is auctour of nature can by his power doo with a body that which is aboue the nature of a body nature not destroyed but kepte and preserued whole Which Plato the hethen philosopher would sone haue ben induced to beleue if he were alyue Who asked what was nature answered quod Deus vult that which God will And therefore we beleeue that Enoch and Elias yet mortal by nature doo by power of God lyue in body and that aboue nature Abacuc was by the same power caught vp and in a momēt caried from Iewrie to Babylon his nature reserued whole Saint Peter by God according to nature walked on the earth the same by God besyde nature walked vpon the waters Christ after condicion of nature assumpted suffred death in body the same Christ by his diuine power entred with his body in to his disciples through doores closed Christ at his last supper according to nature sate downe with his twelue disciples and among them
occupied a place at the table visibly by his diuine power there he helde his body in his haÌ„des inuisibly In expositione psal 13. For as S. Augustine sayeth ferebatur manibê° suis he was borne in his owne haÌ„des where nature gaue place and his one body was in mo places then one Verely non est abbreuiata manus domini the hande of our lord is not shortened his power is as great as euer it was And therefore let vs not doubte but he is able to vse nature finite infinitely specially now the nature of his body being glorified after his resurrection from the dead And as the lyuing is not to be sought among the dead so the thinges that be done by the power of God aboue nature are not to be tryed by rules of nature And that all absurdities and carnall grosnes be seuered from our thoughtes where true christen people beleue Christes body to be in many places at once they vnderstaÌ„d it so to bee in a mysterie Being in a mysterie Now to be in a mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as him selfe knoweth verely so as no reason of man can atteine it and so as it may be shewed by no examples in nature Whereof that notable saying of S. Augustine may very well be reported Aug. epis ad VolusianuÌ„ IteÌ„ Ser. 159. de tempore O homo si rationem à me poscis non erit mirabile exemplum quaeritur non erit singulare that is O man if herein thou require reason it shall not be marueilouse seeke for the like example and then it shall not be singuler If Goddes working be comprehended by reason sayeth holy Gregorie it is not wonderouse neither faith hath meede Gregorius in homil whereto mannes reason geueth proufe Iuell Or that the priest did then holde vp the Sacrament ouer his head Of the Eleuation or lyfting vp of the Sacrament ARTICLE VII OF what weight this ceremonie is to be accompted catholike ChristeÌ„ men whom you call your aduersaries M. Iuell knowe no lesse then you Verely whereas it pleaseth you thus to ieste and like a Lucian to scoffe at the sacramentes of the church and the reuerent vse of the same calling all these articles in generall thâ—… highest mysteries and greatest keyes of our religion without which our doctrine can not be maineteined and stand vpright vnderstand you that this a sundry other articles which you denye and requyrâ—… proufe of is not such ne neuer was so estemed The priestes lifting vp or shewing of the Sacrament is not one of the highest mysteries or greatest keyes of our Religion and the doctrine of the catholike churche may right well be maineteined and stande without it But it appeareth you regarde not so much what you saye as how you saye somewhat for colour of defacing the churche which whiles you go about to doo you deface your selfe more then you seeme to be ware of and doo that thing whereby among good christen men specially the learned you may be a shamed to shewe your face For as you haue ouer rashely yea I maye saye wickedly affirmed the negatiue of sundry other articles and stowtely craked of your assurance thereof EleuatioÌ„ of the sacrament so you hauâ—… likewise of this For perusing the auncient father writinges we fynde record of this Ceremonie vsed euen from the Apostles tyme foreward Saint Dionyse that was S. Paules scholer sheweth that the priest at his tyme after the consecration was wont to holde vp the dredfull mysteries so as the people might beholde them His wordes be these according to the greke Ecclesias hierarch cap. 3. Pontifex diuina munera laude prosecutus sacrosancta augustissima mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The bishop after that he hath done his seruice of praising the diuine giftes consecrateth the holy and most worthy mysteries and bringeth them so praysed in to the sighte of the people by the tokeÌ„s set forth for that holy purpose On which place the auncient greke writer of the scholies vpon that worke sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur de vnius benedictionis nimirum panis diuini eleuatione quem Pontifex in sublime attollit dicens Sancta sanctis This father speaketh in this place of the lifting vp of the one blessing that is to saye of the one forme or kynde of the sacrament euen of that diuine breade which the bishop lifteth vp on high saying holy thinges for the holy In saint Basiles and Chrysostomes Masse we finde these wordes Sacerdos eleuans sacrum panem dicit Sancta Sanctis The priest holding vp that sacred bread sayeth Holy thinges for the holy In Saint Chrysostomes Masse we reade that as the people is kneeling downe after th' example of the priest and of the deacon the deacon seing the priest stretching forth his handes and taking vp that holy bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad sacram eleuationem peragendam palam edicit attendamus to doo the holy eleuation speaketh out a lowde let vs be attent and then the priest sayeth as he holdeth vp the sacrament holy thinges for the holy Amphilochius of whom mention is made afore in the lyfe of S. Basile speaking of his wonderouse celebrating the Masse among other thinges sayeth thus Et post finem orationum exaltauit panem sine intermissione orans dicens Respice domine Iesu Christe etc. And after that he had done the prayers of consecration he lyfted vp the bread without ceasing praying and saying Looke vpon vs lord Iesus Christ etc. The same saint Basile meant likewise of the Eleuation and holding vp of the sacrament after the custome of the OccideÌ„tall churche Cap 27. in his booke de Spiritu sancto where he sayeth thus Inuocationis verba dum ostenditur panis eucharistiae calix benedictionis quis sanctorum nobis scripto reliquit Which of the sainctes hath lefte vnto vs in writing the wordes of Inuocation whiles the bread of Eucharistia that is to witte the blessed sacrament in forme of bread and the consecrated chalice is shewed in sight He speaketh there of many thinges that be of great auctoritie and weight in the church which we haue by tradition onely and can not be auouched by holy scripture Of shewing the holy mysteries to them that be present in the sacrifice In epist ad Ephes Sermon 3. in moral the olde doctours make meÌ„tion not sildom S. Chrysostom declareth the maner of it saying that such as were accompted vnworthy and heynouse synners were put forth of the churche whiles the sacrifice was offered whiles Christ and that lambe of our lord was sacrificed Which being put out of the churche then were the vailes of the aulter taken awaie to th'entent the holy mysteries might be shewed in sight doubteles to styrre the people to more deuotion reuerence and to the
substance which was crucified and shedde foorth for vs. Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries who holde opinion that it is there but in a figure signe or taken onely Againe we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn The bread which I wil geue is my fleshe which I will geue for the lyfe of the worlde but onely in his last supper where if he gaue his fleshe to his Apostles and that none other but the very same which he gaue for the lyfe of the worlde it foloweth that in the blessed Sacrament is not mere bread but that same his very body in substance For it was not mere bread but his very body that was geuen and offred vp vpon the crosse If the wordes spoken by Christ in S. Iohn of promise that he performed in his holy supper The bread that I will geue is my fleshe had ben to be taken not as they seme to meane plainely and truly but metaphorically tropically symbolically and figuratiuely so as the truth of our lordes fleshe be excluded as our aduersaries do vnderstand them then the Capernaites had not had any occasion at all of their great offence Then shuld not they haue had cause to murmour against Christ as the Euāgelist sheweth The Iewes sayeth S. Iohn Stroue among them selues Cap. 6. saying how can he geue vs his fleshe to eate And much lesse his dere disciples to whom he had shewed so many and so great miracles to whom he had before declared so many parables and so high secretes shuld haue had any occasiō of offence And doubteles if Christ had meant they shuld eate but the signe or figure of his body they would not haue sayde Durus est hic sermo this is a hard saying and who can abyde to heare it For then shuld they haue done no greater thing then they had done oftentymes before in eating the Easter lambe And how could it seme a hard worde or saying if Christ had meant nothing elles but this the bread that I will geue is a figure of my body that shall cause you to remember me To conclude shortely If Christ would so haue ben vnderstanded as though he had meant to geue but a figure onely of his body it had ben no nede for him to haue alleaged his omnipotencie and almighty power to his