of God to make you beleue neither doe they differ onely because in the supper a bodily signe of that thing is eaten where vpon we feed by faith but because that thing is receaued into our bodies where vppon we feed by faith In so much that of purpose Christ impugneth destroyeth the SacrameÌ„tary doctrine by these his wordes in this Chapiter wherein as I haue heretofore noâ—…ed diuerse kindes and tymes of geâ—…ng because God by Moyses gaue naked figures in the tyme past the father him self geueth presently the true naturall flesh of his naturall sonne to our eyes and hartes and Christ will geue hereafter the same true fleshe vnder the forme of breade to our mouthes and mindes so now must I note diuerse workings of the sayd gifts One worke aunswered to Gods gift by Moyses another to the fathers gist and the third to Christes gift By Moyses his minister God gaue Manna This bread was only corporall and the people wrought the substaÌ„ce thereof only with their teeth bellies other thing was there not in it whiche myght be wrought for although it were ordeined to be a figure oâ—… a greater thing to come in Christ yet that was no parte of the Manna it self but consisted and had his whole ground in the appointemeÌ„t of God and in the vnderstanding of yâ— people of God to whom if they were well instructed and so toke it MaÌ„na was a figure and whether they toke it so or no it was ordeined to be a figure but not to them profitable who toke it onely for bodily food Again those which vnderstode wel what Manna signified had not any good by the meat it self but looked for it of the truth which Manna shadowed for whiche cause Christ saith your fathers haue eaten Manna in the desert and are dead as who should say Manna by his owne vertue could saue none of them all but that true breade Iesus Christ only saueth whiche Manna dyd signifie The second gift is the present gift of the Father whereof Christ sayeth My 〈◊〉 doth geue you the true bread froÌ„ heauen This gift of the father muste be wrought not by teeth and bellies as Manna was but by fayth and spirite And therefore S. Augusâ—…ine saith vpon this place Vt quid paras dentem ventrem Cre de máducasti What doest thou prouide tooth and belly beleue and thou 〈◊〉 〈◊〉 The third gift is that where Christ promiseth to geue his flesh and the working of it is to eate worthely the same fleshe vnder the forme of bread God the father is sayd to gene the true bread whiche is Christ him selfe in such sorte as he is God and man in one person and the same one God doth worke faith in all that heare his voyce by the which faith they may worke vpon Christ and eate of him by spirit Of this worke it is sayde This is the worke of God that ye beleue vpon him whom he hath sent of this kind of working it is sayd He that commeth to me shall not hunger and he that beleueth in me shall not thirst for euer To be short of this worke doth Christ speake specially and in maner wholy from that place where he sayd that the Father geueth the true bread for twenty sentences together vntyll he conclude that kind of working by these words If any man eate of this bread he shall lyue for euer â–ª Take the payne to reade ouer once or twise the Chapitre of S. Jhon from that place where it is sayd operamini worke not that meat which perisheth and so forth to the end and conferte therewith that which I now write and you shal see as clevely as can be that Christ distincteth as thre giftes so thre workings of theÌ„ As God by Moyses gaue the delicate bread called Manna so they wrought vppon it by eating the same bread with their teth As God the father geueth yâ— true bread Iesus Christ so the faithfull must worke it by beleuing and their reward shal be life euerlasting But as thou doest tender thy soule health so goe forward with me to the third giâ—…t and the third working or eating which in dede yf it be done profitably conteineth both a bodily and a spi rituall working a bodily with manna a spirituall with the gifte of God the father a bodily to 〈◊〉 the manhod of Christ a spirituall to eate it fruitfully the eating is spirituall because it requireth faith in Christ and loue towards God and our neighbours the same eating is bodily becauâ—…e it in dede eateth vnder that forms of bread and wine that fleshe of Christ whiche it beleueth in saith and harte First Christ sheweth his gift saying And the bread which I wil geue is my flesh for the life of the world That this gifte doth differ from the gifte of Moyses who gaue bare breade it is easily sene For the sonnes gift tarieth for euer but MaÌ„na perished and they that dyd eate it concerning any vertue that Manna had in his own substaÌ„ce to saue them from death The working of this gift is also named eating and drinking but yet after another sort then the eating of Manna was vnder Moyses for here the truth is eaten that was figured in Manna But how it differeth from the fathers gifte and the worke whiche belongeth to the fathers gifte there standeth a great part of this question Here I must warne the Reader that he coÌ„found not him self for in ofte repeating what the Father and what the sonne why the Father and why the sonne geueth this or that it is to be seared least the mynd gorâ—…et the chief distinction and so take one part in stead of the other The Father and the sonne yea the holy ghost also be all one God and giue al one thing But the holy scripture for the instruction of vs and by reason of Christes flesh assumpted doth attribute sometyme one thing to the Father an other to yâ— sonne an other to the holy ghoste meaninge most commonly by the name of the Father God and the whole Trinitie according to the whiche appropriation of workes and giftes we now intend to speake The Father is sayd to geue many waies in this chapiter he geueth faith into our hartes he geueth Christ to the world in flesh he geueth Christ to vs and geueth vs to Christ. Therefore the gift of the Father may be respected speciallie two wayes either in Christ him self or in vs toward Christ. The Fathers gift in Christ him â—…elf is reall and externall because he sendeth and geueth his only begotten Sonne in the true flesh of man to be seen heard and felt The Fathers gift in respect of yâ— we receaue of him is reall but internal spiritual and without working outwardly that same sensible gift which is wrought inwardly For after the Father had once geuen flesh to his Sonne all sensible and externall working was worthely committed
written This is 〈◊〉 figure of my bodie Secundarily thei can bring no Church where the bodie of Christ was not confessed worshipped and 〈◊〉 Thirdly they haue no generall 〈◊〉 where it was euer said that the wordes of Christ are 〈◊〉 and worke not his bodie present Thereunto they will straight take exception affirming that all yâ— first six huÌ„dred yeres cooke the wordes of Christes supper to be figuratiue and nedes they must say so muche for 〈◊〉 they should saie nothyng at all But what 〈◊〉 we to that saying of theirs Uerily we 〈◊〉 that it is a mayn lye an impudent assertion a fond imagination as the which hath no ground at all in the first six hundred yeres Which thing although yt may be proued many wayes yet in 〈◊〉 〈◊〉 it is most inuincibly declared by three 〈◊〉 The former is in so muche as diuers holy Fathers 〈◊〉 vs most instantly to beleue the wordes wherin Christ said This ys my body and This ys my bloode although they seme to be agaynst naturall reason and sense and yet no wise man wil requier vs to beleue figuratiue wordes The second is because the same Fathers teach expresly the adoration of that 〈◊〉 and blood of Christe which is in the holy mysteries which 〈◊〉 on the altar and table which is taken into the handes mouthes and bodies of Christian men The third reason is because the holie Fathers teach that we are made naturally and corporally one flesh with the flesh of Christ in the worthy recenuing of the blessed Sacrament of his supper All these thinges shal be declared God willing in their places We haue therefore iust cause not to graunt our aduersaries the first six hundred yeres And although we had not so iust cause to shewe the first six houdred to stand so playnlie for vs yet how ys yt possible that they or any man aliue can be sure of the opinion of that age The scriptures that should teache them what thei owght to â—…ue sounde an other waie â–ª The practise of the Churche which hath deriued to vs their custome and vse doth informe vs of a contrary meaning By what meanes then come oure aduersaries to assure them selues of the first six hundred yeres It is cleâ—…ely impossible that any man should haue any sufficient ground whereby to know that the first six hundred yeres were of the 〈◊〉 or Sacramentarie iudgement For the wrytinges of the Fathers whiche only they pretend cannot informe them of any suche their minde for so muche as none of them all writeth so fauorably for them that he hathe gone aboute once to proue that the bodie of Christ is not vnder that which the Priest blesseth or hath warned the people to beware of idolatrie or hath vsed suche words in that behalfe as the Sacramentaries of oure tyme do vse And yet suerlie a lyke fayth wolde hauâ—… browght foorthe a lyke doctrine Now where they call the Sacrament a figure and holie signe that doth not withstand the reall presence any whit but rather proueth it to him who considereth the signe we speake of not to be a signe made by men whose tokens do signifie thâ—… truth absent but institued by Christ who maketh reall truth in euerie Sacrament vnder a holy signe therof To be shorte there is nothinge to be sene or readen in the auncient Fathers concerninge the matter of the Sacrament but the same hath bene alwayes acknowleged of the Catholikes for good and sound doctrine euen continually all thies nine hundred yeres when if they had thought otherwise they might withowt reprouffe of any man before BereÌ„garius or after his tyme haue condemned what booke they lysted But no Papist were he neuer so muche addicted to the real presence of Christes body in the Sacrament did find fault with any Catholike Father of the first six hundred 〈◊〉 Undowtedlie because he neuer sawe worde in them against his owne opinion Or tell me doth S. Thomas doth Sâ—…otus doth Nicolaus de Lira doth Dionysius Larthusianus accuse anie Father of the first six hundred yeres as not thynkinge well of the Sacrament No suerlie And that is because they neueâ—… founde in them but the same docteine which them selues beleued and tawght And yet as sone as Berengarius began his newe doctrine euerie lerned man founde fault with yt Likewise with 〈◊〉 with â—…uinglins and with Iohn Caluin It is therfore euident seinge no Catholike nother hathe bene before Luters time nor is nowe offended with the olde Fathers doctrine concerninge the reall presence of Christes body and yet euerie of them is offended with the Sacramentaries doctrine that the Sacramentaries teache not as the olde Fathers did and agayne that the Sacramentaries cannot be suer that their doctrine is found in the olde Fathers For if yt were there to he found why should not Catholikes find yt there as well as they Or what one word can be brought sorthe of them so plainly denyinge the reall presence of Christes body vnder the forme of bread as we are able to bringe forth certayne hundred places wherin the said reall presence is earnestly affirmed Admitte the Fathers doctrine were vncertayne were dowtfull obscure yet cowld oure aduersaries neuer be sure therby that the fyrst six hundred yeres were with them Admitte some of them semed rather to fauoure theire side then owrs whiche is vtterly false yet the plaine word of God the plaine generall Councelles the faith of all nations by the space of nine hundred yeres owght to preuaile before the probable and apparant sayenges of a fewe men But nowe seinge the Fathers of the first six hundred yeres are so clerelie for vs that oure aduersaries are forced to excuse the expresse witnesses of S. 〈◊〉 S. Chrysostome S. 〈◊〉 alleged for the reall presence of Christes bodie as spoken by plaine hyperbole which in them that professe to teach the Catholike faith is no lesse to say then that these Fathers make rhetoricall lyes in wryting of the blessed â—…ucharist seing they are constrayned to deuie certaine workes of the verie most auncient as of Dionysius Areopagita of S. Ignatius of S. Polycarpus of Abdias of S. Clement of Anacletus of 〈◊〉 of 〈◊〉 yea of S. Ambrose and of suche like because their sayings are to 〈◊〉 agaynst them seing all that dispute now a dayes with the 〈◊〉 presse them with nothing more customably then with the autoritie of the auncient Fathers Now to saie they leaâ—…e to the first six hundred yeres when the holie scriptures and auncient Fathers generall Counceils and 〈◊〉 tradition maketh agaynst them he that listeth to consyder how 〈◊〉 how vilely how impudently it is pretended may in all other assertions mistrust them as men for great synnes geuen ouer vnto their owne lewd phantasie withowt they repent and call agayne to the holie Ghost for more grace and better vnderstanding M. Nowel in the preface prefixed before the reprouf of M. Dormans prouf semeth to haue
small confidence in the first six hundred yeres and therfore findeth fault with M. Iuell because he gaue vs that most large scope of all Doctors of the Church who haue wryten for the space of six hundred yeres after our Sauior Christes being here in earth and of aâ—…l Councells kept in the said continuance of tyme Whereas M. Nowel wolde haue had him tye vs streightly to the triall of the scriptures the certaine and only iudges sayeth M. Nowell in controuersies of religion Wherin he affirmeth we can saye nothing at all The holy scriptures M. Nowell are so certayne and vpryght â—…udges that if they cowld speake thei wold remoue out of their coâ—…rtes all suche 〈◊〉 tonges as saie This ys not Christes bodie This I say whiche is made at yâ— holy table of Christes supper This â–ª which after blessing and the wordes of consecration spoken is broken and deliuered This which at the handes of the Priest is taken and eaten If scriptures might be heard should he leue one hower that seing a thing so exaâ—…ly taken and pointed vnto and hearing the same with so manie circumstances all tendinge to the makinge a new mysterie of the new testament affirmed to be the body of Christ whiche is geuen for vs yet wold neither care sor the word nor the dede but stowtly 〈◊〉 that this whiche is sene and taken is not by the wordes of Christe made his owne reall bodye And yet haue we nothing at all to say in the holie scriptures Some others graunt we haue somwhat to say in this question of the reall presence but not in any other Whome I beseche to suspend their iudgement vntill they know what they saie For not if they vnderstand not how scriptures belong to vs in other questioÌ„s we doe therfore lack scriptures From the highest question of the sacrifice of the masse to the most abiect in our aduersaries reputation of indulgences and pardons the Catholike Churche neuer lacked nor shall at any tyme lack plentie of holy scriptures as yt shall appere when particular occasion serueth In the meane tyme because I am not able to bring foorth at once what may be sayed owt of holy scriptures for all the conâ—… of our age I haue begâ—…ne first with the cheif of all which is concerning the reall presence of Christes body and blood vnder the 〈◊〉 of bread and wine Beseching God I may haue grace and tyme to bring in other questions other like scriptures I haue examined yâ— wordes of Christes supper I haue noted the ciâ—…cumstances of thinges done and sayd there I haâ—… conferred the holy scriptures of one place with them that in the same matter are written in other places as well of the old as of the new testament I haue ioyned the Fathers of the first six hundred yeres to shewe they thought as the Catholikes nowe doe whom they call Papistes But what circumstaÌ„ce what confereâ—…ce of holie scripture can helpe owre aduersaries Before they can ioyne one place of scripture with an other they must haue some one clere and playne by whiche the other that is more darke and obsâ—…re maye be interpreted and expounded But what playne place can that be in the supper of Christe For if the wordes and dedes that make the supper be obscure if thâ—…y that sulfill the prophecies and promyses goinge before be darke and figuratiue where ys it possible to finde a prophecie a figure a psalme a promesse more eâ—…ident then the perfoâ—…mance therof was Doth not the death of Christ as fulfill so make playne and open all the lawe and prophetes Euen so whatsoeuer is browght apperteininge to the purpose of Christes supper muste nedes be more vncertayne and lesse euident then the supper it self which is the end and perfourmance and therfore the openinge and interpretation of all the rest Who so therfore maketh the wordes of Christes supper figuratiue or vncertaine muche more he maketh al other places that belonge to that argumeÌ„t obscure and harde to be vnderstanded What