authoritie or credite ys he of that teacheth in the pulpet by speaking then he that teacheth by open writing Yf ye will not beleue me writing ye will not beleue me preaching Yf ye wil beleue me preaching for that I speake the trueth by the scriptures and auncient fathers Beleue me also writing the trueth by the scriptures aÌ„d auncieÌ„t fathers And yf these alowed writers of these later daies teach the trueth by the scripturs aÌ„d auncieÌ„t fathers theÌ„ must they neds be receaued And ther for trulie yt ys necessarie that they be alleaged to th eÌ„tent the trueth maie be perceaued to be one throughout all and that they being ioined with the auncieÌ„tes yt maie be seeÌ„ that the same trueth is taught now that was taught a thousand yeares agoÌ„ before And therfor haue I determined not to geue place to this refusall of Heretiques but to alleage the Authours of these later yeares that the coÌ„sonancie and vnitie of the trueth maie be perceaued in all ages and that ther ys no other trueth taught now theÌ„ was taught in the Primitiue Church and the time of the Apostles yea no other trueth then was taught by oure Sauiour Chryst himself and by his holie Spirit the Authour of all trueth Wherby the foule railinges and slaunders which bemost comoÌ„ lie in the mouthes of the enemies maie be taken awaie and they of their vntrueth and malice woorthilie confownded Thus moche I thought good to saie for that in this book I minde to vse the testimonies of these late writers for th entent aboue specified And nowe therfore to Theophilacte the Grecian I shall ioin the learned doctour Nicolaus de Lyra a latin Authour who writing vpon the sixt of S. Iohn cometh to this text Et panis quem ego dabo caro mea est And the bread whiche I will geue ys my flesh and expowndeth yt thus Postquam egit de pane spirituali qui est Verbum hic consequenter agit de pane spirituali qui est Sacramentum After he hath don saieth this Authour of Chryst with the spirituall bread which ys Nico. Lira in 6. Ioan. the woorde here consequentlie he treacted of the spirituall breade whiche ys the Sacrament What dothe this authour dissent from the Fathers dothe he not signifie that Chryste before the sentence so often alleaged did speake of the spirituall bread hys Godhead which he calleth the woord And doth he not now saie that in yt that foloweth Chryst speaketh of the Sacrament These be sufficient to declare the true vnderstaÌ„ding of our Sauiour Chrystes processe and ordre in the sixte of S. Iohn And for that ye perceaue the same aswell after the minde of Chryste the verie texte so leading vs to vnderstand yt as also after the minde of diuerse learned authours I will nowe procead to see the vnderstaÌ„ding of diuerse textes of the rest of this chapiter that treacte of the blessed Sacrament THE FOVRTH CHAPITER BEGINNETH A further proof of the former matter by S. Cyprian and Euthymius THis distinction of these two breades last before mencioned perceaued and being withall remeÌ„bred that at this text The bread which I shall geue ys my â—…esh whiche I will geue for the life of the world Chryst began to speake of the Sacrament and continueth the disputation therof to the ende of the chapiter to proue the same more manifestlie to the Reader and withall to make yt clere that that processe ys not of a figuratiue flesh but of Chrystes verie propre flesh and bodie I will beginne at the same text and so descending to the last by a nombre of the most auncient Fathers of Chrystes Parliament house open both the one and the other I trust to the full contentacion of the godlie Reader The firste that shall shewe hys minde of this matter shall be the holie Martyr Cyprian who saieth thus Panis vitae Christus est panis hic omnium non est sed noster est Et quomodò dicimus Pater noster quia intelligentium credentium pater est sic paneÌ„ nostruÌ„ vocamus quia Christus noster qui eius corpus coÌ„tingimus panis est Hunc autem paneÌ„ dari nobis quotidiè postulamus ne qui in Christo sumus Eucharistiam quotidie ad cibuÌ„ salutis accipimus intercedente grauiore aliquo delicto dum abstenti noÌ„ coÌ„municantes à caelesti pane prohibemur à Christi corpore separemur ipso praedicante monente Ego sum panis vitae qui de caelo descendi Si quis ederit de hoc pane viuet in aeternum Panis quteÌ„ quem ego dedero caro mea est pro seculi vita The bread of life ys Chryst and this breade ys not the breade of all men but yt ys ours And as we do saie Oure Father because he ys the father of all that do beleue and vnderstande Euen so also oure bread call we whiche touche his bodie bicause owre Chryste ys bread This breade we dailie desire to be geuen vs least we which be in Chryst and take the Sacrament dailie to oure meate of health some greuouse offence coming betwene while we being excoÌ„municated and not receauing be forbidden from the heauenlie bread maie be separated from the bodie of Chryste he himself openly saing and teaching I am the bread of life whiche descended from heauen Whosoeuer shal eate of this bread shall liue for euer The bread which I will geue ys my flesh for the life of the worlde Thus moch S. CypriaÌ„ In this sentence I doubte not but ye perceaue that this holy Martyr applieth the sentences of the sixt of S. Iohn to the SacrameÌ„t of Chrystes bodie and blood According to whiche vnderstanding he calleth Chryst our bread S. Cyprian aplieth the sixt of S. Iohn to the Sacrament whom he so calleth not onelie bicause of his Godhead but also bicause he feadeth vs in the Sacrament with his bodie For saieth he we being in Chryste do receaue the Sacrament dailie to the meate of health But yf by sinne we forbeare to receaue the heauenlie bread we be separated from the bodie of Chryste Wherby we maie perceaue that not onelie the sixt of S. Iohn ys to be vnderstanded of the Sacrament But also when S. Cyprian calleth the Sacrament the meat of health the heauenly bread and the bodie we are taught that in the SacrameÌ„t ys the verie presence of that bodie to the which proprelie these goodlie titles maie be wourthilie applied Whiche bodie can be none other but the bodie of Chryst God an man But forasmoch as the faith of this famouse Father and holie Martyr Cyprian in this poinct hath ben notablie and manifestlie declared in sentences before alleaged in the first booke and more herafter shall be spoken I will not nowe trooble the reader with any longer declaracion of the same but will ioin with Cyprian one of the other side of Chrystes Parliament house euen Euthymius a grecian whose sentence Reader yt shall
in Chrysostome and Theophilact Wherfor comminge to them remembre this and conferr thē to gether and thowe shalt finde good matter and agreable to the trueth of this assercion THE ONE AND TVENTETH CHAPITER CONTInueth the same exposition by Chrysostome and Lira WHeras ye haue hitherto hearde the sentēces of the Fathers and auncientes of the higher house vpon this text nowe in hande Herafter for the better declaracion of the consonāt doctrine of this trueth in all times and for the more confusion of the Aduersaries who so maliciously haue depraued the writers of the later time I will as before ys promised ioin to some of the elder sort some of the yōger Of the whiche the first coople shall be Chrysostome and Lira the one a grecian Homil. 40. in Joan. Chryst in the sixt of S. John spake not para bolicallie or obscurelie and of the higher house the other a latin and of the lower howse as ye haue heard Chrysostome vpon this text saieth thus Quid autem signat Caro mea verè est cibus sanguis meus verè est potus Aut quòd is est verus cibus qui saluat animam aut vt eos in praedictis confirmet ne obscurè locutum in parabolis arbitrarentur What meneth this sainge My flesh ys verilie meat and my bloode ys verilie drinke Either that this ys the true meat that saueth the soule or ells that he might confirme them least they shoulde thinke that he had spoken obscurelie in parables Wher note that Chrysostome saieth that Chryst did speake these woordes in plain speache and not darkelie in paraboles Whiche saing wonderfully confuteth the Aduersaries For yf Chryst did not speake parabolicallie then he ment that the woordes shoulde signifie no other thing then in their propre significacion they do signifie and then must yt nedes be that Chryst spake here of his very flesh and of his very blood with oute all obscuritie or darke maner of speache by figures tropes similitudes or paraboles whiche the Aduersaries wolde here ensparse My flesh is meate in dede and my blood is drinke in dede ys no obscure speache nor no figuratiue speache saieth Chrisostome let the Aduersaries then wrest and wring and peruert the scriptures as they list I will creditt holy Chrysostom and the churche that he liued in before anie of the Aduersaries and their malignāt church whiche they liue A a plain saing of Chrysost for M. Iuel in Yf the Proclamer will not saie that this ys a plain saing when ther ys no parbole in yt I knowe not what he will saie ys plain these woordes being of them selues so plain Nowe whether the exposition of Lira who was of the latin Churche and of the later daies be consonant and agreable to Chrysostome or not let vs heare vpon the same text he saieth Hic ostenditur buius Sacramenti veritas Christus enim frequēter parabolicè Discipulis loquebatur Et ideo ne crederent quòd caro eius cotinere Lira in 6. Ioann tur in hoc sacramento Eucharistiae tantummodò sicut in signo ideo hoc remouet dicens Caromea uerè est cibus quia hic sumitur realiter non figuratiuè Et eodem modo est de sanguine sub specie vini ideo subdit Et sanguis meus verè est potus Dicitur ctiam caro Christi verè cibus sanguis eius verè potus quia reficiunt animam quae est immortalis Cibus autem corporalis tantùm reficit corpus quod est corruptibile Here ys shewed saieth Lira the veritie of this Sacrament For Chryst oftentimes did speake to his disciples parabolicallie And therfor leest they shoulde beleue that this flesh were conteined in this Sacrament onely as in a figure he remoueth that saing my flesh ys verily meat For yt ys here receaued really and not The flesh of Chryst in the Saeaten reallie not figurat figuratiuely And after the same maner ys yt of the bloode vnder the forme of wine The flesh of Chryst ys also called meat in dede and his bloode drink in dede bicause they refresh the soule whiche ys immortall But corporall meat refresheth onelie the bodie whiche ys corruptible Thus he Remembre Reader the exposition of Chrysostome wherin he saied two thinges The one that Chryst saieth that his flesh ys verily meat bicause yt faueth the soule The other that Chryste so saied bicause he wolde confirme them in the forsaied thinges that he did not speake in paraboles And nowe conferr this authour to him and see yf he speake anie other thing but euen the same two thinges that Chrysostom did For wher Chrysostome saieth that yt ys the true meat that saueth the soule This authour saieth that the bodie of Chryst ys called verily meate and his bloode verily drink bicause they refresh the soule whiche ys immortall Chrysostome saieth that Chryst wolde shewe him self not to speake nowe in paraboles This authour more at large saieth that bicause Chryst did oftē speake parabolicallie leaste they shoulde thinke or beleue that his flesh were conteined in the Sacrament as in a signe onlie therfor he remoueth that saing that this flesh ys verily meat bicause yt ys receaued really and not figuratiuely Thus ye see agreement betwen these authours and one trueth spoken here amost by one maner of woordes of him that did write aboue a thousande yeares agone and of him that did write not fullie three hōdreth years agon Wherby ye maie perceaue that the same doctrine hathe ben continued and taught in these latter years by writers of late time whiche was receaued and taught in the churche in auncient time as touching thexposition of this scripture we haue in hande THE TVO AND TVENTETH CHAP. CONTInueth yet thexposition of the same text by S. Cyrill and Dionise AS in the chapter last before ye hearde one coople farre distant in time of ther lifes but consonant in sownde of their faithe So shall ye in this chapter heare an other coople the one very auncient the other of later time likewise agreablie declaring their faith and opening the right sense of our text nowe yet in hande This coople shall be Cyrill and Dionise the Carthusian the one of the greke churche the other of the latin churche as they before alleadged were S. Cyrill saieth thus Vmbram figuram nosti Disce ipsam rei veritatem Caro enim mea inquit verè est cibus sanguis meus verè est potus Rursus distinguit inter Li. 4. ca. 16. in Joā mysticam benedictionem Manna aquarum fluenta ex lapide calicis sancti communicationem ne magis Mannae miraculū admirentur sed ipsum potius suscipiant qui caelestis panis est aeternae vitae largitor Mannae namque alimentum non aeternam vitam sed breue famis remedium attulit Non erat ergo ille verus cibus Sanctū verò Christi corpus ad immortalitatem vitam aeternam nutriens
THE PARLIAMENT OF CHRYSTE AVOVCHING AND DECLARING THE ENACted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament and of other articles concerning the same impugned in a wicked sermon by M. Iuell Collected and sethfurth by THOMAS HESKYNS Doctour of dyuinitie Wherin the reader shall fynde all the scripturs coÌ„monlie alleaged oute of the newe Testament touching the B. Sacrament and some of the olde Testament plainlie and truely expownded by a nombre of holie learned Fathers and Doctours ECCLESIAST VIII NON te praetereat narratio seniorum ipsi enim didicerunt à patribus suis Quoniam ab ipsis disces intellectum in tempore necessitatis dare responsum Go not from the doctryne of the elders for they haue learned of their fathers For of them thowe shalt learn vnderstanding so that thowe maist make answer in tyme of nede AVGVST LIB 1. de moribus Eccle. CAP. XXV AVDITE doctos catholicae Ecclesiae viros tanta pace animi eo voto quo ego vos audiui Heare ye the learned men of the catholique Churche with as quiet a mynde and with soche desyre as I haue heard yowe SCRVTAMINI Imprinted in Antvverpe At the golden Angell by VVilliam Silvius prynter to the Kynges Maiestie M.D.LXVI VVith Priuilege THE NAMES OF SOCHE AVTHOVRS AS BE ALLEAGED IN THIS BOOKE OF THE PARLIAment of Chryste placed as yt vvere in tvvo houses that ys to vvitte soche as vvere before a thousand years or verie neer in the higher house soche as vvere since in the lovver house Iesus Christus Apost Euangelist Ioannes Marcus Paulus Mattheus Lucas Andreas Latines of the higher house Clemens Alexander Sixtus Pius Soter Tertullianus Fabianus Cyprianus Siluester Iuuencus Hilarius Optatus Ambrosius Hieronimus Augustinus Primasius Vincentius lirinen Sedulius Leo primus Hilarius PP Cassiodorus Gregorius Isidorus Grecians of the higher house Martialis Abdias Anacletus Ignatius Dionysius Arcop Telesphorus Iustinus Irenaeus Origenes Eusebius Caesarien Athanasius Eusebius emis Basilius Gregorius Niss Gregorius Nazian Efrem Isichius Chrysostomus Theophilus Alexan. Amphilochius Didymus Proclus Cyrillus Euthymius Theodoretus Latines of the lower house Beda Haymo Remigius Paschasius Lanfrancus Algerus Guitmundus Anselmus Hugo de S. vict Rupertus Bernardus Petrus Clu. Innocentius 3 Thomas de Aqui. Nicolaus lyra Hugo Cardinalis Holkot Roffensis Titelmannus Grecians of the lower house Damascenus Theophilactus Occumenius Nicolaus Methonen Nicolaus Cabisila Germanus Bessario THE PARLIAMENT OF CHRISTE VPON the matter of the B. Sacrament 1 Figured Exod. 16. 2 Prophecied Malach. 1. 3 Promised Joan. 6 4 Jnstituted Math. 25 5 Practized Jac in Miss 6 Reserued â—…in epist â—… 7 Continued â— Cor. 11 8 Adoreâ—… Priuilegium REgiae Maiestatis diplomate permissum est Thomae Heskins S. Theologiae professori vti per aliquem TypographoruÌ„ in hisce omnibus ditionis suae Regionibus admissorum imprimendum curet librum inscriptum The Parliament of Chryste auouching and declaring c. Inhibitumue alijs omnibus intra eandem ditionem ne ante triennium proximum absque ipsius Thomae licentia imprimant aut alibi impressum diuendant sub poena in eodem diplomate expressa Datum Bruxellae 7. Iulij 1565. Subsign Burgeois Facuwez TO M. IO. IVELL THOMAS HESKINS VVISHETH GRACE AND RESTITVcion of faith DETESTING your heresie yet louing your person and therfor wishing your reformacioÌ„ and correctioÌ„ I haue M. Iuell coÌ„pilled this booke wherbie as I trust the vanitie of your bragge ys and shal be disclosed and perceaued so do I wish that by the same both yowe and soch as haue erred maie be reduced from your foule errour and all the people of my natiue contrie for whose cause especialie I haue takeÌ„ these labours so staied in faith that by your manifold vntrueths they be not seduced Yow haue not onelie enwrapped your self in errour but also to maintein the same coÌ„mitted three heinouse offences One is the abuse and conteÌ„pt of the authoritie aÌ„d doctrine of the holie Fathers of the primitiue aÌ„d auncieÌ„t Church Those Fathers youe do not onelie truncatelie alleage aÌ„d with craftie sleight abuse aÌ„d falsifie but also although yowe euideÌ„tlie see theÌ„ impugning your doctrine and heresie yet without all regard of their great learning aÌ„d authoritie of their perpetual coÌ„sent aÌ„d agreement of their reuereÌ„d antiquitie of their famouse holinesse yowe runne stil in the race of your deuised inuencion and phantasie vtterlie coÌ„teÌ„ning whatsoeuer hath ben by theÌ„ saied or doen contrarie to your blinde affection and wicked opinion Now to vse to yowe the woords of the holie Father Leo to Eutyches Quid iniquius quam impia supene sapientioribus doctoribusue non credere What ys more wicked then to haue vngodlie opinions and not to beleue theÌ„ that be wises and better learned Decet enim sequi patres nostros nec coÌ„mutare definitioneÌ„ eoruÌ„ perpetud quorli regulaÌ„ secundùm sacras scripturas esse didicimus Yt becometh vs saieth Flauianus to folowe our Fathers and not to chaunge their perpetuall definition whose rule we haue learned to be according to the scripturs But yow staied not here Yt was not enough for yow to coÌ„teÌ„ne or abusethe perpetuall definitioÌ„ of the Fathers but youe proceaded to the second offeÌ„ce eueÌ„ to mocke aÌ„d skorn the learned aÌ„d holie Fathers of Chrysts Church not onelie theÌ„ of the later daies but soch as liued a thousand years agon wherof some were famouse for their learning some so constant in their faith and perfect in life that of the vniuersal Church thei haue beÌ„ hitherto aÌ„d yet be reputed aÌ„d esteemed blessed Saincts Soch I saie as God hath exalted to his glorie soch as in heaueÌ„ be honourable soch haue yow in earth dishonoured yea mockt aÌ„d skorned aÌ„d as moch as in yow laie made despicable to the worlde Thus haue yow vsed or raither abused S. Siluester who liued in the time of CoÌ„staÌ„tine the great a maÌ„right vertueouse aÌ„d holie aÌ„d so reported in al good histories as yourself know aÌ„d so esteemed aÌ„d reuereÌ„ced of the whol Church Thus haue yow vsed S. Isidore a maÌ„ of great fame aÌ„d an holie bishoppe in the time of S. Gregorie Thus haue you vsed InnoceÌ„tius the third Thomas de Aquino aÌ„d Roffensis all meÌ„ of singular vertue aÌ„d in learning not inferiour to yowe I am sure but a great waie befor yow wherfor no soch as yow aught to deride and mock As for the Bishoppe of Rochester who both learnedlie aÌ„d godlie wrote against both Luther and OecolaÌ„p his works stand yet vntouched but of your mock not able to be impugned by any LutheraÌ„ OecolaÌ„padiaÌ„ Caluinist or otherlike for of which sect yow be I think yow disclose not In this your mockrie yow are the right imitatour of Porphirius the enemie of all chrystianitie For he as Euseb aÌ„d Niceph. wittnesse derided the EuaÌ„gelists aÌ„d Apostles the writers of the scripturs yow deride the holie Bishops aÌ„d saincts their successours writers vpoÌ„ the script He coÌ„teÌ„ned the
