inuisible ▪ without augmentinge when thou was the selfe same thinge Muche other wayes was thou in the procedinge of fayth nothinge is added to in the outwarde parte and all is chaūged in the inward part And yf manne beynge made the sonne of Christ and Christ beynge formed in the mynde of manne as therefore withoute corporall sence the olde wylynes put down thou haste sodenlye put on a newe dignitie And as in that that GOD hath cured in the thinges hurte He hath wasshed thynges infected he hathe wyped awaye thinges defiled They be not commytte to thyne eyes but to thy wittes And when thou goeste vp to the alter to be filled with spiritual meats behold yea with thy faith a sacramente the body and bloude of God honoure meruell towche with thy minde take it with thy hande of thy harte and most of all take a hole drawght of the inward man S. Hierom in his .iii. boke against the Pellagians sayth Christ taught his apostels that they beleuinge should be bolde to saye daylye in the sacrifice of his body the Pater noster S. Barnard in festo Martini Anno dom M.xiii The very substaunce of Christes flesh is now also present with vs no doute truelye but in the sacrament of the alter Rupert in the vi chapt of Ihon. Anno domini M.xiii This is our Lordes body which dyd hange vpon the crosse this is his bloude that was shedde out for all the worlde Hugo in annotationibus in i. corinth xi quest xcix Anno. M ccc xxxiiii It is knowen vnto the faythfull person that the substaunce of bread passeth into the bodye and wyne into the bloude As Christ saying Take this is my body dydde then chaunge by his worde that breade and wyne into his very bodye and bloude Euen so do we vndoubtedly beleue that the wordes sayde of a preist by that order and with the same intent that Christ sayd thē do chaunge the breade and wyne into Christes very bodye and his very bloude Bruno Anno dom M.C lii This thinge whiche was a lyttell before breade is now verely my bodye whiche bodye shal be geuen to death for you althoughe I nowe wyll geue to you immortall and not apte to suffer He speaketh in the person of Christ Ioannes Gerson Anno. M. cccc.xxix We must say that albeit Christe is vnderneth the kinde of bread wyne but yet the bread passeth into christes body wine into his blod Oecumenius whiche was a greke in his .x. Epist vnto the Heb. The Apostell Paule would not haue sayde thou arte a preist for euer of that oblation and host or sacrifice which is once made but he sayd it hauing a respect to the preistes which be now a daies by whome as meanes Christ maketh sacrifice and is offered in sacrifice whiche taught them also in the misticall supper the maner of such a sacrifice And further we make a memory of one and the same Christes death and we eate at al tymes one body of Christ Sedulius whiche was M.c.xix past writeth thus Beware that ye eate not the body vnworthely whiles it is christes body Gregory Emissene which was aboue M.c. yeares past The inuisible preist Christ turneth the visible creatures of bread and wine by his worde and secrete power into the substaunce of his body and blud thus saying Take and eate this is my body And farther he saith it is Christes fleshe which we do receaue in the sacramēt couered with the forme of bread his bloud which we drink vnder the kind of apearāce sauor of wyne Rabanus Lib. i. in Exodum What auayleth it to receaue with thy mouth Christes body bloud And to do againste hym with all euell maners Nicolaus de Lyra which was about vc.xxxiii yeres past These wordes that I spake sayth Christ Iohn .vi. are sprite lyfe But yet this spiritually is not so vnderstande sayth Lyre or so to be taken that Christes flesh shuld be in the sacrament of the aulter onely as a signe lyke as certayne heretikes haue sayd for it is there really But because Christes fleshe is eaten in this sacrament after a certayne spirituall manner in as muche as the visible kyndes are rent with the teeth and eaten and mannes spirite the soule is refresshed therby through the power of God knit vnto the fleshe Damasus Epistola ad Stephanum Anno dom viii c.lxx Let not any man lightly agre in backbytinge or accusyng or condempning of their brethren Christians and whiche also do make Christes bodye with their owne mouthe Athanasius Lib. de passione imaginis Christi cap. vii Anno dom ccclxxix It is not otherwyse to be iudged of euery catholyke person besides that whiche is written of vs as thoughe some thinges mighte be found in the world of Christes flesh but that whiche is dayly made vpon the aulter spirituallye by the priestes handes Felix martyr almoost a. M.ccc yeares past It was not semely that they whiche do dayly make Christes bodye with their owne proper mouthe shuld suffer so great persecution The counsell of Laterane in the whiche were assembled M.ccc.xv learned men which determined the presence of Christ to be in the sacrament of the aulter There is