certentie then can theire belefe haue who neither haue an euident faithe comminge from theire ancestoures to them nor any manifest place of scripture by which they maye iudge and trie other suche scriptures as they bringe for theire figuratiue doctrine As they imagine withowt any prouf at all that they haue the faith of the first six hundred yeres so I thynke they imagine a gospell where it is wâ—…tten This is not my body or This is the figure of my bodie But as with thine eyes thow maiest reade it distinctly wrytten in fower places of the thâ—… 〈◊〉 This ys my body so if thow be of any good yeres thow 〈◊〉 â—…ember the tyme when noman professed the belese that they now doe prosesse And farther if god graunt the to leue but twentie yeres moe thow shalt see manie a thowsand of their owne felowshippe beleue the coâ—…trarie of that whiche in many articles is now professed by the 〈◊〉 them selues For heresie can not staye vntill yt come at the length to infidelitie But as I sayed thow art sure of the gospell where it is sayed This ys my body and sure of the Churche where â—…t both was and is beleued to be Christes body after coÌ„secration so can they neuer be sure where yt is wrytten this is the figure of my body nor yet can they be sure that euer yt was beleued in the first six hundred yerâ—…s to haue â—…ene a figure without the reall truth of Christes sâ—…bstance vnder the forme of bread Tell me masters I beseche yow sith before youre â—…ies the wordes of Christe lie sownding against your opinion and in your knowledge and experieÌ„ce yow haue sene al Christian people profâ—…sse a 〈◊〉 faith vnto yours by what euidence by what inuincible authoritie can yow proue that the first six hundred yeres agreed with yow Is yt wrytten in the gospell It sayâ—…th the contrarie in these wordes This ys my body Is it come to your hands by tradition All tradition maketh agaynst you whereby we are tawght the body of Christ to be made by Christes wordes vnder the forme of bread Did all nations and faithsull pâ—…ople beare wytnes to your opinion It is cleane contrarie For yow can name no people where your opinion was professed before these fiftie yeres albeit a fewe haue in corners now and then 〈◊〉 yt as now some or other alwayes 〈◊〉 the blessed Trinitie Did generall Couâ—…cels teache yow to thynke as yoâ—… dor They are cleane on the other 〈◊〉 as which professe an vnbloody sacrisice and a 〈◊〉 of Christ vpon the altar and 〈◊〉 〈◊〉 Doe the auucieut Fathers tell you that them 〈◊〉 beleued so They tell you cleane contrary as who forbyd you to 〈◊〉 of Christes wordes and bid vs adore his flesh in the mysteries Where is then this faith of six hundred yeres proued Admit you had a worde or two that semed to fauoure your
not so much with their faultes as with the office it selfe imputing the vices of euill men to a most holy vocation and ministerie against the commaundement of Christ. They withdrew vniustly their tithes and oblations they enuied the riches of the clergy and in euery alehouse dâ—…couered the 〈◊〉 〈◊〉 of their spirituall fathers When these great enormities were comme to the highest so that the cockle began to ouergrow and hide the good corne and now tyme required that iudgement should beginne at the house of God and those that in dede were good and faithfull should be disseuered from the euill Martin Luther a Frier of S. Augustines order in Saxonic was permitted like a proud â—…ing of Babylon to comme out of the north and to make spirituall bataile to the holy Citie of Hierusalem because her Citezens did not worship Christ in such puritie of good life as they ought to haue done Whereby it came to light who were the chaâ—…e which is with euery 〈◊〉 of windecaried vp and doune who were the true wheat which lieth 〈◊〉 against all tentations and perseuereth in the Church of God For those that were light and euill disposed when they vnderstode they might kepe their liuinges though they did not dischardge the office belonging therevnto seing they came to the office only to haue the liuing those I say embraced with all their endeuour the new religion of Martin Luther And that whether they were Monkes and religious men or secular Priestes only Make them sure of good 〈◊〉 they will assure the Prince to geue vp their Abbeys and monasteries And good reason why For they neuer loued neither the cote nor the vow but only the â—…ase and filling of their bellies Then God made it euident vnto the world which were those who had standered in dede the holy order of Priesthod Who they were that hauing 〈◊〉 kept wemen sayd afterward they were their wiues and who they were that 〈◊〉 their 〈◊〉 more them their vowes made to God I shall nede name no man But I thinke there are few men aboue forty yeres old in all England but they can of their owne knowledge reckon vp diuers 〈◊〉 〈◊〉 and 〈◊〉 who before the preaching of Luther shamed with their vnhouest behauiour the clergy of the realme And the same men shewed themselues when broching tyme came not to haue ben of the Church but of that religion whatsoeuer should be set foorâ—… most carual This good then Luther hath doâ—…e that whereas the euill were in profession mingled among the good now it should be no more so For two bodies are made ouâ—… of Catholikes an other of the Protestantes And the Churche of God remaineth 〈◊〉 purged from that wicked generation of men Not that Cathoâ—…kes lack their great 〈◊〉 or can be iustified in the sighe of God as no synners But it skilleth much whether a man doe syn with fear of 〈◊〉 and with desyre of repentance or els whether he desend his syn make a doctrine of his euildoing The 〈◊〉 〈◊〉 and Priest sayeth he doth not synne in marying though he 〈◊〉 not to marie Yea to amend the matter he sayeth no man ought to vowe chastitie condemning in that doctrine besyde an infinite number of holy professed virgins the blessed mother of God who woÌ„dered how she might haue a childe 〈◊〉 she knew not any man Whereunto her own reason migâ—…t 〈◊〉 haue replied that hereafter she might know a man except she had vowed her selfe not to know at all any man Now Luther was permitted to discouer such synners as were most desperate and of least purpose to repent This Luther hath shaken the walles of moe Chapels Churches Monasteries then euer any king of Syria did shake 〈◊〉 Castels or houses in the land of the twelue tribes of Israel and â—…uda He began with lesse matters but as the Prince of the 〈◊〉 throwing 〈◊〉 and conquering such small fortes as lay in his way alwayes made hast to besiege Hierusalem itselse the chiefe Citie of the land of Iury so Luther hauing his eye vpon the highest mysterie of all our faith as him selse 〈◊〉 〈◊〉 to ouerthrow the great reuerence which all good men gaue to the blessed Sacrament of the altar He went about to be persuaded In Sacramento praeter panem vinum esse nihil that nothing was in the Sacrament besides bread and wine For these are his owne wordes But sinding the scriptures to plaine as himself also 〈◊〉 and the saith and consent of 〈◊〉 doctours and people to strong he 〈◊〉 gaue ouer thaâ—… 〈◊〉 and contented himselfe with 〈◊〉 the sacred â—…ower of 〈◊〉 He taught that bread and wine were not in their substance changed into the body of Christ 〈◊〉 withall the 〈◊〉 presence of our Sauiours flesh and blood Whose 〈◊〉 oâ—…ce being spred in Germanie a great multitude of 〈◊〉 Rutters voluntarily folowed his 〈◊〉 But when the Catholikes had euidently shewed that two diuers natures alâ—…ready extaâ—…t in the world as Christ and 〈◊〉 bread or wine could neuer without a maruelouse vnion be made one and be incorporated together the which vnion betwen Christ and materiall bread and wine neither is expreâ—…y acknowledged by the holy Gospell neither gathered thence by generall Councels or lerned Fathers â—…or who euer heard De Christo impanato of Christ imbreaded moreouer when the Catholikes declared their belefe of 〈◊〉 to be conformable to the Scriptures and expresly alowed by the holy spirit of God in generall Councels and in the bookes of auncient Doctours 〈◊〉 〈◊〉 his Capitain Luther neither to be able to withstand the reasons brought against him neither yet willing to geue ouer the opinion which him selfe had chosen he much misliked with Luther and within foure yeres after began to publish at zurich in zâ—…cherland that the reall substance of Christes flesh and blood was not in the Sacrament of the altar as Luther had said but only was named and signified to be there To whom Decolamâ—…s a renegate out of S. Brigittes Cloister ioyned him selfe stoutly defending that figuratine doctrine both against the Catholikes and against Martin Luther The Catholikes out of hand shewed how much against the wordes and workes of Christ that opinion is how absurd vnsemely and vncredible it were that Christ who is the truth it selfe and by whom truth is made and who came to fulfill all figures should leaue in his owne supper contrary to the meaning of his owne sayinges nothing but figures and shadowes Satan therefore vnderstanding this doctrine of zuinglius to be much better impugned by the Catholikes then by Decolamâ—…dins defended fearing yâ— onerthrow of the whole armie spedily sent in a fresh band vnder yâ— conduct and gouernance of John Caluin who restoring yâ— fight protested yâ— he neither thought nor taught a bare figure to be geueÌ„ at yâ— supper of Christ as zuinglius did seme to teach In dede quod he a figure it is but
a stroÌ„g stout effectual figure ioyned with words of promise stirring vp the hart of him that heareth the promise and worthely râ—…aueth the pledge therof to mounte into heauen and there by faith to fede in spirite vpon Christes owne body and blood as he in earth corporally feedeth vpon bread and wine For Caluin teacheth bread and wine to be the figures and signes of Christes body and those wordes This is my body to be wordes of preaching or of promising Christes body to them that doe beleue O pitifull tossing and tearing of Gods holy mysteries Are those words which make and shew the body of Christ present words of promise But hereof I will speak more hereafter Now concerning that he willeth vs to goe into heauen by faith know ye not that because our nature was not able to 〈◊〉 â—…y to the seat of God in heauen therefore y◠〈◊〉 oâ—… God came 〈◊〉 from heauen to earth to leade and list vs vp to the â—…ition oâ—… his Father Know ye not that because our body more quickly â—…weth our soule dounward then our spirit is able to draw our body vpward therefore Christ 〈◊〉 not only yâ— soule but also the body of man geuing vs in his last supper that body of his to th'inthent our bodies taking hold in the Sacrament of the altar of his body might be caried into heauen to haue the sight of God And because faith without th'incarnation of Christ cannot lift vp our bodies therefore Christ fulfilled â—…aith with truth and hauing taken of the virgin oure nature gaue his body in dede to our bodies and soules yâ— we again might in body soule be lifted vp with it As a man that is cast into a depe pit calleth by the meane of his tonge for help but when a cord is let doune to him for the aide and 〈◊〉 of him it is not then sufficient to vse his tong still and to let his handes alone euen so our faith called for Christ to come from heauen to help vs to let doune the corde of his humanitie of his flesh and blood And shall we now when it is let doune to be fastened in our bodies and in the bottom of our hartes by eating it really shall wee now refuse it and saie wee will goe into heauen by faith ourselues and there take holde of Christ whereby wee maie be saued and deliuered out of the depe vale of misery As though the corde should haue neded to haue ben let doune if wee could haue fastened our bodies to any thing in heauen and yet our bodyes are they which weigh doune our soules châ—…ely But what meane I to reason in this place of that point whereof in all the booke folowing by Gods grace I will fully intreat For as it happeneth they are the scholars of Calnin with whom specially wee must haue to do at this time Of whose lerning and prâ—…ncie â–ª I most crueâ—…y craue this fauour that none of them all thinâ—… me to speak against their persons but only against their opinions and so to speak against them as I am instructed by the holy Scriptures not graunting that either they loue more intierly or study more carefully or reuerence more hartily the word of God then my Fathers brethren and I my selfe doe in the Catholike Church of Jesus Christ. Only about the meaning of it I rather would trust the common iudgeâ—…ent of auncient Doctours and practise of the whole Church theu mine owne priuate election and phantasie or the deuise of a newly planted congregation A Catholike man must kepe the most auncient path and most commonly troden high waie Priuie bypathes carie mâ—…n a side to the 〈◊〉 dennes of 〈◊〉 My purpose is to proue out of the word of God specially against zuinglius and Caluin that Christ geueth in his last supper the true substance of his flesh and blood not only to our soules by words of promise but also to our bodies vnder the formes of bread and wine And for as much as the present Church of England in the Apologie thereof hath set forth to the world an other doctrine contrarie to that wce reâ—…ued of our fore Fathers I will first disproue and confute the wordes and reasons oâ—… the Apologie and afterward will by the grace of God proue the Catholike faith out of the holy Scriptures and auncient Fathers But first of all I must declare what we Catholiks and what the Protestants and Sacramentaries beleue the supper of Christ to be That seing I make the Title of my booke Of the supper of our Lord it maie straight appere whose 〈◊〉 is more worthy to be instituted of Christ that which we through his word beleue or that which they assigne him against y◠〈◊〉 truthe of his own words ¶ what the supper of Christ is according to the belâ—…e of the Catholikes BEcause my purpose is to intreat of the blessed supper of our Lord I thought it best to declare before hand what we take that supper to be shewing withal how the Sacramentaries vnder the pretense of refoorming the abuses thereof haue taken away the whole supper of Christ and geuen vs a bare drinking of their own 〈◊〉 And whence maie that be more truly and soundly proued then chiâ—…fly out of the word of God next out of the monuments of the a aâ—…cient Fathers The word of God is a most faithfull witnesse oâ—… the institution of Christ the monuments and writings of auncient Fathers doe shew the right vnderstanding of the word of God which thing I speake not as though the Catholike Doctours of this later tyire had not the self same holy Ghost which the first had but seing our aduersaries refuse Albereus magnus Thomas of Aquine Bonauenture Alexander of â—…ales Dionyâ—…ns the Carthusian Nicolaus de Lyra Gabriel Biel and such other men of excelleÌ„t vertue wit and lerning who not withstanding by a rule that S. Auguâ—…stine geueth ought to be of credit in so much as all they liued before this question rose beâ—…wene the Sacramentaries and vs and therfore can not beare nor shew more affection to the one syde then to the other but seing our aduersaries refuse them for 〈◊〉 and yet follow men of later 〈◊〉 as Luther zuinglius 〈◊〉 we are content to put all the matter into the hands of the old Doctours And to beginne as we promised with the word of God thus writeth S. Paul in his first 〈◊〉 to the Corinthians Conuenientibus vobis in vnum iam non est dominicam coenam manducare vnusquisque enim suam coenam praesumit ad manducanduÌ„ when yow come together now there is no eating of our Lords supper For euery man taketh 〈◊〉 his owne supper to eate By the name of supper in the old tyme that one meale was meant wich ordinarily was made after noon and it serued for diner and supper The Corinthians coming together to yâ— holy communion taried not one for the other but