soche as heys himself Soche true mē they be nowe also that this mā wil creditte in this matter euē soche as he ys himself yf he doe refuse all these kindes of mē aboue produced But howesoeuer he shall take this and the rest of my booke in outwarde countenance I trust yt shal touche his conscience And then as Chrysostom Smalle conforte wher conscience ys consounded saieth Leuis erit consolatio vbi conscientiae sentiunt se esse confusas Yt ys but a light or small comfort when the consciences of men perceaue them selues confownded God of his mercie reduce him and all that be gone astraie home to hys folde again that they be not in his terrible iudgement confownded before him and all his Angells Nowe Reader that the order of this my rude worke maye be knowen vnto Ordre of the Booke thee vnderstād that wher the enemie of Gods trueth hath in his saied sermō made his boast that he ys sure that not one sentēce cā be brought by the catholiq̄s to proue the Articles ther by him rehersed amōge the which beside the reall and substāciall presence of Christ in the Sacramēt he addeth manie other thinges apperteininge to the same which he ioineth together vnder one predicamēt that ys that we haue no proof for them that he maye be perceaued to be a vain and false man I will proue yt by scriptures doctours and Councells And incidentlie diuerse other of his rehersed matters to this principal apperteining Whiche allthough I ouerpasse them not in soche maner as he doth onelie to saie and nothing to proue or improue thē as they be of him vttered yet ye shall finde thē answered wher occasion ys ministred to speake of soche matter And although manie profownde and excellent learned men whose latchettes of their shoes I am not woorthie to loose haue woorthlie written in this matter yet for that none of them to my knowledge hathe after this maner proceaded orderlie to expownde the scriptures that treact of the Sacrament whiche methinke to the confutacion of this man ys necessarie I will by the helpe of God that waie proceade and not by mine owne phantasie but by the verie mindes of the doctours truely seke oute the true vnderstanding of them And for that these scriptures be in three sundrie bookes of the Bible that ys in the olde Testament in the Gospells and in the epistles ther The contens and ordre of this work for the matter beinge lōg I haue diuided this rude worke into three bookes In the first booke are opened soche promisses figures and prophecies of the olde Testament as appertein to the Sacrament The seconde booke geueth yow vnderstanding of the scriptures apperteininge to the same conteined in the vj. of sainct Ihon his Gospell the xxvj of sainct Matthew and in the xxiiij of saincte Luke The thirde booke expowndeth so moche of the tenth and the eleuenth chapiter of the first epistle to the Corinthians as toucheth that matter and also one sentence of the epistle to the Ephesians and one other to the Hebrues In this exposition to the more confutacion of the Aduersaire and confirmacion of the catholique I for the most part bringinge sundrie and diuerse doctours vpon euerie text doe ioin a greke doctour and a latine together that the concord and agreement of bothe churches maye well appeare and fullie be seen So haue I also ioined the doctours that haue written within the compasse of these nine hondreth yeares to them that haue written before that yt maie be iudged whether that these of the later time doo differ or dissent from them of the auncient time in the substanciall poinctes of our faith as the aduersarie saieth they doo By which processe gētle Reader thow shalt I trust perceaue that where the arrogante Philistine both blasphemouslie and vntruelie hathe said of the Catholique Church of the liuing God that yt hathe not one scripture one doctour nor one Councell yt hathe vndoubredly as touching the blessed Sacramēt and other articles apperteining to the same not onelie al the holie Scriptures that treact of that holie mysteric but also the holie Fathers and Councells that speake of the same both Grekes and latines and them aswel of the auncient time before a thousand yeares as thē that were of the later time within the cōpasse of a thousand yeares So that the scriptures being thus explained by the common consent of so manie doctours and all the same also conspiring vpon this one trueth as yt shall be perceaued not by a vain bragge withoute proofe but by euident and plain testimonie we maic as truelie as boldlie returning his bragge into his owne lappe saie that this philistine and his cōplices for the maintenance of their heresie against the presence of Christ in the blessed Sacramēt haue not one scripture one doctour nor one Catholiq̄ Coūcel to make for thē Which thīge I dare saie the indifferēt Reader whē he shal haue perused this booke wil not feare to auouche with me And wishinge that this my laboure might be profitable to the simple and Catholique Church Christes Parliamēt house vnlearned for whose helpe I haue most speciallie taken yt I haue framed my writing as neare as the matter will suffre to their capacities And wher in ciuill and politike regiment Lawes Actes and statutes haue their force by Councells and Parliamentes therfor wher the veritie of Christes reall presence in the Sacrament ys a trueth establissed enacted and receaued by Christes Parliament house I meen the catholique Churche yt liketh me oftentimes to allude to the name and therto agreablie to name this booke I haue Title of the booke not entēded to fall one heere breadth frō the faith of the catholiq̄ Churche Yf anie thing hath slipped from me I submitte yt to the correction of Christes catholique Churche and my self also Prainge thee god Reader to accept my labours in good part and remembre me in thy prayers Vale. THE FIRSTE BOOKE THE FIRST CHAPITER VPON OCCASION THAT THIS ADVERSARIE THIS PROCLAMER AND CHALENger wolde haue the scriptures red of all men presupposing the same to be easie to be vnderstanded entreth as by preamble to treact of the difficultie of the scriptures and to prooue that they aught not of all men to be red without an hable interpretour or teacher HAVING in pourpose to declare by the testimonie of the noble men of Christes Parliament house the enacted and receaued treuth or true meening of all or most of soche scriptures as treact of the blessd Sacrament of the bodie and bloode of our Sauioure Christe ther cometh to my minde the doctrine of Luther the great Progenitour of this Aduersarie who in his booke De seruo arbitrio Luther de seruo arbitr as other his ympes likewise in their bookes teacheth that the scriptures of them selues be easie of all men to be vnderstanded and nede no interpretour Wherunto also the more to infatuate the people he addeth
we die not for we haue sinned in asking vs a king As theise people offended for that they abidde not in the ordre that God appointed thē So oure people nowe a daies folowing the inuentiōs of their heades and castinge awaie their rulers which God hathe appointed and takinge soche as God hath not appointed reiectinge also the holie religiō and faith of God vniuersallie receaued and framinge thēselues a faith and Religiō newlie inuēted and but priuately vsed haue not onelie offended but as sainct Augustine saieth they haue shewed their great madnesse Si quid diuinae Aug. ad Ianuar. Epla 118. scripturae praescribit autoritas non est dubitandū quin ita facere debeamus vt legimus Simi liter etiam si quid per orbem frequentat Ecclesia Nam hoc quin ita saciendum sit disputare insolentissimae insaniae est Yf the authoritie of the scripture of God dothe prescribe anie thing yt ys not to be doubted but that we aught to do as we read Likewise what so euer the Churche through the worlde dothe obserue for to dispute but that this aught so to be done yt ys most arrogant or foolish madnesse As I saie oure people haue offended with the childrē of Israel in theise and other before mencioned So God graūte thē to be cōtended with Gods ordre and to repēt with the childrē of Israell and saie peccauimus we haue offended ād so their eies through mekenes opened theymaie mekelie se their igno raunce and acknowledging the same maie iudge thēselues more mete to heare then to speake to learn then to teache to obie then to rule as the authoritie and exāples of the most famouse fathers and men of Chrystes Churchemaie moue Of whiche some shal be shewed in the next chapiter THE SEVENTH CHAPITER DECLARING THE same by examples of the Fathers and autorities of the Doctours of the Churche MOyses when his death drewe nere willing that the great woūders that God had wrought shoulde not by obliuiō be wiped oute of memorie not onelie to the childrē of Israel that thē liued but to al their posteritie as wel their spiritual as carnal childrē he gaue this rule Interroga patrem tuum annunciabit tibi maiores tuos dicent tibi Aske thy father and he will shewe thee thy Elders and they will tell thee Deut. 32. Although Moyses had writtē fiue bookes wherin he had most excellētlye declared the mightie workes and wounderful miracles of God Yet he did not sende all the people onelie thither to learn but he willed thē to learn of Scripture must be learned of the Fathers The Fathers learned of their elders The Apostles learned of Chryst. Praier required to vnderstād the scriptures their Elders what were the great workes of God Euē so nowe a daies all mē maie not be sent to the scriptures to learn but they must learn of their fathers what be the goodlie workes of God conteined in the Scriptures Yf ye aske all the holie auncient Fathers of whome they learned they wil aunswere of their teachers Fathers and Elders The Apostles learned of our master Chryste who were not in a soddein absolutelie and perfectlie learned but were three yeares and more in learning although they learned of so noble a Schoolemaster whom yt pleased so to vse his Scholers the holie Apostles as therby to insinuate vnto thē that the knowledge of the scriptures ys not rashlie to be had either with a daies hearinge or with a yeares studieng but yt ys as Origen saieth withgreate studie and praier to be gotten Non studin̄ solū nobis adhibendū est ad discendas sacras literas verùm supplicandū Domino diebus ac noctibus obsecrandū vt veniat Agnus ex tribu Iuda ipse accipiēs librū signatū dignetur aperire Not onelie studie saieth Origen ys to be applied to learn the holie scriptures but supplicacion must be made vnto our Lorde and praier vsed daies and nightes that the Lābe of the Tribe of Iuda maie come and that he takinge the sealed booke maie vouchesaif to open yt Thus moche Origen After this maner the holie disciples ād fathers did learn of their Seniours as Fathers of the Church learned of their Elders the histories do declare So did Marke Clemens Linus and Cletus learn of saincte Peter So did Titus Timothius Lucas and Dionysius of saincte Paule Ignatius Policarpus and Papias of saincte Ihon. Of Papias Tertulian Of Pantenus Origen Of Origen Dionysius Alexandrinus Of Tertulian Cyprian Of Dydimus and Gregorie Nazianzen saincte Hierō Of Theophilus saincte Cyrill Of saincte Ambrose sainct Augustin Of saincte Augustin Primasius and Orosius And so agreat nōbre of other which did not onelie with holie life ād deuoute praier applie their great and plainfull studie but also trauailed manie and diuerse cōtries to seke famouse and holie learned mē of whome they might be instructed in the Scriptures The Ecclesiastical historie declareth that two notable learned holie Fathers Eccles hist li. 11. ca. 9. Sainct Basill and Grego Naziā howe they learned the scriptures Basil and Gregorie Nazianzen laie thirtene years in a Monasterie in the studie of the Scriptures and yet presumed not of their owne heades but vsed the learned helpe and instructiō of their elders whose learninge and authoritie they diligentlie and obediētlie folowed The woordes of the historie be these Gregorius cum se totum dei seruitio mancipasset tantum de collegae amore praesumpsit vt sedentē Basiliū de doctoris cathedra deponeret ac secū ad Monasteriū manu iniecta perduceret ibiue per annos vt aiunt tredecim omnibus Graecorū saeculariū libris remotis solis diuinae scripturae voluminibus operā dabāt eorumue intelligentiā non ex propria praesum ptione sed ex maiorū scriptis autoritate sequebantur quos ipsos ex apostolica successione intelligendiregulā suscepisse constabat Gregorie when he had geuen and boūde himself whollie to the seruice of God presumed so moche vpon the loue of his felowe that he putte Basille sitting from the chaire of a doctour or teacher and taking him by the hande led him with him to the Monasterie and ther by the space of thirtene yeares as yt ys reported all prophane or secular bookes of the Grecians remoued they applied their diligēce and laboure to the onelie bookes of Gods Scripture and poursewed the vnderstāding of the same not of their owne presumption but by the writinges and autoritie of their Elders who also themselues as yt was wel knowē receaued the rule of vnderstanding by succession frō the Apostles Thus moche the historie Saincte Hierome of himself saieth Nobis curaefuit cum eruditissimis Hebraeorum hunc laborē subire vt circumiremus Prouinciā quam vniuersae ecclesiae Christi sonāt Fateor Hier. ad Domnion et Rogatiā Sainct Hierom howe he learned the scriptures enim mi Domnion Rogatiane charissimi nunquam me in diuinis voluminibus proprijs
seruus minor patre crucifigendus sed voluntariè inquit Ego dabo carnem meam pro mundi vita Manifestlie doth Chryst speake vnto vs of the mysticall communion of hys bodie For the bread saieth he whiche I will geue yowe ys my flesh which I will geue for the life of the worlde And shewing his power that he should be crucified not as a seruaunt and lesse then the Father but willinglie he saieth I will geue my flesh for the life of the worlde Note here that Theophilacte doth not onelie folowe and agree with Chrysostome but also he semeth to signifie that yt was a clere matter a plain matter a matter receaued of all men of Chrystes Churche in his time withoute controuersie when he saeth that Chryst in that text spake manifestly of the communion of his bodie A merueilouse matter that that Chryst did speake so manifestlie and of these Fathers was coÌ„ceaued so clerly shoulde nowe a daies be taken of these peruerters of Gods scripturs so obscurelie By this ye maie see that in the cler light they are blinde and can not see For blinde maliciouse ignorance hath vtterlie blinded them Therfore an other daie except in time they repente Sap. 5. they shall saie and lamentablie confesse as in the booke of wisdom ys saied in the persons of soch Errauimus à via veritatis et iustitiae lumeÌ„ noÌ„ illuxit nobis c. We haue erred from the waie of trueth and the light of righteousnes hath not shined to vs and the Sunne of vnderstanding rose not vppe vpon vs. We haue wearied our selues in the waie of wickednesse and destruction Tediouse waies haue we goen but as for the waie of the Lorde we haue not knowen Whiche maner of lamentacion God auerte from them and geue them grace in time to repent that the Sunne of vnderstanding maie rise vpon theme To procead and therby to trie whether soch as haue writen of late years I mene whiche were within these three hundreth years or ther aboute whiche haue ben so vilie estemed of these singular phantasied men of our time did dissent from these elders in the exposition of this scripture And whether the Church these two or three hundreth years last past did otherwise vnderstand the scriptures then the fathers did by the hearing of someone we shall perceaue And to speake here what I thinke verilie I thinke the subtle and craftie conueighance of the Aduersaries and this Proclamer also was and ys to contemne and despise these late authours first bicause they wer as they saie not cloquent and therfore Erasmus moche inueigheth against Lyra. Then these are not auncient and therfor not to be alleaged Last they open theÌ„selues a litle more and saie these authours are not to be alleaged but reiected bicause their doctrine ys not sownd but corrupted And they haue corrupted saie they and peruerted and destroied Gods woord with the inuentioÌ„s of meÌ„ And by this were al the learned writers which were within these sixe or seuen huÌ„dreth years defaced and reiected as S. Tho. Aquinas S. Bonauentura Petrus Lombardus Dionysius Carthusianus Hugo Cardinalis Holcot and N. Lyra Fathers in olde time spake of the mysteries couertlie with a great noÌ„bre mo of that age which are not esteemed nor accepted as of authoritie nor none that haue writen within the compasse of these thousand years can be allowed by some of the Aduersaries And why was this Bicause they wrote so plainlie that they coulde not be wrested As for other Fathers that were before a thousand years though manye of them did writte verie plain as occasion did serue when they did write to christen men Yet oftentimes when they did preache to the people or write to soche as were weake in faith as in those daies the Churche was mingled with those that had not receaued the faithe then bicause PerfectoruÌ„ est solidus cibus strong meat ys for them that be perfecte and Paruulis in Christo lac dandum To â—onglinges in Christe milke ys to be geuen therfore they oftentimes as yt was necessarie that the mysteries of our faithe shoulde not be vttered to them that coulde not beare them did speake of the same couertlie and closelie and therfore they were fain oftentimes to knitte vppe ther talke of the Sacrament with this or like saieng Norunt fideles the faithful do knowe And by like occasion did in manie places write obscurelie in this matter and did not so manifestlie and plainly vtter yt bicause ther was no occasion geuen them by heresie in that matter but all were of one minde in yt hauing most godlie peace and quietnes in the same And therfore the Aduersarie more delighted with obscure places which he thinketh better to drawe to his sence then the plain places whiche will Heretikes â–ª how they alleage the fathers not suffer them selues to be drawen hath laboured to reiecte soche as did write since the Churche was well settled and staied and might therfore write plainly what their faith taught them in this mysterie But cheiffie all them that did write since the time of Berengarius whiche vpon occasion of heresie were enforced to write plainly in this matter But God be praysed the eldest and auncientest Fathers haue yet in diuerse places written so moche in plain maner that yt ys able to conuince and ouerthrowe the heresies of the Aduersaries as partelie ye haue heard allreadie And yet for all the pretensed auncientie they sought refusing these learned men that were within a thousand years yet one of them wolde alleage Like to lik Zuinglius slain in a rebellioÌ„ begoÌ„ by himself an other as Bullinger alleaged Zuinglius in his exposition vpon sainct Paules epistles whiche Zuinglius was so holie and so auncient a father that he was slain in a sedicion raised by him and his disciples against the magistrates of hys contrie And this ys as good a chaung as the heretiks made in the beginning of this wicked time of heresie when they putte the holy saincte and Polycarp put out of the KaleÌ„der Martyr Policarpus that was saincte Iohn the Euangelistes disciple oute of the kalender and putt in the heretike Thomas Hutten that was bournt for heresie Nowe notwithstanding their craftie iniquitie in reiecting these good catholique authours I will vse plain simplicitie in the accepting of them that the trueth which they professe being auncient though the authours be of late daies and the consonancie of these with the most auncient authours in teaching and vttering the same trueth maie be perceaued For yf these of late yeares agree with them of the olde time in the truerh Thautoritie of late writers approued by good reasons and teache the same trueth that thother do what shoulde lette vs to heare them and accepte them Yf none shoulde be receaued but soche as were a thousand years since and soche also as be of this our time shal be refused theÌ„ preachers must ceasse For of what more