one vniuersall church of the faithfull without which no mā vtterly is saued in whiche the same preist him selfe Iesus Christ is the sacrifice whose body and bloude is truely contained in the sacrament of the aulter vnderneth the kyndes of bread wyne and the substaunce of breade and wyne is turned into the bodye and bloude of Christ through goddes power The determination of the hole vniuersitie of Paris in the time and raygne of kynge Frauncis Euery Christen man is bounde to beleue stedfastly that in the consecration of the Sacramente the breade and wyne are turned into the very body and bloud of Christ the kyndes and formes of the breade and wyne onely remayninge Vnderneth the which the very bodye of Christ is really or in very dede contayned which was borne of the vyrgin and hath suffered vppon the crosse ¶ The sayinges of Martyn Luther in his boke intituled the chief articles of the christian fayth Of the sacrament of the alter hold we that breade and wyne at the supper is the very body bloude of Christ And is not onelye ministred and receiued of the rightous but also of wicked christians In the same Except that they before dyd alter and falsely interpretate gods wordes and ordinaunce as the present enemies of the sacrament do whiche would in very dede haue nothinge but breade and wyne because they haue not also the wordes and ordinaunce instituted of god but haue peruerted and altered the same after their fantasy In the same For euen ther is in this Christianitie and where as she is remission of synnes that is a kingedome of grace and of right pardon For ther is the gospell baptisme and the sacrament of the Alter wherin remission of synnes is offered gyuen and receaued and euen
fleshe Super Marc. cap. xiiii Whan Chrâ—st had blessed he brake the breade and that do we also puttinge therto prayers saynge This is my body This that I do geue and you now take For the breade is not only a figure of our Lordes bodye but it is turned into our Lordes body For he sayth the bread that I wyll geue is my fleshe He sayd not it is a figure of my flesh but it is my fleshe And howe saith he Cur earo non uidetur is not fleshe sene Oh man for oure infirmitie this is done For breade and wyne be of those thinges wherewith we be accustomed withall Them we do not abhorre but bloude and fleshe set forth we beholdynge coulde not beare but shoulde abhorre Therfore the mercifull God condescending to oure infirmitie Transelementatio doth kepe the forme or kynde of breade and wyne and into the vertu of fleshe and bloude he chaungeth them Super Iohannem Cap. vi Take that the breade that is eaten of vs in misteries is not onely a certayne figuringe of our lordes fleshe but the very flesh For it is transformed by secrete wordes That breade by a misticall blessing and comming of the holy goste Transformatio is chaunged into the body and bloud of Christ And how sayest thou the fleshe appeareth not to vs but breade that we shulde not abborre the eatinge of it For if flesh shuld haue appeared we shoulde haue ben vnsemelye mynded agaynste the communion but now our lord condescendinge to our infirmitie appeareth to vs in suche misticall meat as we haue ben accustomed to The Iewes when they harde of the eatinge of his fleshe dydde misbeleue and therfore they spake a word of infidelitie that is How For when the thoughtes of mysbeleiffe entered into the harte then entered also how Wherefore he wyllynge to shew that it is not impossible but very necessary and that lyfe can none otherwyse be had except ye eate my fleshe ¶ Leo in his .xl. Epistle LEt those phantastical Christians tell me what body Iesus brought into the sight of his disciples the gates beynge shut ¶ Anselmne Byshoppe of Canterbury almost fyue hundred yeares paste sayeth vppon these wordes This is my body It appeareth vnto the vtter senses of man to be but breade But know ye by the sences of the mynde bycause saith Christ this is my body none other but that same in substaunce which shal be geuen to death vpon the crosse and crucified for you Oure Lordes body is consecrated with the signe of the Crosse the fount of baptisme is hallowed and also preistes are made by the same signe Aug. in psal xxxiii Haymo Homil passione Christi Math. li. The breade is chaunged into our Lordes fleshe and the wyne into his bloude not by a fygure nor by a shadowe but by the veritie ¶ Damascen in his .iiii. boke of the ryght catholyke faith The .iiii. Chapter Doest thou aske of me howe breade is made Christes body and wine and water his bloud I aunswer vnto the that the holy goost worketh these things aboue mans vnderstandynge but the breade and wyne are turned The bodye is ioyned vnto the deitye whiche body is of the virgin not that the bodye taken of the virgin commyth downe frome heauen but that the breade it selfe and wyne are chaunged into the bodye and bloude of God The bread wyne water through inuocation