wil stand sound when Caluin and all his scholars be out of memorie This practise did the Apostles leaue to their successours and scholars as Iustinus the Martyr Ireneus and Eusebiâ—…s witnesse Now consyder what an intolerable spirit of arrogancy was in Caluin who dareth oppose him self against the first hundred yeres after Christ. He dareth affirm that all the Priests and Bisshops of Rome before 〈◊〉 committed an abuse in sending the Eucharist to strangers That all Asia and Brece committed an abuse in sending the Eucharist by Deacons to men that were absent who heard not the words of promise If thou looke to be saued good Reader beware of that arrogant spirit Learning thou shalt not find in Caluin and much lesse honesty Only he hath a sort of smothe words which are poy soned with pride and ignorance If any of his scholars wil take vpon him to defend his errour I wil by Gods grace discouer more ignorance of that arrogant Master of theirs In the meane tyme I wil content my self with these reasons which I haue presently brought against him out of the word of God and out of the sayings and doings of the whole primatiue Churche ¶ The preface of the second Booke FOr so muche as contraric things one being set against the other are both made the more clere and plaine it semed best I should not only confirme the Catholike faith but also con fute the contrarie doctrine which is allowed for good and laudable in the Apologie of the Church of England to thâ—… intent the Reader might iudge whether the Catholikes or Protestauts doe more oftallege more syncerely interprete and more throughly beleue the word of God I feare me he shal find nothing beside the name of the gospell to be among the ProtestaÌ„ts But the true meaning and vse thereof only to remain in that Catholike Church of Christ. Let the thing it self speake I aske but an vpright and indifferent iudge Neither let any man be now shamed to heare that his new chosen opinion is a great deale worse then his old faith was For if he blushed not to forsake the faith of the Catholike Church vowed at the fonte of Baptism and to embrace a truthe lately espied as he thought in the gospell Muche lesse ought he to accompt it any reproche to reade further in the same gospell and there to lern his old profession made at the tyme of his Christendom to haue bene not only the receaued belefe of all Christians but also to haue bene grounded in the true word of God and practised of the Apostles and their Successours from the beginning The Chapiters of the second Booke 1. The Catholiks require their cause to be vprightly tried by the holy scriptures which they haue alwayes studied aud reuerenced 2. It is proued by the word of God that euill men receaue the body of Christ in his supper 3. The auncient Fathers teache that euill men receaue truly the body of Christ. 4. What is the true deliuerance of Christes body and blood 5. What it is which nourisheth vs in the supp of Christ. 6. The reall presence is proued by the vnion which is consessed to be made in the supper of Christ. 7. That the Apologie speaking of the Lords supper goeth cleane from the word of God 8. That S. Ambrose and S. Augustine taught more then two Sacraments 9. That the supper of our Lord is the chief Sacrament of all but not acknouledged of the Apologie according to the word of God 10. That the supper of our Lord is both the signe of Christes body and also his true body euen as it is a Sacrament 11. What signe must cheifly be respected in the SacrameÌ„t of Christes supper what a Sacrament is 12. Which argument is more agreable to the word of God It is a token of the body made by Christ and therefore not the body or els therefore the true body of Christ. 13. The words of Christes supper are not figuratiue nor his token a common kind of token 14. That the supper of our Lord is no Sacrament at all if these words of Christ This is my body and this is my blood be figuratiue 15. There all presence of Christes body is that which setteth his death and life before vs. 16. Our thanksgeuing and remembrance of Christes death is altogether by the reall presence of his body 17. The true resurrection of our bodyes cometh by eating that body of Christ which is bothe true and truly in vs. 18. Nothing is wrought in the supper of Christ according to the doctrine of the Sacramentaries 19. The reall presence of Christes flesh is proued by the expresse naming of flesh blood and body which are names of his humane nature 20. It is a cold supper which the Sacramentaries assigne to Christ in comparison of his true supper 21. By eating we touche the body of Christ as it maye be touched vnder the form of bread 22. The Sacramentaries haue neither vnderstanding nor faith nor spirit nor deuotion to receaue Christ withall 23. The reall presence of Christes body is proued by the confession of the Apologie 24. The contrariety of the apologie is shewed and that the lifting vp of our harts to heauen is no good cause why we should lift the body of Christ from the altar 25. What be grosse imaginations concerning the supper of Christ. 26. What the first Councell of Nice hath taught concerning Christes supper 27. That the Catholiks haue the table of Egles and the Sacramentaries the table of Iayes 28. The bread which is the meate of the mind and not of the belly can be no wheaten bread but only the bread of life which is the body of Christ. 29. Sacramentall eating differeth from eating by faith alone whereof only S. Augustine speaketh in the place alleged by the Apologie ¶ The Catholikes require their cause to be vprightlye tried by the holy Scriptures which they haue alwayes studied and reuerenced THe Apologie of the Church of England boasting it self partly of the word of God partly of the primatiue Church requireth that we call the new gospellers no more by the name of heretykes neither accompt our selues hereafter Catholikes except we coâ—…ince them out of the holy Scriptures as the old Catholike Fathers did vse to conuince the old stubburne heretikes If we be heretikes saith the Apologie they as they would gladly be called be Catholikes why do they not as they see the Fathers which were Catholike men haue done alwayes Why do they not conuince and maister vs by the diâ—…e Scriptures Why do they not call vs againe to be tried by them Why do they not lay before vs how we haue gone away from Christ From the Prophets From the Apostles and from the holy Fathers Why sticke they to do it Why are they afrayed of it It is Gods cause why doubt they to commit it to the triall of Gods word To this proude bragge of the Apologie thus I answere To the holy scriptures and
to the holy Fathers ye haue appealed By the holy Scriptures and Fathers your doctrine shal be tried â–ª The Catholikes neuer feared to be tried by the holy Scriptures but they alwayes feared to abuse them For we yâ— know in dede what holy Scripture is are so carefull how to behaue ourselues reuerently and semely about the same that we lightly vse not to allege any part thereof to proue any rare and harde matter vnlesse we shew some auncient Fathers or Councell to haue expounded that peece of Scripture before vs in suche sorte sense as we by the witnes thereof desyre to persuade and confirme But otherwise the Catholikes neuer refused the triall of the â—…oly Scriptures as yâ— which they alwayes both studied loued Do not the writings of S. Beruard in manner wholy consist of continuall testimonies taken out of holy Scripture Did not Petâ—…â—…ombardus lernedly comment the Psalmes the Episâ—…s of S. Paule and other parcels of Gods word â–ª Did not S. Thomas of Aquin write so vpoÌ„ Iob Esaias Ieremias S. Mathew S. Iohn S. Paule the Canonicall epistles and the Apocalips that he vseth to expound one hard place by an other as nighe as thâ—… thing will suffer Did not Nicolaus de Lyra Dionysius the Carthusian Paulus Burgensis Caietanus the Cardinall with diuerse other expound the whole Bible or make notes vpon it wold they haue don so except they had ben specially delighted with the word of God More ouer when heresies arose in our dayes Did not Contarenus Sadoletus Polus â—…osius 〈◊〉 Gropper Tapper Eckius Pighius Petrus and Dominicus of Soto Miranda Uillegagnon Ioannes a Louanio with diuerse other coâ—…ince those heresies by the holy Scriptures and Fathers And yet as though we brought nothing at all for defence of the Catholike faith out of the word of God or primitiue Churche so dothe the penner of this Apologie more to his discredite then to ours falsely and vnhonestly reporte But now to shew the better his falsehood and dishonestie I thought good for my part to set soorth such holy Scriptures and suche witnesses of the primitiue Churche as plainly confirme the Catholike belefe concerning the chefe matter which at this day is in controuerâ—…e betwixt vs and them The chefe question is about the blessed Sacrament of the altar Our belefe is that after consecration duely made the body blood of Christ is really present vnder the formes of bread and wine The Apologie teacheth other wise as now it shall appeare But whereas there are many questions in this behalfe as of the reall presence of transubstantiation of the sacrifice of the masse of communion vnder one kind of receauing alone of râ—…tion of the Sacrament and of suche other I will beginne 〈◊〉 with the matter of reall presence which iâ—… the grounde of all the rest not despayring to haue at other tymes more leasure to handle also the other questions So much therefore as in the Apologie belongeth to the reall presence of Christes body and blood in the Sacrament of the altar I will faithfully set foorth and trie the truth of that doctrine by Gods word and by the holy Fathers Neither let any man be offended yf I seme to kepe no good order in so much as I make no new methode of myne owne but follow the order of the Apologie which sodenly and abruptly thus intreth in to yâ— question ¶ It is proued by the word of God that euill men receaue the body of Christ in his supper WE do expresly pronounce that in the supper vnto suche as beleue there is truly geuen the body and blood of the Lord. This doctrine being called to yâ— word of God to yâ— iudgement of holy Fathers for his triall will appere false forged Because the holy scripture teacheth the body and blood of Christ to be truly delyuered not only to such as do beleue but euen to wicked men who in their workes haue deuied their faith howsoeuer they kepe it or geue it ouer in hart Iudas one whole yere before the last supper was called a deâ—…ll for so much as Christ knew that he wold betray and sell him vnto yâ— Iewes Which it is not to be thought that Iudas wold haue don if he had bene of the true belefe that Christ was the Sonne of God God him self And yet the body and blood of Christ was truly deliuered vnto him Who although he had beleued the diuine power of Christ yet he had not beleued as we now take beleuing for the fulfilling and perfoorming of all that which belongeth to the state and lawe of the new Testament According as it is written Vt omnis qui credit in eum non pereat sed habeat vitam aeternam That euery man which beleueth in him may not perish but haue euerlasting life Such a belefe workiâ—…g by charitie Iudas had not And yet he receaued the body and blood of Christ. For albeit some auncient Fathers thought that Iudas went out before the supper of Christ yet farre the greater part teache otherwise And it is much more agreable to the word of God How proue I that S. Mark writeth that Christ came with the twelue S. Mathew sayeth Christ sate down with the twelue and whiles they were eating he gaue his body and blood S. Luke agreeth vpon the very same number and vpon the same gift Among the twelue Iudas is rekoned in S. Mathew S. Mark S. Luke and S. Iohn And whiles they were at supper which they besyde the twelue Iesus tooke bread and blessed and gaue thanks and brake and gaue to them To which them I pray you but vnto the twelue that came with him and sate with him to yâ— twelue therefore he gaue and said Take eate this is my body And taking the chalice he gaue thanks and gaue them saying Drinke ye all of this for this is my blood of the new Testament Which is or shal be shed â—…or the remission of synnes Et biberunt ex illo omnes And all drank of it Which all if not the twelue Iudas therefore being one of the twelue had the body blood of Christ deliuered to him For Christ said Take eate and drinke ye all of this And as they dranke all so is there no doubt but they all did take and eate therefore Iudas tooke that which Christ deliuered But Christ witnessed himselfe to deliuer his owne body saying Take and eate this is my body And drink ye all of this for this is my blood Therefore the body and blood of Christ was deliuered vnto Iudas And sith Iudas did not beleue the body and blood of Christ was truely delyuered to some such as did not beleue We nowe call these defenders to be tried by the holy Scriptures We make it appere yâ— they haue seuered them selues from Christ from the Prophetes from the Apostles we stagger not we flee not it is Gods
good faith to haue a good charitie to examine him selfe goeth before the supper eating by faith and spirit is a thing required to come worthely to the supper But when we once come thither we all eate one thing one meate one foode one body whether we come worthely or vnworthely euen as all that are sprinkled with water in the name of the Trinitie are baptized in one and the same Sacrament of baptim whether they be good men as Cornelius was or â—…uill men as Simon Magus was For Simon Magus was baptized of Philip yâ— deacon But as it may appere by that is tolde in the scriptures and gathered by the Breke and Latine Fathers he came not worthely to that Sacrament but faynedly as one that hoped to make gain of his faith And yet he had that baptisme which as S. Paul sayeth is but one But he had not the vertue of that one baptisme which is the remission of synnes I trust by this tyme the defenders nede not boast of their doctrine neither vpbraid vs of ours because they teach that only good men haue yâ— body of Christ deliuered to them And we teach that euill men also eate really the true body of Christ. We haue I suppose declared the word of God to stand in our side and seing their doctrine must be tried by the word of God I tell them it is tried and sound to be false and forged except they can proue Iudas to haue bene an honest man For surely that he receaued the body of Christ it is the mind of S. Cyprian S. Hierom S. Chrysoâ—…om S. Augustin S. Leo S. Bede Theodoritus Sedulius 〈◊〉 Euthymius yea it is so farre the common opinion of all men that vpon that example this â–ª conclusion is grounded that we can not remoue 〈◊〉 euill man from the commu nion excepthy order of law we may coÌ„uince him Quia nec Christus Iudam a communione remouit Because Christ did not remoue Iudas from communion Howbeit we stand not in this doctrine vpon the person of Iudas only but also vpon the generall doctrine of S. Paule who teacheth euery euill man to be gilty of the body of Christ for eating that bread vnworthely ¶ The auncient Fathers teach that euill men receaue truly the body of Christ. YEa but say they we do affirme with the most auncient Fathers that the body of Christ is eaten of none other but of Godly and faithfull men Seing the holy scriptures are proued to stand on our side it were great marueile if the auncient Fathers did make for you They are not wonte to be contrarie to the word of God But what a miserie is this what a seducing of the people The word of God is pretended the auncient Fathers be named and not one syllable brought forth out of either both concerning this question But as before we brought holy scriptures so let vs now allege the auncient Fathers Origen sayeth Those who come to the Eucharist without examining cleansing them selues are lyke to men sicke of an ague who presuming to eate sanorum cibos the meates of whole men doe hurte them selues Whereby we may perceaue he iudgeth the meate of Christes supper which is proâ—…ded only for whole men yet to be truly but not profitabâ—…y eaten of them who are burdened with great synnes Basile asketh what a man shall say of him qui otiose et inutiliter edere audet corpus et bibere sanguinem Domini nostri Iesu Christi Who dareth in vayne and vnprofitably eate the body and drinke the blood of our Lord Iesus Christ If a man eate in vaine and to his disprofit yet he eateth in dede and as S. Basile sayeth he eateth the body of Christ. Chrysostom writeth thus If those which spotte the Kinges purple be no lesse punished then those that cutte it what wonder is it if those who take the body of Christ with an vncleane conscience haue the same punishment which they haue who pearced him with nailes Behold as it is one purple still whether it be spotted or cutt so is it the same body still whether it be pearced with nailes as the Iewes haudled it or taken with an vnclean conscience as euill Christians order it S. Cyprian in manner of purpose answereth those obiections which might moue any man to doubt how euill men may doo receaue so good a thing as Christes owne body is The Sacramentes sayeth he for their part can not be without their proper vertue Neither doth Gods maiestie by any meanes absent it self from the mysteries But albeit the Sacramentes permitte them selues to be taken or touched of vnworthy men yet those men can not be partakers of the spirit whose infidelitie or vnworthynes withstandeth such holines If by the mynd of S. Ciprian the Sacramentes can not lacke their owne proper vertue come good men or euill to them one substance is alwayes geuen but the euill can not receaue the spirit or grace thereof because they are vnworthie of such a benefite S. Hierome Opponis mihi Gomor Mannae vnam mensuram Et nos Christi corpus aequaliter accipimus Thou laiest vnto me the one measure of Manna called Gomor and we take the body of Christ equally One as well taketh it as an other but as it there foloweth Pro accipientiuÌ„ meritis diuersum fit quod vnum est According to the merites of them that receaue that which is one is made diuerse The Sacrament is one in it selfe yet to one it is made yâ— cause of goodnes when he taketh it worthely to an other the cause of euill when he taketh it vnworthely There also S. Hierome sayeth that Iudas dranke of the same cuppe whereof the other Apostles dranke but yet that he was not of the same merit S. Augustine sayeth Tolerat ipse Dominus Iudam DiaboluÌ„ furem venditorem suum sinit accipere inter innocentes Discipulos quod norunt fideles precium nostrum Our Lord him selfe beareth with Iudas he suâ—…th a deuill a theefe and the seller of him selfe to receaue among the innocent Disciples our price which the faithfull knowe If any thing besydes that body of Christ may be our price then S. Augustine might meane that euill men receaue an other thing But if our price be vndoubtedly that body of Christ which by death redemed vs Iudas receauing our price receaued the very true body and substance of Christ. In an other place he writeth Eundem cibuÌ„ sanctuÌ„ alios manducare digne alios indigne Some eate worthely some vnworthely the same holy meate Beholde the meate is the same Whether the euill receaue it or the good And because the Apologie though it name no Father at all yet it maie haue some pretense of certain wordes which are in S Augustine it is to be weighed diligeÌ„tly that Christ hath as well a mystical body as a true naturall body The mysticall body of