I saie that I wolde not beleue the Gospell but that the authoritie of the Churche moueth me therunto no more wolde I beleue the Fathers expownding the scripturs but that thervnto I am moued by the Churche Then yt foloweth well that as I ought to beleue the Gospell for the authoritie of the Churche so ought I to beleue the doctours for the autoritie of the Churche And here to ouerthrowe your contempt of them and your self also I do oftentimes conferre the expositions of the later Fathers with the expositions of the elder fathers and finding them alltogether grauelie against youre euell doctrine to consent and yt to confute as hereticall and deuelish I let your light mockes and skornes flie home again to yowe as fleshflies to their carien Against your thirde wickednesse I meen your cōtempt abuse and vntrue handling of the holie scripturs I come in euerie place where mencion ys made of the bless Sacrament with the wholl processe ther conteined In the vi of S. Iohn the xxvi of S. Matth the xxiiii of S. Luke the x. and xi of the first epistle to the Corinth the v. to the Ephesians and the xiii to the Hebrues somoch as the Fathers expownd to appertein to the holie Sacr. I produce not truncatelie and falselie but fullie and trulie euery sentence and euery woord submitting my self to the authoritie of gods woord ād not bi sleight subdewing yt to mine owne autoritie But here the learned perchaunce maie merueill that I wold ioin with yowe in the scripturs considering the auncient counsell of Tertullian who wolde not that anie catholique shoulde entre into disputacion with an heretique with the scripturs Nihil proficit congressio scripturarum cum haereticis nisi planè vt aut stomachi quis meat euersionem aut cerebri c. To ioin saieth he in disputacion with heretiques with scripturs yt doeth nothing auaill except a man will turne vppe side down either his stomacke or his brain what shall thowe gain thowe great learned man in the scripturs when yf thowe defend anie thing yt shall be denied of the contrarie part yf thowe denie anie thing yt shall be defended c. And after he concludeth thus Ergo non ad scripturas prouocandum est c. We maie not therfor appeall to the scripturs neither maie we appoinct our disputacion in them in the which ther ys either none or vnceten victorie or not verie certen For this cause and for that S. Hierom saieth that Scripturae non in legendo cōsistunt sed in intelligendo the scripturs cōsist not in reading but in vnderstanding I haue trauailed by diligent scarching of the fathers from the Apostles to this our time to trie oute by ther common consent howe the scripturs are to be vnderstanded and so haue I as by a line drawen from hand to hand descended from age to age that the true vnderstanding of them receaued and approued in all that diuersitie of ages and places might be perceaued and knowen In this my doing I haue fulfilled the counseill of Vincentius lyrinen who for remidies against errours among other willeth that if anie errour hath ben committed in the olde time either by certain men or by anie one wholl citie or by anie Prouince to reforme that the decrees of auncient generall Councells must be sought and yf none soche can be founde as in these daies though they be fownd they be not regarded then saieth he operam dabit vt collatas inter se maiorum consulat interrogetiue sententias c. He shall gene diligence to seke and learn the iudgemēts of the elders and cōferr thē together but of those elders onelie which although they were in diuerse times and places abiding yet in the Cōmunion and faith of one catholique Churche were allwaies allowed as masters or men of autoritie And what soeuer he shall knowe what not one or two of them but what alltogether with one consent haue holden written and taught openlie cōmonlie and continuallie let him vnderstand that that ys without all doubt to be beleued Thus he As this counseill ys on my part fulfilled in that I haue searched and conferred the iudgements of the fathers and fownd them though they were in diuerse ages and places fullie and whollie agreeng in the matters of the presence of Chrysts bodie and blood in the blessed Sacrament of the oblacion of the same and of other articles apperteining ther to whiche as in this worke yt maie be clerlie perceaued not one or two but euery one of them haue not obscurely but manifestlie not in one place or at one time but cōmonlie and continuallie holden taught and written So wolde wolde I that yowe M. Iuell if yowe regarde the Fathers of the primitiue Churche in dede as yowe bragge in woorde that yowe I saie shoulde receaue and embrace these scripturs as expownded and deliuered to yowe by their hands and their expositions to accept as a cleer and certen vndoubted trueth whiche trueth so opened by thē I bring furth against your vntrueths and not the bare scripture alone as Tertullian wolde I shoulde not This I trust yowe shall well perceaue if leauing your corruted affection apart yowe will with a cleer eie and vpright iudgement read this worke wherin yowe shall see all the Fathers that commonlie haue expownding the scripturs written of these articles of the Sacrament whiche yowe in your iolitie I will not saie more arrogantlie than as a chrystian preacher should mekelie and lowlie more rashlie then wiselie or aduisedlie with so great bragge wttered in your sermon all soche Fathers I saie shall yowe see aswell grekes as latines aswell auncient as of later time with one cōmon consent and agreement so expownding the scripturs as though they had ben in one time and had cōspired vpon one sense and vnderstāding all those shall yowe see impugning your negatiues ād by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed ād thus shal the trueth of the scripturs ouerthrow the vntrueth of your heresies Nowe I haue in a generall maner shewed your offences whiche moued me to write against yowe in like generalitie I haue shewed howe I do procead against yowe the specialitie of your offences and of the processe aunswerable to the same yowe shall finde in this worke though simplie without coolour yet plainlie without craft declared Yf my trauaill herein obtein not his enrēded effect namelie your conuersiō and amēdement and to doo yowe that good that yow maie be staied frō running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull daūger I shall not onelie do thē that good I wish but also helpe to make your dānaciō the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnaciō Yf yowe being obdurated persist in your impietie yt cā not be auoided but yowe doe yt of malice hauing ben aduertised and
all that by your false doctrine ād sleight haue bē entrapped ād deceaued Yowe promised that yow wolde yelde to him that wolde bringfurth to yowe one scripture or one doctour or one Coūcell c. as yow knowe This being nowe doē by me ād other I wish that yow maie yeld your self prisoner not in warrelike maner to vs but in lowlie maner to Christe ād his dere spouse the catholique Churche by acknowleging their faith and professing their religion to saue your soule which we shal be most ioifull to vnderstād ād for your soch cōuersiō yelde to God most hūble thanks Yf yow doo not yet let me wish yow for some better staie of your self hereafter to haue this olde saing in minde Ante victoriam ne canas triumphum THE PROLOGVE TO THE GENTLE READER THe Phylystynes gentle Reader moued sore and great Haereilques moue Ware against the Churche warre against the Israelites The heretikes against the catholique Chruche of God from whome ys comed furth a newe Golyath mightie in hys owne cōceit with reprochfull woordes to reuyle the hoste of oure lyuyng God and to blaspheme hys holie name to raill at hys holie mysteryes and to comdemne hys holie ordināces who with impudēt mouthe trusting in the strēght of spere and sheilde blustereth oute soche blasphemouse woordes as the like to my knowledge Crā mer hys auncetour onelie excepted neuer dyd phylistyne before hym He alone cometh oute and prouokyng Israēl to battaill maketh proclamation Proclamacion of the newe Goliath thus Yf any learned man of all our Aduersaryes or yf all the learned men that be a lyue be hable to bring anye one suffycyent sentence oute of anye olde catholique Doctour or father or oute of anye olde generall Councell or oute of the holye scriptures of God or anye one example of the primatyue churche wherbye yt may be elerely and playnly proued that ther was anye pryuate masse in the wholl worlde at that tyme for the space of syx hundreth years after Chryste c. and a fewe articles recited he proceadeth thus or that the people were then taught to beleue that Chryste bodye ys reallie substantiallye corporallye carnallye or naturallye in the Sacrament or that hys bodie ys or may be in a thousand places or mo at one tyme and sofurth proceadeng to laye oute hys matters enombreth xv articles all whiche foure onelie excepted be agaynst the holie Sacrament of Christes blessed bodie and bloode And for that he wolde not seem to faynte in hys doyng he saieth that he for hys parte wolde not onelie not call in anye thing that he had then saied but also woldelaie more matter to the same and so addeth he twelue mo artycles to the former all whiche one onelie excepted be also against the blessed Sacramēt and the mynystraciō of the same whiche hys proclamation with the addycion he knytteth vppe thus Yf any one of all oure Aduersaries be able to auouche anye one of all these articles by anye soch suffycient anthorytie of Scriptures Doctours or Councells as I haue required as I saied before so saie I nowe agayn I am content to yelde vnto hym and to subscrybe VVhiche stoute bragge as some of hys likes I suppose myslyked and manye good catholique men I knowe thought yt arrogant So I thynking the same like litle Dauid not in faith might and powre not in vertue and syngular fauour of God but as the least and yongest of my breatheren in the house of my ffather not bearyng thys vyle reproche so arrogantlie and shameleslie made against the hoste of God of a good zeale hauyng sure trust in my lord God whose cause for my powre I wolde gladlie defende hanyng some stones gathered together in my sheperdes bagge I come in the name of God against thys Goliath and for thys tyme putting thys stone oute of my bagge into my slyng I cast yt at hym whiche I trust shall so hytte hym in the forehead wher ys the seat of shamefastnesse yf anye be in the man that he shall be ashamed so to reuyle the wholl churche of God agayn I saie the wholl Churche for theise hys lucyferouse woordes be not spoken onelie against soche as were or be of the catholique Churche in Englōde but to the contumelye of all the wholl catholique Churche of Chrystendome whersoeuer ys or hath ben professed and taught the reall presence of Chrystes blessed bodie and blood in the holie Sacrament And for that hys cheif force ys bent agaynst that Sacrament whyche ys our comforte foode and nutryment to euerlasting life I haue also bent my self therin cheiflie to withstande hym not medling moche with anye other matter Wherunto yet when I prepared my self and consydered one of the Articles of hys proclamaciō wher in effect he saieth that neuer mā was condemned as an herytyke for saynge that the Sacrament was a fygure a pledge a tokē or a remēbrance of Chrystes bodie I began to be abasshed First at his craft ād subletie vsed in so weightie matter of faith wher all symplycitie and playn dealing shoud be vsed for if he referre theise his woordes to the syxe hondreth yeares next after Chryst that in those ther was neuer man cōdemned for ā heretike that saied that the Sacramēt was a figure a pledge a tokē a remēbrāce yt ys true for in all that tyme neuer was ther heretike that so saied in that sense that this proclamer ād his likes doo saye yt wherfor that ys but a craftie toye to bleer the eye of the hearer to make him beleue that mē in those daies were not for so saing cōdemned wher in dede none did so saye and where none did so saie none coulde be condemned for yt Moche like argumēt might a felō make for hym self in these daies saing that Chryste in whō after his resurrectiō was the fullnesse of auctoritie and power as he hym self wittnesseth dyd neuer cōdemne anye of his Apostles or dysciples to deathe for felonye wherfore he being a chrystian man aught not be condemned for felonye This argument hath a trueth for Chryste cōdemned none of them for none of them were felons but yt lacketh force for though they not so offending were not condemned yet thys felon so offending maye iustly be condemned Likewise though none with in those syxe hondreth years for as muche as they so saied not were not condemned yet this proclamer so sainge maye wel be condemned And here I will ioyn issue with hym that if he can bring one within those sixe hondereth yeares that saied as he saieth was not condemned I will subscrybe Secundly I abasshed at hys impudencye for if the man be so impudent as to saie that neuer man was yet hitherto indged and condemned for an heretyke that saied the Sacrament was a figure in that sense that he and hys complyces do take yt namelie to be a figure withoute the verie presence of the bodie of Christ the contrarye whereof ys knowen to all the worlde and
diuinis scripturis erudjtiss et non minus Lanfrancus Tritemius sanctitate quam scientia clarus a man in the dyuyne scryptures most excellentlie learned and no lesse in holynesse then in knoweledge notable Against the same also wrote Algerus and Guitmundns men not by my commēdacion onelie to be accepted but by the Iudgement of Erasmus also a man Algerus Guitmundus not onely knowen to the worlde but also specyallie famouse in thys Realme of Englonde who openyng to vs what these two men were sheweth therwtih the benefitt of God that cometh to hys churche by hys sufferāce of errours and heresyes to growe And enombryng dyuerse heresies cōceaued against the blessed Sacrament he saieth thus Et tamen horum omnium error in hoc profecit vt in tanti mysterij cognitionem magis ac magis tum erudita tum confirmata Sras in epistola ad Balthasarum Episc Hildesùm sit ecclesia Nulli tamē plus debet quà m Berēgario imo nō Berēgario sed Chrstisapiē tiae qui malitiā hominū vertit in bonūsponsaesuae Quos qualiū virorū calamos excitauit impudens error Berengarij Nuper exijt opus Guitmundi ex monacho Benedictino episcopi Auersensis Nunc prodit Algerus ex scholastico monachus eiusdem instituti Guitmundus acrior est ardētior plus habet spiritus Rethorici hic sedatior est ac religiosior vterque tum Dialectices tum reliquae philosophiae bellè peritus licet citra ostētationem vterque in canonicis scripturis ac priscis illis doctoribus Cypriano Hilario Ambrosio Hieronimo Augustino Basilio Chrisostomo quorum scripta plurimùm adhuc reserunt spiritus Apostolici studiosè versatus vterque tantum habet eloquentiae quantum requirere à theologo par est Certè dictionis argutiam collectionis acumen nusquam in eis desideres Agunt solidis rationibus nec vt nunc quidam faciunt bonam voluminis partem rixis Christ turneth the malice of Heretiques to the profett of his Church contentionibus occupant aut sophisticis ratiunculis rem tractant And yet the erroure of all these saieth Erasmus dyd prosytt in this that in the hnowledge of so great a mysterye the Churche shoulde be both more and more instructed and also confyrmed Yet ys she to none more bownde then to Berengarius yet not to Berēgarius but to the wysdō of Chryste who turneth the malice of men to the profett of his spouse ▪ what writing iea and of what men hath this impudent erroure of Berengarius stirred vppe Of late went oute Erasmus calleth the errour of Berēgarius impudent the woorke of Quitmundus somtyme a benedyctyne Monke and Bishoppe of Auergne nowe commeth furth the worke of Algerus of a scholer made a monke of the same ordre Guitmundus ys sharpe and vehement and hath more of the rethoricall spiritte the other milde and religiouse bothe of them well learned both in logike and philosophie although withoute ostētation both of them well studied both in the canonicall scriptures and in the olde doctors Cyprian Hillarie Ambrose Hierom Augustin Basill and Chrisostome whose writinges do yet declare moche of the Apostolicall spiritte Bothe of thē haue as moch eloquence as ys meet to be required of a diuine As for wittie speache and sharpenesse of collection ther ys no lacke in them in anie place They go to yt with substanciall reasons neither do they as some whiche occupie a good parte of ther bookes with braulinges and contenciōs and handle the matter with sophisticall disputacions reasons Thus moche Erasmus I haue the more willinglie transcribed thus moche of Erasmus bicause the Aduersaries haue had him in good price and regarded his sainges Yf this champion do the like let him diligentlie obserue that Erasmus calleth the erroure of Berengarius an impudenterroure Whiche so being forsomoch as this man ys drowned in the same and mainteineth the same maie we not Errour of the Proclamer impudent iustlie saie that he impudentlie mainteineth an impudent erroure Let him also note howe he commendeth these men and what Iudgement he hath of their learning bothe in liberall sciences in Scriptures and doctours whō he doth also no lesse extoll but that by their writinges God hath doen a great benefet to his Churche whiche so standing yt can not be but that the Scriptures and doctours be plain and euident for the proof of the veritie Yf their writing be a benefett then this chalengers doimgeys a detriment Petrus Waldo skoureth the estie heresie of Berēgarius of the reall presence of Christes bodie in the Sacrament whiche scriptures and doctours adduced by these learned men be mo then one or one score and yet this Proclamer crieth bring one doc c. After Berengarius rose one Petrus Waldo a citizen of Lions a man vnlearned yet as vulearned as he was when he had newlie skoured the rustie condemned heresie of Berēgarius in soch rude maner as yt was manie were so folish and so readie to fall from faith to heresie from life to death and damnacion from teaching of the learned to the teaching of the ignorarūt that thei chose raither to folowe the phantasie of this one rude man void of knowledge than to remain in the Substancial tried doctrine of a nombre of holie and most excellent learned men of Christes Churche Thus more pietie yt was a mombre folowed hym and became his disciples and were called Waldenses Waldenses Heretiques condēned Vnto whom becomminge an Aucthor and blinde guide according to Christes saing he led them so as both fell into the ditche This secte and heresie of this Waldo was not suffred to stand but as Guido saieth was condemned in a Councell holden at Rome And yet this Proclamer saieth ther was neuer man indged for an heretike that saied the Sacrament was a figure a token c. In the tyme of saincte Bernarde Satan wolde moue yet some more trooble to the Churche and therfor raised one Peter de Bruis whom he taught to Petrus Brusian his heresie sell theise lies to the people for trueths that though Christ in his last supper did in the Sacramēt geue hys bodie to his Apostles yet no preist doth so nowe by the power of his woorde as yt ys saied that they doe For neuer anione quoth he but Christ alone did geue his bodie in the Sacrament Although thys heresie geuing soche preeminence to Christ that by cause he saied thys ys my bodye teacheth that he in dede gaue to hys Apostles hys verye bodie ys woorthy of more fauour thē the heresie whiche thys Proclamer teacheth for not withstanding that our Sauiour Chryst saied Thys ys my bodie yet thys Aduersarie teacheth yt ys not yet passed not this heresie awaie in scylence but was wrytten against by dyuerse Among whyche Petrus Gluniacensis whose commendation ys so moche settfurth in dyuerse Epistles of saynct Bernarde that he nedeth not myne to commend hym wrote Petrus