disciples thereby the rather to bring them to beleefe of his true body to be geuen them to eate Hoc vos scandalizet doth this offende you sayeth he what if ye see the sonne of man ascende where he was before it is the Spirite that geueth lyfe c. As though he had sayde ye consyder onely my humanitie that semeth weake and fraile neither doo you esteme my diuine power by the great miracles I haue wrought But when as ye shall see me by power of my godhed ascend in to heauen from whence I came vnto you will ye then also stand in doubte whether ye-may beleue that I geue you my very body to be eaten Thus by signifyyng his diuine power Christ confownded their vnbeleefe touching the veritie and substance of his body that he promysed to geue them in meate What occasioned the fathers to vse these termes really substantially corporally c. These places of the scripture and many other reporting plainely that Christ at his supper gaue to his disciples his very body euen that same which the daye folowing suffered death on the Crosse haue ministred iust cause to the godly and learned fathers of the churche to saye that Christes body is present in this Sacrament really substantially corporally carnally and naturally By vse of which aduerbes they haue meant onely a truth of being and not a waye or meane of being And though this manner of speaking be not thus expressed in the scripture yet is it deduced out of the scripture For if Christ spake plainely and vsed no trope figure nor metaphore as the scripture it selfe sufficiently declareth to an hūble beleuer and would his disciples to vnderstand him so as he spake in manifest termes when he sayde This is my body which is geuen for you Thē may we saye that in the sacrament his very body is present yea really that is to saye in dede substantially that is in substāce and corporally carnally and naturally by which wordes is meant that his very body his very fleshe and his very humaine nature is there not after corporal carnal or natural wise but inuisibly vnspeakeably miraculousely supernaturally spiritually diuinely and by waye to him onely knowen And the fathers haue ben driuen to vse these termes for more ample and full declaratiō of the truth and also for withstanding and stopping obiections made by heretikes And because the catholike faith touching the veritie of Christes body in the Sacrament was not impugned by any man for the space of a thousand yeres after Christes being in earth and about that tyme Berengarius Berengarius first beganne openly to sowe the wicked sede of the sacramentarie heresie which then sone confuted by learned men and by the same first author abiured and recanted now is with no lesse wickednes but more busely and more earnestly set forth againe the doctoures that sythēs haue written in defence of the true and catholike faith herein haue more often vsed the termes a fore mentioned then the olde and auncient fathers that wrote within M. Iuelles syx hundred yeres after Christ who doubteles would no lesse haue vsed thē if that matter had ben in question or doubte in their tyme. And albeit these termes were straunge and newe as vsed within these fyue hundred yeres onely and that the people were neuer taught for syx hundred yeres after Christ as M. Iuell sayeth more boldly then truly and therefore more rashely then wysely yet the faith by them opened and declared is vniuersall and olde verely no lesse olde then ys our lordes supper where this Sacrament was first instituted Here before that I bring in places of auncient fathers reporting the same doctrine and in like termes as the catholike churche doth holde concerning this article least our opinion herein might happely appeare ouer carnall and grosse I thincke it necessary briefly to declare what maner a true bodie and bloud of Christ is in the sacrament Christ in him selfe hath but one fleshe and bloud in substāce which his godhed tooke of the virgine Mary once and neuer afterward lefte it of The fleshe and bloud of Christ is of double consyderation But this one fleshe and bloud in respecte of double qualitie hath a double consideration For at what tyme Christ lyued here in earth among men in the shape of man his fleshe was thrall and subiecte to the frailtie of mannes nature synne and ignorāce excepted That fleshe being passible vntil death the souldiers at the procurement of the Iewes
he is verely bothe in heauen at the right hande of his father in his visible and corporal forme very God and mā after which maner he is there and not here and also in the Sacrament inuisibly and spiritually bothe God and Man in a mysterie so as the graunting of the one may stande without denyall of the other no cōtradiction fownde in these beinges but onely a distinction in the waye and maner of being And how the aunciēt fathers of the churche haue confessed and taught bothe these beinges of Christ in heauen and in the sacrament together contrarie to M. Iuelles negatiue by witnes of their owne wordes we may perceiue Basile in his liturgie that is to saye seruice of his Masse sayeth thus in a prayer Looke downe vppon vs lord Iesus Christ our God from thy holy tabernacle Qui suprà cum patre sedes hic inuisibiliter versaris and from the throne of glorie of thy kingdom and come to sanctifie vs which sittest aboue with thy father and art conuersant here inuisibly And vouchesaufe to imparte vnto vs thine vndefyled body and pretiouse bloude and by vs to all thy people S. Chrysostome prayeth with the very same wordes also in his Liturgie or Masse Where we read further that the priest and the deacon doo adore and worship saying three tymes secretly Et populus similiter oēs cū pietate adorant God be merciful to me a synner and that the people doo all likewise deuoutly adore Now sith he will adoration to be made he acknowlegeth Christ present whom he graunteth to be also at the same tyme in heauen Wich he vttereth more plainely in these wordes Chrysost de Sacerdotio l. 3. O miraculum o Dei benignitatem c. O miracle o the goodnes of God who sytteth aboue with the father at that very instant of tyme is handeled with the handes of all and geueth him selfe to those that will receiue and imbrace him And that is done by no crafty sleightes but openly in the sight of all that stande about How sayest thou seme these thinges to thee no better then to be contemned and despysed By which words of S. Chrysostome we may see that Christes being in heauen maketh no proufe that he is not in earth sith both these verities may well stāde together Christes body in many places at once Hom. 2. The same father confesseth the body of Christ to be in diuerse places likewise in his homilies ad populū Antiochenum most plainely alluding to Elias Elias sayeth he melotem quidē discipulo reliquit filius autem Dei ascendens suam nobis carnem dimisit sed Elias quidē exutus Christus autem nobis reliquit ipsam habens ascendit Elias when he was caried vp in the fyery chariot lefte to his disciple Eliseus his mātell of sheepes skynnes but the sonne of God when he ascēded lefte to vs his fleshe but Elias dyd put of his mātel and Christ bothe lefte his fleshe to vs and also ascended hauing it with him Nothing can be spoken more plainely whereby to shewe that we haue the same fleshe here in earth that was receiued into heauen which Christ hath not put of to geue it to vs. By which doctrine of S. Chrysostome we are taught to beleue that Christes fleshe or his body is bothe in heauen and also in the earth in how many places so euer this blessed Sacrament is rightely celebrated And whereas many measuring all thinges by the common order and lawes of nature beleue nothing can be done aboue nature and therefor thinke that the body of Christ for as much as it is of nature finite can not by power of God be in many places at once of which opinion M. Iuell semeth to be him selfe it shall not be besyde the purpose though the places alreadie alleaged proue the contrarie to recite the testimonies of an olde doctour or two wherein they confesse most plainely that which by this article is most vntruly denyed Saint Ambrose hath these wordes In Psal 38 Et si Christus nunc nō videtur offerre tamen ipse offertur in terris quādo Christi corpus offertur Imò ipse offerre manifestatur in nobis cuius sermo sanctificat sacrificium quod offertur If Christ now be not sene to offre yet he is offered in earth whē the body of Christ is offered yea it is manifest that him selfe offereth in vs whose worde sanctifieth and consecrateth the sacrifice that is offered Now if Christes body be offered in earth as this father affirmeth and that of Christ him selfe in respecte that the sacrifice which is offered is by his word cōsecrated then it foloweth Christes bodie to be in so many places as it is offered in Where by the waye this may be noted that the sacrifice of the churche Sacrificiū incruentū viuificum is not thākes geuing as our newe Maisters doo teache but the body of Christ it selfe which of the fathers is called an vnbloudy and quikning or life geuing sacrifice We fynde in Chrysostome a most manifest place for the being of Christes body in many places at once so as though he be offered in many places yet is he but one Christ not many Christes his wordes be these Vnum est hoc sacrificium In epist ad Heb. homil 17. alioquin hac ratione quoniam multis in locis offertur multi Christi sunt nequaquam sed vnus vbique est Christus hic plenus existens illic plenus Vnum corpus Sicut enim qui vbique offertur vnum corpus est non multa corpora ita etiam vnum sacrificium This sacrifice is one elles by this reason sith it is offered in many places bee there many Christes Not so but there is but one Christ euery where being both here fully and there fully also one body For as he that is offered euery where is but one body and not many bodies so likewise it is but one sacrifice By this place of Chrysostome we see what hath ben the faith of the olde fathers touching this article euen the same which the catholike church professeth at these dayes that one Christe is offered in many places so as he be fully and perfitely here and fully and perfitely there And thus we perceiue what force their argumentes haue in the iudgemēt of the learned fathers by which they take awaie from Christ power to make his body present in many places at once Sermo in coena Domini S. Bernard vttereth the faith of the church in his tyme agreable with this in these wordes Sed vnde hoc nobis pijssime Domine vt nos vermiculi reptātes etc. From whēce commeth this most louing lord that we seely wormes creaping on the face of the earth yea we that are but duste and asshes be admitted to haue thee present in our hādes and before our eyes which all and whole sittest at the right hande of thy father