Christ are his members which are incorporated by grace ioyned to him being their head This incorporation is wrought by the grace of baptisme in one degrâ—… and finisâ—…ed by the Sacrament of the altar in a higher degree whereof we shall speake hereafter more at large The naturall body of Christis that which he tooke of the virgine and gaue to death for vs. Now Christ in his last supper gaue yâ— substaÌ„ce of his natural body to be â—…aten of his disciples to th' intent they should be made one mysticall body euen by eating his flesh blood Seing then the naturall body of Christ is geuen to thâ—…end we maie be nerer knitte in the mysticall body according as S. Paul sayeth The bread which we breake is the communicating of our Lords body because we being many are one bread one body all that partake of one bread Seing I say we communicate the natural body to be made a mystical body in a greater vnitie then we had in baptisme any man of discretion may perceaue that in som sense euill men receaue not the thing or the effect of the body of Christ vnderstanding by the effect of body the vnitie of the mysti call body the obteining whereof is the end of the eating Which vnitie S. Augustine somtime calleth Rem ipsam The thing it selfe that is to say the last effect and benefite which ariseth to vs by worthy eating of the Sacrament of the altar After which sort S. Augustin saieth euill men are not to be said to eate the body of Christ adding therevnto this reason QuoniaÌ„ nec in membris computandi sunt Christi Because they are not to be rekoned among the membres of Christ. So that euil men eate the substance of the naturall body but not the thing for which that substance was geuen which is the vnite of the body mysticall because they eate not worthely Whereas worthy eating only maketh them to obteyne the vnitie of the mysticall body which is to abide in Christ and to haue Christ abiding in them Therefore S. Augustine him selfe sayeth Non quocunque modo quisquà m manducauerit carnem Christi biberit sanguinem Christi manet in Christo in illo Christus sed certo quodam modo Not how so euer a man eateth the flesh of Christ and drinketh the blood of Christ he abideth in Christ and Christ in him but by a certain kind of way As though S. Augustine sayd Euery waye the flesh and blood of Christ is receaued in the supper of our Lord But not euery way it is so receaued that we maye dwell in Christ and Christ in vs. S. Bregorse saith by euell men Salutis fructuÌ„ non percipiunt in comestione salutaris hostiae They receaue not yâ— fruit of saluation in yâ— eating of yâ— healthful sacrifice They eate yâ— healthfull sacrifice which surely is nothing els but the naturall body of Christ but the fruit they receaue not as many men take an healthfull medicine but because their bodies be euil affected it proueth not healthfull to them S. Bede coÌ„pareth him to Iudas who with his sinfull members presumeth to violate Illud inestimabile inuiolabile Domini corpus That inestimable and inuiolable body of our Lord. And how could he violate it with his members if with no part of his body he touched it I omit Arnobius vpon that Psalm 74. S. Ambrose Theodorite Decumenius Haimo Theophilact Anselme vpon S. Paule who agree with the rest of the Fathers that there is in euery mysterie the substance of the SacrameÌ„t and the effect thereof As well the euill as the good receaue the substance which in our Lords supper is the body and blood of Christ. But only the good receaue th' effect Which is the grace of spirituall nourishment to life euerlasting and the vnion with Christ. Now as we haue shewed by the holy Scriptures euen so haue we proued out of the holy Fathers that euell men recâ—…aue the body and blood of Christ as really as the purple is one still whether it be spotted or cutt as really as one meate is eaten of some to their hurte of others to their helth as really as good and euill Iewes had all one measure of Manna but not all one swetenes in yeâ—…ast thereof as really as Iudas did kisse trayterously the same body of Christ which him self as all euill men trayterously receaued at Christes supper If nowe the Apologie hath neither Scriptures nor Fathers it maie leaue those boasting vpbraidinges as though the Catholikes fled the triaâ—… of bâ—…th Scriptures and Fathers It is Gods cause we haue committed it to Gods word The Fathers when they agree in anie one article are knowen to haue yâ— spirite of Christ and they beare witnesse that we haue rightly expouÌ„ded the holy scriptures He that listeth to see more of the same argument 〈◊〉 read that which I haue writen vpon that saying of S. Paule He that eateth this bread vnworthely shal be gilty of the body and blood of our Lord. ¶ What is the true deliuerance of Christes body and blood IN the supper there is truly deliuered the body and blood of the Lord the flesh of the soÌ„ne of God quickening our soules The food of immortalitie grace truth life In these words no euil doctrine is conteined but all sound and Catholike In so much a man wold woÌ„der to what purpose these things are now brought being extreme contrary to yâ— which the Caluinists defend saing they wold seme to speake as the holy scriptures and primitiue Churche hath spoken Seing therefore these words conteine true doctrine I wil reason briefly out of them against their opinion that wrote them You say The body and blood of the Lord is truly deliuered in the suâ—…per If it be so it is truly present And seing none other thing can be warrauted to haue bene deliuered in the supper besyde that which Christ gaue with his own hands which semed bread whereof he sayd This is my body and besyde that which semed wine where of he sayd This is my blood by the doctrine of the Apologie it will folow that Chrisâ—…es body was deliuered truly vnder that which semed bread and his blood was deliuered truly vnder that which semed wine Or tell me Can 〈◊〉 any man proue out of the word of God that any other thing was deliuered in the supper of Christ besyde two kinds the one being bread vntill Christ had sayd This is my body The other being the cup of wine vntill Christ had sayd This is my blood Is there mention made of any other thing truly exhibited offered or deliuered to the Apostles Or doth the supper of Christ consist of fower kinds of bread body of wine and blood In what gospell reade we of bread and wine deliuered Bread and wine were takeÌ„ but body and blood were only deliuered For Christ sayd Take this is my body Drinke this is my
the supper of our Lord a Sacrament dare you geue these things a name which is not in the word of God What warraÌ„t haue you for that dede you will say Ambrose and Augustine calle them so I replie Peter and Paul doe not call them so At other times and with other men I will stay vpon the authoritie of Ambrose and Augustine ' whom as I ought to do I reuerence for men of excellent vertue and learning But yet they were men as you are wont to saie they might erre they might be deceaued At this time we haue appealed chiefly to yâ— holy scriptures and out of them we must ground all our talke and next vnto them we will heare what the Fathers saye I saie that neither the old testament nor the new calleth the supper of our lord a Sacrament Therefore the Apologie that so calleth it goeth from the assurance of the word of God to the good and â—…audable inuentions and traditions of meÌ„ which them seiues 〈◊〉 when they lilte And yet the said Apologie so calleth it a Sacrament that vpon that only word the auctors thereof grounde all their doctrine Thence it hath to be a signe to be a token to be a badge a seale a paterne a counterpaâ—…e Thence all the figuratiue doctrine ryseth Thence it commeth that the reall body and blood of Christ is denied to be vnder the formes of bread and wine Shall now so much as Christ hath plainely spoken of his body and blood so much as his Apostles and disciples haue preached and writen in that behalfe shall now all this be ouerthrowen by an vnwritten veritie Are these the men oâ—… God who fâ—…ee from S. Mathew S. Marke S. Luke S. Iohn S. Paul to Augustine and Ambrose Will the Apologie allowe that dede If it will not why hath it done so it selfe If none but prophetes and Apostles had written where had they found two Sacramentes where had they readen that the supper of our Lord is a signe and token They make much a doe about the word of God till they haue gotten credit among the ignorant and then they quite lead theÌ„ from all the word of God To you I speake good Christen readers that haue the true loue of the word of God 〈◊〉 in your hartes to you I speake geue not ouer S. Maâ—…hew S. Iohn S. Paul for Ambroâ—…e and Augusâ—…ine 〈◊〉 not ouer Christ who is God and man to haue the opinion of what sâ—… euer â—…ottor and Father in causes of belefe Some men in comparison of others be of greate authoritie But in comparison oâ—… God all men be nothing at all God saieth this is my body Now what so euer man or angell from heauen tell you this is not the body of Christ but only a figure of it beleue him not but let him be â—…cursed to you Shal we not be well occupied if we leaue yâ— plain worde of God and come to see whether Ambrose and Augustine teach two Sacramentes or mo then twaine S. Paul teacheth Matrimonie to be a Sacrament And yet shall we goe from him to Ambrose and Augustine to see whether it be one or no Was euer such a vile practise heard of as to brag of scriptures to boast of holy write to crie vpon vs for comyng to the worde of God and nowe that we are come thither to call vs from all Prophetes and Apostles yea froÌ„ Christ him selfe to Ambrose and Augustine Is this the waie to the holy scriptures Can this fault be excused Can this hypocrisie be tolerated To winne to you the itching eares of the inconstant multitude to get you the applause of licencious libertines in yâ— pulpit you call to yâ— word of God and when you haue gotten them within your nettes you teach them out of Ambrose and Augustine Yea would God ye did so at the least And although it be alitle out of mie way if to detect falshod can euer be out of a mans way yet what if now we proue that ye deceaue them also by fathering that vpon Ambrose and Augustine which they neuer wrote 〈◊〉 thought ¶ That S. Ambrose and S. Augustine taught moe then two Sacraments DOe they teache but two Sacramentes only What if they taught two especially yet if they do not deny the other your proof is none But let vs see Doe they approue no more then twaine What if besydes these twaine which you haue named I bring within the compasse of one chapiter two moe out of S. Augustin as plainly named of him as possibly can be Where then will this Apologie reâ—…t Bonum igitur nuptiarum per omnes gentes atque omnes homines in causa generandi est in fide castitatis quòd autem ad populum Dei pertinet etiam in sancti tate Sacramenti caet The good sayeth S. Augustine which riseth of mariage through all nations and all men consisteth in yâ— cause of begetting children and in the faith of chastitie And in so much as appertaineth to yâ— people of God it consisteth also in the holynes of the SacrameÌ„t through which it is vnlawfull yea though diuorse come betwen to marie an other whiles her husband liueth not so much as for the very cause of bringing foorth of children which though alone it be the cause why mariages are made yet the band of mariage is not loosed vnlesse the husband die albeit yâ— thing folow not for which the mariage is made Much like as if to bring the people together some of the clergie should be ordered or consecrated with holy orders for although the meeting of the people do not insewe yet Sacramentum ordinationis the Sacrament of geuing orders abideth in them that be ordered And if for any fault any man be remoued from the office he shall not lacke the Sacrament of our Lord which is once put vpon him although it remaine to his damnation In these words S. Augustine hath shewed that amoÌ„g Christian men there are two other Sacramentes of Priesthod of Matrimonie besides baptisme and the Eucharist And eche of them so greate and so strong that they can not be loosed and taken awaie but only by death of the partie although the chief cause â—…asse why the Sacrament was geuen I could bring if nede were an other notable place out of S. Augustine where he nameth together the water of baptim oile the Eucharist and the imposition of hands S. Ambrose like wise confesseth moe Sacraments then Baptim and the Eucharist Cur baptizatis si per hominem peccata dimitti non licet In baptismo vtique remissio peccatorum omniuÌ„ est Quid interest vtrum per paenitentiam an per lauacrum hoc ius sibi datum sacerdotes vendicent Vnum in vtroque mysterium est Sed dices quia in lauacro operatur mysteriorum gratia Quid in paenitentia Nonne Dei nomen operatur Why art thou baptized if it be not lawfull synnes to be forgeuen
outwardly celebrated thereof and not only diuerse predictioÌ„s were made by the Prophetes concerning the same but also when Christ him selfe was come into the world he did both make an introduction to the promise of his supper by a miraculouse blessing and breaking of fiue and seueÌ„ loaues to the Iewes and more ouer in expresse words foretold that he wold geue his flesh to be eaten euen the same flesh which he wold geue for the life of the world But for so muche as some men thinke that Christ in the sixth Chapiter of S. Ihon speaketh not properly at all no not so muche as by the way of promise of his last supper I must as well proue against them who thinke so that Christ spake in that place of the gift which he afterward made in his parting banket As also that the reall presence of his flesh and blood is euidently proued by such words of promise as he there vttered For it can not be doubted but the truthe it self performed all that in deed it self whiche his words had before promised for the tyme to come Neither ought it to be a grief to any man if in handling these matters I seeme to intreat of hard questions which are aboue the capacitie of the vulgar people For the nature of all holy mysteries is such that as S. Augustine sayeth it may soner be impugned popularly and plausibly then be so defended Which notwithstanding I haue done what I can to vtter all things plainly And yet who is there that now can iustly find fault with me for handling deepe and obscure matters Is not euery man sufficiently instructed by this tyme to iudge of all points in diuinitie Is not that man who in parlement scared not to sit iudge of this high mysterie and without the consent of any one Prelate in that howse to condemne the vnbloody sacrifice of the blessed Masse is not that man able to vnderstand suche writings as are set foorth in that behalf He that must if a parlement be called prescribe a faith vnto me what say I vnto me he that will take vpon him to prescribe it to all the realme to generall Councels yea to the whole Churche he that will accuse his Fathers and graundfathers euen to the tenth generation of ignorance of superstition and of idolatry he that accompteth him self spirituall and therefore sufficient to discerne doctrines spirits will he say that a poore scholar of Oxforde doth write to high for his vnderstanding If it be so let him vnderstand that the sayd scholar is a very base member in Christes Church and a very ignorant man in re pect of those notable Bisshops other diuines whom he heard and sawe at the Councell of Trent with suche admiration that 〈◊〉 deed he was neither able nor worthy to speake among them Let him vnderstand that those Fathers did so exactly serche out the truth of the present controuersies as well by conferring together the holy Scriptures as by vewing the bookes of the aun cient Doctors