Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	true_a	2,752	5	4.8734	4	true

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

ommbus quae habebaÌ„ dubia sciscitarer I haue not froÌ„ my youth ceassed at any time either to read or ells to aske of learned men soche thinges as I knewe not Nether haue I had or vsed my self as manie do as master to my self But of late eueÌ„ speciallie for this cause I weÌ„t to AlexaÌ„dria that I might se Didymus aÌ„d that I might aske of him soche doubtes as I had in all the scriptures Thus sainct Hierom. In the which reporte ye do heare howe cleresoeuer Luther and Zuinglius make the scriptures that saincte HieroÌ„ fownde doubtes therin and for dissolution of theÌ„ trauailed to Alexandria to Didymus In which facte also yt maie be learned that yf sainct HieroÌ„ so notable a maÌ„ sought a famouse maÌ„ to learn him yt maie well beseme other so to doo Did not Damasus being Bishoppe of Rome send to saincte HieroÌ„ to be aunswered in certain doubtes and disdeined Damasus learned of S. Hierom. S. Augustin of S. Amb. Many learned of S. Aug. not to learn of him Did not saincte Augustin go to Millen to saincte Ambrose to heare him and to learn of him Howe many that were learned worte to sainct Augustin to be taught of him in diuerse matters of scripture Yt wolde well fill an whollvolume to noÌ„bre vppe those that haue trauailed coÌ„tries to heare and learn of good holie learned men and that haue written to other for the like And therfore to conclude this matter I will no more but bringe in the saieng of sainct Clement the holie Martyr and disciple of saincte Peter the Apostle and then enter into the matter which principallie I haue in pourpose to treacte of Saincte Clement in his fiste epistle writeth thus RelatuÌ„ est nobis quÃ²d quidaÌ„ in Clemens epist. 5. vestris partibus coÌ„morantes aduersantur sanis doctrinis prout eis videtur non secuÌ„ duÌ„ traditiones patruÌ„ sed secunduÌ„ suuÌ„ sensum docere videntur Multas enim quidaÌ„ vt audiuimus vestraruÌ„ partium secundum ingeniuÌ„ hominuÌ„ ex ijs quae legunt verisimilitudines capiunt Et ideÃ² diligenter obseruanduÌ„ est vt lex Dei cum legitur non secundum propriaÌ„ intelli gentiaÌ„legatur vel doceatur Sunt enim multa verba in diuinis scripturis quae possunt trahi ad eum sensum quem sibi vnusquisque spontÃ¨ praesumpsit Sed fieri non oportet Non enim sensuÌ„ queÌ„ extrinsecus adulteretis alienuÌ„ extraneuÌ„ debetis quaerere aut quoquo modo it suÌ„ ex scripturaruÌ„ autoritate consirmare sed ex ipsis scripturis sensum capere veritatis Et ideÃ² oportet ab eo intelligentiaÌ„ discere scripturarum qui Ã maioribus secundum veritatem sibi traditam seruauit vt ipse possit ea quae rectÃ¨ suscepit competenter asserere Yt ys reported vnto vs that some duelling in your partes are aduersaires to wholsom doctrines and are perceaued to teache eueÌ„ as yt liketh theÌ„selues aÌ„d not according to the traditioÌ„s of the Fathers but according to their own vnderstanding Some of your countries as we haue heard take many likelihoodes of those thinges that they do read according to the witte of men And therfore yt ys diligentlie to be looked vnto that the lawe of God wheÌ„ yt ys red be not red or taught according to mens owne vnderstanding For ther be manie woordes in the scriptures of God which maie be drawen to that vnderstaÌ„ding that euery maÌ„ at his own pleasure hath chosen But it maie not Scripture maie be drawen to diuerse senses so be doen. For ye ought not to seke an vnderstanding diuerse and straunge which ye maie adulterate or by any maner of means by autoritie of the scripturs in the outwarde face to confirme but of the scriptures themselues to take the true vnderstanding And therfore ye must learn the vnderstanding of the scriptures of him who kepeth yt according to the trueth deliuerid vnto him froÌ„ his elders that he maie also agreablie teache that he hath well receaued Thus farre Sainct Clement To take and embrace this ordre I meen to mistrust oure owne iudgemeÌ„tes aÌ„d therfore to heare our Fathers aÌ„d vpoÌ„ their iudgemeÌ„tes not vpoÌ„ our own phaÌ„tasies to staie our selues in the true vnderstaÌ„ding of the scriptures I haue yf my iudgement faill me not geuen thee gentle Reader god occasion For first to remoue and disproue the false saing of Luther and Zuinglius who haue taught that the scriptures be easie and plain to be vnderstanded wherun to this proclamer willing the scriptures to be common semeth to agree and consent