adoration of christes bodie in them present And thus for the Eleuation or holding vp of the sacrament we haue sayde ynough Or that the people did then fall downe and worship Iuell the Sacrament with godly honour Of the vvorshipping or adoration of the Sacrament ARTICLE VIII IF the blessed SacrameÌ„t of the aulter were no other then M. Iuell and the rest of the Sacramentaries thinke of it then were it not well done the people to bowe downe to it and to worship it with godly honour For then were it but bare bread and wyne how honorably so euer they speake of it calling it symbolicall that is tokening and sacramentall bread and wyne But now this being that very bread which god the father gaue vs from heaueÌ„ as Christ sayeth Ioan. 6. This bread being the fleshe of Christ which he gaue for the life of the world this being that bread and that cuppe 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely shall be gylty of the body and bloud of our lord in this Sacrament being conteined the very reall and substantiall body and bloud of Christ as him selfe sayeth expressely in the three first euangelistes and in S. Paul this being that holy Eucharistia which Ignatius calleth the fleshe of our Sauiour Iesus Christ In epistola quadaÌ„ ad Smyrnenses vt citatur à Theodori to in Polymorph Lib. 4. coÌ„trà haereses ca. 34. that hath suffered for our synnes which the father by his goodnes hath raysed vp to life againe This being not common bread but the Eucharistia after consecration consisting of two thinges earthly and heauenly as Irenaeus sayeth meaning by the one the outward formes by the other the very body and bloud of Christ who partely for the godhed inseparably thereto vnited and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary are worthely called heauenly This being that bread which of our lord geuen to his disciples not in shape but in nature chaunged by the almighty power of the word In Ser. de coena do is made fleshe as S. Cyprian termeth it This being that holy mysterie wherein the inuisible priest tourneth the visible creatures of bread and wyne in to the substaÌ„ce of his body and bloud by his word with secrete power Homil. 5. de Pascha as Eusebiê° Emisenus reporteth This being that holy foode by worthy receiuing whereof Christ dwelleth in vs naturally that is to witte is in vs by truth of nature and not by concorde of will onely Lib. 8. de trinitate as Hilarius affirmeth Againe this being that table whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary as the same Hilarie sayeth This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth but that earth which remained vntouched and was full of the same that is the blessed virgine Marye as Gregorie Nyssene describeth Lib. de vita Mosis cap. 48. CoÌ„stitut Apostol li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper in the which Christ sacrificed him selfe as Clemens Romanus and as Hesychius declareth Who furthermore in an other place writeth most plainely that these mysteries meaning the blessed sacrament of th'aulter are sancta sanctorum the holiest of all holy thinges because it is the body of him selfe of whom Gabriel sayd to the virgine Luc. 1. the holy ghost shall come vpon the and the power of the highest shall ouershaddowe the therefore that holy thing which shall be borne of the shall be called the sonne of God and of whom also Esaie spake Holy is our lord and dwelleth on high verely euen in the bosome of the father On the holy table where these mysteries are celebrated the lambe of God being layed and sacrificed of priestes vnbloudely as that most auncient and worthy councell of Nice reporteth Briefly in this highest SacrameÌ„t vnder visible shape inuisible thinges soothly the very true reall liuely natural and substantiall body and bloude of our Sauiour Christ being conteined as the scriptures doctoures councelles yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme This I saye in conclusion being so as it is vndoubtedly so we that remaine in the catholike churche and can by no persecution be remoued from the catholike faith whom it liketh M. Iuell and his felowes to call papistes beleue verely that it is our bownden duetie to adore the Sacrament and to worship it with all godly honour By which word Sacrament notwithstanding in this respect we meane not the outward formes that properly are called the sacrament but the thing of the sacrameÌ„t the inuisible grace and vertue therein conteined euen the very body and bloud of Christ And when we adore and worship this blessed Sacrament we doo not adore and worship the substance it selfe of bread and wine because after consecratioÌ„ none at all remaineth Neither doo we adore the outward shapes and formes of bread and wine which remaine for they be but creatures that ought not to be adored What Christen people adore in the Sacrament but the body it selfe and bloud of Christ vnder those formes verely and really conteined lowly and deuoutly doo we adore And therefore to speake more properly and according to skill least our aduersaries might take aduaÌ„tage against vs through occasion of termes where right sense onely is meant we proteste and saye that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament And here this much is further to be sayde that in the Sacrament of the aulter the body of Christ is not adored by thought of mynde sundred from the word but being inseparably vnited to the word For this is specially to be considered that in this most holy Sacrament the body and bloud of Christ are not present by them selues alone as being separated from his soule and from the godhed but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably and that they be as him selfe is perfite whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn I am sayeth he the bread of lyfe Againe this is bread comming downe from heauen that if any eate of it he dye not I am the liuely bread that came downe from heauen if any eate of this bread he shall lyue euerlastingly And to shewe what bread he meant he coÌ„cludeth with these wordes And the bread which I shall geue is my fleshe which I shall geue for the life of the world By which wordes he assureth vs plainely that his fleshe which he geueth vs to eate is full of lyfe and ioyned with his godhed which bringeth to the worthy receiuers thereof immortalitie as well of body as of soule Which thing fleshe and bloud of it selfe could not performe as our lord him selfe declareth plainely where he
sayeth as there it foloweth It is the spirite that quikneth or geueth lyfe the fleshe profiteth nothing The vvordes vvhich I haue spoken to you bee spirite and life As though he had sayde thus The fleshe of it selfe profiteth nothing but my fleshe which is full of godhed and spirite bringeth and worketh immortalitie and life euetlasting to them that receiue it worthely Thus we vnderstand in this blessed Sacrament not onely the body and bloud of Christ but all and whole Christ God and man to be present in substāce and that for the inseparable vnitie of the person of Christ and for this cause we acknowledge our selues bownden to adore him as very true God and man For a clearer declaration hereof I will not let to recite a notable sentence out of S. Augustine where he expoundeth these wordes of Christ In Ioan. tractat 27 Then if ye see the sonne of man go vp vvhere he vvas before There had ben no question sayeth he if he had thus sayde if ye see the sonne of God go vp where he was before But whereas he sayde the sonne of man go vp vvhere he vvas before what was the sonne of man in heauen before that he beganne to be in earth Verely here he sayde where he was before as though then he were not there when he spake these wordes And in an other place he sayeth No man hath ascended in to heauen but he that descended from heauen the sonne of man vvhich is in heauen He sayde not was but the sonne of man sayeth he vvhich is in heauen In earth he spake and sayde him selfe to be in heauen To what perteineth this but that we vnderstand Christ to be one person God and man not two least our faith be not a trinitie but a quaternitie Wherefore Christ is one the worde the soule and the fleshe one Christ the sonne of God and the sonne of man one Christ The sonne of God euer the sonne of man in tyme yet one Christ according to th'unitie of person was in heauen when he spake in earth So was the sonne of man in heauen as the sonne of god was in earth The sonne of god in earth in fleshe taken the sonne of man in heauen in vnitie of