ánd Councels that they spent in some one matter fower moneths coÌ„tinual To be short let him vnderstand yâ— seing the tenth part of the learned men 〈◊〉 Christendome came not to yâ— Councell and yet there were in it aboue two hundred persons of suche excellencie for wit learning vertue that it passed much more the wisedom of any one realme then the graue Senate of a whole realm doth excede that particular Councell of neuer so meane a Litie Let him I say vnderstand what wisedom what knowlege what iudgement is and hath bene in the whole Church of God by the space of fiftene hundred yeres together The preaching practise and gouernement of which long tyme a few such feared not of late by their open voices to coÌ„demne as to whom if a maÌ„ should at their own howse propose a very meane probleme or doubt in diuinitie they wold not only refuse to answer therevnto but they wold also confesse plainly that they neuer studied the science of Diuinitie They wold swere if nede were that they neuer attended principally to any other thing then to serue God and their Prince and to hauke or hunt Whereof I put them in mind to the end they should depely coÌ„syder with what temeritie they attempted to determine the high and secret points of Christian faith and that knowing their fault they should bewaile amend the same I beseche God to geue vs al grace to know our selues and tâ—… beware that whiles we couet to be as Gods in vnderstanding the Scriptures we tast not of the tree which is named the knowlege of good and euill and afterward be cast out of Paradise because we contented not our selues with the order and condition which our Lord had appointed for vs. I trust although the matters which I intreat of be very hard to make them yet plain by such help as the auncieÌ„t Fathers haue left vnto vs in their most learned works and commentaries According to whose wisedome I wil expound those places of S. Ihon which specially appertein to my purpose The Chapiters of the third booke 1. The Argument of the sixt chapiter of S. Iohn is declared 2. It is proued by circumstances and by the confereÌ„ce of holy Scriptures that Christ speaketh in S. Iohn of his last supper 3. The same is proued out of the Fathers and Councels 4. Answer is made to them that teache the coÌ„trary out of the Fathers 5. Item to them that teache the contrary out of the Scriptuâ—…es 6. The gift of the euerlasting meate is shewed to be the gift of Christes flesh at his supper 7. The equalitie of substance alleged betwene Christ and his Father proueth one substance to be geueÌ„ both of God the Father to Christ and of Christ to vs. 8. Christ is not the bread of life to vs by the gift of his flesh except we eate really his own flesh 9. Whereas three giftes are named in S. Iohn Christes gift partaketh of both the other therefore conteineth his reall flesh vnder a figure 10. The midle state of the new Testament betwene the law and glory requireth the same truth which is in heauen to be geueÌ„ vnder a figure 11. The bread that Christ will geue which is his flesh must nedes be meant of the substance of his flesh 12. Christ himself sheweth that the eating of him by faith or in a figure only differeth far from the real eating of his flesh in his last supper 13. Christes flesh to be as really present in his supper as water is at baptism In so much that childern were somtyme communicated 14. That S. Augustin did not teache these wordes except ye eate the flesh caet to betoken only eating by faith and spirit or by figure alone 15. Christes flesh being meate in dede must needes be really present to be eaten 16. By the maner of Christes tarying in vs it is ê“ued that we eate his
reall flesh 17. VVe are one with Christ by eating his flesh in the naturall substaÌ„ce thereof as he is one nature with his Father by eternall generation 18. The reall presence of Christes hody vvas so true that it vvas taught with the losse of many disciples 19. How the flesh profiteth nothing vvithout the spirit 20. The wordes of Christ being spirit and life make and witnesse his flesh to be present miraculously and aboue the course of nature ¶ The argument of the sixth Chapiter of S. Ihon is declared WHereas Christ may be receaued either by faith spirit only without the Sacrament of the altar or els in the Sacrament of the altar only without liuely faith and grace or in both together which is the most fruitfull kinde of communicating some haue thought that in the sixth chapiter of S. Iohn there is no talke of the second and third kinde of receauing which is referred to the Sacrament of the altar but only of the first which is by faith and charitie Merily those men are not to be blamed for saying yâ— Christ speaketh not there of yâ— second kinde of eating which is by SacrameÌ„t alone without spirituall eating and drinking for thereof in deed he speaketh not but they are to be reprehended if they denie yâ— he speaketh of such SacrameÌ„tall eating as is vsed in our Lords supper when it is as it always ought to be worthely receaued My purpose is at this tyme to shew that albeit Christ in the former part of that Chapiter speaketh for the most part of spirituall eating and drinking only yet afterward he speaketh also of that eating which is by receauing worthely the Sacrament of that altar at yâ— Priests hands for to that ende chiefly goeth all the talke of it not as though spirituall receauing alone were not better then only Sacramentall receauing but because both together are better then one alone Christ presseth his Disciples to such a receauing of him selfe as is most perfit of all For proofe of which thing I am constrained briâ—…fly to touche the tyme and order of Christes talke A litle more then one whole yere before his passion Christ about the greate feast of Easter went beyond the sea of Galilee and wrought that notable miracle wherein he fedde about fiue thousand men with fiue loaâ—…es and two fishes Wherby yâ— people were induced yâ— rather to seeke him that next day at 〈◊〉 Whom he no 〈◊〉 sawe but he did put them in mind of yesterdays miracle telling them that they followed him not for the signessake which they had sene but because they had eaten their bellies full of bread as though he had sayd my intent was that you should rather haue noted the miracle then haue respected your bellies â–ª which 〈◊〉 sith you haue not done of your selues I warne you thereof willing you to worke not the meate which perisheth as yesterdays bread fish did but that which tarieth vnto life euerlasting which the Sonne of man will geue you In these words Christ doth manifestly declare as also S. Chryâ—…ostom hath noted that the miracle of fiue loaues appertained in some part vnto his last supper whereof he intended at that tyme to speake taking an occasin of that bread which by blessing and thanksgeuing he had multiplied For which cause he sayd worke 〈◊〉 other kind of meaâ—…e then ye did yesterday for yâ— meate is now perished and ye are a hungred againe Worke a meate that may tary longer with you yâ— may tary vnto euerlasting life Hitherto the words of Christ may be meant â–ª by spirituall eating and drinking only Bâ—…t the words that follow do meane also a further kinde of eating and drinking For when he sayth which the sonne of man wil geue you he plainely meaneth that gift of his last supper as Theophylact doth witnesse but yet vttereth his meaning after a secret sort as S. Cyrillus doth write vpon the same place And in dede that is the gift which is namely reserued in this Chapiter to the sonne of man as it shall appere afterward But because they could not come to yâ— worthy working of Chrstes own gift vntill yâ— worke of faith were by y◠〈◊〉 wrought in them he straight declareth by an occasion taken of the olde figure manna how they must haue faith from God to beleue vpon him for that he was the bread of life who came downe from heauen to geue life euâ—…rlasting both in body and soule to all such as his Father brought vnto him for who so euer should eate of that bread which him selfe was should liue for euer After which preparation made he retourneth to expound his owne gifte which he named the gifte of the Sonne of man shewing most expressely that which he will geue in his last supper And the bread which I will geue is my flesh for the life of the world The gift of spirituall eating by faith charitie was not to come when Christ spake vnto his Disciples For it was then present therefore he sayd presently I am the bread of life meaning that he was presently so coÌ„cerning spiritual feeding in so much as if any man would haue beleued in him euen at that instaÌ„t he might through grace haue eaten of Christ. But Christ sayth his own peculiar gift was to come and there fore he continueth expounding his gift in many sentences vntill at the last he sayth he that eateth this bread which him self had before promised to geue to be eaten shall liue for euer I will by Gods grace make the proofe hereof so plaine hereafter as any reasonable man shall desire Only first protesting that I folowe not myne own braine herein but that iudgemeÌ„t of all yâ—â—…cient Fathers who with one accorde haue taken this Chapiter to speake by way of promise of the Sacrament of the altar which was iustituted by Christ in his last supper ¶ It is proued by circumstances by the coÌ„ference of holy Scriptures yâ— Christ speaketh in S. Ihon of his last supper HE yâ— doth well consider the only time when this talke was had he that weygheth how Christ hauing made that greate miracle in blessing fiue loaues doth the next daie about the time of Easter one whole yere before the celebrating of his last supper as it wer make both a prophecie and a promise what he would do yâ— Easter twelue moneth after he that conferreth as well what was done and sayd abonte the sea of Tiberias and at CapharnauÌ„ as what was done and said in the last supper which was kept the night wherein he was betrayed he that noteth the fathers gift to be accompted present and that to be the working of belefe in that hartes of the faithful which is a spiritual eating of Christ but yâ— soÌ„nes gift to be rekoned as a thing to come hereafter and to be called eating his flesh and drinking his blood Wich if it
to an other wax doth make one thing of twain which is the similitude made here by S. Tyrillus What like ioyning to that other similitude of the leauen can be if no leaueÌ„ that is to say no benediction or no flesh of Christ be receaued into vs which may draw vs to it What mingling together is made of things that be so far distant as heauen and earth If you say faith and spirit doth ioyne mingle knitte Christ to vs and vs to Christ and make vs to tarie in him and him to tarie in vs either you geue a cause of yâ— ioyning which may stand with the cause alleged by Christ or els you correct his cause and put a better If the faith spirit whereof you speake shal stand with Christes cause it must be such faith as doth concurre with the eating of his flesh For he now sayd not he that beleueth in me tarieth in me but he yâ— eateth my flesh tarieth in me Therefore though ye beleue neuer so wel yet your present tarying in Christ is not assigned to faith but vnto eating Faith is necessarie to worthy eating and coÌ„sequently to our tarying in Christ. But not euery ground which is necessarie to a thing is by and by yâ— cause thâ—…reof Or though it be one cause it is not the only cause In the former part of this chapiter saith had his due commendation But now Christ speaketh of eating his flesh and saith it maketh vs tary that is to say to be ioyned to him wholy and to be mingled with him as well in body as in soule which thing can not be otherwise then through that we eate his flesh substantially He that leauing that eating of Christes flesh staieth vpon feeding by faith alone correcteth the cause assigned by Christ and also depriueth vs of that naturall tarying in him whereof he now intreateth ¶ We are made one with Christ by natural participation of his flesh as he being one nature with his Father hath assumpted our nature into his own person HE that eateth Christes flesh tarieth in Christ and receaueth life of him not by the meanes of faith spirit only but also by natural participation of his flesh which thing Christ declareth by this example As the liuing Father hath sent me and I liue for the Father also he that eateth me shal him self liue for me But Christ liueth not for his Father by faith at all because he seeth his glorie face to face nor yet by the meane of spirit alone as we take spirit for deuotion or els for spiritual gifts and qualities but he liueth for his Father hauing his Fathers whole substance really present in him self therefore we that eating Christ liue in like maner for him must haue his whole substance really present in vs and so must we receaue life not by faith or spirit alone but by taking the flesh of life it self into our bodies and soules Thus veriâ—…ic Christ doth meane That we may reache to the true ground of this comparison it behoueth we lerne first how Christ liueth for his Father and then we may vnderstand how we receauing his flesh worthelie shall liue also for him Christ hauing two natures in one person may be sayd to liue for his Father according to either of bothe natures As God he liueth for his Father for that he is eternally begotten of him to whom the Father geâ—…eth his whole nature substance life glorie so that uo diâ—…ference is betwene the Father and the sonne but that the sonne is begotten of the Father and the Father is altogether vnbegotten and without any relation to a farther beginning This order wherein the sonne otherwise equall God 〈◊〉 his Father doth yet alwaies refer his generation and life to an euerlasting beginning is the cause why Christ as God liueth for his Father the which interpretation S. Hilarie S. Basile S. Chry sostom and S. Augustine doe confesse may well agree to this place Christ as man liâ—…eth for his Father because his Father sent him to take flesh whose flesh being of it self neither able to geue life euerlasting nor to haue it in his own nature yet for the word wherevnto it is vnited in one person both hath life and geueth life now the word is naturally one God and one life with the Father this second sense doth better please S. Basile S. Augustine and S. Cyril although they allow the former also but this second sense doth more agree with those words sicut misit me pater as my Father sent me For the sending of Christ was the taking of flesh at his incarnation bothe senses agree herein that both life is really and corporally dwelling in Christes flesh through the Godhead and the Godhead is naturally with Christ through that he is the sonne of God the Father Two things are to be noted in this comparison the one is the real presence of life the other is the hauing of it by gift and by relation to a farther cause or beginning For as Christes flesh liueth for the word of God to whom it is really vnited and the word of God liueth for the Father whose whole substaÌ„ce it hath really receaued by generation without beginning of tyme so he that eateth Christ liueth for Christ hauing the substance of his flesh really present with him and thereby partaketh life euerlasting This verie sense Christes words haue both by the conference of the text it self and also by the interpretation of S. Hilarie who by this scripture confuteth the Arrians that sayd Christ to be inferiour to his Father not to be equall God with him To mainteine the which heresie they brought foorth a similitude of vnitie which is made in holy scripture betwene God the Father Christ and vs affirming Christ to be one with his Father as we are one with him but sayd they we are one with Christ only by will and consent therefore Christ is one with his Father only after the same sort to which argument S. Hilarie answering turneth it vpon their own heads in this wise Viuit ergo per patrem quomodo per patrem viuit eodem modo nos per carnem eius viuemus omnis enim comparatio c. Christ then liueth by his Father and as he liueth by his Father after the same maner we shal liue by his flesh for euery comparison is presumed to be made according to the forme and concept of our vnderstanding to thintent the matter whereof we intreat may be so perceaued as the example geueth which is proponed This truly is the cause of our life in so much as we haue Christ abyding by flesh in vs who consist of flesh and he shall liue through him by such condition as he liueth through his Father Yf we then liue through him naturally according to flesh that is to wit hauing obteined the nature of his flesh how can he but haue naturally the Father