Cluniacen a booke in the matter of the Sacrament against the sect of the same Peter de Bruys called Petrobrusians and other cleauing to them called Henrycyans In the whiche booke I am certen ther be mo then one scripture one doctour Almaricus a Sacramentarie condemned in the Coūcell of lateran c. alleaged and brought furth Yt ys saied that one Almaricus amōge other heresies dyd also sette furth thys heresie against the Sacrament who with thys hys heresie and hys other as Bernardus de Lutzēburgo saith were condemned in the great Lateran Councell After all these commeth the famouse heretike Ihon Wycleff oure contrey man whom God suffred with manye pestylent heresies to trouble the Churche Amonge whiche heresies he helde two or three against Iohn wicleff oure cōtrie man an heretique condēned the Sacrament All whose articles being in nombre fortie and fiue Ioannes Hus besides other of hys owne inuencion dyd holde and maynteyn auouching them to be good and godlie And as he embraced the doctryn of VVycleff So dyd Hierom de Praga both the doctryne of Wycleff and of the said Ioannes Hus who being conuented for the same in the Couuncell Ioānes hus condēned Horonimus de Praga condemned of Constance dyd fyrst as Berengarius dyd abiure hys heresies After to declare what constancie was in hym he reuoked hys abiuracion ād auouched the doctrine of Wicleff and Hus. All whiche three with their heresies were in that Councell of Constance condemned Luther and Oecolampadius although repugnaunt one to the other in this Luther Oecolampad our time they haue saied and doen as moche as this champyon can doe and thought themselues as mightie as he An yet they haue not onely bē impugned by writers but also condemned as heretikes in the generall Councell of Trydent Thus haue ye nowe seen the wholl descent of this heresie against the blessed Sacrament euen from Berengarius the first open teacher of the same vnto Luther and Oecolampadius the newe furbushers and skourers of the same Ye perceaue that from time to time they were euer condemned by Councells as heretikes that taught the blessed Sacrament to be but a figure or token of Christes bodie and not the bodie yt self ye haue seen that learned mē haue written against them and with learning beaten them downe for that they reputed esteemed and iudged them as heretikes and the enemies of gods trueth as the breakers subuerters and destroyers of peace and dissoluers of the vnitie of Christes churche Maye I not therfore well saie that this proclamer ys an impudent man a shamelesse man which feareth not to speake so openlie to preache so boldelie to write so shameleslie so manyfest an vntrueth as to saie in effecte that neuer man was iudged an heretike that denied the presence of Christes bodie in the Sacrament when they were neuer yet otherwise iudged But to ende this parte of the matter this dare I saie for that I knowe I shall speake yt trulie that to this daie ther was neuer man iudged or condemned by any generall Councell that euer was to be an heretike that saied that Christes bodie ys reallie and substanciallie in the Sacrament Nowe yf this doctrine neuer and the other euer hath ben condemned yt ys easie to iudge what eche of these doctrines ys To come to this our time beside the condemnacion of the heresies of Luther and Oecolampadius in the matter of the Sacrament as before ys saied Euē as Lanfrancus Algerus Guitmundus did aginst Berengarius auouche the catho like doctrine by their workes and Boorkes sett furth for the same pourpose Euen so a great nombre as well of owre contrie men as other haue by scriptures Councells and doctours against the said Luther and Oecolampadius doen the like For to beginne with our contrie men first hath not the learned graue and reuerend Father Ihon somtime Byshoppe of Rochester encountred against Rofensius neuer yet aunswered them and with Scriptures Coūcells and doctours so mightilie and inuiuciblie ouerthrowen them that neuer till this daie any Philistin durst take weapon in hāde against hym to helpe vppe and recouer ther Goliaths and champions And can not this Goliath see one scripture one Councell nor one doctour in all those his woorkes written to that pourpose Tonstall of Tonstallus Dunelmen Steph. wint duresme and Stephen of winchester bothe reuerend Fathers men not one lie in Englonde but also in other nacions right famouse haue they not left their woorthie monumentes behinde them replenished with scriptures Councels and doctours for the assertion of their faithe in this matter of the Sacramēt to the cōfusiō of the aduersaries Also Ihon late of winchester Ioā wyntō hathe he not collected into one booke two hundereth wittnesses of scriptures Councells and doctours for the veritie of Christes bodie in the Blessed Sacrament Doctour watson Bishoppe of Lincolne as heys right woorthely learned watsonus Lincoln So to hys moche prayse hath he writtē godlie and learned Sermons of the blessed Sacramēt in the whiche be mo plain testimonies of scriptures Coūcells and doctours alleaged for the trueth of this matter of the Sacrament then the protestantes can bring apparaunt for their herisie Doctour Albane Albanus Lāgdallue Langdale Archdeacon of Chychestre in the confntacion of the determinacion made by Redleye at the disputacion holden at Cambridge for the matter of the Sacrament ys so plentyfull in scriptures Councells and doctours and so pythie withall and so plainlie laieth them furth for that pourpose that this Goliath with all his blasphemouse and prowde woordes shal neuer be able to conuince him Yf heresie were not by election and election of singularitie and singularitie sett not more by her owne phantasie then by most mens iudgementes Heresie ys by election be they neuer so graue neuer so wyse neuer so well learned the iudgement of these men in the scriptures Councells and docturs whiche they alleadge as sentēces euidēt and plain certēlie and clerely prouing the reall presence of Christes bodie in the Sacrament mighte suffice to pull downe the peacockes taile of this singular man But in the iudgement of them that be wyse I doubte not but hys bragge semeth more prowde than true Besydes all these to speake of other that be straungers hath not this man hearde of the fame of Alfonsus who not long sence was here in Englonde Alfonsus and wrote here parte of his booke which he hath written and sett furthe against al heresies in the whiche he inueyeth against this newe Goliath and all like Philistines their adherents and complices yea and against all their Thirtē sundrie heresies against the Sacrament Auncetours Where he maketh rehersall of thirten sundrie heresies inuented by that wicked generacion against this holie and blessed Sacrament and conuinceth them all as well with scriptures and Councells as with many holie doctours and famouse writers and yet this proclamer cryeth bring furth one scripture one Councell
one doctour one example c. The time wolde not serue to nombre all that haue written in this matter and tedyousnesse wolde encombre the Reader wherfore leauing manie as Gropperus who right learnedlie and largelie hath haÌ„dled and setfurthe the Gropperus faithe of the Churche in all times of the high pointes of the SacrameÌ„t auouching the same by scriptures doctours and Councells And Wernierus who like vnto the Nycen Councell hath made Collection of three hondreth Vernierus eighten places of scriptures doctours and Councells for the assertion of the trueth of the Sacrament And also Tauernerius Eckius Pighius Hoffmeisterus Garetius Tauernerius Eckius Pighius Hosfmeister Garetius with other manie I will onelie bring two who be soche as I suppose this man will better regard and better like their iudgementes in this matter then of these before mencioned The one of them shall be Erasmus who in hys epistle aboue alleaged wryteth thus Ex euangelio habemus Hoc est corpus meum quod pro vobis tradiâ—ur Ex Paulo Erasmus ad Balthas Episcop habemus Ego enim accepi à Domino quod tradidi vobis c. Et qui ederit biberit indignè reus erit corporis sanguinis Domini Hoc nobis immobile fundamentum Oute of the Gospell we haue This ys my bodie whiche ys delyuered for yowe Oute of Paule we haue I haue receaued of our lorde which I delyuered also vnto yowe and so furthe And he that eateth and drinketh vnwourthylie Erasmus his iudgement of the SacrameÌ„t shall be giltie of the bodie and blood of our lorde This ys vnto vs an vmnoueable foundacion And after a fewe woordes he saieth Cum igitur tam euidens à Christo Paulo habeamus testimonium quum per hos viros euidentissimè declaratum sit priscos quibus non sine causa tantum auctoritatis tribuit ecclesia concorditer sensisse in Eucharistia veram esse substantiam corporis sanguinis Domini quum ijs omnibus etiaÌ„ accesserit SynodoruÌ„ constaÌ„s autoritas tantusque populi Christiani coÌ„sensus simus et nos concordes in tam caelesti mysterio hic sub enigmate edamus de pane et calice Domini donec aliter edamus bibamus in regno Dei Vtinam autem qui Berengarium secuti sunt errantem sequantur paenitentem Seing then we haue both of Christ and of Paule so euident testimonie seing also by these men meening Guitmundus and Algerus yt ys most euidentlie declared that the olde auncyent Fathers vnto whom the Churche not withoute cause yeldeth so moche authoritie haue agreablie vnderstand the verie substaÌ„ce of the bodie and blood of our Lorde to be in the Sacrament Seing also that to all theise agreeth the constant Authoritie of the Councells and so great a consent of Christian people let vs also agree in so heauenly a mysterie and let vs here in a darke maner as vnder a couert eate of the bread and drinke of the cuppe of our lorde vntill otherwyse we maye eate and drinke in the kingdom of God Wolde to God that all they that haue folowed Berengariut in errour wolde folowe hym also in penaunce Thus farre Erasmus Note gentle Reader and I wolde the Aduersarie shoulde note also that here ys most euident testimonie affirmed and auouched out of Christ and Paule and the common concorde of all the doctours the constante Authoritie of Councells the vniuersall and wholl consente of Christian people all agreyng beleuing and teaching the very substance of Christes bodie and blood to be in the Sacrament Forasmoch then as here ys produced asmoche and more to then thys chalenger did require for he did require but anye one scripture one doctour one couÌ„cell and here be produced sundrie scriptures all the olde doctours the Authortie of the Councels and besydes these the common and vniuersall consent of the Christian orbe yf ther be anye trueth in thys man he will perfourme his promisse and subscribe to this trueth whiche wolde to God were doen by him that to conclude with Erasmus his sayng he might folowe Berengarius in penaunce as he hath folowed hym in erroure Nowe to the better confirmacion of this matter and to the more confutacion of this hys impudent boast and shamefull blasphemye I shall ioyn his owne schoole with hym I meen the learned of the Germanes whiche write thus Decimus Articulus approbatus est in quo confitemur nos sentire quod in coena Domini verè Apologia Confess August substantialiter adsint corpus sanguis Chrysti verè exhibeantur cum illis rebus quae videntur pane vino his qui sacramentum accipiunt Hanc sententiam constanter defenderunt concionatores nostri Et comperimus non tantùm Romanam ecclesiam affirmare corporalem praesentiam Chrysti sed idem nunc sentire olim sensisse Graecam ecclesiaÌ„ vt testatur canon Missae apud Graecos Et extant quorundam scriptorum testimonia Nam Cyrillus in Ioannem cap. xv inquit ChrystuÌ„ nobis corporaliter exhiberi in coena Sic enim ait Cyrillus Non tamen negamus recta nos fide charitateue syncera Chrysto spiritualiter coniungi Sed nullam nobis coniunctionis rationem secundùm carnem cum illo esse id profectò pernegamus idue à scripturis diuinis omnino alienuÌ„ dicimus An sortasse putaÌ„t ignotaÌ„ nobis mysticae benedictionis virtuteÌ„ esse quae cum in nobis fit nónne corporaliter quoque facit coÌ„municatione carnis Chrysti ChrystuÌ„ in nobis habitare Et paulo post Vnde consideranduÌ„ est non habitudine solùm quae per charitateÌ„ intelligitur ChrystuÌ„ in nobis esse verumetiam participatione naturali etc. Haec recitauimus vt clarius perspicerent qui ista legent nos defendere receptam in tota ecclesia sententiam quòd in coena Domini verè et substantialiter adsint corpus The Germanes acknowlege the verie presence of Chryst in the Sacrament et sanguis Christi The tenthe article ys approued in the whiche we confesse that we beleue that in the supper of our Lorde be verilie and substantiallie present the bodie and blood of Chryst and that they be verilie geuen with those thinges that be seeÌ„ that ys with bread and wine vnto them that receaue the SacrameÌ„t Thys senteÌ„ce haue our preachers coÌ„stantlie defended And we finde not onelie the churche of Rome to affirme the corporall presence of Chryst in the SacrameÌ„t but also the greke churche both nowe to beleue The greke and latine Churches both nowe and in olde time affirme the corporall presence and of olde time to haue beleued the same as the CanoÌ„ of the Masse emoÌ„g the grekes dothe testifie And ther be also extant the testimonic of certain writers For Cyrillus vpon Iohn in the fiuetene chapter saieth that Chryst ys corporallie deliuered vnto vs in the Supper Thus he saieth We do not denie that we be spirituallie ioyned vnto
that we be all Theodidacti that ys to saie taught of God and of his Spirit so that yt shall not nede for one man to teache an other or for one to learn of an other Of whiche mynde this Aduersarie semeth also to be in that he woolde the scriptures shoulde be commō to all men Whiche doctrine yf yt were true then ys my pourpose here vain and superfluouse which ys to seke oute the true meening of the scriptures by the holie fathers and doctours Wherfore as a preamble to this rude worke I haue thought good to discusse and by discussion to make plain to the vnlearned Reader that the scriptures be obscure darke and harde to be vnderstāded and for that cause not of all men indifferentlie to be red Wherbie yt shall appeare that my pourpose shall be to good effecte And for the better cōpasing therof I minde to shewe to the vnlearned the waie to atteign to the true vnderstanding of the scriptures and that doen to proceade to my matter principallie intended And wher our cheif pourpose ys to treact of the blessed Sacrament this 1. Scriptures to be hard prooued by seuen argumentes 2. maie iustlie be the first argument that the controuersies therof in theise oure daies moued whiche be to manie do make yt more then manifest that ther be difficulties in the scriptures Yf difficulties then be they not plain The secōde the disciples whiche heard Christes owne disputacion of this mysterie proceading oute of his owne mouthe as oute of the liuelie welspring ād who for that they were disciples shoulde better haue disgested Cristes woordes then the people of the Iewes who groslie saied Quomodo potest hic dare nobis carnem suam ad manducandum howe can this man geue vs his flesh to eate Yet they the disciples I meen in the ende of the disputacion saied Durus Ioan. 6. The disciples vnderstode not Christes owne woordes est hic sermo quis potest eum audire This ys an hard saieng who can abide to heare him So that neither the people of the Iewes nor yet the verie disciples of Christe whiche shoulde moch haue exceaded the other did atteign to the trewe vnderstanding of Christes woordes carnall reason preuailing against humble and lowlie submission to faithe Vpon the whiche woordes of the disciples Chrystome saieth Quid ergo est Durus difficilis intellectu quē capere non posset eoram imbecillitas plenus formidinis Chrysost in 6. Joan. What then ys this woorde harde A saieng not easie to be vnderstanded and whiche being full of dread their imbecillitie coulde not beare or take Yf then the woordes whiche Christe spake being the gospell although vnwritten were as Chrisostome saieth not easie to be vnderstanded what more easinesse maie we thinke to be in thē nowe being the gospel written And further yf we trulie saie that the scriptures be easie and plain for euerie man to vnderstande yt shoulde appeare that yt was no great benefet 3. that Christe did to his Apostles in opening their wittes that thei might vnderstande the scriptures Neither was it anye great matter that he Luc. 24. did to the two disciples that went to Emaus vnto whome beginning at Moyses and the prophettes he interpreted in all scriptures whiche were written Jbid. of him But certenlie yt was agreat benefet that Christe did at theise two sundrie Christes interpreting of the scripturs and opēnig of wittes to vnderstād them argueth the difficultie 2. Petr. 3. tymes geue in openyng theyr wittes to vnderstand the scriptures to the one and in interpreting the scriptures to the other For withoute this benefet neither the one nor the other coulde haue atteigned to that gifte Wherfore the depenesse of the scriptures weighed and oure infirmitie considered we maie verie well conclude with saincte Peter that as he wittnessing the epistles of saincte Paule be hard so be the rest of the scriptures harde Of this the chamberlain of queen Candace of whome ys made mencion in the actes of the Apostles beinge so well affected to the scriptures that passing from Hierusalem homewarde and sitting in his chariette he was reading 4. Acto 8. them and yet vnderstoode them not had good experience That he vnderstoode them not yt dothe well appeare by his owne confession For Philippe beinge moued by the Spirit of God to ioin him self to his chariette heard him reade Esaie the Prophete and asked him saing vnderstandest thowe what thowe readest and he aunswered and saied howe can I except I had a guide wherefore when Philippe was with him in his chariette and the scripture was red the camberlain asked him saieng I praie thee of whome speaketh the Prophet this of him self or of some other man Philippe opened his mouthe and beganne at the same scripture and preached vnto him Iesus This place teacheth vs that not onelie by the saing and doing of the chamberlain but also by the doing of the holie Goste the scriptures be obscure Philippe sent by the holie Gost to expownd the Scriptures to the Eunuche and harde For the holie Spirit of God dothe nothing in vain wherfore when the same Spirit mercifullie beholding the good affection of this man and knowing the scriptures to be soche as he coulde not vnderstand them withoute an interpretour did send Philippe vnto him to open and declare that vnto him that was obscure and dake before yt dothe inuinciblie proue oure pourpose Whiche facte of the holie Goste had ben vainlie doen yf the scriptures were plain and easie of all men to be vnderstanded Nowe yf this man coulde not vnderstande them withoute an interpretour no more can anie other common man doo And then what dothe yt auaill the scriptures to be commonlie red withoute an interpretour The Apostles them selues when our sauiour Christe spake vnto them of 5. Ioan. 16. The Apostles vnderstood not Christes liuelie voice his passion and resurrection as yt appeareth in the xvj of Iohn coulde not vnderstande him For when he saied vnto them After a while ye shall not see me and again after a while ye shall see me For I go to the Father then saied some of them emongest them selues what ys this that he saieth vnto vs after a while ye shall not see me and again after a while ye shall see me and that I go to the father they saied therfore what ys this that he saieth after a while we can not tell what he saieth As this maner of speache beinge vttered by the liuelie voice of Christe was darke vnto the Apostles so the same beinge nowe written in deade letters ys yt not trowe ye as darke to manie as yt was to them till yt be opened and declared yf yt were not easie to them that heard Christe himself speake yt howe shoulde yt be easie to the vnlearned that do but read yt For as saincte Hierom saieth Habet nescio quid latentis aenergiae viua vox in dures discipuli de Autoris ore