I haue proued by diuerse and sondrie places yea and by whol bookes of the olde Testament that the same ys verie harde and full of difficulties not able to be dissolued but by a maÌ„ wel exercised in the reading and knowledge of the same And the like haue I doen of the gospells As for the epistles of saincte Paule yt ys proued by the inuincible testimonie of sainct Peter that they be harde aÌ„d be depraued of manie to their own damnacioÌ„ And that this might fullie appeare to thee I haue at large opened and proued the same not onelie by the saing and iudgementes of the best aÌ„d most auncient fathers of Chrystes Churche as of sancte Clement Hierom Chrysostome and other but also by their maner of atteigning to the vnderstanding of the scriptures for that they be hard Whiche their maner I haue also declared by their owne testimonie The difficultie of the scriptures thus proued coÌ„trarie to the sainges of Luther and Zuinlius I haue proceaded to declare by the scriptures first and after by the famouse learned Fathers howe we shall come to the vnderstaÌ„ding therof Wher yt ys made manifest that we must atteign therunto by the teaching of the preistes which God hath appointed to be pastours aÌ„d teachers and Fathers of the people to feede theÌ„ to teache theÌ„ and to bring theÌ„ vppe in God And yet maie we not learn of euery one that taketh vpon him the Teachers meet to be folowed name of a pastour teacher or Father but of soche as teache the lawe of our heaueÌ„lie Father and ther withall forgetteth not the lawe of our mother the holie churche Theise two propreties he must haue iointlie for the one withoute the other sufficeth not in a teacher as by sainct Hierom yt ys declared Who also as saincte Clement teacheth must be soche one as teacheth the vnderstanding of the scriptures according to the trueth that he hath receaued and learned of his elders According to which counsell I minding to searche the vnderstanding of certain scriptures which be in controuersie I will repair to them that be the elders of Christes Churche whiche I terme his Parliament house and to learn of them the true vnderstanding of those scriptures I wish therfore the reader to submitte his iudgement vnto them as I will doo and all affection sett aparte to learn of them we ought to learn of

of S. Iohn allreadie declared wolde and maie sufficiently shewe his minde vpon this But God be praised he doth verie plainlie here also open the matter For Oure lord feadeth vs with a bread which ys his flesh A plain saing for the Procla when he had saied that our Lorde wolde feed vs with a better bread expownding yt that ys saieth he his flesh And that he wolde not make yt an imaginarie flesh he saieth that he feedeth vs with the same flesh whiche withoute the seed of man was born of the Virgen Whiche maner of speache ys so plain that I caÌ„not but merueill that men will suffer them selues to be seduced and led awaie by vain men when soche auncient Fathers do teache them in soche sorte that they haue nothing to kepe them selues from the trueth but self will and malice THE THREE AND THIRTETH CHAP. PROCEADETH to the next text in the sixt of saincte Iohn HItherto our SauiourChryst speaking of this great mistery of the eatinge and drinking of his flesh and bloode doth here nowe make an ende of the same And therfor saieth the Euangelist to declare the same Hec dixit in Sinagoga docens in Cpharnaum These thinges saied he in the Sinagog as he taught in Capharnaum Joan. 6. But for asmoche as manie hearning this doctrine of Chryst were not edified but offended therwith as manie of our faint Chrystians are whose maner of incredulitie and hardnesse of beleif with Chrystes proceading to SacrameÌ„taries of oure time are Capharnaites reforme the same as the Euangelist setteth yt furth our Capharnaites through vnbeleif of that that Chryst spake to the better declaracion of his doctrine haue taken to the more occasion of their doubte eroure and ruine seing that they wolde so take his woordes to turne them against him self and with them to impugne that trueth that he hath taught and left in his Church to remain and continue vntill he come we shall by his grace take these scriptures from them and by like processe as hertofore ys vsed shewe the true vnderstanding of them that all men maie perceaue that these Aduersaries haue raither sought occasion to be raither enemies of Gods trueth then fauourers of the same whiche name they moche vsurpe cloathing them selues