person This farre saint Augustine Herevpon he expoundeth these wordes it is the spirite that quikneth or geueth life the fleshe auaileth nothing thus The fleshe profiteth nothing but the onely fleshe Come the spirite to the fleshe and it profiteth very much For if the fleshe shuld profite nothing the word shuld not be made fleshe to dwell amongest vs. For this vnitie of person to be vnderstanded in bothe natures sayeth the great learned father Leo we reade that bothe the sonne of man came downe from heauen Epist ad Flauianū Constantinopolitanū epis cap. 5. when as the sonne of god tooke fleshe of that virgine of whom he was borne and againe it is sayde that the sonne of god was crucified and buryed whereas he suffered these thinges not in the godhed it selfe in which the onely begotē is coeuerlasting and consubstantiall with the father but in the infirmitie of humaine nature Wherefore we cōfesse all in the Crede also the onely begoten sonne of god crucified and buryed according to that saying of th'apostle For if they had knovven 1. Cor. 2. they vvould neuer haue crucifyed the lord of Maiestie According to this doctrine Cyrillus writing vpon S. Iohn sayeth In Ioan. li. 4. ca. 15. he that eateth the fleshe of Christ hath lyfe euerlasting For this fleshe hath the word of god which naturally is lyfe Therfore he sayeth I vvill rayse him againe in the last daye For I sayde he that is my body which shall be eaten will raise him againe For he is not other then his fleshe I saye not this because by nature he is not other but because after incarnation he suffereth not him selfe to be diuided in to two sonnes By which wordes he reproueth the heresie of wicked Nestorius that went about to diuide Christ and of Christ to make two sonnes the one the sonne of god the other the sonne of Marye and so two persones For which Nestorius was condemned in the first Ephesine councell and also specially for that he sayde we receiue in this Sacramēt onely the fleshe of Christ in the bread and his bloud onely in the wine without the godhed because Christ sayde he that eateth my fleshe and sayde not he that eateth or drinketh my godhed because his godhed can not be eaten but his fleshe onely Which hereticall cauille Cyrillus doth thus auoyd Vide Anathematismum xi Item ad Theodos de recta fide li. 2. ad Reginas de recta fide Although sayeth he the nature of the godhed be not eaten yet we eate the body of Christ which verely may be eaten But this body is the Wordes owne proper body which quikneth althinges and in as much as it is the body of life it is quikning or lyfe geuing Now he quikneth vs or geueth vs lyfe as God the onely fonteine of lyfe Wherefore such speaches vttered in the scriptures of Christ whereby that appeareth to be attributed to the one nature which apperteineth to the other and contrary wise according to that incomprehēsible and vnspeakeable coniunction and vnion of the diuine and humaine nature in one person are to be taken of him inseparably in as much as he is both god and man and not of this or that other nature onely as being seuered from the other For through cause of this inseparable vnion what so euer is apperteining or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole person And this is done as the learned diuines terme it per communicationem idiomatum And thus Cyrillus teacheth how christ maye be eaten not according to the diuine but humaine nature which he tooke of vs and so likewise he is of Christen people adored in the Sacramēt according to his diuine nature And yet not according to his diuine nature onely as though that were separated from his humaine nature but his whole person together God and man And his pretious fleshe and bloud are adored for the inseparable cōiunction of bothe natures into one person which is Iesus Christ God and man Whom God hath exalted as S. Paul sayeth and hath geuen him a name Philip. 2. vvhich is aboue all name that in the name of Iesus euery knee be bovved of the heauenly and the earthly thinges and of thinges beneathe and that euery tonge confesse that our lord Iesus Christ is in glory of God the father that is of equal glory with the father Heb. 10. Psal 96. And vvhen God sayeth S. Paul bringeth his first begoten in to the vvorld he sayeth and let all the Angelles of God adore him S. Iohn writeth in his reuelatiō that he heard all creatures saye blessing honour Apoc. 5. glory and power be to him which sitteth
and secrete rome of the churche In epistola ad Innocentiū as it was in the tyme of Chrysostom at Constantinople In some other places we reade that it was kepte in the bishoppes palais neare to the churche and in the holy dayes brought reuerently to the churche and sette vppon th'aulter which for abuses committed was by order of councelles abrogated In Cōcil Braccarē 3. Can. 5. Thus in diuerse places diuersely it hath ben kepte euery where reuerently and surely so as it might be safe from iniurie and villainie of miscreātes and dispysers of it The hanging vp of it on high hath ben the maner of England as Lindewode noteth vpon the constitutions prouinciall on high that wicked dispite might not reache to it vnder a Canopie for shewe of reuerence and honour If princes be honored with cloth of estate bishops with solemne thrones in their churches and deanes with canopies of tapistrie sylke and arras as we see in sundry cathedrall churches and no man finde faulte with it why shuld M. Iuell mislike the Canopie that is vsed for honour of that blessed Sacramēt wherein is conteined the very body of Christ and through the inseparable ioyning together of bothe natures in vnitie of person Christ him selfe very God and man With what face speaketh he against the Canopie vsed to the honour of Christ in the Sacrament that sytting in the bishoppes seate at Salesburie can abyde the syght of a solene canopie made of paineted bourdes spredde ouer his head If he had ben of counsell with Moses Dauid and Salomon it is lyke he would haue reproued their iudgementes for the great honour they vsed and caused so to be continewed towardes the Arke wherein was conteined nothing but the tables of the lawe Aarons rodde and a pottefull of Manna King Dauid thought it very vnsitting 2. Reg. 7. and felte great remorse in heart that he dwelte in a house of Cedres and the Arke of God was putte in the myddes of skynnes that is of the tabernacle whose outward partes were couered with beastes skynnes And now there is one fownde among other monstrouse and straunge formes of creatures maners and doctrines who being but duste and ashes as Abrahā sayde of him selfe promoted to the name of a bishop and not chosen I wene to doo high seruice of a man according to Gods owne hearte as Dauid was thinketh not him selfe vnworthy to sytte in a bishopes chayer vnder a gorgeouse testure or Canopie of gilted bourdes and can not suffer the pretiouse body of Christ whereby we are redemed to haue for remembraunce of honour done of our parte so much as a litle Canopie a thing of small price Yet was the Arke but a shadowe and this the body that the figure this the truthe that the type or signe this the very thing it selfe As I doo not enuie M. Iuell that honour by what right so euer he enioyeth it So I can not but blame him for bereuing Christ of his honour in this blessed Sacrament Now concerning this article it selfe if it may be called an article wherein M. Iuell thinketh to haue great aduantage against vs as though nothing could be brought for it though it be not one of the greatest keyes nor of the highest mysteries of our Religion as he reporteth it to bee the more to deface it of the Canopie what may be fownde I leaue to others neither it forceth greatly Hanging vp of the Sacramēt in a pixe ouer the aulter is auncient But of the hanging vp of the Sacrament ouer the aulter we fynde plaine mention in S. Basiles lyfe written by Amphilochius that worthy bishop of Iconium Who telleth that S. Basile at his Masse hauing diuided the Sacramēt in three partes dyd put the one in to the golden dooue after which forme the Pyxe was then cōmonly made hanging ouer the aulter His wordes be these Imposuerit columbae aureae pendenti super altare And for further euidence that such pyxes made in forme of a dooue in remembraunce of the holy ghost that appeared like a dooue were hāged vp ouer th'aulter we fynde in the actes of the Generall councell holdē at Constantinople that the clergie of Antioche accused one Seuerus an heretike before Iohn the patriarke and the councell there that he had ryfled and spoyled the holy aulters and molted the cōsecrated vesselles and had made awaye with some of them to his cōpanions praesumpsisset etiam columbas aureas argenteas in formam Spiritus sancti super diuina lauacra et altaria appensas vna cum alijs sibi appropriare dicens non oportere in specie columbae Spiritum sanctum nominare Which is to saye that he had presumed also to conuerte to his owne vse besyde other thinges the golden and syluerne dooues made to represent the holy ghoste that were hanged vp ouer the holy fontes and aulters saying that no mā ought to speake of the holy ghoste in the shape of a dooue Neither hath the Sacrament ben kepte in all places and in all tymes in one maner of vessels So it be reuerently kepte for the viage prouision for the sicke no catholike man will maineteine strife for the maner and order of keping Symmachus a very worthy bishop of Rome in the tyme of Anastasius the Emperour as it is written in his lyfe made two vesselles of syluer to reserue the Sacrament in and set them on the aulters of two churches in Rome of S. Syluester and of S. Androw These vesselles they call commonly ciboria We fynde likewise in the lyfe of S. Gregorie that he also like Symmachus made such a vessell which they call ciborium for the Sacrament with fouer pillours of pure syluer and set it on the aulter at S. Petres in Rome In a worke of Gregorius Turonensis this vessell is called turris in qua mysterium dominici corporis habebatur a tower wherein our lordes body was kepte In an olde booke de poenitentia of Theodorus the greke of Tarsus in Cilicia sometyme archbishop of Cantorbury before Beda his tyme it is called pixis cum corpore Domini ad viaticum pro infirmis The pyxe with our lordes body for the viage prouision for the sicke In that booke in an admonition of a bishop to his clergie in a synode warning is geuen that nothing be put vppon th'aulter in tyme of the Sacrifice but the cofer of Relikes the booke of the fouer Euāgelistes and the pyxe with our lordes body Thus we fynde that the blessed Sacrament hath alwaies ben kepte in some places in a pyxe hanged vp ouer the aulter in some other places otherwise euery where and in all tymes safely and reuerently as is declared to be alwaile in readynes for the viage prouision of the sicke Which keping of it for that godly purpose and with like due reuerēce if M. Iuell and the Sacramentaries would admitte no man will be either so scrupulouse or so contentiouse as to stryue with them either for the