for Christ to worke But it is a great deale more semely for him to turne bread into his body then to turne him self into a vine Because it is to be thought he being the wisedom of God changeth allways for the best Which were not so if in stede of him self he should leaue vs a materiall vine and yet in turning bread into his body the change is made for the better by infinite degrees Therefore these words I am the true vine though al other thigs were equall could neuer proue that vnwise change so well as This is my body wil proue a most wise happy change of common bread into the bread of life Morcouer these words the vine albeit they were ment of a certeyne vine yet there is no necessitie that they should shew it present Sith those words may be verified of a vine which being a hundred mile thence were knowen to Christ alone as likewise wheÌ„ S. Paule sayd The rock was Christ the rock whereof he spake was not present 〈◊〉 him but in his mind he noted a certeyne rock which yet in truth it self was not very certeyne touching any one materiall rock because two diuerse rocks were stryken out of which water flowed at diuerse tymes But as I was about to say the true vine being only described by those termes might be vncerteine to the Apostles and to the hearers of Christ either because they neuer knew it or because they haue forgotten it So that these words I am the true vine will not as well proue a transubstantiation as the other words This is my body For both the bread which was changed was first present and the body wherevnto the change is made is presently shewed taken and eaten vnder the forme of the same bread It is doubtlesse a great help in prouing transubstantiation to know both the vttermost partes and to be able to bring that foorth into the which the other is changed For the nature of proof among men consisteth in making a thing plaine to reason by the meane of senses and among faithfull men it consisteth in making it plain to faith by the meane of the same senses If one should aske where the vine is whereof Christ sayd I am the true vine and ye could not bring it foorth and on the other syde if I could bring foorth the body of Christ into which yâ— bread were changed although you might as wel beleue the transubstantiation of Christ into the vine through the word of Christ as I do beleue the transubstantiation of bread into his body yet you could not so wel proue it because you could not shew it so well The vine is lesse then this vine and the proof that this maketh doth far excede the proof that the can make If an inquisition were made who had done a certeyne murder and you said the man hath done it but I could say this man hath done it I suppose all the Iudges in the world wold say that I proued the murder done better then you When it is sayd the man hath done such a murder albeit the Iudge beleue the saying yet his vnderstanding is not quieted but he asketh farther which man is that But when you come so nigh to the point as to say this man hath done it nothing caÌ„ be asked more plaine Which being so albeit I graunted a transubstantiation in eche saying yet M. Nowell had not sayd truly in affirming that these words I am the true vine do proue as well a transubstantiation as This is my body By how much this in making proof doth passe the by so much the later words wold better proue a transubstantiation then the first Besydes this when two transubstantiations are affirmed of the which one hath bene in some like sorte practised before but the other hath not bene likewise practised those words which affirme such a transubstantiation the like whereof hath bene before done do proue the sayd transubstantiation better then those that speake of a thing that neuer was done Bread was vsually turned into Christes body whiles he lined in earth for his body was nourished with bread the which bread was turned into his flesh Quamobrem rectè nunc etiam Dei verbo sanctificatum panem in Dei verbi corpus credimus im mutari Wherefore now also we beleue well sayeth Nyssenus brother to S. Basile the bread which is sanctified with yâ— word of God to be changed into the body of God the word This argument also Damascene Theophylact and Euthymius do make So that it is no newes for bread to become Chri stes body but for Christ to become a vine that as it is throughly impossible because Christ is God and vnable to be changed so albeit we did graunt it possible yet it were yâ— harder to proue it because it had not benâ—… done before Last of all there was neuer any auncient Father or Generall Councell nay there was neuer no learned man were he Catholike or otherwise there was neuer none of the lay people no woman no childe no naturall foole which tooke or thought any vine or rock in the whole world to be the naturall substance of Christ Notwithstanding that Christ had sayd I am the true vine and S. Paule that the rock was Christ. But if we come to these words This is my body and consider them so pronounced as they were we shal finde not only thousand millions of faithful people to haue beleued the bread ouer which those words are spoken to be changed into Christes body but also whole Generall Councels wherein many hundred of Bisshops and of great clerks haue bene gathered together to haue taught and decreed directly or by manifest sequele yâ— doctrine of transubstantiation as the Councels of Lateran of Basile of Constance of FloreÌ„ce of Trent Which all are knowen to haue agreed in this behalf Besides many auncient Fathers haue moste constantlie writen the same as S. Iustinus the Martyr Ireneus Tertullian S. Cyprian S. Ambrose S. Chrysostom with all the rest The prosecuting of which argumeÌ„t were at this present to far distant from my principall intent but in case I may vnderstand that these few reasons doe not satisfie M. Nowell or any other man to whome my labour may doe good I will proue moste fully the doctrine of transubstaÌ„tiation both out of the holy scriptures and out of the holy Fathers Now for M. Nowell not withstanding al these sâ—…ueÌ„ differences to affirme that no Papist shal euer be able to shew cause why I am the true vine doth not proue as well a transubstantiation as these words This is my body it was an ignorance in a preacher not pardonable For if I should only staye vppon the last argument wherein all Christendom is shewed to haue beleued transubstantiation through these words This is my body and that as well before in dede as by confession of our aduersaries euer sence the great Councell of
is the Godhead to be eaten of man really whiles man eateth that flesh wherein the Godhead corporally dwelleth You teache the Godhead to be eaten by faith alone as it was eaten before the incarnation of Christ and none otherwise Iuel Christes body is meate of the mind not of the 〈◊〉 〈◊〉 S. Cyprian San. I find no such wordes in S. 〈◊〉 〈◊〉 it who soeuer doth speake these wordes of the Sacrament it will folowe that the meate he speaketh of is not materiall bread for then it should be meate of the belly but it is only the bread of God and flesh of Christ. Which in 〈◊〉 is not 〈◊〉 to fill the bellie but rather to tame it and to make vs more temperate and chaste Iu. Beleue and thou hast eaten saith S. Augustine of Christes blessed body San. Thou hast eaten by faith but not yet in SacrameÌ„t Those words were spoken of spiritual and nor of Sacramentall eating Therefore do you 〈◊〉 to apply them to yâ— Sacrament albeit faith is necessarie also to receaue the Sacrament worthely Iuel It is better to vse the word figure then the wordes really corporally San. It is better to vse the word body flesh blood whiche are the words of scripture then the word figure which is vsed of the fathers only to shew in what sort the body and blood of Christe is present vnder the formes of bread and wine bâ—…t not to change yâ— words of scripture flesh body blood into other words figure signe tokeÌ„ God forebid yâ— men should vnplace Gods words but they added vnto the words of scripture other words to expouÌ„d that this is not Christes visible body but the 〈◊〉 thereof because it is the substance thereof vnder an other form â–ª but you M. Iuel are coâ—…tent to forget the word of God at this tyme and to name the Fathers Are they then aboue the word of God How long wil you halt Come home to the word of God to yâ— Gospel to the holy scripture which M. Harding alleged out of the EuaÌ„gelistes and out of S. Paule and you wandering in 〈◊〉 and seeking phrases of speache haue not alleged out of the worde of God 〈◊〉 that effect of the Sacramentall presence not so much as one syllable So well you loue the Gospell whereof you talke so much Iu. The old Fathers vsed not these words corporally substancially in case of being really in the Sacrament San. It is an impudent mouth which so speaketh I will construe the Fathers words to you in due place ¶ M. Iuell hath not replied wel touching the 6. Chapiter of S. Iohn but hath abused as well the Ghospel as diuerse authorities of the Fathers HArding The promise of geuing the flesh vvhiche Christ vvould geue for the life of the vvorld being only performed in the supper proueth the same very substance to be in the Sacramente of the supper vvhiche vvas offered vppon the Crosse for the life of the vvorlde Iuel This principle is false in it selfe San. It is a true principle as it shall appere afterward Iuel It is full of daungerous doctrine and may lead to despeâ—…tion Sander It is daungerous to you because it sheweth that you must either subâ—…cribe or despeire but otherwyse it is not daungerous Iuel M. Harding supposeth no man may eate the flesh of Christ but only in the Sacrament San. You misrâ—…port the meaning of D. Harding who denieth not but that Christes flesh may be eateÌ„ spiritually both by faith as the iust Patriarches and Prophâ—…s had already eaten it and also by baptisme according to the whiche way those had eaten it whom Christ before this talke made at Capharnaum had baptized by the meane of his disciples Which two wayâ—…s notwithsâ—…anding for so muche as Christe promâ—…h at Capharâ—…m to gâ—…ne his â—…she afterward to be eaten that giste must differ both from eating by faith and by baptisme And therefore D. Harding worthely saith it was only performed in yâ— last supper the which way of geuing his flesh was only to come and it is not only spirituall but also reall Iuel The words be plaine and general Vnlesse ye eate the flesh of the sonne of man ye shall haue no life in you San. It is not saied in S. Iohn habebitis nullam vitam ye shall haue no life but non habebitis vitam ye shall not haue life in you I thinke it escaped you without malice but yet it chanced not wel to put the negatiue to the noune which should haue bene ioyned to the verbe Christ meaneth that no man shal haue life who being of discretion to proue him selfe refuseth to 〈◊〉 the Sacrament of Christes supper Iu. Seing Christian children receaue not the Sacrament by M. Harding it wil follow they haue no life San. It wil folow that they haue not in them selues the fleshe of life as S. Cyrillus expoundeth these words non â—…bitis vitam id est carnem vitae ye shall not haue life that is to say the flesh of life in vobis id est in corpore vestro in you that 〈◊〉 〈◊〉 〈◊〉 in your body But you make an vntrue sequele thereof to say they shall haue no life at all For he that is borne againe in baptisme hath the life of spirituall birth whiche suffiseth him if he die before the yeres of discretion but afterward he is â—…und to comâ—… for the maintenaunce of his spiritual liâ—…e to the SacrameÌ„t of life which is the supper of Christ. Iuel Christ geueth his bodie not only in the Sacrament as M. Harding imagineth but at al tymes to the faithfull San. You 〈◊〉 a pleasure to 〈◊〉 vpon D. Harding without a plaine song D. Harding granteth that Christ gâ—…th him self by faith and 〈◊〉 but geueth not his fleshe by sacramâ—…nt and naturall participation which as S. Cyrill saieth is obteined by partaking the mysticall blessing but only in the supper Iuel S. Ambrose saieth Christ geueth this brâ—…ade to all men daily and at all times San. S. Ambrose may well meane either of the gift whiche is made in spirite to them that beleue loue god or in sacrament to them that come to the holy table which is alwaies 〈◊〉 for good men For he teacheth the Sacrament of Christes supper to be our supersubstancial and daily bread And wold men daily to come vnto it Iuel Then it is false that Christe perforâ—… 〈◊〉 promise and geueth his bodie only at the ministratâ—… of the Sacrament Sander It is an vnhonest thing thus to misreporte D. Hardings meaning You mingle the performing of one certain promise of Christ made in S. Ihon with geâ—…g his bodie any way at al. D. Harding spake not of euerie geuing his body but of yâ— geuing wherein he performed only that promise made in S. Ihon. Whereafter yâ— promise of geuing he saith his flesh is verely meat his blood verely drinke
Patrone of his own sonne Shal not M. Iuel be swetely rewarded for this geare if he die in this excessiue opinioÌ„ Heare I pray you what S. Hilary saith of his own doctrine in this very booke Cura est nobis vt primum It is our care first to teache those things which are holy and perfite and sound and that our talke not wandering by certain by turnings windings and sodenly appering out of not haunted and creping holes shuld rather shew then seeke the truth Thus did he professe to teache perfite and sound things and vndouted truthes which M. Iuell calleth excessiue beause they excede the cumpasse of his heresy contein yâ— Catholike truth And wheÌ„ S. Hilarie cometh to yâ— very matter whereof we speake at this tyme he doth not only say it is sound perfice holy and true doctrine but he saith he lerned it of Christ him self Euen concerning this very point that the naturall verity of Christe is in vs for that he sayd My fleshe is verily meate But all the Fathers all the scriptures which resist M. Iuels phansie are hot violent excesâ—…iue as S. Augustine moste truly faith If the opinion of any errour hath first possessed the minde whatsoeuer the scripture affirmeth otherwise figuratum homines arbitrantur men thinke it figuratiue ¶ That the place of 〈◊〉 â—…erteineth to the Sacrament of Christes supper HArding Gregorie Nyssene speaking of the bread vvhich came dovvne from heauen saith by vvhat meane shall a bodiles thing be made meate to a body Iuel Gregorie Nyssene is newly set abroade with sundry corruptions San. If this vaine fable may be admitted euery man shal be corrupted when it pleaseth you If he be corrupted he is corrupted by your faction for his works haue ben no where so fully printed as at Bale called in Latine Basilea which is a citie of your profession 3. Moreouer you very oft bring his authority and how are you sure that he was not corrupted at all in those places which you allege 4. Yea farther you allege for your purpose this very treatise and this very side of the leaf whence D. Harding toke this authority and that as well before the words brought by D. Harding as after Iuel He speaketh not one word neither of Christes naturall dwelling in vs. 2. Nor of the Sacrament San. Out vppon this impudency M. Iuel you haue taken vpon you the forhead of a harlot are without all feare shame or hoâ—…estie Doth not Gregorie Nyssene speake in that place one word of the Sacrament he speaking of Moyses life by occasion thereof cometh to shew the wandering of the children of Israel in the desert where he saith â—…fter that thei had drunck of yâ— stone all nourishment which thei had brought out of Aegipt failed theÌ„ and a simple meate to looke vnto but diâ—…erse iâ—… tast was rained down to them which thing did signifie saith he that we must cleanse our minds by saith by Baptism by traâ—…aile by all vertue by doctrine of the Ghospell so that al Aegiptiaâ—…al kind of liâ—…ing to wit all the multitude of sinnes failing vs we must receaue â—…oelestem cibum quem nulla nobis satio agriculturae artibus produxit the heauenly meate which no sowing hath by the art of plowing brought foorth vnto vs. but it is bread prepared for vs without sede without plowing without any other work of man that bread flowing from aboue is found in the earth Hitherto he hath said that we haue a true manna which we must receaue and how I praie you but as the children of Israel did receaue their manna and then we must receaue it by mouth as thei did receaue their maÌ„na by mouth But what is our manna Forsoth a meate which came down from heauen as the old manna did a meate not gotten out of the ground but rainig froÌ„ heaueÌ„ What raining is that The Incarnation of Iesus Christ who taking flesh of the virgin without the meane of the sede of man came down from heauen and was in the earth man amoÌ„g men No saith the heritike UaleÌ„tinus for exaÌ„ple or Manicheus Christ toke no true flesh of yâ— virgin Yes saith Gregorius NisseÌ„ Panis enim et caet for the bread which came down from heauen which is the true meate which is obscurely signified by this historie of Manna is not a thing bodilesse Thus much he said against the heretikes who denied the truth of Christes body well goe foorth syr I praie you For the heretikes will not admit your bare word proue that which you say Quo enim pacto res incorporea corpori cibus fiet For by what meane shal a thing which lacketh a body be made meate vnto the body Here Gregorie Nyssen presuppoâ—…eth that Christ incarnated is made meate vnto our bodies because he is our true Manna But saith he yâ— could not be so if Christ had no true flesh for a thing without a body can not be made meate vnto the bodie but Christ is so reallie made meate vnto oâ—…r bodies that thereby Nyssâ—…s proueth he had a true and reall body so that al the principal mater in that place is of this Sacrament and of Christes naturall dwelling in our bodies Therein Manna is fulfilled Which Manna rained from heauen into the earth as Christ came from his Fathers bosome into the Uirgins womb The same Manna was afterward eaten by the Iewes corporally as Christ after his incarnation was corporally eaten at his supper of the Apostles Before yâ— Iewes did eate Manna they were prepared with passing ouer the red sea with labour and with water of the rocke And before we come to Christes supper we are prepared by Baptism and good life and preaching S. Gregorie Nyssene doth make eating by faith a preparatioÌ„ to eate the last supper worthely Oportet fide Baptismate caet We must cleanse our soules by faith and Baptism demum and so at the length with a purified mind receaue the heaueÌ„ly meate It is not eating by faith M. Iuel that he speaketh of Faith goeth before it and the receauing of this heauenly meate is a farther kind of eating This meat being yâ— bread brought foorth of the virgin without tylling is made meat vnto the body Doe you heare M. Iuel It is made meate vnto the body Not only to the vnderstanding but to the body It is so really made meat vnto the body that of necessitie thence it is deduced that it self is a bodily and corporal thing Which argument were none if it were not corporally receaued into our bodies For by faith God the Father and the Sonne and the holy Ghost dwell in vs and make their mansion in our harts as it were in houses and our bodies are the temple of the holy Ghost But such dwelling as it proueth not God the Father or the holy Ghost to haue bodies so doth it