with shepes cloathinge but inwardlie they are very wolues Heretikes call their phantasies gods woord and their lies trueth outwardlie they euer crie Gods woorde when in dede they vtter their inuencions grownded vpon affection raither to please the peoples phantasies then fullfill Gods pleasure So they crie the trueth the trueth when they in very dede set furth lies and heresie to impugn and destroie the trueth And as they that misliked the doctrine of Chryst were of his Disciples So these nowe that mislike the same doctrine were of his Disciples but nowe abierunt retro post Satanam they are gone back after Satan And as the disciples saied when they heard this doctrine Durus est hic sermo quis potest eum audire This ys an hard saing who can abide the hearing of yt So these men saie that yt ys an hard saing and they can not abide the hearing of yt But as sainct Augustin saied by the Disciples which first spake these woordes Aug in Psal 98. So maie yt be saied by their disciples who in these daies do folowe theÌ„ Ipsi erant duri non sermo They were hard and not the woorde But as he saieth in an other place Si Discipuli durum habuerunt istum sermonem quid inimici Yf the Disciples counted this woorde harde what do the enemies Yf those that did knowe and folow Chryst of late daies do accoÌ„pte yt an hard saing that we saie according to Chrystes doctrin that we do eate his very flesh in the Sacrament what maie the Iewes and Infideles do But yf Chryst did labour to abduce the Iewes from the figures and shaddowes and adduce them to the very thing and trueth moche more they that haue professed Chryst should be brought from figures and learn to knowe the trueth of figures which ys nowe in the newe testament Which was Chrystes pourpose though they lept backe as Theophilact saieth speaking of the processe of Chrystes doctrine as concerning this mysterie Quod lucrum ex his verbis imÃ² plurimum maximuÌ„ Theophilact in 6. Joan. Nam quoniam memores erant subinde cibi corporalis ostendens eis quia omnia illa figura erant vmbrai Quae autem ab ipso nunc introducuntur veritas sunt eius gratia haec dicit spiritualis cibi recordatur vt faciat eos Ã sensibilibus aliquantum remergere coÌ„temnereî€‚ue figuras vmbras accurrere ad veritatem Sed illi cÃ¹m nibil possent intelligere quod supra sensum est meliores non fiunt sed magis resiliunt dicunt Durus est hic sermo hoc est asper qui suscipi nequeat Quis enin cÃ¹m carnalis sit posset suscipere spiritualem cibum panem qui de coelo descenda carnem quae comeditur c. Nam quia carnem audierant putabant quÃ²d eos cogeret carnis sanguinis fieri deuoratores quia autem nos spiritualiter intelligimus neque carnium voratores sumus imÃ² sanctificamur per talem cibum What aduantage or gain of these woordes very moche and great For for that they were often mindefull of bodilie meat Chryst shewing that all those thinges were but a figure and a shaddowe but soche things as by him were brought in were the trueth for this cause he saied these thinges and remembreth the spirituall meate that he might make them somwhat return from sensible thinges and to contemne figures and shaddowes But they Carnall meÌ„ vnderstanding nothing aboue thersensies leape backe from the vnderstanding of the Sacr. when they can vnderstand nothing that ys aboue the senseis they are made neuer the better but they leape aÌ„d saie This saing ys harde that ys vnpleasaunt to sensuall knowledge and which can not be receaued For what ys he who when he ys carnall can receaue spirituall meat and the bread that desceÌ„ded froÌ„ heauen and the flesh which ys eateÌ„ for bicause they had heard him saie flesh they thought that he wolde compell them to be deuourers of flesh aÌ„d blood But bicause we vnderstand the spirituall meat we are not the deuourers of flesh but raither we are sanctified by soch meat Thus moch Theoph. Who geuing a cause why this doctrine of Chryst semed hard to them saieth yt was bicause they coulde not vnderstand anie thing that was aboue Carnall vnderstaÌ„ding the knowledge of the senseis Euen so our sensuall and carnall men vnderstanding not howe Chrystes verie bodie should be in the Sacrament vnlesse yt shoulde occupie the place of a bodie neither be eaten vnlesse yt shoulde be felt with our teeth as other flesh and soch like after the grosse knowledg of the senseis they leape backe and saie yt can not be