hanging vp of it or for the Canopie Iuell Or that in the Sacrament after the wordes of Consecration there remayneth only the accidentes and shewes without the substance of breade and wyne Of the remaining of the Accidentes vvithout their substance in the Sacrament ARTICLE X. IN this Sacrament after consecration nothing in substaÌ„ce remayneth that was before neither breade nor wine but onely the Accidentes of breade and wine as their forme and shape sauour smell colour weight and such the like which here haue their being miraculously without their subiecte for as much as after consecration there is none other substance then the substance of the body and bloud of our lord which is not affected with such accidentes as the scholasticall doctours terme it Which doctrine hath alwayes though not with these precise termes ben taught and beleued from the beginning TransubstantiatioÌ„ affirmed and depeÌ„deth of the Article of Transubstantiation For if the substance of bread and wyne be chaunged in to the substance of the body and bloud of our lord which is coÌ„stantly affirmed by all the learned and auncient fathers of the churche it foloweth by a necessary sequell in nature and by drifte of reason that then the accidentes onely remaine For witnes and proufe whereof I will not let to recite certaine most manifest sayinges of the olde and best approued doctours S. Cyprian that learned bishop and holy martyr sayeth thus in sermone de coena domini Panis iste quem dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est caro This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of the word he meaneth Christes word of ConsecratioÌ„ is made fleshe Lo he confesseth the breade to be chaunged not in shape or forme for that remayneth but in nature that is to saye in substance And to signifie the chaunge of substance and not an accideÌ„tarie chaunge onely to witte from the vse of common breade to serue for Sacramentall bread as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of wordes whereby he farre ouerpeiseth these mennes light deuise saying that by the almighty power of our lordes word it is made fleshe Verely they might consyder as they would seme to be of sharpe iudgement that to the performance of so small a matter as their sacramentall chaunge is the almighty power of gods worde is not nedefull And now if here this worde factus est may signifie an imaginatiue making then why may not verbum caro factum est likewise be expounded to the defence of sundry olde haynouse heresies against the true manhod of Christ Thus the nature of the bread in this sacrament being chaunged and the forme remayning so as it seme breade as before consecration and being made our lordes fleshe by vertue of the word the substance of bread changed into that most excellent substance of the fleshe of Christ of that which was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wyne De consecrat dist 2 caâ— omnia quaecuÌ„que Nothing can be playner to this purpose then the sayinges of S. Ambros. Licet figura panis vini videatur nihil tamen aliud quam caro Christi et sanguis post consecrationem credendum est Although sayeth he the forme of bread and wyne be sene yet after consecration we must beleue they are nothing elles but the fleshe and bloud of Christ After the opinion of this father the shewe and figure of breade and wyne are sene and therefore remaine after coÌ„secratioÌ„ And if we must beleue that which was breade and wyne before to be no other thing but the fleshe and bloud of Christ then are they no other thing in dede For if they were we might so beleue For beleefe is grownded vpon truth and what so euer is not true it is not to be beleued Hereof it foloweth that after consecratioÌ„ the accideÌ„tes and shewes onely remayne without the substaÌ„ce of breade and wyne De SacrameÌ„tis lib. 4. cap. 4. In an other place he sayeth as much Panis iste etc. This bread before the wordes of the SacrameÌ„tes is bread as sone as the coÌ„secratioÌ„ coÌ„meth of bread is made the body of Christ Againe in an other place he sayeth most plainely De ijs qui initiaÌ„tur That the power of consecration is greatter then the power of nature because nature is chaunged by consecration By this father it is euident that the nature that is to saye the substance of breade and wine by consecration being chaunged into the body and bloude of Christ their natural qualities which be accidentes contynewing vnchaunged for performance of the Sacrament remayne without the substance of bread and wyne According vnto the which meaning Theodoritus sayeth videri tangi possunt sicut prius Dialog 2. IntelliguÌ„tur autem ea esse quae facta sunt creduntur The breade and wyne may be sene and felte as before coÌ„secratioÌ„ but they are vnderstaÌ„ded to be the thinges which they are made and beleued We do not in like sorte sayeth S. Augustine take these two formes of breade and wine after coÌ„secratioÌ„ as we tooke them before In lib SeÌ„tent Prosperi de coÌ„se dict 2. ca. Nos autem Sith that we graunt faithfully that before consecration it is bread and wyne that nature hath shapte but after consecration that it is the fleshe and bloud of Christ that the blessing hath consecrated De verbis domini SecunduÌ„ LucaÌ„ Sermone 28. In an other place he sayeth that this is not the bread which goeth in to the body meaning for bodily sustenance but that bread of life qui animae nostrae substantiam fulcit which susteineth the substance of our soule No maÌ„ can speake more plainely hereof then Cyrillê° Hierosolymitanus an olde auctor who wrote in greke and is extant but as yet remayning in written haÌ„de and commen to the sighte of fewe learned men His wordes be not much vnlike the wordes of the scole-doctoures Praebetur corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body sayeth he is geuen vs in forme or figure of bread Againe his bloud is geuen vs in forme of wine A litle after these wordes he sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ne mentem adhibeas quasi pani vino nudis sunt enim haec corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet panem vinum nudum tamen firmet te fides ne gustatu rem dijudices quin potius pro certo ac comperto habe omni duhitatione relicta esse tibi impartitum corpus sanguinem Christi Consyder not sayeth this father these as bare bread and wyne For these are his body
and bloud as our lord sayde For although thy sense reporte to thee so much that it is bare bread and wyne yet let thy faith staye thee and iudge not thereof by thy taste but rather be right well assured all doubte put a parte that the body and bloud of Christ is geuen to thee Againe he sayeth thus in the same place Haec cum scias pro certo explorato habeas qui videtur esse panis noÌ„ esse sed corpus Christi item quod videtur vinum non esse quanquam id velit sensus sed sanguinem Christi ac de eo prophetam dixisse panis cor hominis confirmat firma ipse cor sumpto hoc pane vtpote spirituali Where as thou knowest this for a very certainetie that that which semeth to be wyne is not wyne albeit the sense maketh that accompte of it but the bloud of Christ and that the prophete therereof sayde bread strengthneth the hart of man strengthen thou thy selfe thy harte by taking this bread as that which is spirituall And in 3. Catechesi this father sayeth Panis Eucharistiae post inuocationem sancti Spiritus non amplius est panis nudus simplex Sed corpus etc. The bread of the Sacrament after prayer made to the holy ghost is not bare and simple bread but the body of Christ Now sith that by this doctours plaine declaratioÌ„ of the catholike faith in this point we ought to beleue and to be verely assured that the bread is no more bread after coÌ„secration but the very body of Christ and the wyne no more wyne but his pretiouse bloud though they seme to the eye otherwise though taste and feeling iudge otherwise and to be shorte though all senses reporte the contrary and all this vpon warrant of our lordes word who sayde these to be his body and bloud and that as he teacheth not in the bread and wyne And further sith we are taught by Eusebius Emisenus in his homilies of Easter to beleue terrena coÌ„mutari transire the earthly thinges to be chaunged and to passe againe creaturas conuerti in substantiam corporis Christi the creatures of bread and wyne to be tourned in to the substaÌ„ce of our lordes body and bloud which is the very traÌ„substantiation Transubstantion In Liturgia And sith Chrysostom sayeth Panem absumi that the bread is consumed awaie by the substance of Christes bodye And Damascen Lib. 4. de orthodoxa fi c. 14. In Mar. 14 bread and wine traÌ„smutari supernaturaliter to be chaunged aboue the course of nature and Theophylact the bread transelementari in carnem domini to be quite tourned by chaunging of the elementes that is the matter or substance it consisteth of into the fleshe of our lorde and in an other place In Matth. 