and the coÌ„mynge of the holy goste vnto them are aboue nature chaunged into Christes bodye and bloude and they are not two bodyes but one and the same bodye The breade and wyne be not a figure onely of Christes bodye and bloude God forbyd but the bodye and Bloude of Christ Dost thou se breade dost thou se wyne do they auoyde beneth as other meates do God forbyd Thinke not so for as wax if it be put once into the fyer no substaunce remayneth nothinge is lefte so here also thinke thou that the misteryes be consumed by the substaunce of the bodye Damasen lib. iiii ca. xiiii For as moch as our Lord is the spirituall Adam it hath be semed mannes natiuite to be spirituall And also his meate natiuite is geuen to vs by water and the sprite through holy baptizme I saye and the meate breade of lyfe Our Lorde Iesus Christ whiche came doune from heauen For he was aboute to suffer for vs voluntarye deathe in the nyght whiche he offred his owne selfe He dyd dispose a new testament to his disciples and Apostelles by theÌ„ to all others beleuing in hym In the parlor of the holy and gloriouse Syon eatinge the olde passouer with his disciples fulfillinge the olde testament He washed his Disciples fete gyuinge them a token of holy baptisme Afterwarde breakinge breade he gaue to them saying Take eate this is my bodye whiche for you shal be broken in remâ—ssion of synnes In like maner takyng the cupe of wyne and water gaue to them sayeng Drynke of this all This is my bloude of the newe Testament whiche shal be shed for you in remission of synnes Do ye this â—n remembraunce of me For how often so euer ye shall eate this breade and drinke this cuppe ye shall shewe the death of our Lord and confesse his resurrection vntil he come If the worde of God be a lyuynge thinge and of efficacite And all thinges that our Lorde woulde he dyd If he sayde let the lyght be made and it was made Be the fyrmamente made and it was made If by the worde of God the heauens were made and with the sprite of his mouth euery vertue of them If heauen and earth water fyer and ayer and al the ornament of them by the worde of our lorde be made perfight man him self an expressed beast Vis uerbi dei continuo manet If god hym selfe a wylling worde be made man and of the most pure and vndefiled bloude of the holy vyrgyn and in him selfe without seed haue susteyned fleshe Can not he make breade his bodye and wyne and water his bloude Argumentum a minori He sayde in the begynninge let the earth brynge forth grene grasse and euen vntyll nowe after rayne it bringeth forth fruites beinge helped and strengthed with Goddes worde For god sayde This is my body and this is my bloude Hoc SacramentuÌ„ tuÌ„ continuo fiet denec ueniat and this do in remembraunce of me And by the almyghty precepte of God vntyll he shall come it is done for as all thinges that God dyd the holy goost workinge he dydde And so nowe by the operation of the holy gooste these he doth aboue nature whiche nothinge but onely fayth can take Howe shall this be done to me saith the holy vyrgin for I knowe not manne The Aungell aunswered The holye gooste shall come vpon the and the vertue of the highest shall ouershadowe the. And nowe asketh thou Quomodo howe is breade made the body of Christ wyne and water
Of the excellencie gretnes of this Sacrament se what he saith As ofte as ye shall do this so ofte shal ye make a remembrance of me vntil I come Therfore we hauing in mind his most glorious passion resurrection from hel his ascentioÌ„ to heaueÌ„ we do offer vnto this spotles sacrifice reasonable host bloudlesse offering this holy bread and Cuppe of lyfe euerlastyng We bothe aske and pray the that thou woldest take this oblation into thy high alter by the handes of thy holy Angelles as thou haste vouchesafe to receaue the rewardes of thy Iust seruante Abell and the sacrifice of our patriarke Abraham and that which the high preist Melchisedech hathe offered vnto the. Therfore how oft soeuer thou dost receaue what saith the Apostel to ye. Howe ofte so euer we do take we do show the Lordes death If we showe deathe we showe remission of synnes Remission of synnes howe ofter so euer bloude is shed it is shed in remission of synnes I muste alwaye take it that my synnes maye be remytted I that alwaye do synne muste alwaye haue a medison De Sacramentis li. 6. Cap. 1 For as our Lorde Iesu Christ is the true sonne of God not as men by grace but as a sonne of the substaunce of his father So is it the veray fleshe as he sayde and the veray bloude whiche we drinke But perauenture ye may saye how veray fleshe I that se the similitude se not the truthe of the bloude Fyrst I tolde you of the worde of Christ which worketh that it is able to chaunge and conuert kyndes of nature institute Farthermore whan his disciples dyd not take the worde of Christ but hearinge that he wolde gyue them his fleshe to eate and his bloude