as I also wolde be ashamed to wryte theÌ„ yf they were not scripture He speaking of an harlotte writeth thus Like as one that goeth by the waie and ys Ecclesiast 62. thristie so shall she open her mouth and drynke of euerie next water that she maie gette By euerie hedge shall she sitte her downe and open her quoiuer to euerie arrowe What trifeling what iestyng what pastime I haue heard and seen vpon the reading and reherfall of this texte and what vnseemlie and vnchaist woordes haue fallen oute by occasioÌ„ of the same yt ys vnmeete in this place to be rehersed But this I will reporte for that as trulie as God liueth I knowe yt to be true This texte was spoken in the presence of a good vertueouse gentlewoman and one that feared God and she misliking the same yt was auouched to her to be scripture The booke was turned the place was red she exclamed and saied that yf the scripture had soche bawdie woordes she wolde no more beleue the scripture for yt was naught with mo soche like woordes which nowe memorie reteyneth not Maye not this grieue a christian heart that the scriptures Gods holie woorde shoulde be thus blasphemed And what ys the cause of yt verilie bicause they be made common to their handes that vnderstande them not That this place was not vnderstanded of them that handeled the same as ys afore saied yt ys more manifest then I nede reporte For the effecte well proueth yt Nowe to put a conclusion to this that ys here saied litle dothe yt awaill them to reade the scriptures that vnderstand not what they reade But raither as Origen saieth they maye as well take occasion of euell as of good by reading the scriptures and not in their true sense and meeming vnderstand them whose sentence for the better declaracion therof I haue here noted Opera carnis diuinorum voluminuÌ„ historia continet non valde eos iuuans qui sic eam intelligunt vt scripta est Quis enim non docebitur scruire luxuriae fornicationem habere Origen 10. li. Strom. pro nihilo cum Iudam ad meretricem legerit ingredientem Patriarchas multas pariter habuisse vxores Quomodo non ad idololatrian prouocabitur qui sanguinem taurorum caeteras Leuitici victimas non plus quà m in litera sonat putauerit indicare Gene. 38. Quod autem inimicitias in aperto positus scripturae sermo doceat ex hoc loco probatur Filia Babylonis misera beatus qui retribuet tibi retributionem quam retribuisti nobis Psal 136. Psal 100. Beatus qui tenebit allidet paruulos suos ad petram Et exillo In matutino interficiebam omnes peccatores terrae et ex ijs similibus de contentionibus videlicet aemulatione ira rixis dissentionibus Ad quae si non altius aliquid sentiamus prouocant nos magis historiae exempla quà m prohibent Haereses quoque magis de carnali scripturae intellectu quam de opera carnis nostrae vt plurimi aestimant substiterunt Nec non ebrietates et inuidiam per legis literam discimus Inebriatur Noë post Diluuium et Patriarchae apud fratrem Ioseph in AEgypto The histories of Gods books saieth Origen contein the workes of the flessh whiche historie dothe not moche helpe them whiche dooso vnderstande yt as yt ys written For who shall not be taught to serue voluptuouse pleasure and to accompte fornycation for nothinge when he shall reade Iudas to haue taken an harlotte and the Patriarkes to haue had manie wifes at once Howe shall he not be prouoked to Idolatrie who shall thinke the blood of Bulls and other Leuiticall sacrifices no more to shewe vnto him then the letter sowndeth That the plain sainge of the scripture teacheth enemities yt ys proued both by this place Daughter of Babilon thowe shalt come to myserie thy self yea happie shall he be that rewardeth thee as thowe hauest serued vs. Blessed shall he be that taketh thy children and throweth them against the stones And also by that place I shall soon destroie all the vngodlie that are in the lande And by soche other like vnto theise as of contencion enuie wrathe brawlinges dissentions vnto the whiche yf ye vnderstand not some higher thing the examples of the histories do more prouoke vs then forbidde vs. Heresies also Diuerse histories of Scripture literallie taken doe more prouoke sinne than forbidde yt haue ben more by the carnall vnderstanding of the scriptures then by the worke of our flesh as manie do thinke We learn also by the letter of the lawe dronkennes and enuie Noë after the flood was dronken And the Patriarkes also were droncken being with their Brother Ioseph in AEgypte Thus Origen Nowe then as in this chapiter ye haue heard a nombre of bookes and places of scripture recited whiche well proue the obscuritie and hardnesse of the same So yn the ende ye haue heard Origen declaring his minde that to vnderstand but the carnall sense of yt ys raither hurtfull to edificacion then profitable Peraduenture some will graunte that the olde Testament ys darke and hard but the newe Testament they will saie ys easie and plain But that this likwise ys not easie for euerie man to vnderstande the chapiter folowing shall declare THE THIRDE CHAPITER TO DECLARE the newe Testament not to be easie to be vnderstanded bringeth diuerse obscure places of the same THAT the newe Testament ys hard to be vnderstanded yt ys sufficientlie proued in the frist chapiter Neuerthelesse that the Reader maie haue some experieÌ„ce of that that by Authoritie ys saied I shall laie before hym certain places whiche shall enforce hym to confesse that by his owne iudgement to be true whiche by the scriptures he hath allreadie heard taught and affirmed And first let him beginne with the Genealogie of Chryste described vnto vs by two Euangelistes Matthew and Luke And let them be compared together and triall made whether yt be esaie to concile them or no. Matthewe beginneth at the elders as at Abraham and so descendeth to Chryste Luke beginneth at Chryste and ascendeth vppe to the elders euen vnto AdaÌ„ and so to God In the whiche Genealogie Luke saieth that Chryst The Euangeâ—istes Mathew and Luke seem to varte in the genealogie of Chryst was the supposed sonne of Ioseph and that Ioseph was the sonne of Heli Matthewe saieth that Iacob begatte Ioseph the husband of Mary of whoÌ„ was born Iesus whiche ys called Chryste So that Luke saieth that Iosep was the sonne of Heli and Matthew saieth he was the sonne of Iacob Which dysagrement Iulianus Augustus the Apostata as saincte HieroÌ„ saieth obiected vnto vs. Which obiection al though it be solued by saincte HieroÌ„ yet ther remaineth a great difficultie howe these Genealogies shoulde be true and both pertain to Chryste seing that from Ioseph to Dauid ther ys none agrement betwixt theÌ„ as by comparing of the EuaÌ„gelistes
viribus credidisse nec habuisse opinioneÌ„ meaÌ„ sed ea etiaÌ„ de quibus scire me arbitrabar inter rogare me solituÌ„ Quantomagis de ijs de quibus anceps eram This care had I that with the best learned of the Hebrues I wolde go rownde aboute the Prouince whiche all the churches of Chryste do speake of For I acknowledge my dearest beloued Domnion and Rogatian that I neuer trusted moche to my owne iudgement in the studie of gods bookes neither haue I had my owne opinion but I haue vsed to aske of other yea euen those thinges whiche I thought I did vnderstande howe moche more those thinges of the whiche I was doubtfull Thus moche saincte Hierom. By the which saienge howe maie they bashe and be ashamed who hauing Rasshe readers and arrogant teachers maie be abasshed skant anie taste of learninge take vpoÌ„ theÌ„ not onelie to reade the scriptures but also to determin to expownde to aunswer to dissolue yea withoute all stoppe to wade through all matters of the scriptures wher saincte Hierom a man of great learninge and famouse in knowledge did not so sarre presume in matters that he did thinke hïmself to vnderstaÌ„de but he wolde coÌ„sult and learn the ïudgement of his Elders beinge learned and moche more wolde he so do in doubtefull matters Although in the time of Saincte Hierom manie did studie the scriptures whiche if the people coulde nowe reuerentlie and mekelie vse taking nomore vpon theÌ„ then becometh them and as to their calling apperteineth Many presume to teache before they learn Hieron ad Prulinum might be tollerated but the arrogant abuse then beginning emoÌ„ge the people whiche nowe hath inuaded and troubled a great parte of the Churche that ys that euerie man wolde be a teacher before he haith learned saincte Hierom coulde not conteine but complain and exclame vpon yt sainge Ad minores artes veniam quae non tam lingua quà m manu administrantur Agricolae cemeÌ„tarij fabri metallorum lignorumúe caesores lanarij quoque fullones ceteri qui variam supellectilem vilia opuscula fabricant absque doctore non possunt esse quod cupiunt Quod medicorum est promittunt medici tractant fabrilia fabri Sola scripturarum ars est quam sibi passim omnes veÌ„dicant Scribimus indocti doctique poëmata passim Hanc garrula anus hanc delirus senex hancsophista verbosus hanc vniuersi praesumunt laceraÌ„t docent antequam discant Alij adducto supercilio grandia verba trutinantes inter mulierculas de sacris literis philosophantur I wil come to the lower scieÌ„ces and soche as are excercised not so moche with tounge as with hande PlowmeÌ„ Masons metall Smiths Carpenters Wollmen fullers and other whiche do make diuerse thinges of housholde and vile workes without a teacher they cannot be that they wolde be Phisitions promisse what to Phisitions apperteineth Craftes men handle thinges to crastes men apperteininge Yt ys onlie Presumptuouse teachers the science of the scripture whiche all men euerie wher chalenge and take vpon them Learned and vnlearned we write Poëtes workes euerie 〈◊〉 This science of the scripture the chatering olde wief this science the oldâ—â—otinge man this science the bablinge Sophistre this science all men presume on they teare yt they teache yt before rhey can learn yt Some with high looke and great pride weighing graue woordes vtter ther wisdoÌ„ oute of the scriptures emongest womeÌ„ Thus moche sainct Hierome Whose woordes if a man will applie to this our time he shall perceaue them in euerie parte to be trewe And by theise woordes the Reader maie well perceaue howe moche yt misliked sainct Hierome that all maner of people woulde be prattelers bablers manglers and mincers of the scriptures medling reasoninge and disputinge of thinges they caÌ„ no skill of and presuming to teache before they haue learned Whiche great abuse I wolde to God it were yet no more in this our time then yt was in sainct Hieroms time Note further whiche ys the thinge that ys intended here to be spokeÌ„ of No man maie be his owne teacher in the scriptures that willinge no man shoulde be his owne master and teacher in the vnderstanding of the scriptures he bringeth furth for an example mechanicall artes or handy crastes whiche he saieth be not perfectlie learned withoute a teacher as though he shoulde therbie conclude that the scriptures can moche lesse be learned except the reader haue a teacher He proueth the same also by the sciences liberall for the obteininge of whiche manie philosophers haue trauailed diuerse and manie farre contries to heare famouse men teache the same Jbidm Likewise in the same epistle when he had by diuerse scriptures proued the difficultie of the same he assigneth the cause of his so doinge as ys before shewed in the first chapiter by these woordes Haec à me breuiter per stricta sunt vt intelligeres te in scripturis sanctis sine praeuio monstrante semitam non posse ingredi Theise thinges saieth he are of me breifli touched that thowe shouldest vnderstande that without a foreleader and a shewer thowe canst not entre the path into the holie scriptures Nowe wher this Proclamer wolde that yt shoulde be proued by some auncient writers that the laie people were forbidden to reade the woorde of God in their owne toung as though the Churche had nowe forbidden them and wolde therbie bring the Churche in hatred with the people I let him vnderstande that I neuer knewe anye soche prohibicion geuen to the laie people vniuersallie For yf ther had ben any soche ther shoulde not haue ben so manie learned laie men bothe in this Realme and in other Proclamer chargeth the Churche with an vntrueth as ther haue ben and be whiche haue bothe red and written of the scriptures in their natiue tounges and set their doinges abroad to the common reading of all people as well before theise daies as nowe and were not reprehended for their so doinge yf yt were well doen I meen accordinge to the catholique faith Wherfore I saie that he chargeth the Churche in this point with an vntreuth But this I saie that the Churche hath feared the abuse of the scriptures by soche of the laitie as be vnlearned and therwith rashe and therfore hath rebuked yt from time to time as ye maie perceaue saincte Hierom did in his time And I wolde learn of the Aduersarie whether yt be not better for the laie people to heare and learn then to read and read with misunderstanding forasmoche as misunderstanding maketh heresie and Mysunderstading maketh heresie Hilarius heresie condemnacon De intelligentia enim haeresis non de scriptura est saieth Hillarye Heresie riseth vpon the vnderstanding of the scripture not vpon the scripture yt self Seing then as yt ys proued and yet more shall that the scriptures be full of obscurities ful of difficulties and heardnes seing also the
In the whiche sentence two thinges maie emong other be noted the one ys that be ye neuer so wise yet ye maie be wiser Wherfore disdain not to learn either by hearing or by reading The other that all these which S. Hierom bringeth in for example contented them selues to heare and by hearinge came to more wisdoÌ„ Let not then the prowde or arrogant be singular in his owne conceat for the superiour maie heare and learn of the inseriour as here ye haue perceaued Moyses to doo of Ietro his wifes Father Yf theÌ„ we should hear aÌ„d learn of al meÌ„ moche more should we heare and learn of them whome God hath appointed in his Churche to be pastours aÌ„d teachers whom of deutie we aught to heare as being coÌ„mended vnto vs by God and his Church and preaching vnto vs nowe by their bookes as somtime they did by their mouthes whose holines and learning was soche that they maie verie wel be takeÌ„ for the elders that Iesus Sirach speaketh of saing Ne despicias narrationeÌ„ presbyteroruÌ„ sapientiuÌ„ in prouerbijs eoruÌ„ conuersare Ab ipsis enim disces sapientiaÌ„ doctrinaÌ„intellectus c. Despise not the sermons of soche Eccles 8. elders as haue vnderstaÌ„dinge but acqueint thy self with the wise senteÌ„ces of theÌ„ For of them shalt thow learn wisdom and the doctrine of vnderstaÌ„ding But for asmuche as men maie appoincte to theÌ„ selues soche elders as they 2. Tim. 4. phantasie as saincte Paule prophecieng both of soche masters and disciples saith The time shall come when they shall not suffer holsome doctrine but after their owne lustes shall they whose eares doo ytche gett them an heape of teachers and shall withdrawe their eares froÌ„ the trueth and shal be turned to fables yt ys expedieÌ„t that we learn of the wise what elders we shal folowe Iesus Syrach teacheth vs to learn of soche elders as had learned of their Fathers Ne te praetereat narratio seniorum ipsi enim didiceruÌ„t à patribus suis quoniaÌ„ ab ipsis disces intellectum in teÌ„pore necessitatis dare responsum Go not from the doctrine Ibid. â— of the elders for they haue learned yt of their fathers For of them thowe shalt learn vnderstaÌ„ding so that thow maist make auÌ„swer in the time of nede In this godlie counsel ye perceaue the cause geuen why ye shoulde learn of your elders bicause saieth he they haue learned of their Fathers As who Elders that are to be folowed might saie the learning that ys learned of the Fathers ys no new inueÌ„ted doctrine yt ys no straunge doctrine vnknoweÌ„ to the coÌ„gregacion of the which S. Paule geueth yow admonitioÌ„ saieng Doctrinis varijs et peregrinis nolite abduci OptimuÌ„ est enim gratia stabilire cor Be not caried awaie with diuerse and strauÌ„ge doctrines for yt ys a good thing that the heart be established with grace But StrauÌ„ge doctrines are not to be folowed yt ys a doctrine tried and continued froÌ„ successioÌ„ to sucessioÌ„ a doctrine that ys permanent through all ages Elders that are not to be folowed Therfor go not froÌ„ that doctrine neither chose yow anie other elders to learn of but soche as haue learned of their fathers Therfor chose not soche elders as be inueÌ„tours of their owne doctrine as the LutheraÌ„s chose Luther who teaching that womeÌ„ maie preache teacheth an inueÌ„ted doctrine against the scripture For S. Paule saieth Mulieres in ecclesiis taceant non enin permittitur eis loqui etc. 1. Cor. 14. Let your women kepe scilence in the congregacion for yt ys not permitted vnto them to speake but to be vnder obedience as saieth the law Yf they will learn anie thing let theÌ„ aske their husbandes at home For yt ys a shame for women to speake in the â—ongregacion Luthers straunge doctrine Luther taught that coÌ„tritioÌ„ maketh a man a more sinner In assert art 6. And that the righteouse man doth in euerie good worke that he dothe mortallie offende Luther also taught that euery christian man ys a preist for the coÌ„mon ministrie Ibid. ar 31 These be straunge doctrines bothe to the scriptures and to oure elders and therfore we maie not learn of him for he hath not learned of the Fathers Zuinglius straunge doctrine Zuinglius taught that original offeÌ„ce ys no sinne In libell de Baptismo Yet Dauid in the psalme huÌ„blie confesseth Psalm 50. Ecce in iniquitatibus conceptus sum et in peccatis concepit me mater mea Behold saieth he I was conceaued in iniquitie and in sinne hath my mother conceaued me And saincte Paule saieth Natura sumus filij irae of nature we be the children of wrathe or damnacion Zuinglius taught also In articulis in fine that the children of christen men nede not to be Baptised but yf they die withoute Baptisme they shall be saued yet Chryst saieth Ioan. 3. Nisi quis renatus fuerit ex aqua et spiritu sancto non potest introire in regnum Dei Except a man be born again of the water and the holie goste he can not entre into the kingdoÌ„ of God Luthers lucifero use pride Of this man therfore maie ye not learn neither doo ye heare him for whie he hath not learned of the fathers Whiche thinge most arrooantlie euen Luther like as yt becometh a Lucyferan folowing his master Lucifer prowdelie protesteth not a fewe times and saieth that he will not be taught of men but of God O deuelish and wicked saing This ys a second Paule The first Paule saieth speaking of the gospell Neque ab homine accepi illud neque didici sed per reuelationem Iesu Christi Nether haue I receaued yt of man nether learned yt but by the In lib. coÌ„â— Canon reuelation of Iesus Chryst The second Paule saieth that he will not learn of man but of God But as ther ys a first Adam and a seconde the one earthlie the other heauenlie And as in the first Adam all doo die and in the secoÌ„de 1. Cor. 15. all be reuiued So our first Paule ys heauenlie this second earthlie that first leadeth to saluation This seconde to damnacion Zuinglius wrote de claritate verbi Dei of the clerenesse of the woorde of God an whol booke to the entent to make you suppose hard thinges to be Zuinglius wrote a booke of the clerenesse of scripture easie and so to passe through theÌ„ not as the trueth woulde lead yowe which ys hard to finde but as yowre phantasie should moue you which ys at haÌ„de and that he might with like facilitie bringe yowe to errour scisme and heresie and so consequentlie to damnacion Wherof he being soche a secoÌ„d Paule ys the right ministre Howe falselie that booke ys compiled this that ys here saied dothe manifestlie declare and inuincible proue What shoulde I troble thee Reader with rehersall of the false doctrine of Heretiques disseÌ„t