26. ineffabili operatione traÌ„sformari etiamsi panis nobis videatur that the bread is traÌ„sformed or chaunged into an other substantiall forme he meaneth that of our lordes body by vnspeakeable working though it seme to be bread The treatises of these greke vvriters haue ben set forth of late by one Claudius de Sainctes Finally sith that the greke Doctours of late age affirme the same doctrine among whom Samona vseth for persuasion of it the similitude which Gregorie Nyssene and Damascen for declaration of the same vsed before which is that in consecration such maner transubstantiation is made as is the conuersion of the bread in nourrishing in which it is tourned into the substance of the nourrished Methonensis like S. Ambrose would not men in this matter to looke for the order of nature seing that Christ was borne of a virgine besyde all order of nature and sayeth that our lordes bodye in this Sacrament is receiued vnder the forme or shape of an other thing least bloud shuld cause it to be horrible Nicolaus Cabasila sayeth that this bread is no more a figure of our lordes bodye Cap. 27. neither a gifte bearing an image of the true gifte nor bearing any description of the passioÌ„s of our Sauiour him selfe as it were in a table but the true gifte it selfe the most holy bodye of our lord it selfe which hath truly receiued reproches contumelies stripes which was crucified which was kylled Marcus Ephesius though otherwise to be reiected as he that obstinatly resisted the determination of the Councell of Florence concerning the proceding of the holy ghost out of the sonne yet a sufficient witnes of the Greke churches faith in this point affirming the thinges offred to be called of S. Basile antitypa that is the samplers and figures of our lordes bodye because they be not yet perfitely consecrated but as yet bearing the figure and image referreth the chaunge or transubstantiation of them to the holy ghost donec Spiritus sanctus adueniat qui ea muter these giftes offered sayeth he be of S. Basile called figures vntill the holy ghost come vpon them to chaunge them Whereby he sheweth the faith of the Greke church that through the holy ghost in consecration the bread and wine are so chaunged as they maye no more be called figures but the very bodye and bloud of our lord it selfe as into the same chaunged by the comming of the holy ghost Which chaunge is a chaunge in substance and therefore it may rightly be termed traÌ„substaÌ„tiation TransubstaÌ„tiatioÌ„ which is nothing elles but a tourning or chaunging of one substance into an other substance Sith for this point of our religioÌ„ we haue so good auctoritie and being thus assured of the infallible faith of the churche declared by the testimonies of these worthy fathers of diuerse ages and quarters of the worlde we may well saye with the same churche against M. Iuell that in this Sacrament after consecration there remayneth nothing of that which was before but only the accidentes and shewes without the substance of bread and wyne And this is a matter to a Christen man not hard to beleue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substaÌ„ces created beare and susteine accideÌ„tes why may not he by his almighty power coÌ„serue and kepe also accideÌ„tes without substaÌ„ce sith that the very hethen philosophers repute it for an absurditie to saye primam causam non posse id praestare solam quod possit cum secunda that is to saye that the first cause whereby they vnderstand God can not doo that alone which he can doo with the secoÌ„d cause where by they meane a creature And that this being of accidentes without substance or subiecte in this SacrameÌ„t vnder which the bread not remaining the bodye of Christ is present maye the rather be beleued it is to be consydered that this thing tooke place at the first creatioÌ„ of the world Basilius hexaemeroÌ„ hom 6 Damas li. 2. cap. 7. Paulê° Burgensis Gene. 1. after the opinion of some Doctoures Who do affirme that that first light which was at
Iuell requireth or no it shall not greatly force The credite of the catholike faith dependeth not of olde proufes of a fewe newe cōtrouersed pointes that ben of lesse importaunce As for the people they were taught the truth plainely when no heretike had assaulted their faith craftely The doctrine of the churche The doctrine of the churche is this The body of Christ after due consecration remayneth so long in the Sacrament as the Sacrament endureth The Sacrament endureth so long as the formes of breade and wine continewe Those formes continewe in their integritie vntill the other accidentes be corrupted ad perishe As if the colour weight sauour taste smell and other qualities of bread and wine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ as the scriptures auncient doctours the necessary consequent of truth and determination of holy churche leadeth vs to beleue if such chaunge of the accidentes be made which shuld not haue suffised to the corruption of bread and wine in case of their remaindre for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament whether the chaunge be in qualitie as if the colour sauour and smell of bread and wine be a litle altered or in quantitie as if thereof diuision be made into such portions in which the nature of bread and wine might be reserued But if there be made so great a chaunge as the nature of bread and wine shuld be corrupted if they were present then the body and bloud of Christ doo not remaine in this Sacrament as when the colour and sauour and other qualities of bread and wine are so farre chaunged as the nature of bread and wine might not bear it or on the quātities syde as if the bread be so small crōmed into dust and the wine dispersed into so small portiōs as their formes remaine no lenger thē remaineth no more the body and bloud in this Sacramēt Thus the body and bloud of Christ remayneth in this sacrament so long as the formes of bread and wine remaine And when they faile and cease to be any more then also ceaseth the body and bloud of Christ to be in the Sacrament For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments which done awaie and loste at the corruption of the formes and accidents the sacraments also be vndone and perishe and consequently the inward thing and the heauenly thing in them conteined leaueth to be in them Here because many of them which haue cutte them selues from the churche condemne the reseruation of the Sacrament Of reseruation of the Sacrament and affirme that the body of Christ remayneth not in the same no longer then during the tyme whiles it is receiued alleaging against reseruation the example of the Paschall lambe in the olde lawe Exod. 12. wherein nothing ought to haue remained vntill the morning and likewise of manna I will rehearse that notable and knowen place of Cyrillus Alexandrinus Ad Colosyriū Arsenoiten Episcopū citat Thomas parte 3. q. 76. his wordes be these Audio quòd dicant mysticam benedictionem si ex ea remonserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saye that the mysticall blessing so he calleth the blessed Sacrament in case portions of it be kepte vntill the nexte daie is of no vertue to sanctification But they be madde that thus saye For Christ becōmeth not an other neither his holy body is chaunged but the vertue of the consecration and the quickening or lyfe geuing grace abydeth still in it By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a mere madnes The body of Christ sayeth he which he termeth the mysticall blessing because it is a most holy mysterie done by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that geueth lyfe whereby he meaneth that fleshe assumpted of the word remayneth in this sacrament also when it is kepte verely euen so long as the outward formes continewe not corrupte Or that a Mouse or any other worme or beaste maye eate the body of Christ Iuell for so some of our aduersaries haue sayd and taught What is that the Mouse or vvorme eateth ARTICLE XXIII VVhereas M. Iuell imputeth this vile asseueratiō but to some of the aduersaries of his syde he semeth to acknowledge Iuell cōtrarieth him selfe that it is not a doctrine vniuersally taught and receiued The like may be sayde for his nexte Article And if it hath ben sayd of some onely and not taught vniuersally of all as a true doctrine for Christen people to beleue how agreeth he with him selfe saying after the rehearsall of his number of Articles the same none excepted to be the highest mysteries and greatest keyes of our religion For if that were true as it is not true for the greatest parte then shuld this Article haue ben affirmed and taught of all For the highest and greatest pointes of the catholike Religion be not of particular but of vniuersall teaching Concerning the matter of this Article what so euer a mouse worme or beaste eateth the body of Christ now being impassible and immortall susteineth no violence iniurie no villanie As for that which is gnawen bytten or eaten of worme or beaste whether it be the substaunce of bread as appeareth to sense which is denyed because it ceaseth through vertue of consecration or the outward forme onely of the Sacrament as many holde opinion which also onely is broken and chawed of the receiuer the accidentes by miracle remayning without substance In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for it ought not to seme vnto vs incredible the power of God consydered that God taketh awaie his body from those outward formes and permitteth either the nature of breade to retourne as before consecration or the accidentes to supplye the effectes of the substance of breade As he commaunded the nature of the rodde which became a serpēt to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgemēt in weighing this matter who in his sermon de lapsis by the reporte of certaine miracles sheweth that our lordes body made it selfe awaye from some that being defyled with the sacrifices of idols presumed to come to the communion er they