to drynke they went backe yet Peter onely sayde thou hast the wordes of lyfe and shal I go from the Therfore least that mo shoulde saye so as ther were a certayne fear of bloud but that the grace of the redemer might abyde styll therfore in a similitude thou takest the sacrameÌ„t but yet thou gettest the grace and vertue of the true nature In his firste prayer at masse I O Lorde remeÌ„bringe thy passion do come vnto thyne alter all though I be a synner that I may offer to the that sacrifice which thou dydest ordayne and commaunde to be offered for our saluation in remembraunce of the. Aduersus uigilantium I reproue all opinions agaynste the churche openly condempne theÌ„ Amb. de fide ab Garcianum Away with Argumentes where fayth is sought Thomas had a greate cause to maruel when he saw Christes body brought into the house with oute hurte through the gates closed whiche coulde not be passed through with mennes bodyes Saynt Ambrose in his boke De spiritu sancto lib iii. Cap. xii It is therfore no meane question and therfore we should the more diligently consyder what is the fotestole For we reade in a nother place heauen is my throne and the earthe the fotestole of my fete But yet the earth is not to be worshipped of vs because it is a creatur of God And yet let vs se though lest the Prophete name the earth to be worshypped which our Lord Iesus toke in the takinge of fleshe So theÌ„ by the fotestole let the earth be vnderstand then by the earth the flesh of Christ which we do now worship also in the misteries and which the Apostelles as we haue before sayd worshiped in our lord Iesu for christ is not deuided but one S. Augustyne Fo. xxxviii Here begynneth the sayinge of Saynt Augustyne priore contione Psal 33. Cum fugerit Dauid Saul persecutorem iniquiens ait Christ was borne in his own haÌ„des CHrist was borne in his owne handes Howe can that be in man Who can vnderstand for who is borne in his owne handes A man may be borne in other mens handes no manne is borne in his owne handes Howe it may be vnderstande in Dauid after the letter I fynde not in Chryste we fynde Christ truely was borne in his owne handes when he geuing his bodye sayth This is my body That body verely was borne in his owne handes Contra literas Petiliani Lib. ii It is another passeouer that the Iewes do celebrate with a shepe an other that we celebrate in the bodye and bloude of our Lorde Christe in Sacramentes fewe in nombre moost excellent in signification hath bounde together a felowshyppe of newe people As baptysme is consecrate in the name of the Trinitie Ad Ianuarium Epi. 118. and the communicatynge of the bodye and bloude of hym And if anye other thynge be commended therin Scriptures canonicall it doth playnely appeare what tyme the Apostels toke fyrst the bodye and bloude of oure lorde that they dyd not take it fastynge is it therfore to accuse maliciously the vniuersall churche that it is alway receaued of the fastynge For that cause it pleased the holye gost that in the honour of so great a sacrament that the bodye of our Lorde shoulde firste enter into the Christian mouth before other meates Therfore thoroughout all the worlde this maner is obserued Let vs heare oure Lorde not speaking of the sacrament of baptysme De peccatorum merites et remissionem but of the sacrament of his holy table Except ye eate my fleshe drynke my bloude ye shall not haue lyfe in you What do we seke more What can they aunswer to this excepte with stubbornes they do bend their brawling synowes contrary to the cleare trueth Was not the Lorde ones offered in hym selfe and yet in the Sacrament not onely by al the solempnities of Easter but euery daye to the people is offered Nor he doth not lye Omni die populus immolatur which beynge demaunded dyd aunswer him to be offered For if the Sacrament had not a certaine similitude of those thynges whereof they be Sacramentes they shulde not be Sacramentes at all Therfore they be called sacramentes because one thing is seene in them another thinge vnderstanded That which is sene hath a bodelye forme Epistola ad bonifacium that whiche is vnderstande hath a spirituall frute He that taketh the mysterye of an vnitie and kepeth not the bonde of peace he taketh not the bonde of mistery for hym selfe but a wytnesse agaynst hym self I remember my sayinge when I dydde treat of Sacramentes I told you that after the words of Christ that whiche is offered is called breade but when the wordes of Christe is spoken then it is not called bread Ante consecrationeÌ„ pa. drÌ„ post consecrationem corpus appellatur but it is called the bodye Therefore in the Lordes prayer we pray Oure breade but as it is sayde in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstancial not that whiche goeth into the bodye but that of eternall lyfe which vpholdeth the substaunce of our soule Quâ—tidie Take dailye that maye dailye profite the. So lyue that