parte Is that enough to buyld your consciences vpon agaynst the playne scripture vniuersall tradition consent of nations deâ—… of generall Councels and so vndouted witnesses as are in the aâ—…cient Fathers are you so slenderly buylt vpon Christ that euerie blast of 〈◊〉 â—…inglius or Caluins mouth is able to remoue you from the scriptures tradition Councels Fathers and 〈◊〉 belefe of all Christendome I speake not this God is my witnesse to vpbrayd you of your 〈◊〉 but to warne you of the miserable state that your 〈◊〉 〈◊〉 seâ—…ses haue caried you to I now requier not anie other thing of you then that yow depelie ponder and all parâ—… set a side calling for the grace of God earnestly examine what was the sirst motion that made you doute of Christes 〈◊〉 and blood vnder the formes of bread and wine Was it not your senses Did not your sensuall man saie how can this white round cake be the body of Christ How can this bald shoren Priest make God How can Christe sitting at the ryght hand of his Father he also present in a thousand places at once Tell not me but tell your ghostly fathers whether theis reasons chefely moâ—…ed you not to discredit this high mysterie If those or suche like where the beginning of your departing from the Catholike â—…aith remember that God is almightie that Christ is God that he said This is my body doe and make this thing and all those thoughtes of infidelitie are straight driuen away But if now ye replie that there was in dede the beginning but afterward you found more strong argumentes I tell you the argumentes also be daily the stronger because your faith is daylie the weaker But for so muche as I am not with euerie of you face to face where I maye shew the weakenes of your argumentes I haue answered in this booke such as I found in the Apologie of the Churche of England beseching you most hartely to take my paynes in good worth If any where I seme to charge my aduersaries with malice or any like faulte take not that spoken to you but to hym that is giltie of it If my laboure lyke you in this argument it shal be redie to serue in anie other to my best habilitie Fare well and pray for me as I beseche God of his grace that I may pray especially for all them that reade my booke To th'entent it may offend none but the desperate helpe some that be not incurable comfort others that desier comfort of God to whom be all honour and glorie Amen ¶ Certeyne notes about the vse and translation of holy scripture to be remembred of hym that shall reade this booke IN alleging the holy scriptures although I haue had alwaies dew regard vnto the tonges wherein they were first writen yet I haue specially kept that texte which hath bene aboue these thousand yeres generally receaued throughowt all the weast Churche and therefore is expounded best and best knowen to the Latyns Concerninge the number of the Psalmes I haue followed the seuentie interpretours whom vniuersally the whole Churche hath followed from the Apostles tyme namely in the distinction of the Psalmes Concerning the englyshe bible I haue almost neuer vsed the wordes thereof partely because I am not bounde therevnto but specially because it almost neuer translateth any text well whereof any controuersie is in these our daies And to omit for this present other falsified places to the number of a great many hundreds these that followe are found not to be well translated in the onely matter of the Sacrament of Christes body and blood Christ saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operamini cibum permanentem The true Englishe were worke the meate which tarieth The translation appointed to be read in the Churches turneth Operamini labour for Whereby the sense of the place is corrupted We labour for that which we seeke and haue not we worke that stuffe which is present with vs and must nedes be present before we can worke it I suppose there is a difference whether a carpenter worke a piece of tymber or labour for a piece of tymber He that woorketh it hath it present he that laboureth for it seeketh it absent Christ bad the Iewes not labour for a meate which should be absent when they came to work but he bad them work the meate which taryeth to life euerlastinge which the sonne of man will geue them The sonne of man which is Christ will make the meate present and the Iewes are willed to worke the sayed meate being first made present and geuen to them It is not therfore the commaundement of Christ that they should labourfor it as if it were to be sought out by their diligeÌ„ce for they should labour in vain as neuer being able to find of them selues so preciouse a thing But Christ meaneth that they shuld work by faith and mouth by soule and body by soule in beleuing by body in eating that meate which the sonne of man doth promise to geue them That is the trew meaning of the word Operamini work ye as the wordes that follow to the end of the Chapiter do plainly declare But because the Sacramentaries do not beleue the meate that tarieth which is afterward shewed to be the flesh of Christ eaten in dede whereby he tarieth in vs and we in him for euer to be made really present so that we maye work it by faith and body therfore they haue changed working into labouring for as thowgh in the supper of Christ we laboured for his body and did dot rather work his body Againe Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui manducat me ipse viuet propter me The trew English is He that eateth me he also shall liue for me The Englishe Bible teadeth He that eateth me shall liue by the meanes of me There is a similitude made in that place that as Christ being sent of the Father liueth for the Father so he that eateth Christ liueth for Christ. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places It is construed with an accusatiue case in both places it is latined by propter in both places yet in the former place it is englished in the common Bible for the Father in the later not for me as it owght but by the meanes of me Whereas Christ wold proue that as him self doth liue for his Father with whom he is one nature and Godhead by eterna generation so we doe liue for him with whom we are one flesh and manhod by eating him worthely As therforâ—… the Godhead of the Father is really present in the whole substance thereof with Christ so is Châ—…ist really present with vs in his whole substance when we eate him in the Sacrament of which kind of eating he speaketh in that place by the waie of promise as I haue proued vpon S. Ihon. What honâ—…sty can be here pretended in one sentence to turne one
we hope to see that agreement of minds that consent of wils that vniformitie of life and belefe which our grandfathers and great grandfathers had The Trinitaries of Polonia vnder their Capitain 〈◊〉 who is a false preacher in 〈◊〉 that chief citie of yâ— Kingdom said that the name of the blessed Trinitie is a monsterouse thing not because they openly deny the father yâ— sonne yâ— holy ghost or the equality of them nor because they defend any more then one God But they affirm yâ— albeit there are three vnius naturae of one nature of one Godhead yet there are not three say they yâ— are vna natura vel Deitas one nature or Godhead And for proufe hereof they appeale to the new Testament and old and to the Churche which they call priuatiue which was of the first two hundred yeres or thereabout bidding vs looke whether we find Trinum vnum deuÌ„ or Trinitatem in vnitate or vnum deum in tribus personis in any scripture or in any Father of that age As for S. Athanasius S. Hilarie S. Basil S. Augustin so forth they esteme no more then our new brethren esteme S. Bede or S. Thomas of Aquine The booke intituled of the Trinitie which is in S. Iustinus works they affirm not to be his vsing presently the same shamles shifts against the blessed name and nature of that Trinitie which the Sacramentaries vse against the nature name of the Masse Not long after these Trinitaries an other cumpany began to think circumcision so necessarie that in Lituania many 〈◊〉 them selues who to defend that heresy must nedes deny S. Pan les epistles as Luther hath denied S. Iames his epistle for that it is against his iustification of only faith And what forbiddeth an other sect to doe the like in an other matter Thus alwaies are we seeking as Tertullian sayth but we neuer find any thing if once we goe from that which we all beleued If then a stay be to be made at any tyme in questions of belefe if we may be sure of any article of all our faith it behoueth we vndoe not that which our forfathers haue so long before concluded to be true No reason of induciÌ„g a new faith can be so weighty as the peace and preseruation of vnitie in Christes Churche ought to be singularly weighed of euery man There was but one vniuersall chang to be loked for in religioÌ„ from the beginning of Christes Church to the last end thereof And that was at the coming of Christ into the world The which chang that it might not be sodein it was prophecied of before in all ages both by yâ— dedes and words of Patriarchs of Prophets and of Priests And when the fulnesse of tyme was come it was proued to become by miracles of so great vertue and name that the very stones that is to say the infidels were turned by them so great a matter it was with God to haue the order of his religioÌ„ altered And now shal we after Christes faith preached beleued fiften huÌ„dred yeres together shall we now take a new faith of Luther of Zumglius and of Caluin If they be Christ I graÌ„t we must admit theyr doctrine but if they be not so it is not possible they should come of God though they came with neuer so many miracles but they must be the forerunners of 〈◊〉 To come again nere 〈◊〉 own matter if we shall geue any eare to them who affirm the words of Christes supper to be figuratiue that must be with some dout of our former faith and in douting thereof we are become men that lacke faith which if it be not sure it is not good for so much as it hath not the foundation of the things which the Apostle sayd were to be hoped for Or tell me he that first gaue eare to BereÌ„garius or Zuinglius against the bessed Sacrament of yâ— altar may the same man geue care now to another that should wickedly say the Apostles had no authoritie geuen them to write holy scriptures If he may theÌ„ he may dout of the sayd â—…utoritie and yet surely it were very hard to proue to a wrangler that such autoritie of writing Gospels or epistles could be iustified out of the expresse words of the holy Bible But if it be vnlawfull to heare any such seditiouse man how could it be lawful when eare was first geuen to Berengarius or Zuinglius for then it was no lesse generally receaued through all Christendom and much more expresly to be proued by the holy scripture that the things set foorth and consecrated vpon the holy table and altar were the reall body and blood of Christ then it is sayd that whatsoeuer the Apostles did write should be confirmed and established as the words of the holy gooâ—… Where yet I will enter farther into the 〈◊〉 of the cause â–ª And before we heare what reasoÌ„s he can bring who wil reproue the faith of the church in the blessed Eucharist I say he is not to be heard because it is not possible that his reason can haue any sufficient ground why we should geue ouer our old faith and that whether we respect the writen word of God or yâ— faith of all Christians or the glorie of God or the loue of Christ toward vs or the profite of his churche For â—…either can he shew where it is writen or when it was beleued This is not my body nor can proue that it is more honorable to God or more agreable to Christes coming or more profitable to vs that we should lack his body present vnder the forme of bread rather then haue it For if the death of Christ did procede from excessiue charitie of him toward vs and of God and our profite that his Sonne should take flesh and dye for vs I can not deuise how the most honorable remembrance of the same death should not be most according to th' intent of Christ and to our soules health And doubtles it is a more honorable and a more louing remembraÌ„ce where the true substaÌ„ce of Christ is made really present for the keping of his death in memorie we take more benefite by such a commemoration of his bloody sacrifice then if in stede of Christes reall body a peece of bread and wine be left vnto vs with neuer so great a feding by faith For imagine ye the faith to be neuer so great I am sure it will not be the lesse because Christ is taken into our hands mouthes and brests The touching of his garment neuer hindred any good hart much lesse can the taking of his whole body hurt our faith or deuotion And yet if corporal touching did not also help the faithfull womaÌ„ troubled so long with a bloody fluxe had not bene so miraculously cured by touching the hemme of Christes garment Her faith touched his Godhead and her soule