had done their due penaunce One as he telleth there thinking to haue that blessed body which he had receiued with others in his hande when he opened the same to put it into his mowth fownde that he helde ashes And thereof S. Cyprian sayeth Documento vnius ostensum est dominum recedere cum negatur By the example of one man it was shewed that our lord departeth awaie when he is denyed It is neither wicked nor a thing vnworthy the maiestie of that holy mysterie to thinke our lordes body likewise done awaie in cases of negligence villanie and prophanation Or that when Christ sayde Hoc est corpus meum Iuell this word Hoc pointeth not the bread but Indiuiduum vagum as some of them saye What this pronoune Hoc pointeth in the vvordes of coÌ„secration ARTICLE XIIII VVhat so euer hoc pointeth in this saying of Christ after your iudgemeÌ„t M. Iuell right meaning and plaine christen people 2. Thes â— who through gods grace haue receiued the loue of truth and not the efficacie of illusion to beleue lying beleue verely that in this sacrament after consecration is the very body of Christ and that vpon credite of his owne wordes The benefite of the Geneuian CoÌ„munioÌ„ Hoc est corpus meum They that appoint them selues to folowe your Geneuian doctrine in this point deceiued by that ye teache them hoc to point the breade and by sundry other vntruthes in stede of the very body of Christ in the Sacrament rightly ministred verely present shall receiue nothing at your communion but a bare piece of bread not worth a point As for your some saye who will haue Hoc to point indiuiduum vagum first learne you well what they meane and if their meaning be naught who so euer they be handle them as you lyste therewith shall we be offended neuer a deale How this word Hoc in that saying of Christ is to be takeÌ„ and what it pointeth we knowe who haue more learnedly more certainely and more truly treated thereof then Luther Zuinglius Caluin Cranmer Peter Martyr or any their ofspring Iuell Or that the accidentes or formes or shewes of bread and wyne be the Sacramentes of Christes body and bloud and not rather the breade and wyne it selfe Who are the Sacramenâ—tes of Christes bodye and bloud the accidentes or the bread and vvyne ARTICLE XXV FOr as much as by the almighty power of gods word pronounced by the priest in the consecration of this Sacrament the body and bloud of Christ are made really present the substance of breade tourned into the substance of the body and the substaÌ„ce of wine into the substance of the bloud the breade which is consumed awaie by the fier of the diuine substance as Chrysostom sayeth In homil Paschali and now is becoÌ„me the breade which was formed by the hand of the holy ghost in the wombe of the virgine and decocted with the fyer of the passion in the aulter of the crosse as S. Ambrose sayeth De conse dist 2. ca. omnia can not be the sacrament of the body nor the wine of the bloud Neither can it be sayde that the breade and the wine which were before are the sacramentes for that the breade is becomme the body and the wyne the bloud and so now they are not and if they be not then neither be they sacramentes Therefore that the outward formes of breade and wyne which remaine be the sacrameÌ„tes of Christes body and bloud and not the very bread and wine it selfe it foloweth by sequell of reason or consequent of vnderstanding deduced out of the first truth which of S. Basile in an epistle ad Sozopolitanos Epist 65. speaking against certaine that went about to raise vp againe the olde heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which sequell of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse scriptures Which waye of reasoning Basile vsed against heretikes as also sundry other fathers where manifest scripture might not be alleaged And whereas there must be a lykenesse betwen the sacrament and the thing of the sacrament for if the sacrameÌ„tes had not a likenesse of thinges whereof they are sacramentes Aug. epis 22. ad Bonifacium EpiscopuÌ„ properly and rightely they shuld not be called sacramentes as the sacrament of baptisme which is the outward washing of the fleshe hath a likenesse of the inward wasshing of the soule and no likenesse here appeareth to be betwen the formes that remaine and the thing of the Sacrament for they consist not the one of many cornes the other of grapes for thereof cometh not accident but substance hereto may be sayde it is ynough that these sacrameÌ„tes beare the likenesse of the body and bloud of Christ for as much as the one representeth the likenesse of breade the other the likenesse of wyne De conse dist 2. ca. hoc est quod dicimus which S. Augustine calleth visibilem speciem elementorum the visible forme of the elementes Thus the formes of breade and wine are the sacramentes of the body and bloud of Christ not onely in respecte of the thing signified which is the vnitie of the churche but also of the thing coÌ„teined which is the very fleshe and bloud of Christ whereof the truth it selfe sayde Ioan. 6. The breade that I shall geue is my fleshe for the lyfe of the worlde Iuell Or that the Sacrament is a signe or token of the bodye of Christ that lyeth hydden vnderneathe it Of the vnspeakeable maner of the being of Christes bodye and bloud vnder the formes of breade and vvine ARTICLE XXVI THat the outward forme of bread which is properly the sacrament is the signe of the body of Christ we confesse yea of that body which is couertly in or vnder the same In libro Sentent Prosperi which S. Augustine callet carnem domini forma panis opertam the fleshe of our lord couered with the forme of bread But what is meant by this terme Lyeth we knowe not As through faith grounded vpoÌ„ gods worde we knowe that Christes body is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bring the catholike teaching in contempte or that it sitteth or standeth we denye it For lying sitting and standing noteth situatioÌ„ of a body in a place according to distinction of membres and circunscriptioÌ„ of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such maner the body of Christ is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the body or place enuironning Which maner of being in is aboue all reache of humaine vnderstanding wonderouse straunge and singular not defined and limited by the lawes or bondes of nature but by the almighty power of God
after the sense of the Gospellers nevve and vsed by Sathan 9. b. In vvhat sense and consideration the Masse called Priuate of some Doctours 9. b. VVhat the Lutherans call Priuate Masse 9. b. Priuate Masse in vvorde but in dede the sacrifice of the churche impugned by M. Iuell 10. a. Proufes for the Masse briefly touched 10. a. The chiefe cause vvhy the Gospellers storme against priuate Masse 11. b. Three essentials of the Masse 12. b. Number of communicantes place tyme vvith other rites bee not of Christes Institution 12. b. VVhy the Sacrament is called a communion 14. a. There is a communion betvven the faithfull though they be not together 14. b. Necessitie of many communicantes together contrary to the libertie of the gospell 15. a. For mengling vvater vvith the vvyne in the Sacrament a place alleaged out of Clement 15. b. Many maye cōmunicate together not being in one place together 16. a. etc. Proufes for priuate communion and consequently for priuate Masse 17. b. etc. Reseruation of the Sacrament 19. b. Vncleane doinges bevvrayed at Martyrs toumbes 20. b. Light of the vvest churches taken from Rome 21. b. The fathers oftentymes complaine of the peoples forebearing the cōmunion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the cōmunion is no cause vvhy the priest shuld not saye Masse 24. a. Masse done vvithout a number of communicantes in the same place 24. b. 25. 26. etc. A true declaration of Chysostomes place nullus qui cōmunicetur 30. b. 2. Christes vvordes drynke ye all of this bynde not the laitie to the vse of the cuppe 33. a. Luther and his ofspring doth not necessitate communiō vnder both kyndes 34. a. etc. Lutheres cōferēce vvith the Deuill agaīst the Masse 34. b Causes mouing the church to communicate vnder one kinde 36. b. The exacte streightnes of certaine Gods ordinances may vvhithout offence in cases be omitted 37. a. b. etc. Proufes for Cōmunion vnder one kinde 40. b. 41. etc. Our lordes cuppe onely in certaine cases ministred 46. a. b The administration of the bread styped or dipte in the cuppe vnlavvfull 46. b. The Canon of Gelasius guilefully by M. Iuell alleaged truly examined 47. b. 48. etc. 3. Churche Seruice in due order disposed in the Greke churches before the latine churches 51. a. Vsage of church Seruice in any vulgare barbarouse tonge vvith in 600. yeres after Christ can not be proued 52. a All people of the Greke church vnderstoode not the greke Seruice 53. b. 54. etc. M. Iuelles allegations soluted 57. a. etc. Iustinianes ordinance truly declared 58. b. M. Iuell noted of insinseritie and halting 58. b. 59. a. The nūber of lāguages by accōpte of the antiquitie 59. a. b All people of the Latine churche vnderstoode not the Latine Seruice 60. a. 61. 