my God looke vpon me why hauest thow forsaken me When he Psal 21. Mar. 15. had thus cried one ranne and filled a sponge with vineagre and put yt vppō a Reed and gaue him to drincke Saincte Matthew saieth that they gaue him vineagre mingled with gall which fullie aunswereth the prophecie Math. 27. which saieth Dederunt in escam meam fel in siti mea potauerunt me aceto They gaue me gall to eate and when I was thirstie they gaue me vineagre to Psal 68. drinke Saincte Iohū concludinge here the wholl storie of the passion saieth thus Postea sciens Iesus quia omnia consummata etc. After these thinges Iesus knowing Ioan. 19. that all thinges were nowe perfourmed that the scripture might be fullfilled he saied I thirst Ther stoode a vessell by full of vineagre Therfore they filled a sponge with vineagre and wounde yt aboute with Isope and put yt to his mouth As sooen as Iesus receaued the vineagre he saied Yt ys finished and bowed downe his head and gaue vppe the Goste In this woord Consummatum est yt ys finished Christe who saied that all Ioan. 19. Luc. 24. must nedes be fullfilled which was written of him in the Lawe of Moises and in the prophetes and in the Psalmes perceauing that all those that spake of his incarnacion conuersation and passion the ende of whiche passion was instante were fullfilled in him and by him signified to vs the ende of the same whiche ende was that all thinges be doen in dede as these bookes forespake by woorde in figures and prophecies Nowe the end of these bookes being commed and therfore well finished as one that had doen his worke appoincted at his own pleasure he gaue himself to rest and yelded vppe his most blessed Spirit THE TVVELVETH CHAPITER BRIEFLIE TOVcheth a prophecie or two of Christs Resurrection and Ascension NOwe gentle Reader thowe hauest heard the goodlie storie of the passion of our Sauiour Iesus Christe not according to the woorthinesse of soche a matter treacted of and handled but for the avoiding of tediousnes breiflie and as yt were in a transcourse ouerrunne Wherin yet yf you well note the conference and applicacion of the storie of the Gospell to the prophecies and weigh well howe the one aunswereth the other yt will occasion yowe as I suppose to honour God in his prouident wisedom and foreknowledge and to reuerence his holie mysteries in the scriptures also teaching vs the same Nowe to perfourme my promisse I will bringe furth a prophecie or two of his Resurrection and ascension and so end this matter As the storie of the Gospell hath sufficientlie wittnessed that Christe our Sauiour gaue vppe the gost vppon the crosse and ther to declare himself a Prophecie of Chrystes resurrect and ascēsiō mortall man died So doth yt testifie vnto vs that he was buried and that the third daie he rose again and that as sainct Paule saieth accordinge to the Scriptures And for asmoche as the Gospell was not perchaunce then written or receaued as of autoritie to proue that article to vnbeleuing men 1. Cor. 15. yt ys to be supposed that saincte Paule ment the Scriptures of the Prophetes whiche did prophecie the resurrection of Christe of the whiche matter we read thus in the psalme I haue sett God allwais before me for he ys Psal 15. on my right hand therfor I shall not fall wherfore my hearte was gladde and my tounge reioced my flesh also shall rest in hope for whie Thowe shallt not leaue my sowle in Hell nether shalt thowe suffer thy holie one to see corruption That this prophecie speaketh of the resurrection of Christe saincte Peter in the first sermon that he made after he hadde receaued the holie Goste whiche was euen the same daie of Pentecost dothe alleage the same scripture by the teaching of the same holie Spirit to proue the resurrectiō of Christe wher he saieth thus Ye men of Israell heare these woordes Iesus of Nazareth Acto 2. a man approued of God emong yowe with miracles wonders and signes which God did by him in the middest of yowe as ye your selues knowe him haue ye taken by the handes of vnrighteouse persons after he was deliuered by the determinate counseill and foreknowledge of God and haue crucified and slain him whom God hath raysed vppe and loosed the sorowes of death bycause yt was vnpossible that he shoulde be holden of yt For Dauid speaketh of him before hand I sawe God allwais before me c. as ys before alleadged And proceading in this matter noteth the speciall poinctes of this Prophecie that doo proue the resurrection of Christe and saieth Therfore seing he was a Prophete speking of Dauid and knewe that God had sworne with an othe to him that Christe as concerninge the flesh shoulde come of the fruicte of his loines and shoulde sitte on his seat he knowing this before spake of the resurrection of Christe that his sowle showlde not be lefte in hell neither his flesh shoulde see corruption This Iesus hath God raised vppe wherof all we are wittnesses In the whiche wholl sentence and saieng of saincte Peter two thinges are to this pourpose to be noted First that before the allegacion of the prophete Dauid he saieth thus speaking of Christe whom God hath raised vppe and loosed the sorowes of death Yf ye aske the holie Apostle the cause whie God hath raised him from deathe he aunswereth Bicause yt was vnpossible that he shoulde be holden of yt Yf ye procead to aske him why yt was vnpossible he aunswereth For Dauid speaketh of him Wherin he noteth the immutabilitie of God and the certentie of his woorde As who should saie forsomoch as God hath spoken by his Prophete Dauid that he wolde raise vppe Christe again yt ys vnpossible but he must be raised and therfore he was raised The second thing to be noted in the Apostle ys that he noteth as yt were with his fingar the verie speciall woordes of the prophecie of Dauid that forespake the resurrection of Christe where the Apostle speking of Dauid saied He knowing of this before spake of the resurrection of Christe that his sowle shoulde not be left in Hell nether his flesh shoulde see corruption This sentence ys yt that plainlie proueth the resurrection Wherfore the Apostle to conferre the fullfilling of the prophecie to the prophecie yt self concludeth the sentence thus This Iesus hath God raised vppe wherof we all are wittnesses Albeit the learned Fathers alleage other places also yet for so moche as I haste to the matter principallie entended I will staie my hande in this matter Mindinge with like expedicion to finish the rest that remaineth to be doen by my promesse that ys onelie to declare the ascension of Christ by prophecie as I haue doen by figure Of the Ascension of our Sauiour Christe the Prophete Dauid also in the Psal 67. Prophecie of the Ascēsion psalme dothe Prophecie thus
pretence of Gods woorde and his trueth I am lothe to entre any further in the opening of the rebelliouse diuisions sectes and factions that be emonge them And they be so manie as wolde require a iust volume to sette them furth soch ys the consent agreemeÌ„t and obedience emong them selues wiche ys euen the iust plague of God For as man falling from the obedience of God fownde by Gods permission a merueillouse rebellion in his owne bodie and membres So these men falling from the obedience of God in his Church fall to continuall disobedience and implacable rebellion among them selues But ther was a Churche before Luther began his malignant Churche whiche former Churche being fownded vpon Christe continueth for that yt ys builded vpon à surestone And this ys that Churche that must be hearde and obeied Against thys Churche Berengarius as before ys saied began Bâ—reÌ„garius Wicleff Hus. to be disobedient but he humbled him self and desired to be restored again Wiclefand Husse also rebelled and moued warre but they coulde not preuaill And allthough for our sinnes God suffred the Philystines nowe to make warre against Israell as he did against the carnall Israell yet nothing mistrusting his mercie and hauing sure affiance in his promesse that Portae inferi non Math. 16. praeualebunt aduersus eaÌ„ the gates of hell shall not preuaill against his Churche I doubte not but he will at his mercifull pleasure looke vpon yt and send peace to yt And nowe to return to that from which I haue a litle digressed I saie I do regarde the sentence of the Churche for yt ys terrible to be cutte of from that mysticall bodie of Chryst and to be made a dead membre like vnto a rotten or dead sticke meit for no pourpose but to be cast in the fire and burnt Perchaunce the aduersarie will saie he feareth not to dissent from the Churche wher the Church dissenteth from the Scripture as yt doth in this Jssue ioined with the proclamer touching reseruacion matter of reseruacion Yere will I again ioin yssue with the proclamer that if he can bring any plain scripture catholique Doctour or Councell that by expresse woordes forbiddeth reseruacion I will subscribe and come to him Yf he can bringe â— one soche what shamelesse rashnesse ys yt for him to calumniate the Churche for that thing for the whiche he hath no good warrant Ys he so imperiall ouer the Churche that he maie and will haue yt to leaue of reseruacion of the Sacrament at his pleasure which yt hath vsed from the beginning an can shewe no scripture no catholique Doctour no auncient Councel that forbiddeth yt Ys this woorde of the disciples of Pythagoras ipse dixit he saied yt a sufficient warrant for vs Shall we so lightlie cast awaie the orders rites Auncient and godlie customes are not to be left for the bare saing of à ProtestaÌ„t customes and maners of so long time receaued vsed and through all the Churche frequented for soche mens bare woorde Yf he finde any thing amisse let him reforme yt by scriptures Doctours or Councells and we shall heare otherwise yt shall be more easey for the Churche to repell his obiections then yt shall be for him to proue them And methinke nay I do not onelie thynk yt but I saie yt ys a shame for him to enterprise soche prohibition and to crie out vpon the Churche as though she had committed most high treason against God aswell in other thinges as in the vse of reseruacio whiche ye haue hearde to be coÌ„maunded by decrees with in these nine hondreth yeares made to be continued as yt was vsed in the primitiue Churche and by the space of manie yeares after and to bring no peice of lawe to charge her by and iustlie to proue that she hathe offended THE SIXE AND TWENTETH CHApit aunswereth the cheis obiection of the aduersaries YF anie thing maie be obiected against reseruacion of the SacrameÌ„t this ys yt whiche ys Achilles with them and euen ther common argument aswell against reseruacion as other rites and orders of the Churche in the ministration of the Sacraments In the institution of the Sacrament ther ys no mencion made of reseruacion wher for saie they yt aught not to be vsed Will ye see the great force of this argument Ther ys no mencion made ProtestaÌ„ts argumeÌ„t es of negatiues eluded of praier in the institution of the Sacrament of Baptisme when Chryst was baptised Ergo ther aught to be no praier made in the ministration of yt nowe Again ther ys no mencion made of the Baptising of children in the institucioÌ„ of Baptisme Ergo children aught not to be chrystened Ther were no wittnesses as godfathers or godmothers to Chryste Ergo ther aught none to be in the ministracion of Baptisme to children Ther is no mencion made of this terme Sacrament as calling Babtisme or the Supper of our lorde a Sacrament Ergo they ought not so to be called Likwise ther ys no mencion made of praiers in the institucion of the Supper of our lorde Ergo ther aught none to be said at the ministracion ther of Ther is no mencion made that any women were at Chrystes Supper Ergo ther aught no women to come to the communion Ther is no mencion made in the institucion of the The proclaemer vseth the same maner of disputacioÌ„ he denieth all and proueth nothing Sacrament that yt shoulde be done in the daie time Ergo yt ought not so to be doen. And a great nombre of soche might in this wise be inferred wher by yt dothe well appeare howe fonde the argument ys And yet this ys a common and inuincible maner of argument with these people For in other matters they vse yt thus Ther is no mencion of purgatorie in the scripture Ergo ther ys none Ther ys no mencion in the scripture to praie for the dead Ergo they are not to be praied for There ys no mencion in scripture of the inuocacion of sainctes Ergo rhey are not to be praied vnto Ther ys prescribed no daies of fasting in the scripture Ergo we are not bownde to fast This ys the maner of disputacion of that Schoole But to ioine with theÌ„ in the solucioÌ„ of their argumeÌ„t Ther be thre maner Three maner of doinges as touching the Scripture of doinges as concerning the Scripture One ys to do so moche as the Scriture biddeth An other to do against that the Scripture biddeth The thirde ys to do something besides that the Scripture biddeth As concerning the first wher Chryst toke bread and made yt his bodie and wine and made yt his bloode And commaunded them to be eaten and dronken in the remembrance of his passion and death Yf the true chrystian to whom Authoritie ys geuen doth take the like matter of bread and wine and doth consecrate yt according to Chrystes commaundement Hoc facite This daye and so eate yt and drinke yt in the
the bodie of Chryst And before the woordes of Chryst yt ys a cuppe full of water and wine but when the woordes of Chryst haue wrought ther ys made the bloode that redemed the people Gregorie nissen saied the bread by the woorde ys chaunged into the bodie as yt was saied of the woorde mening Chryst This ys my bodie And again he saieth we doe beleue that the bread sanctified by the woorde of God ys chaunged into Greg. Niss ser cathec Hier. ad Hed. qn 2 Isich in Leuit li. 6. ca. 22. the bodie of the Sonne of God S. Hierom saied Let vs vnderstand that the bread which our Lorde gaue vnto his Disciples ys the bodie of our Lorde and Sauionre forasmoch as he saied This ys my bodie aÌ„d that the cuppe ys that of the whiche again he saied Drinke ye all of this This ys my blood of the newe Testament Isichius saied he receaueth the sacrifice by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys his bodie and Ang. in Psalm 33. con 1. Chrysosthom 83. in 26 Math. hom 51. in 14 Marc Cyrill ad CalosyriuÌ„ bloode in verie dede but receaueth the misteries and knoweth not the power of theÌ„ S. Augustine saied that Chryst was born in his owne handes when geuing furth that same his bodie he saied This ys my bodie For he did beare that bodie in his handes Chrysostome saied Forasmoche as he hath saied this ys my bodie let vs be holden with no doubte but let vs beleue and with the eies of our vderstanding let vs verilie see yt Again he saied He that saied This ys my bodie alltogether with his woorde he made the thing also S. Cyrill saied Doubte not whether this be true or no sith he manifestlie saieth this ys my bodie but raither receaue the woorde of our Saiouur in faith For he forasmoche as he ys the trueth he lieth not S. Gregorie saied Chryst ys offred for vs in this misterie of the holie sacrifice Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroade his Grego li. 4. Dial. ca 58 blood ys nowe shedde not vpon the handes of the vnfaithfull but into the mouthes of the faithfull And again whiche of the faithfull can doubte in that time of the sacrifice at the woorde of the preist the heauens to be opened in that misterie of Iesu Chryst coÌ„panies of Angells to be preseÌ„t vnto high thinges lowe thinges to be coopled vnto heauenly thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Isidor saied The sacrifice that ys offred of the Chrystians vnto God Chryst our Lorde and master did first institute when he gaue to his Apostles his bodie and bloode before he wolde be betraied as yt ys redde in the Gospell Jsidorus de â—ffi â—ccl ca 1â— Iesus tooke bread and the cuppe and blessing them gaue them to them Thus haue I breissie tocuhed so moche as maie serue to prooue the second proposition of the catholiques Yf anie desire to see anie more of these authours let him repair to their chapters and ther shall he see them at large And nowe ye see that as by manie wittnesses the figure in the first proposition was denied so by all these that Chryst in his woordes spake of his verie bodie yt ys here affirmed And yet all these notwithstanding yf the Aduersarie can bringe furth but one auncient Father that by expresse woordes saieth as he saieth that Chryst in his supper did not speake of his bodie or that his bodie after coÌ„secracioÌ„ duelie doeÌ„ ys not in the Sacrament I will ioine with him The Proclaimer more arrogantlie theÌ„ trulie saieth of the catholique Churche and that with repeticioÌ„ saing once again I saie as therby with The bragge of the proclamer boldecountenance to beare oute his fal shood and vntrueth that of all the woordes of the holie scriptures of all the examples of the primitiue Churche of all the olde fathers of all the anncient doctours in these causes they haue not one Nowe iudge whether he be true or no and what credditte ys to be geueÌ„ vnto him in other matters that so shameleslie speaketh in this To the farder proofe of the trueth of Chrystes substanciall presence in the Sacrament also beside that that ys saied of manie of the authours seuerallie I haue treacted of tansubstancion wherfor I remitte the reader thither and nowe hauing but one scripture in the Euangelistes to speake of I will breiflie touche yt and so finish this second booke THE FIVE AND SIXTETH CHAP. TREACTETH of the bread blessed and geuen by Chryst to the two disciples in Emaus and prooueth by Theophilact and Bede that yt was the Sacrament IN the gospell after sainct Luke we read that Chryst ioining him self to two of his Disciples goinge to Emaus wheÌ„ he cam thither Luc. 24. he satte downe with them And tooke bread and blessed and brake yt and gaue yt to them and their eies were opened and they knewe him And these Disciples returned with ioie to Hierusalem and tolde the The bread geuen to the Disciples in Emaus was Chrystes blessed bodie Apostles what was doen in the waie and howe they knewe him in the breaking of bread This bread that was here blessed and broke and geuen to the Disciples the holie learned men do testifie not to be common bread but to be by the blessing of Chryst made the bread of life euen his owne bodie Wherfor seinge yt ys so vnderstaÌ„ded I thought yt apperteining to that pourpose that I haue taken in hande to see the mindes of the holie fathers in yt And at this time to ascende I will beginne with Theophilact who writeth thus vpon the same scripture Insinuatur autem aliud quiddam nempe quod oculi corum qui benedictum panem assumunt aperiuntur vt agnoscant illum Magnam enim Theophil in 24. Luc. indicibilem vim habet caro Domini An other thing also ys geuen vs to vnderstande that ys that the eies of theÌ„ which doe take the blessed bread are opened that they maie knowe him mening Chryst For the flesh of Chryst hath a great and vnspeable power Thus he By this authour yt doeth not onely appeare that Chryst gaue vnto the two disciples his bodie but yt ys also euident For when he had first saied that their eies were opened that receaued the blessed bread so well that they might knowe Iesus immediatelie opening what this blessed bread was he saieth For the slesh of Chryst hath an vnspeakeable power The blessed bread then blessed of Chryste to be geuen to the Disciples was so of him blessed by the testimonie of Theophilact that yt was made the flesh of Chryst Whiche he prooueth by the effecte For although Chryst had walked with them somoche waie and had conferred with them and had rebuked their slacknesse of faith and