not in dede a man it shall neuer be the fault of eating mans flesh to eate that bread vnworthely S. Paule saith not only he is gilty who eateth this bread but he is gilty of the body of Christe Howe can that be except this bread which he eateth be the body of Christ â–ª If this bread be his body seing it stâ—…ll appereth bread we must confesse that the body of Christ is really present vnder the forme of bread And truly that is the cause why S. Paule nameth it this bread for yâ— word sheweth him to meane the bread coÌ„secrated at yâ— altar that bread which that Priest froÌ„ thence deliuereth yâ— bread which that people receaueth at the Priests haÌ„d Whosoeuer eateth this bread vnworthely he is gilty of Christes body because that substance of this bread is that substaÌ„ce of Christes natural body made geueÌ„ vnder that forme of bread If it were not so the eater of this bread could not by his eating be gilty of Christe s body Otherwise the talke of S. Paule would no more hang together then if it were said he that toucheth vnworthely the kings garment is gilty of murdering his person I am loth to heape vp in this place yâ— manifold witnesses of the auncient Fathers whose wordes I haue partly touched also before concerning that euill men eate Christes body Now it shall suffise to shew that they make the same sequele of S. Paules wordes whiche I do for they shew the vnworthy receauer to be gilty of Christes body because he inuadeth the body of Christ and not because he eateth wheaten bread Theodoritus expoundeth these words whereuppon we dispute after this sort Illud autem caeâ—… These words he shal be gilty of the body and blood of our Lord signifie this much That as Iudas betrayd him and the Iewes theÌ„ selfes insulted and rayled shamfully and sclanderously at him so these shame defile him who take his most holy body with vncleane hands put it into a polluted and vnchaste mouth Lo the taking touching and eating vnworthely Christes body maketh them gilty as Iudas and the Iewes were gilty of Christes death Yea Haymo saieth It were better for him who cometh with mortall sinnes to this Sacramente neuer to haue knowen the way of truth then to goe backward and to do worse then an infidell Primasius faith He despiseth Christ and his body as the Iewes dyd who cometâ—… to it without trying of his own conscience Sedulius besides that common similitude of Iudas and the Iewes vseth another saying If no man dare put it into a filthy cloth or vessel how much more ought he not to put it into an vncleane harte Note good Reader that the self same Sacrament is put in the cloth or vessel which is put in the harte It is not therefore as the Sacramentaries blaspheme breade and wine that is put into a cloth and vessell after consecration and body and blood that whiles the body eateth breade and wine is in hart receaued The same thing is in the harte which is put in the vessell wherein the Sacra ment is kept S. Hierome vsing the same similitude of a cloth or vncleane vessell declareth farther that as Ioseph did folde the body oâ—… our Lord in a cleane sheete so must we receaue him with a cleane coÌ„science Dâ—…u menius declareth the fault of the euill men to be in that they touche the body of Christ with vncleane mouth and impure hands saying that as Iudas betrayed Christ and the Iewes did violently runne vppon him euen so they do shame to him Quòd sanctissimum ipsius corpus manibus impuris suscipiunt veluti tunc eum Iudaei tenuerunt execrando admouent ori Who doe take with impure hands his most holy body none otherwise then the Iewes at that tyme helde him and doe put it to theyr cursed mouth Theophylact sayth of the blood of Christ Qui indignè hunc hauserit nulluÌ„ ex eo fructuÌ„ adeptus frustra ac temerè Christi sanguinem fudit He that drinketh the blood vnworthely he hath shed in vayne rashly the blood of Christ. taking thereof no fruit And again The cause why euil men take no fruit saith Theophylact is not through the nature of that mysteries as the which both haue life in them and geue life but it chauÌ„ceth through the vnworthines of them that come to them who take hurte by them nonc other wise theÌ„ as the sonne is wont to hurte them who haue sore eyes Theophylacte meaneth that as it is oue sonne which shineth to whole aud to sore eyes but yet the sore eyes through their owne defecte take hurt thereof and the whole eyes take good so the mysteries are one to the good and to the bad concerning their owne nature being as he saith always of that nature both to conteyne life and to gene life But the fault why life is not takeÌ„ cometh of the vnworthy receauer We haue now harde that euill men receaue the same true body of Christ which the good men do receaue but not to yâ— same profit because they haue not wel prepared them selues We must not then thinke that euer any auncient Father was of this mind to say that euill men haue in their mouthes only bread and wine and the good men eate only the true body of Christ. That heresiâ—… is as farre from the opinion of the Fathers as it is farre from the truth of the Scriptures S. Chrysostom saith he will suffer his own blood to be shed rather then he will graunt the moste holy blood of our Lord to an vnworthy man Doth not he meane that he hath our Lords blood in his own hand at the tyme of celebrating the mysteries and that he will not deliuer the same to a knowen euill man S. Cyrill noteth that it is not sayd in vaine of Iudas Exiuit continuò he went foorth by and by Timet diabolus benedictionis virtutem ne sintillam in animo eius accenderit The deuill feareth the vertue of the consecration or blessing lest perhaps it might haue kendled a spark of grace or of repentance in his minde S. Augustine hauing spoken of Iudas who gaue him self to the deuill Non malum accipiendo sed male accipiendo not by taking an euill thing but by taking it in an euill maner concludeth generally of all euill men Corpus enim sanguis domini erat etiam illis quibus dicebat Apostolus Qui manducat indignè iudicium sibi manducat bibit for it was the body and blood of our Lord euen to those to whom S. Paule sayd â–ª he that eateth vnworthely eateth and drinketh damnation to him self It were easy after this sorte to allege a very greate number of yâ— olde Fathers but our aduersaries well knowing that we our selues beleue that the euill men albeit they receaue the substance of Christes body yet they doe not receaue the grace and vnitie
spiritual flesh by mouth and not only by faith eating by faith is rather more due to the flesh of Christ as it hangeth crucified then to any other maner of the same slesh For we must swetely remember his death and be partakers of his passioÌ„ by faith but not by mouth On the other syde we must eate Christes diuine and spirituall flesh as it is vnderstanded in another way distinct in maner from his crosse and passion therefore that other eating is an eating by mouth and not only by faith Iuel ClemeÌ„s AlexaÌ„drinus saith there is a fleshly blood wherewith we are redemed and a spiritual wherewith we are anoynted and this is to drink the blood of Christ to be partaker of his immortality As Christes blood is not really present to anoint vs â—…o it is not really present to nourish vs. San. Clemens Alexandrinus diuiding Christes blood into carnall spirituall agreeth with S. Hierom in the former part of the diuision that is to say in carnall blood but in the later part he speaketh of an other thing For whereas S. Hierom toke spirituall flesh and blood for the substance of them as they are eaten and dronken in the Sacrament which thinge may appere for that he citeth these wdrds of Christ my flesh is verily meate and except you eate my flesh ye shall not haue life euerlaâ—…ing which words are meant of the SacrameÌ„tal eating Cleâ—…eÌ„s doth not respect so much the Sacrament of the altar it self as the effect and fruite of Christes carnall blood how soeuer it be partaken and that is euident by his owne words where he saith this is to drincke the blood of Iesus to be partaker of his immortality To partake the immortalitie of Christ is an effect which may rise of faith of Baptism of penance of the Sacrament of the altar and of all other meanes or instruments whereby the saluation of Christ may be deriued vnto vs. Clemeâ—…s therefore speaking of an effect which may â—…e wrought by one meritoriouse cause only that is to say by the death of Christ but vnderstanding the meanes to applie that cause vnto vs to be diuerse he spake not directly of these mâ—…anes but of that spirituall fruite which either one or moe of them doe bring foorth in vs. For the oynting whereof Clemens doth speake is to be referred to the spirituall grace which is gâ—…en to the soule and not to the substance of the Sacrament whereof we dispute It will not therefore folow that because the blood whereof Clemens doth speake sometime is not really present when through grace we are ointed with it that the blood also whereof S. Hierom speaketh should not be really present sith they two speak not of one kind of spirituall blood Iuel This nouris hing and this anoynting are both spirituall San. That is true but not both after one sort For S. Hieroâ—… speaketh of the spirituall blood in the substance thereof as it is verily drink in yâ— Sacrament Clemens as it is fruitfully partaken of vs and not as it is considered in his own substance S. Hierome speaketh of the Sacrament Clemens of the end and fruit of al our belefe That S. Hierome speaketh of the SacrameÌ„t it is proued because he citeth suche wordes out of S. Iohn as all yâ— Fathers and manifest reasons conference of the scriptures proue to appertein by the way of promise to the SacrameÌ„t of Christes supper Which thing I haue proued in twentie chapters together in my third booke to which reasons vntil M. Iuel hath answered he shal geue me leaue to put it for an vndoubted truth that Christ in the later part of the sixth chapter of S. Ihon speaketh most literally of the gift of his fleshe blood to be made at his last supper But Clemens doth speake of that spirituall drinking Christs blood whereof S. Augustin saith Hunc cibum potum societatem vult intelligi corporis membrorum suorum quod est sancta Ecclesia This meate and drinke Christ willeth to be vnderstanded the felowship of his body and members which body the holy Church is Now to be partaker of the vnity and spirit which is made in Christes myâ—…ical body that is to be partaker of the immortalitie and glorie of our Lorde For as S. Paule saith he is the Sauiour of his body Iu. S. Augustine saith Iudas betraied Christ carnal thou hastâ—… betraied Christe spirituall For in thy fury thou betraiedst the holy Gospel to be burnt with wicked fier These wordes of Clement and Augustine agreing so nere in 〈◊〉 â—…nd phrase with the words of Hierom may stand for sufficiente exposition to the same San. These wordes goe so nere yâ— one to the other thâ—…t in sense they differ exceding much For now S. Augustine taketh Christe spiritual an other way cleaue diuerse from Clement or S. HieroÌ„ and that may be easily seen if a man will reade the line which foloweth next in S. Augustine For he saieth Iudas betraied the lawmaker vâ—…to the perfidious Iewes thou hast betraied to meÌ„ as it were reliquias eius his reliques to wit the lawe of God to be destroied S. Augustin then taketh Christ spiritual for certaine reliques of Christ which although they be no partes of his corporal body yet they belong to him for yâ— of his great prouidence toward vs he lest theÌ„ to be deuoutly readen kept what meane you M. Iuel to miâ—…gle things impertineÌ„t together Think you wheresoeuer you find yâ— word spiritual yâ— by by it perteineth to your purpose or do you only inteÌ„d to abuse that not lerned reader The word spirituall being maned of spiritus a spirite mâ—…ste nedes be taken â—…s manie wayes as yâ— word spirit is taken which doth signifie God that is to say the whole Trinitie For God is a spirit 2. The holy Ghost of whom Christ was lead into the deserte 3. Christ him selfe as S. Cyrillus hath noted 4. Angels 5. 〈◊〉 6. Spiritual gifts 7. The soule 8. The imagination 9. The breath of mans â—…outh 1â—… Anger or punishmeÌ„t and many other things By which diuerse taking of this one worde aâ—… of diuerse others in the holy scripture such difficulty riseth to a man though not vnlerned that without the help of vniâ—…sal tradition he can not vnderstand them That whiche you bring out of Athanasâ—…s appertemeth to the Capharnaites to no man els Iu. Thus M. Harding reasoneth we eate not the flesh of Christ that was crucified ergo Christes flesh is really in the Sacrament Sander You leaue out the chefe part of the argument We eate Christes diuine and spirtual flesh and yet we eate it not so as it was crucified therefore S. â—…icrom spake of that eating whiche is not only made by faith for so the crucified fleshe may be eaten but of that which is made by mouth also Iu. We can notthen eate the flesh that was crueified
not more coÌ„tra 390 1 5 mere coÌ„tradictionâ—… one vnion 392 1 15 of our vnion God or 405 1 2 God the father or chariti loue 412 1 21 charitie alone gifts are cor ibideÌ„ yâ— ethniks are coÌ„corporal â–ª    superturally 417 1 29 supernaturally ¶ Other smaller faultes in misplacing of letters points I leaue to the iudgement of the discrete Reader LOVANII Apud Ioannem Foulerum â–ª Anno Domini 1566. Mense â—…anuar Mat. 26. Psal. 98. Heb. 10. Malac. 1. Prou. 3. August de Baptis coÌ„â—…a Donaâ—…st lib 2. Cap. â—… 1. 〈◊〉 3. 1. Cor. 8. Hebr. 10. August adâ—…anua Epist 118 Matt. 28. The Anabaptistes The Catholikes The practise of the whole Churche 〈◊〉 a good interpreta tion of scripture â—… Cor. 11 Act. 8. Matt. 26. The 〈◊〉 of a 〈◊〉 must not be trusted 〈◊〉 〈◊〉 be 〈◊〉 by 〈◊〉 〈◊〉 1. Cor. 11 1. Scriptuâ—… Matt. 26. Marci 14 l. 〈◊〉 22. 1. Cor. 11. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god 3. Generall Councels 4. 〈◊〉 〈◊〉 reâ—… 1. 〈◊〉 〈◊〉 〈◊〉 2. No vse of 〈◊〉 Church of God 3. No generall Coun 〈◊〉 The first 600. yeres 〈◊〉 not for the 〈◊〉 〈◊〉 1. 2. 3. The signes of Christes 〈◊〉 〈◊〉 the signified 〈◊〉 The 〈◊〉 mentaries are fam tâ—… 〈◊〉 yâ— Fathers of yâ— first 600 â–ª yeres 〈◊〉 â—…ye Roma 1. Nowell in his preâ—… The Scri ptures wold neuer abyd him that shâ—…ld say This is not my body Luce. 22. The Catholiks lack no Scriptures 1. 2. 〈◊〉 4. Tâ—…e 〈◊〉 caÌ„not confer scri ptures in this matter If the wordes of the supper be figuratiue none other can be plaine 1. Tim. 3. 1. 2. 3. 4. Con. Ni. CoÌ„ Lat. 5. Ephes. 4. Tâ—…e reasâ—…s that 〈◊〉 our faith Luce. 22. Ioan. 6. Certâ—…in places not weltranslated â—… Why thâ—… Sacrainâ—… taries haue corrupted thâ—… text 2. Ioan. 6. 〈◊〉 Matt. 26. Marc. 14 Luc. 22. 1. Cor. 11 Luc. 22. 1. Cor. 11 Fol. 213. Tom. 2. Fol. 213. Luc. 22. 1. Cor. 11 1. Cor. 10 Ioan. 6. All the Church 〈◊〉 y◠〈◊〉 presence of Christes body Noman denied openly the 〈◊〉 presence of Christes body Luc. 22. The opiâ—… of the reall presence 〈◊〉 〈◊〉 the first six hundred yeres â—… 〈◊〉 that had 〈◊〉 six hundred yeres could not 〈◊〉 sodâ—…nly changed without great tumulte No history maketh 〈◊〉 of any chaÌ„ge of yâ— faith after yâ— first six huÌ„dred 〈◊〉 No 〈◊〉 can be paâ—… because none 〈◊〉 Euthimius In panoplia Libro 2. Bernardus Concil VieÌ„nen Marc. 1. Matt. 16. Ioan. 16. Cyrillus in Anathematis mo 11. Thre couÌ„ cells kept against Berenga rius 〈◊〉 his life tyme. The meaâ—… 〈◊〉 Chri 〈◊〉 〈◊〉 presence Luc. 22. Luc. 22. The 〈◊〉 〈◊〉 of y◠〈◊〉 The faultes of the 〈◊〉 The 〈◊〉 of the 〈◊〉 Matt. 23. 1. Pet. 4. Ierem. 1. Who were meâ—…e to re ceaue 〈◊〉 doctrine The profit which yâ— Church taketh of 〈◊〉 Luce. 1. In epist. ad argen to ratenses â—… The 〈◊〉 of 〈◊〉 ther. In the great ConÌ„ sâ—…l of 〈◊〉 etc. 2. The opiâ—…on oâ—… zumâ—… Decolamâ—… Ioan. 1. Luc. 24. 3. The opiâ—… of Caluin SapieÌ„ 9. The flesh of Christ was sent down to lift 〈◊〉 vp SapieÌ„ 9. The Author inten deth not to speak against the person of the Sacra meÌ„taries Ierem. 6. Matt. 24. The inteÌ„t of the wâ—… ter Augustinus in sine libr. 2. coÌ„tra IulianuÌ„ PelagianuÌ„ 1. Cor. 11. Oecume nius in 1. Cor. 11 Cyprianus de caena Do mini Hiero. li. 2. aduersus Iouinian Theodo ritus in 1. Cor. 11 Matt 26. Marc. 14 〈◊〉 22. 1. Cor. 11 Gen. 14. SapieÌ„ 16. Psal. 22. Prou. 9. 3. Reg. 17 Matt. 2â—… Luce. 14. Galat. 2. Ioan. 13. Matt. 26. 1. Cor. 11. Luce. 22. Marc 14. What the blessing of Christ was Gene. 1. From the â—…owest grow vpward again Man is yâ— briâ—…f and somme of all creatures Marc. 16. Exod. 8. Luce. 1. Christ alone is all Ierem. 23 Psal. 98. Coloss. 2. Sap. 16. Ioan. 6. Eccle. 3. 5. 7. Augustinus De ciuit Libr. 17. Capi. 20. Ephes. 1. Luc. 22. De caena Domin De coena Domi ni In 1. cor Hom. 24 1. Cor. 13 In Ioan. Libro 4. c. 14. Tertulli De resur rectione 〈◊〉 Gene. 1. 1. Cor. 15 Gen. 14. Exo. 16. Leuit. â—… Ioan. 1. Christ 〈◊〉 by faith â—…ly Christ eateÌ„ ty faith oâ—…ly Christ really man Christ really eaten â—… his own supper A true ea tiÌ„g is to ea te 〈◊〉 thiÌ„g boâ—…h with body and soule Ioan. 6. Ser. 6. de ieiunio 7. men Exo. 12. Exo. 16. Leuit. 2. 24. Ioan. 6. Esai 9. 1. The deuil Eua. 2. Gabriel Maria. 3. The apâ—… The crosse 4. Adaâ—… Christ. 5. The apple eaten The flâ—…sh of Christ eaten Cyprianus de Coena Domini Prosper Aquitan contra Collato we were poysoned in Adam we digest our surfet 〈◊〉 Christ. It is not 〈◊〉 〈◊〉 eueri child eate really yâ— flesh of Christ. The flesh of Christ is yâ— wood of life 〈◊〉 Orat. 〈◊〉 Poyson tasted The 〈◊〉 of Christ is the medicine The body of Christ entreth into oure body The medecyne must nedes enter into our bodyes How Christes â–ª body to ge uen really to many and yet re mayneth whole Transubst aÌ„ttation Gregorius an D. 370. Driginall syn The 〈◊〉 re of a me 〈◊〉 hea leth not Gen. 3. August de Gen. ad lit li. 11. cap. 5. Iod. 14. 1. Cor. 15 Ro â–ª 5 â–ª Tit. 3. 1. Cor. 10 Spiritâ—… gifts are not here reproued but Chrâ—…l is â—…fered before them all Ephes. 4 2. Cor. 2. Caluin setteth foorth the kingâ—…om of yâ— deuiâ—… abaseth yâ— kingdâ—… gifts of God 1. Cor. 11 Luthers supper Corolstadius supper Zuinglius supper Ioan. 1. Caluins supper Matt. 26. Matth. 3. Chrysostom in 1. Cor. hom 24. The first fault of yâ— Corinthians The 'r seeoÌ„d fault Rom 12. Ephes. 4 Hieroni mus li. 2. aduersus Iouinianum Ioan. 6. Hiero. in Ozeam Capit. 11. Hieron ad Hedib 2. Augustinus De Trinit Libro 4. Cap. 14. Esaie 63 Ioan. 13. Cyprianus De 〈◊〉 Domini Colos. 2. 〈◊〉 22. Ioan. 6. Matt. 26. 1. Cor. 10 Matt. 26 The words of 〈◊〉 in his institutions De coena Do. The wordes of the 〈◊〉 the leafe 213. pag. 〈◊〉 The 〈◊〉 of the English new preachers Words of promise are of two sorts Gala. 4. Gen. 18. 20. 22. Galat. 3. Ioan. 6. 〈◊〉 Cor. 11 How Cal uin taketh the name of promise De Coena Dom. Matt. 17. Matth. 9. The diffe rence betwene a promise a perfoormance Matt. 26. Luc. 22. Ioan. 6. 1. Cor. 11 Matt. 26. Matth. 3. 2. Cor. 2. This â—…inteth to 〈◊〉 thing Caluin wold â—…des set vp a new religion 1. Cor. 11 The Catholike interpreta tion oâ—… Christes words Rom. 9. 〈◊〉 21. A promiâ—… is a prediction In 〈◊〉 de verb. oblig Matth. 8 Matt 21. Matt. 17. Matt. 8. Matt. 9. Matt. 26. Iob 38. 〈◊〉 〈◊〉 Rom. 4. Ioan. 2. Roma 1. Tertull. aduersus Marcionem Libr. 4.