62. etc. The antiquitie of the Latine Seruice in the church of England 63. a. Cednom the diuine poete of England 65. b. The first entree of the English Seruice 66. a. The place of S. Paule to the Corinthians maketh not for the Seruice in the Englishe tonge 66. b. 67. etc. The vvorde Spirite in s Paul diuersely takē of diuerse 68. a The benefite of prayer vttered in a tonge not vnderstanded 71. a. Such nations as vse church Seruice in their ovvne tonge continevve in schismes 73. b. 4. Of syx grovvndes that the Popes Supreme auctoritie standeth vpon the first and chiefe Gods ordināce according to the scripture expounded 75. b. etc. The 2. Councelles 77. b. The 3. Edictes of Emperoures 79. a. The 4. Doctours 79. b. etc. The 5. Reason 81. a. The 6. practise of the church syxfolde 83. a. etc. 1. Appellations to the Pope 84. a. Euill lyse of the b. of Rome ought not to seuer vs from the faith of the churche of Rome 85. b. The 2. practise corrections from the Pope 87. a. 3. Confirmations by the Pope 78. b. 4. The Popes approuing of Councelles 88. a. 5. Absolutions from the Pope 89. a 6. Reconciliations to the Pope 89. b The Pope aboue a thousand yeres sithens called Vniuersall bishop and head of the vniuersall churche 90. b. Peter and consequētly the Pope Peters successour called head of the church both in termes equiualent and also expressely 91. b. etc. Peter and his successour called head of the churche expressely 93. a. etc. The Popes Primacie acknovvleged and cōfessed by Martin Luther 94. b. 5. VVhat occasioned the fathers to vse these termes really substantially corporally etc. 97. b. Berengatius the first Sacramentarie 98. a. The fleshe and bloud of Christ of double cōsideratiō 98. b. Bucer cōfesseth the body of Christ to be in the Sacramēt in dede and substantially 100. b. 6. Christes being in heauen and in the Sacrament at one tyme implyeth no contradiction 105. a. Christes body in many places at once 105. b. 106. etc. Truth confessed by the enemie of truth 107. b. God vvorking aboue nature distroyeth not nature 108. b Being in a mysterie vvhat it is 109. a. 7. Eleuation of the Sacrament proued 109. b. 110. etc. 8. VVhat Christē people adore in the Sacramēt 112. b. 113. etc. Contrarietie in the first deuysers of the Nevve Gospell 115. a. Adoration proued by the scripture and that according to the Zuinglians against luther 115. a. etc. The terme concomitantia by the Diuines profitably deuysed 115. b. Adoration of Christ in the Sacrament auouched by the fathers 116. b. etc. 9. Sundry maners of keping the blessed Sacrament 121. b. Hanging vp of the Sacrament in a pyxe ouer the aulter is auncient 122. b. 10. The remayning of the onely Accidentes vvithout substāce in the Sacramēt depēdeth of the Article of transubstantiation 124. a. Transubstantiation and the truth of our lordes body and bloud auouched 124. 125. etc. Transubstantiation taught by the olde fathers and by the Doctours of the Greke church of late age 126. 127. Accidentes beleued of some learned fathers to remaine vvithout substance at the begynning 127. b. 11. VVhat the diuiding of the Sacrament in three partes signifieth 128. a. The diuiding of the Sacrament in three partes probably thought to be a Tradition of the Apostles 128. b. 129. a. 12. Hovv the fathers are to be vnderstanded calling the Sacrament a figure signe token etc. 130. a. etc. The vvordes figure signe token remembrance etc. exclude not the truth of being 134. a. 135. etc. 13. Lydford lavve vsed by the Gospellers 139. a. Pluralitie of Masses in one churche in one daye 139. a. etc. This vvord Sacrifice taken for the Masse 143. b. 14. Antiquitie of Images 145. a. The signe of the Crosse commended to men by Gods prouidence 145. b. Literae Hieroglyphicae 146. b. Images from the Apostles tyme. 147. b. Three causes vvhy Images haue ben vsed in the churche 150. a. Pictura loquens poëma tacens 150. b. Hovv Images maye be vvorshipped vvithout offēce 152. a 15. Three sundry opiniōs concerning the scriptures to be had in a vulgare
tonge 153. b. Fiue considerations vvhy the scriptures are not to be set forth for all sortes of people to reade them vvithout limitation 154. a. Some through holynesse of lyfe may vnderstand the scriptures vvithout learning 157. a. The Gospellers diuided into contrary sectes 157. b. Fridericus Staphylus 158. a. Protestantes vvhereof so called 158. b. Protestantes diuided into xx sectes 158. b. Valdenses Adamitae Begardi Turelupini etc. sectes 158. b. A proclamation of Ferdinando and Elizabeth against the translation and hauing of the Bible in the Spanish tonge 159. a. VVhat partes of the scriptures perteine to the people to knovve 159. a. No translation of the Bible into any vulgare tonge euer allovved by publike auctoritie of the church 159. b. That S. Hierom translated the vvhole Bible into the Dalmatike tonge it semeth not sufficiently proued 159. b. Vlphilas an Arian bishop first inuented letters for the Gothes and traÌ„slated the Bible into their toÌ„ge and brought them to the heresie of the Arians moued through ambition 159. b. Fiue nations of fyue sundry tonges coÌ„fessed Christ in this Iland in Bedes tyme. and to them all the Latine tonge vvas coÌ„moÌ„ for studie and reading of the scriptures 160. a 16. The maner of pronouncing the ConsecratioÌ„ in the Greke and Latine churches diuerse 161. b For vvhat cause the Canon is pronounced secretly in the Vvest church after the mynde of Carolê° Magnus 163. a. Vvhat persons the primitiue churche excluded from presence of the Sacrament 163. b. 17. Threefold oblation of Christ 164. b. Proufes for the oblation of Christ to his father in the daily Sacrifice of the church out of the scriptures 165. b. Testimonies of the fathers alleaging scripture for this oblation of Christ to his father 166. 167. etc. The oblatioÌ„ of Christ in the Masse and that in the supper one and the same and to vvhat intent 167. b. The oblation spoken of by Malachie must be vnderstanded of the dayly sacrifice of the church onely 168. b. A manifest place for the priestes offering vp of Christ to his father out of S. Cyprian 169. a. The same proued by sundry auncient fathers 170. etc. 18. The priest receiueth not the Sacrament for an other 172. a Proufes for the oblation of the body and bloud of Christ to be done for others then for the priest onely that offereth or sayeth Masse 172. b. For vvhat persons and vvhat thinges Masse is sayd that holy sacrifice offered and prayers made proufes out of Chrysostom Ambrose Gregorie Clement 172. 173. 19. Vvhat applyeth the priest vnto vs in the Masse 173. b. Of vvhat strength prayer is made at the Masse 174. a. 20. Christ onely remoueth synne 174. b. Hovv the Masse is vaileable ex opere operato 174. b. Masse taken tvvo vvaye 175. a. Hovv and in vvhat sense the Masse is a Sacrifice propitiatorie 175. a. b. In vvhat degree the Masse is vaileable ex opere operantis and may be called a sacrifice propitiatorie 176. a. Sundry Sacrifices propitiatorie in some degree 176. a. 21. Sacrament tvvo vvayes taken 176. b. In vvhat sense the Sacrament called lord and God 179. a. Proufes out of the fathers for calling the Sacrament lord and God 179. 180. etc. A holesom lesson touching the blessed Sacrament out of S. Bernard 181. a. The inseparabilitie of bothe Christes natures in vnitie of person duly consydered taketh avvaye occasion of many vile and vvicked scoffes and blasphemies against the b. Sacrament 181. b. 2. The doctrine of the Sacrament vvithin these last six hundred yeres more amply clearly and subtely haÌ„dled then before in quiete tymes to meete vvith the obiections of heretikes 182. b. The doctrine of the church concerning the remaining of Christes bodye in the Sacrament 183. a. Reseruation of the Sa cramen 183. b. 23. M. Iuell contrarieth him selfe 184. a. The body of Christ susteineth no violence iniurie ne villanie 184. b. Vvhen a Mouse eateth the Sacrament either the nature of breade retourneth the body of our lord done avvaye or the accideÌ„tes supply the effectes of the substaÌ„ce 184. b 24. The benefite of the Geneuian communion 185. b. 25. The bread and vvine by consecration chaunged into an other more excellent substance leaue to bee and therefor neither be they the Sacramentes of the bodye and bloud of Christ 186. a. That the formes of bread and vvine remayning be the Sacramentes it folovveth by sequell of reason 186. a. VVhere manifest scripture vvanteth sequell of reason vsed by S. Basile against heretikes 186. a. 26. Christes bodye is in the Sacrament it lyeth not there hidden vnderneath it neither is it there as in a place but after maner vnspeakeable and to God onely knovven 187. a. Liber hic Anglicano idiomate conscriptus ab eximio Doctore Theologo Anglo D. Thoma Hardingo examinatus est diligenter à viris doctis probis Anglicani idiomatis peritis Qui mihi attestati sunt catholicam fidem religionem quae grauissimè in Anglia oppugnatur hac tempestate solidè eruditè streuuè in eo propugnari magnum fructum popularibus Angliae hominibus allaturum Ita attestor Iudocus Tiletanus Doctor Theologus Praepositus Walcurien haereticae prauitatis inquisitor