finallie had interpreted the scriptures vnto them beginning at Moises and so passing through all the Prophetes that had written of him yet all this blessed and holie taulke his liuely interpretacion of the scripturs The Disciplis in Emans kuewe not Chryst vntill they had eatē of the blessed bread his blessed and mightie voice whiche sownding in the eares of the Iewes that came with Iudas to apprehende him did throwe them downe to the grownde did not make these Disciples to knowe him as Chryst vntill they had eaten of the blessed bread whiche he blessed for them and gaue to thē and their eies were opened and they knewe him By this great effect then yt ys manifest that yt was a greate thinge that was geuen them a thing of moche power and vertue euen that same flesh in substance that anoincted the eies of him that was born blinde and gaue him his seight That same flesh nowe opened their eies that nowe they might knowe him whom before by other diuerse meanes as ys saied they did knowe To this grecian we shall ioin Bede one of the latin Churche who vpon Beda in 24 Luc. the same place saieth thus Certi mysterij causa factum est vt eis in illo alia ostenderetur effigies sic eum non nisi in fractione panis agnoscerent ne quisquam se Christum agnouisse arbitretur si eius corporis particeps non est id est Ecclesiae cuius vnitatem in sacramento panis commendat Apostolus dicens Vnus panis vnum corpus multi sumus vt cùm eis benedictum panem porrigeret aperirentur oculi eorum vt agnoscerent eum Bicause No mā knoweth Chryste except he be a mēbre of his bodie that ys of his Churche of a certain misterie yt was doen that an other likenesse or forme shoulde be shewed to them in him and so they shoulde not knowe him but in the breaking of breade leest anie man might thinke him self to haue knowen Chryst yf he be not partaker of his bodie that ys of his Churche The vnitie wherof the Apostle setteth furth in the Sacrament of bread saing All we being manie are one bread and one bodie that when he gaue to them the blessed bread their eies shoulde be open that they might knowe him Thusfarre Bede Of whome we learn that yt was not doen as a matter to no pourpose that Chryst shewed him self vnto them in a straunge likenesse but to open a misterie which ys that no man can knowe Chryst except he be a membre of his Churche and be in the vnitie therof And that they might be in that vnitie he gaue them the blessed bread whiche ys the Sacrament of vnitie and then were their eies opened and they knewe him Thus as Theophilact saied by expresse woordes that Chryst gaue them his flesh wherbie to open their eies so Bede saieth that he gaue them the blessed bread whiche ys the Sacrament of vnitie mening that blessed bread that Theophilact calleth the flesh of Chryst whiche saieth he he gaue them and then their eies were opened Of bothe these then we are taught that Chryst gaue vnto the two Disciples in Emaus not comon and bare bread but the Sacrament THE SIX AND SIXTITH CHAP. PROOVETH the same by sainct Augustine and Chrysost AS Theophilact ys the folower of Chrysostome so ys Bede of S. Augustine Wherfor as we haue heard the mindes of these two as disciples so will we heare the mindes of the other as masters S. Augustine writing of the consent and agremēt of the Euangelistes August de consens Euang. li. 3. cap. 25. saieth thus of this matter Non enim incongruenter accipimus hoc impedimentum in oculis eorum à Sathana fuisse ne agnosceretur Iesus sed tantùm à Christo propter eorum sidem ambiguam facta permissio vsque ad sacramentum panis vt vnitate corporis eius participata remoueri intelligatur impedimentum inimici vt Christus posset agnosci We doe not incongruentlie take this impediment in their eies to haue The bread that Christ blessed and deliuered to the disciples in Emaus was the B. Sacram. ben doen by Sathan that Iesus shoulde not be knowen But of Chryst yt was onelie permitted for their doubtfull faith vntill they came to the Sacrament of bread that the vnitie of his bodie being participated yt might be perceaued that the impediment of the enemie was remoued that Chryst might be knowen Thus moch S. Aug. Of whome this ys without difficultie to be learned that the bread that Chryst blessed and gaue to the Disciples was the Sacrament For so by that name doeth he call yt Wherunto when he addeth the effect that after the receipt of that Sacrament the impediment of Sathan was remoued their sight was illumined and Chryst before vnknowen was then well knowen he doeth signifie vnto vs that they ther receaued him that ys the true light that lighneth euery man that cometh into the worlde Whiche thing more plainlie Chrisostom doeth opē vpon Mathew thus saing Quia de sanctis coepimus dicere non est tacendum quin aliud est sanctificatio aliud sanctificatum Sanctificatio Chrysost hom 17. in Matth. enim est quod alterum sanctificat Sanctificatum autem alterum sanctificare non potest quāuis ipsum sit sanctisicatum vt puta signas panem tuum quem manducas sicut ait Paulus Sanctificatur enim per verbum Dei orationem Sancttificasti eum non fecisti sanctificacionem Quòd autem sacerdos de manu sua dat non solùm sanstificatum est sed etiam sanctificatio est quoniam hoc solùm non datur quod videtur sed etiam illud quod intelligitur De sanctificato ergo pane licet animalibus iactare infidelibus dare quia non sanctisicat accipientem Si autem tale esset quod de manu sacerdotis accipitur quale est quod de mensa manducatur omnes de mensa manducarent nemo de manu sacerdotis acciperet Vnde Dominus non solùm in via benedixit panem sed de manu sua dedit Cleophae socio eius Et paulus nauigans non solùm benedixit panem sed de manu sua porrexit Lucae caeteris Discipulis suis Bicause we haue begon to speak of holie thinges yt ys not Sanctificaciō and the thing sanctified be diuerse to be left vnspoken but that sanctificacion ys one thinge and the thing sanctified ys an other Sanctificacion ys that sanctifieth an other thing but the thing sanctified can not sanctifie an other thing allthough yt be sanctified as for example thowe makest a crosse vpon thy bread whiche thowe eatest as S. Paule saieth Yt ys sanctified by the woorde of God and praier Towe hauest The blessed Sacr. a sanctified thing and sanctificaciō also sanctisied yt but thow hauest not made sanctificaciō But that the preist geueth frō his hāde yt ys not onely a sanctified thing but also yt ys sanctificacion
iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womā recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauīg vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be hādled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures Jrē li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures
sentence of S. Ambrose left oute by Oecolampadius dothe not a litle impugn his pestilent doctrine whiche he mainteined against the presence of Chrystes bodie in the blessed Sacrament and also ouerthroweth by plain woordes his heresie against the excellencie of the Sacramentes of Chrystes Churche wherbie I think yt maie wel appeare of what wicked pourpose he left yt oute And as in this he ys deprehended to be a falsarie so I doubte not but he shall be fownde the like herafter in the sentences and sainges of other holie fathers Nowe to proceade with S. Ambrose yt ys euident that he calling the bodie of Chryste born of a virgen the perfect thing in comparison of Manna Manna a figure of the bodie of Chryst. whiche he meneth to be the vnperfect thing as euery figure ys in respecte of the thinge figured that he doth vnderstande Manna to be the figure of our true Manna the bodie of Chryst our heauenly foode and verie bread geuē frō heauen whiche ys not ment of the bodie of Chryste absolutely as the bodie onelie born of the virgen but of the bodie born of the virgen and geuē vs in sacrament to fede on to our spirituall comforth which thing S. Ambrose signifieth in that same epistle wherwith also Oecolampadius wolde not medle but coulde ouerpasse yt as yt were a thing in a mist which he coulde not see Oriente autem iusticiae Sole plendidioribus Christicorporis sanguinis sacramentis refulgentibus cessarent inferiora perfecta illa sumenda populo forent The Sunne of rightwisnesse appearing and the bright Sacramentes of Chrystes bodie and bloode shininge the inferiour thinges shoulde ceasse and those perfect thinges shoulde be taken of the people Thus S. Ambrose By whiche he dothe not onelie teache vs that the sacramentes of Crystes S. Ambro. his magnifieng of the blessed Sa. argueth it to be more thē a figure bodie and blood are the perfect things and the figures therof inferiour thinges but also that the bodie and blood of Chryst as in Sacramentes whiche Sacramentes for the presence of that bodie and bloode are bright and shining Sacramentes ys the clere light of the whiche Manna was the figure and the shadowe In whiche maner of speache yt ys notable howe S. Ambrose doth magnifie this most wrouthie and excellent Sacrament I wish yt of the Reader to be cōsidered Yf that blessed Sacrament were but a bare sign or figure as they terme yt why shoulde yt be called of S. Ambrose the bright and shining Sacrament aboue Manna wher as yf yt were not for the presence of him that ys the light of the worlde Manna in and hundreth partes were more wonderfull more excellent and farre surmounting the figure or signe of Chrystes bodie as here after shall most clerelie appeare vnto yowe Wherfore we are not onely taught by S. Ambrose that Manna was the figure of the bodie of Chryst but also that the same bodie ys present in the Sacramēt of his bodie and bloode wherby yt ys made a wonderfull an excellent and a bringt shining Sacrament Neuer the lesse the same S. Ambrose teacheth vs that the woorde of God whiche he calleth the rain of spirituall wisdom ys also a spirituall Manna whiche vndoubtedlie well and dewlie taken feadeth the soule Non in solo pane viuit homo sed in omni verbo quod procedit de ore Dei Man liueth not by bread onely but by euery woorde whiche proceadeth from the mouth of God Dent. 8. Matth. 4. Thre kinds of Manna So that of S. Ambrose yt maie be learned that ther be three kindes of Māna Manna whiche God rained frō heauen to the people in the deserte whiche ys the figure Manna the bodie of Chryst in the Sacrament which duely taken feadeth both bodie and soule to euerlasting life And Manna the worde of God whiche illumineth nourisheth and feadeth the soule and moysteth yt with the dewe of gods wisdom and maketh man wise in God This doctrine ys not dissonant from the Gospell for in the sixte of S. Iohn we are taught that Manna the figure was geuē to the Iewes and that yt figured not onelie the woord and the Godhead of Chryst but also his manheade whiche both are called the breades of life as in the seconde booke ys declared The declaracion of the figure and applicacion of yt to the thinge figured ys plainlie settfurth by Chryste when the Iewes saied vnto him Patres nostri Ioan. 6. manducauerunt Manna in deserto Owre Fathers haue eaten Manna in the desert To whom Chryste minding to bring them frō the bread Manna whiche did but nourish the bodie to the mainteinance of the corporall life whiche bread and life in respect of the heauenly bread and euerlastinge life be no true bread and true life to him self the true bread and geuer of true life saied Non Moises dedit vobis panem de coelo sed Pater meus dat vobis panem de coelo verū Moyses did not geue yowe breade from heauen but my father geueth yowe the true bread from heauen This text Euthymius verie liuely and plainlie expowdeth Quia putabant Manna esse panem ab eo quod coelum propriè appellatur eò quòd scriptum esset Panem de coelo dedit eis corrigit erroneam eorum opinionem Nam ibi scriptura impropriè aerem vocauit coelum Quemadmodum etiam dicuntur volucres coeli In. 6. Ioan. Et rursum Intonuit de coelo Dominus Ait ergo Non Moyses dedit tunc nationi vestrae panem qui de coelo propriè sit sed Pater meus nunc dat vobis panem ab eo quod propriè coelum appellatur Nam sicut Pater propriè dicitur coelestis ita filius coelestis propriè panis vtpote cor hominis confirmans Bicause they thought Manna to be Heauen taken for the aier bread from that that ys proprelie called heauē bicause yt ys written He hath geuen them bread from heauen He doth correcte ther erroniouse opinion For the scripture ther called the aier vnproprelie heauen as also the birdes be called the birdes of heauen And again The Lorde thondered oute of heauen He saieth therfore Moyses did not geue then vnto yower nacion bread whiche ys from that whiche ys proprelie called heauen but my Father geueth yowe nowe bread from that ys proprely called heauen Eor as the Father ys called heauēly euē so the Sonne ys heauēly and called breade as cōfirming the heart of Man Thus Euthymius In whiche expositiō this ys first taugh that wher the scripture saieth that God gaue the Iewes bread frō heauē yt ys not ment that he gaue thē that breade or foorde of Manna frō heauē in dede but frō the aire whiche in diuerse places of the scriptures ys called heauen as in the exāples yt ys shewed ād diuerse other places maie likewise be produced A gain vpon this ys taught the excellencie of Chryst the thing figured aboue
by flesh Go to let vs saie a fewe woordes of this matter and lett CoÌ„iunction of us to Chrysse by faith and charitie spirituallie by his flesh naturallie both auouched vs shewe the sense of the holie scripturs peruersly to be expownded of him Yet for all that we denie not that we be ioined spirituallie to Chryst by right faith and sincere charitie but that we haue no maner of coniunction with him after the flesh that truly we vtterlie denie and we saie that to be alltogether contrarie to the diuine scriptures For who hathe doubted Chryst also so to be the vine and we the braunches whiche from thence gett life vnto vs Heare Paule saing that we all are one bodie in Chryst for alltho we be manie yet we are one in him For we do all partake of one bread Do ye not here see that S. Cyrill bringeth in this text of S. Paule to proue that we haue not onely a communion spirituall with Chryste but also a communion after the flesh What plainer exposition can be desired for the vnderstandinge of the scripture then that sense in the whiche yt ys alleadged in argument to conuince an heresie And if sainct Cyrill did iudge him perâ—erslie to expownde the scriptures that saied that we had no corporall The Proclamer and his felowes setfurth that for a trueth now which S. Cyrill reputed an heresie communion with Chryst but onelie spirituall what shall we saie of the fautours of the like vntrueth Shall we not saie that they also peruerslie expownde the scriptures And shall we not woorthilie repute them as corrupters of Godes trueth and deceauers of his people whiche settfurth that to them for a trueth whiche was so manie hondreth yeares agon reproued as a falsheade and so of all catholiques and good Chrystians holden and estemed no doubte but God will so declare yt when yt shall please him to take his time to ouerthrowe their building Endure yt can not For they haue builded vpon the sandes and not vpon the rocke In the mean time let them bluster oute their stinking doctrine as yt shall please God to suffer them for the punishment of our sinnes for the triall of the constancie of hys faithfull and for the excercise of their pacience to the honour and glorie of God But veritas vincet The trueth shall ouercome and veritas Domini manet in aternum The trueth of our Lord abideth for euer Yt maie be impugned but ouerthrowen yt can not be What the trueth ys in this matter I trust yt maie easilie be perceaued and yet ther lacke no wittnesses for the better declaracion of the same S. Thomas a man approued as learned and holie of all the church hath trauailed in the exposition of the scriptures and that not withoute his immortall laude and praise He ys a woorthie wittnesse in this matter And for the fuller vnderstanding of him we will heare his exposition on bothe the textes iointlie as they lie one depending of the other Thus he saieth Et panis quem frangimus id est sumptio panis fracti in altari noune participatio corporis Domini est faciens noâ— vnum cum Christo quia sub specie panis sumitur corpus S. Thomas Aqui. in deci 1. cor Christi Deinde cum dicit Quoniam vnus panis c. ostendit quod omnes sumus vnum in corpore eius mystico tangit duplicem vnitatem primam incorporationis qua in Christum transformamur aliam vitae sensus quam à Christo capite accipimus quasi diceret Per hoc patet quod vnuni sumus cum Christo quoniam vnus panis vnione fidei spei charitatis vnum corpus multi sumus per subministrationem operum charitatis Corpus seilicet illius capitis qui est Christus Multi dico scilicet omnes qui de vno pane id est corpore Christi vno calice id est sanguine participamus digna participatione scilicet spirituali non tantùm sacramentali And the bread which we breake that ys to saie the receauing of the bread broken on the aultar ys yt not a partaking of the bodie of our Lorde Vnder the forme of bread ys receaued the bodie of our Lorde making vs one with Chryst For vnder the forme of bread ys receaued the bodie of Chryst TheÌ„ wheÌ„ he saieth For we are one bread c. he sheweth that we are all one in his mysticall bodie aÌ„d he toucheth a double vnitie The first ys the vnitie of incorporacion by the whiche we are transformed into Chryst The other ys of life aÌ„d feeling which we take of Chryst our head As who might saie by this yt ys manifest that we are one with Chryst For we being manie are one bread bi the vnioÌ„ of faith hope aÌ„d charitie And one bodie bi the subministracion of the workes of charitie that ys to saie the bodie of that head which ys Chryst I saie manie that ys to saie all we that do partake of one bread that ys to saie of the bodie of Chryst and one cuppe that ys to saie of the bloode of Chryst with a woorthie participacion not onely sacramentall but also spirituall Thus moch S. Thomas In whose exposition we finde nothing dissonant from the elders but in all consonaÌ„t The elders before alleadged haue expownded the bread and the cuppe whiche we partake of to be the bodie and blood of Chryst so doth S. Thomas his doctrine consonaÌ„t to the elders this S. Thomas They haue taught that S. Paules mindeys that by that participacion we are made one bodie with Chryst and the like teacheth he also Thus as God ys the God of peace and concorde so in his house ys agrement and consent in the substanciall poinctes of our faith and religion And this ys a trueth hetherto constantlie as yt were with one mouthe taught that the bread broken in the aultar or table of Chryst ys his bodie and all we woorthilie receauing yt are by the same incorporated to Chryst and made one bodie with him Wherfore we shall nowe leaue these and heare other THE SEVEN AND TVENTETH CHAPITER proceadeth vpon the same text by Euthym. and Hugo AS God hath builded his church vpon a Mounte to be seen of all men so hath he caused his trueth to be professed of manie that yt might be knowen to all men He sent his Apostles into all the woorlde to preach the Gospell to euery creature He hath appointed learned men in euery parte of the worlde to geue the true vnderstanding of the same to euery creature Praised therfore be his holie name that wher now Sathan hath sent his wicked mynistres to corrupt the trueth of the Gospell and to lead vs from the true vnderstanding of the same our mercifull Lorde God hath prouidentlie before prouided soche teachers by whom we maie not onelie see the falshead of the wicked but also haue sufficient knowledge and testimonie to rebuke detect and conuince
their vntrueth and their deuelish setting furth of the same and to kepe vs in in the right waie that we erre not with them if we will geue eare to good ād holsome doctrine And therfore seing God hath sent soche plentie of good authours yt were pitie but that they shoulde be brought furth wherby God in his trueth maie glorified and his people in the same edefied Of all these that remain first cometh to hande the learned grecian Euthymius who withoute all darke maner of speache openeth to vs the true vnderstanding Euth in 26 Matth. of S. Paules saing Thus he writeth Quemadmodum panis confortat ita Christi corpus hoc facit ac magis etiarn corpus animam sanctificat Et sicut vinum taetificat ita sanguis Christi hoc facit insuper praesidium efficitur Quodsi de vno corpore sanguine omnes fideles participamus omnes vnum sumus per ipsam horum Flesh vnited to the Sonne of God by assumption the same vnited to vs by participacion myst eriorum participationem in Christo omnes Christus in omnibus Qui edit inquit meam carnem bibit meum sanguinem in me manet ego in eo Verbum siquidem per assumptionem carni vnitum est baec rursus caro vnitur nobis per participationem As bread doth comforte so doeth the bodie of Chryst also this and more yt sanctifieth both bodie and soule And as wine dothe make gladde Euen so the blood of Chryst doth this also and moreouer yt ys made a defence And if all the faithfull do partake of one bodie and bloode we are all one by the same participacion of the mysteries For all be in Chryst and Chryst in all he that eateth saieth he my slesh and drinketh my bloode dwelleth in me and I in him For truely the Sonne of God ys vnited to the flesh by assumption Thys flesh again ys vnited to vs by participacion Thus Euthym. I nede not as to me yt semeth to saie anie thing to the opening of this authours minde For he ys both plain in himself and also plainlie dothe open the minde of sainct Paule vnto vs. Whose sentence he setteth furth in the plain tearmes and leaueth the tropes For wher sainct Paule saieth that we that eate of one bread and drinke of one cuppe are one bodie He saieth that we that partake of one bodie and bloode are made one So that wher the text calleth Bread and cuppe in S. Paule meē the bodie ād blood c. yt bread the expositour calleth yt the bodie and what the text calleth the cuppe that this authour calleth the bloode Wherfore the true mening must be taken as the expositour doth expownde yt For somoche then as the expositour doth expownd the bread and the cuppe calling them the bodie and the blood yt can not be auoided but that yt ys so except the Aduersarie will saie that the text expowndeth the exposition For vnto that sense that he wolde wrest all the authours vnto the text ys more nearer then the exposition The aduersarie wolde haue yt bread and the text calleth yt bread The Aduersarie wolde not haue yt the bodie of Chryst but this authour saieth yt ys the bodie of Chryst Wherfore to the sense of the Aduersarie the text ys more clere then the exposition And so yt cometh to passe as before ys saied that the text expowndeth the exposition whiche ys after the maner of other of their doinges For they turn the catte in the panne and make light darknesse and darknesse light But thowe Reader be thowe sure that Chryst who hath promised his holie spiritte to his Church which ys the pillour of the trueth hath not left yt contratie to his promisse destitute of this guide of trueth these thousand yeares but yt was that Spiritt that did leade the minde and the penne of these holy Fathers to vnderstand and perceaue the true sense of the scriptures and so to write yt to vs. God hath left vnto vs bread euen the holie scripture to feede vs withall but as he bidde his Apostles to breake the breade that he had Ioan. 6. Bread of the woord of God how yt ys brokē blessed for the siue thousand people so by his mynistres in the church he hath commaunded the bread of the scripture to be broken to the people and what ys yt to breake yt but to expownd yt And why shoulde they expownd yt yf their were not places to be opened and cleared by exposition And therfore I saie these holie fathers being appointed to breake this bread of the woorde of God vnto vs ther ys no doubte but as they had learned of the master of trueth so they brake yt truly vnto vs and haue geuen vs the true vnderstanding of yt And therfore the bread and the cuppe expownded by so manie to be the bodie and bloode of Chryst yt must nedes be true that by so manie and so manie yeares hath with concorde and consent withoute contradiction ben preached taught and written This also ys not to be ouerpassed that thys Authour leaueth yt not vntaught howe we are made all one in Chryst bicause saieth he we do all partake of one bodie and bloode we are all made one by the participacion of the mysteries So that although he well knewe that we are all made one in Chryst by faith and charitie yet he also saieth that we are made one by the participacion of the mysteries And that yt shoulde moste manifestlie well be be perceaued what maner of vnion this ys of the whiche he speaketh here when he had alleaged the saing of Chryst He that eateth my flesh and drinketh my blood dwelleth in me and I him mening therby to proue this vnion he by most plain woordes openeth the same saing The Sonne of God ys vnited to the flesh by assumption this flesh again ys vnited to vs by participacion wherby yt ys very manifest that we are vnited to Chryst by the vnion of his flesh For that flesh vnto the whiche the Sonne of God was vnited that same ys vnited to vs. Chryst was vnited to vs by his incarnacion we be vnited to him by participacion c. So that as Chryst was vnited to vs by taking of our flesh in his incarnacion and so was made one with vs In like maner we are vnited to him by the taking of his flesh in the Sacrament and are therby made one with him Wherfore note that he saieth not that we are in the receipt of the Sacrament vnited to Chryst by faith but by participacion of his flesh And yet this authour was not ignorant that we are also vnited to Chryst by faith But minding to open the peculiar commoditie of this mysterie he teacheth that by flesh we are vnited to Chryst Consider therfore Reader that wher the Aduersarie trauaileth to obscure and hide the benefittes of God whiche he geueth to the woorthie receauers of his
Horace saieth Parturiunt montes nascetur ridiculus mus so here be great bragges but we shall haue but colde roste here ys a great cowntenance but small ys the force The Priclamer his arguments against sole receauing Chryste saieth he ministred not to one alone but to all the twelue Apostles Paule commaunded that one shoulde tarie and wait for an other Inuicem expectate S. Clement willed that so manie hostes shoulde be offred vpon the Aultar as might be sussicient for the people S. Dionise saieth that the preist when he had receaued himself and deliuered the holie communion to all the people geueth God thankes and maketh an ende of the misteries Iustinus the holie Martir saieth that in his time the Deacon exhorted the people that they will be partakers of those thinges that be laied furth before thē S. Ambrose rebuketh his people that were then growen necligent in receauing the lordes supper and vsed to excuse the matter for that they thought them selues not woorrhie saing to them Yf tbowe be not woorthie euery daie thē art thowe not woorthie once in a yeare And again S. Ambrose expownding these woordes of S. Paule Alius alium expectate writeth thus He commaunded them to tarie one for an other that the oblacion of manie maie be celebrated together and so be ministred vnto them all S. Hierom S. Augustine and the ecclesiasticall historie wittnesse that vntill that time cōmonlie euery where but speciallie in Rome the people vsed to cōmunicate euery daie Leo wrote to Dioscorus Bishoppe of Alexandria and willed him that wher the churche was not able to receaue all the people to cōmunicate together that the preist shoulde ministre two or three communions on one daie that as the people came in and had once filled the Churche so they shoulde receaue the communion and afterwarde geue place to other S. Hierom writing vpon the elementh chapter of S. Paules first epistle to the Corinthians saieth that the supper of the Lorde muste be common to all the people For Chryste gaue his Sacramentes to all his Disciples that were present These be the Proclamers scriptures these be his Doctours these be his authorities And nowe gentle Reader weigh with one what force these authorities haue to proue that he intendeth His intent ys to prooue that of necessitie Solucion of the Proclamers arguments ther must be mo communicantes then one at euery place and time wher and when yt happeneth Masse to be saied Nowe these places prooue no soche necessitie onelie they prooue that the Sacrament in the beginning was ministred to the people that were disposed to receaue and therby he maie prooue that manie maie receaue and that the Sacrament ought to be cōmon to all that will orderlie desire to receaue And that yt can not be denied to soche as so require yt bicause Chryste hath instituted yt be a cōmon Sacrament of all his faithfull that be meet and able to receaue yt to be receaued as he hath also instituted Baptisme For these sacramentes were not instituted for Kinges Princes Bishopps and the mightie of the earth onlie but answearablie to their figures for all people For as all the Iewes as well high as lowe riche and poore did all as S. Paule saieth passe through the Read Sea and all did eate of one meat and all drinke of one drinke so as Chrysostom saieth yt ys in the churche Non aliud quidem corpus diues aliud verò Chrysoft homil in dictum Apost Nolo vosignor pauper neque alium quidem sanguinem ille alium autem iste Sic tunc non aliud accipiebat quidem diues Manna aliud verò pauper neque alterius fontis iste participes erat alterius verò indigentoris ille For so yt ys nowe in the Churche For he riche man receaueth not one bodie a poore man an other neither he one maner of bloode and this man an other So also then the riche man did not eate of one Manna and the poore man of an other neither of one fowntain was this man partaker and of a woorse the other man So these two sacramentes I saie are common to all bothe Baptisme and the Sacrament of Chrystes bodie and bloode And to this pourpose saied S. Hierom wher the Proclamer alleageth him that the supper of our lorde must be common to all people For Chryst gaue his sacramentes equallie to all his Disciples that were present and not to the pourpose that the Proclamer alleageth yt whiche ye maie perceaue by this woorde equallie wherby ys signified that Chryst gaue his bodie and bloode as well to the inferiour Apostles as to the higher and so equallie to all The Proclamer both falslie interpreteth S. Hierom and misunderstādeth him And here note that the proclamer in his translacion left oute this woorde equallie and saied thus that Chryst gaue his sacramentes to all his disciples that were present minding by that phrase of woordes to make yt appeare that all that be present must communicate whiche was not saincte Hieroms minde but raither after the minde of S. Paule to shewe that both the supper of the riche and the Sacrament of Chryste should be common to all that were present equallie as Chryst made his supper of the paschall lambe and the supper of his bodie blood common to all his Disciples equallie geuing yt as well to the lower as to the higher But soche ys the sleight of this man But to returne Baptisme ys a common sacrament for all Nowe shall we saie that we maie not ministre yt to one alone but to manie at once Naie the communitie of yt standeth well if all receaue yt though but one at once receaue yt But yowe vrge and saie that he bringeth the practise of the primitiue and auncient Churche that yt was receaued of manie To this first I saie that he maie doe the like for the ministracion of the sacrament of Baptisme Yt ys knowen to all that be learned that ther were in the primitiue She wing that manie receaued together yt prooueth that the like maie be doen nowe but enforceth no necessitie that yt aught so to be or that anie ys forbodden to receaue alone Churche two speciall assigned times for Baptisme Easter and whitsontide at which times not one alone but manie were baptised and commonlie in that time Baptisme was ministred to manie and not to one alone But yet no good argument can of that be deduced that Baptisme ys not to be ministred but to manie together and not to one alone So though he bring manie practises of the Church that manie did receaue the sacrament together yet yt prooueth not that yt can not be receaued of one alone at one time For though the Sacrament be common yt nothing hindereth the communitie of yt when all maie and doe receaue yt though but one at one time doe recaue yt And so receaued yt maie verie well be called and ys in dede a communion forasmoche as
therfor not vnknowen to hym what shall yt awaill me to buckle with so impudent a man For soche saiers haue ben condēned by eight Coūcells all readie as heretykes and theyr heresie so detested hated and abhorred of all christians Sacramentaries condemned hyeight Councels that the catholique learned men yf they had but a suspicion of anye that dyd in anie one title swarue from the verytie of Chrystes bodie in the Sacramēt they furth with addressed them selues to their pennes and with the swoorde of Gods trueth vanquyshed and ouerthrewe yt Thys as yt ys thought moued Paschasius towryte in the matter of the Sacrament for that Bertramus had in the tyme of kyng Charles wrytten therof Paschasi ' Bertramus wrote obscurclie and suspiciously of the Sacrament suspycyouslie and yet in suche sorte as no mā coulde be certē what he assuredlie ment Nowe that the treuth of the matter of the Sacramēt shoulde not be obscured with soche doubtfull wryting Paschasius wrotte a booke of the presence of the verie bodie of Chryst in the Sacrament in soche expresse and playn woordes as the symple man maye preceaue what was the faith of the Chruche in that tymeof that matter And for that he was so playn Gastius one of thys proclamers faction hauyng gotten an olde exemplar of that worke as yt ys appertynent to the syncerytie of soche men he raced yt he blotted yt yea he cutte oute wholl chapiters of yt and that doen that yt might to the woorlde appeare that Paschasius who wrotte so long agone wrotte yet nothing against the Sacramentaries he sett yt furthe so mutylated so torn and so defaced to be prynted But to return to speake of thys proclamer consydering as I saied the Artycle wherin he saieth neuer man was condemned for an heretike that affirmed the Sacramēte to be a figure sign c. I was so abasshed at hys impudecye that I was partelye mynded not to haue ioyned with hym But remembryng that yt was more impudencye to denye Chrystes presence in the Sacrament whiche ys taught by Chrystes owne woordes delyuered by saincte Paule beleued in the primytiue Churche so receaued of holie men wrytten by an infynyte nombre of learned wryters confyrmed by Councells and embraced and staied vpon by all chrystyan nacions I corrected my self sayng that yf I wolde not spare to ioyn with hym in thys wicked assertyon moche lesse shoulde I spare to ioyn with hym in that other Wherfore resumynge my former pourpose I wyll in thys also ioyn with hym and shewyng from the begynnyng of the fyrst Aucthour of thys heresie euē vnto thys Proclamer that they were all iudged for heretikes whiche affyrmed and taught that the Sacrament ys a figure as thys Aduersarie and hys complyces do I shall with all open the vanytie of hys bragge wherin he saieth that the catholique Churche ▪ haith not one scrypture not one doctour c. for the mayntenance of their faith For the playn openyng of whiche mattter yt ys certen by testymonye of manie learned mē that though some dyd so cōfusedlie wryte in thys matter that they might be suspected or dyd secretlie as men fearyng the goodnesseof their cause whisper in corners whiche were very fewe yet amonge all that rightlie beleued in Chryst as God and man Berengarius was the fyrst that dyd openly wryte and teache denyeng as thys proclamer doth the Berēgarius first openlie impugned the sacrament reall presence of Chrystes bodie and bloode in the Sacrament Whiche Berengarius was about the yeare of our lorde a thousande ād three score and So by computacion fyue hondreth yeares agon more a man as sundrye wryters testyfie neither excellent in learnyng nor commendable Berēgarius neither excellent in learning nor cōmēdable in life Leo nonus Platina in life who publyshing thys doctryne by poure scholers to whome he gaue stypende for that pourpose he spredde yt abroad in corners Whiche when yt came to the knowledge of Leo then Pope a man as Platina saieth of syngular sanctymonye and holynesse of life he condemned Berengarius in a Councell The woordes of Platina for the certen declaracion of the matter I shall not refuse to reporte Thus he wryteth Ad Leonem redeo virū certè pietate innocentia benignitate gratia hospitalitate adeô insignem vt eius Domus peregrinis pauperibus semper patuerit Nam cum semel ante fores suas leprosum pauperem inuenisset cunque prae miscricordia collocari in lecto suo mādasset apertis mane foribus à ianitore nusquā pauper inuentus est Christum pauperis nomine eo loci recubuisse creditum In rebus praeterea ad religionem pertinentibus tanta diligentia solertia vsus est vt in Concilio Vercellensi Berengarium hereseos autorem damnauerit I come agayn to Leo a man trulie in godlynesse in innocēcye benygnytie grace and hospytalytie so notable excellent that to straūgers and poure people hys house was allways open For when vpon a tyme he fownde a poure man a leapre lyeng before hys gate and through mercye had godlie commaunded hym to be layed in hys bedde in the mornyng when the gates were opened of the porter the poor man was in no place fownde And so yt was thought that Chryste in the maner of a poor man was layed ther. Besydes thys in matters apperteynyng to religyon he vsed so moche dyligence and wyse cyrcumspection that in the Councell at Vercells he condemned Berēgarius condemned in the Coūcell of Vercells at Rome ād two other Coūcells Berengarius the Author of an heresye Thus farr Platina This condēnacion notwithstandyng the wicked man persysted in hys impyetie wherfore an other Councell was holden at Towres wher by dyuerse learned Fathers he was conuynced and so abiured hys heresie And in à Councell holden at Rome wher were cxiij Byshops as Lanfrācus who then lyued testyfieth he recanted also hys heresyes Berēgarius recanteth and abiureth And yet all thys notwistāding though thys cākre of heresie semed in the outwarde parte to be cured yet yt fretted inwardlie and grewe to an newe sore that wher before he had taught that the Sacrament was but onelye a figure of the bodie of Chryst as thys proclamer also tracheth nowe he begā a newe doctryne affyrmyng that in the Sacrament was the verye bodie of Christ but that ther was also the Substāce of bread with the Substāce of the bodie of Chryst Wherupon ther was an other councell called vnder Gregorye the vij in the whiche the said Berengarius beyng conuinced dyd Gregorius 7. acknowledge hys errour and by expresse woordes recanted the same Not onelie these foure Councells condemned the heresye of Berengarius against the Sacrament but also the learned men that were in that tyme peyned them selues to wryte wholl bookes to the confutacion of the said Berengarius and hys heresies For against hym wrote Lanfrancus somtyme Archbyshope of Cantorburye of whom Tritemius saied that he was vir in