the elder Fathers I will call a companie of them both that their doctrine maie be conferred with the elders before alleadged and so to be approued and also that by them we maie know the enacted trueth of the true vnderstanding of The Proclamer mocketh holie aÌ„d learned fathers Chrystes woordes in the lower house of Chrystes Parliament wherby the Aduersarles heresie maie be more manifestlie confuted and the faith of the good Chrystian more confirmed and staied And although yt liked the Proclamer in his high pride to solace himself with the mocking of the learning of Siluester Isidore Innocentius the thirde Gerson Durand Holkot S. Thomas Dunce Fisher and other and made their argumentes as foolishlie as he listed therbie to commende himself and his doctrine to soche as were light whiche yet was and ys discommendable to them that be graue sobre and wise yet in the ende ye shall see that these men shall confute him and ouerthrowe him in the iudgement of them whome gods grace hath not A lamentable time to see preachers in pulpittes mocke Sainctes in heauen forsaken For who ys he that ys wise and as the wiseman saieth hath his eies in his heade that seith not to moche arrogancie in that man that taketh vpon him in open audience to deride mocke and skorne holie auncient learned men of which some of them be Sainctes in heauen some of them liued with great fame of learning aboue a thousand yeares agon some eight or nine hundreth years agon some three hundreth years agon or ther aboute All which are but babes and punies in his seight But I will not intermedle this worke of the heigh and great matter of the Sacrament with soche vain toies of mockeries but they shall be reserued to some other more meit place as either to a Christenmasse skaffold and so a plaier by a plaier or ells to the Paruise in Oxforde a paruise toie by a paruise boie to be aunswered Wherfore conuerting my self to the matter I wil produce Damascen as the first and eldest of this companie of the lower house whiche I haue selected and chosen among all other to expownde vnto vs Chrystes woordes This Damascen although he be placed in the lower house as in consideracion that the aduersarie doeth not accept or regarde hys authoritie yet he liued more then eight hundreth yeares agon and therfore ys woorthie to be hearde Thus he writeth vpon the woordes of Chryst Propositionis panis vinum aqua per inuocationem aduentum sancti Spiritus supernaturaliter Damascen li. 4 ca. 14. transmutantur in corpus sanguinem Christi non sunt duo sed vnum idem The shewe bread the wine and the water by the innocacion and the coming of the holie Gost are supernaturallie transmuted into the bodie and bloode of Chryst and they be not twoo but one and the verie same And after a fewe woordes of exhortacion in the same matter he saieth thus of the same breade and wine Non est figura panis vinum corporis Bread and wine not a sigure of the bodie and blood of Chryste sanguinis Christi absit enim hoc credere sed ipsum corpus Domini deificatum ipso dicente Hoc est meum non mei corporis figura sed corpus non figura sanguinis sed sanguis Et ante hoc ipsis Iudaeis Quoniam nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Proinde omni cum timore conscientia pura indubitabili fide accedamus The bread and wine ys not a figure of the bodie and blood of Chryst God forbidde we shoulde beleue that but yt ys the verie bodie of our Lorde deified himself saing This ys not a figure of my bodie but my bodie not a figure of my bloode but my bloode And before this he saied to the Iewes that except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe My flesh ys verilie meat and my bloode ys verilie drinke Therfore with all feare and pure conscience and vndoubted faith let vs come vnto yt In these fewe woordes of Damascen ye see foure thinges taught The transubstanciacion The presence of Chrystes verie bodie and bloode with a plain deniall of the aduersaries figure The applicacion of the sixt chap. of sainct Iohn to these woordes of Chryst And finallie an exhortacion for owre due coming to the receipt of the same bodie and blode Of transubstanciacoÌ„n we haue allreadie spoken and that by the authoritie also of this man amonge other Fathers wherfore I will not tarie vpon yt onely I wolde that the reader shoulde be aduertised that though the Aduersarie doe so moche exclame against the thing yet the learned Fathers according to the catholique faith of Chrystes Church doe plainlie and agreablie teache the same and therfore I wolde wish that by repeticion of the same yt maie remain in memorie wherbie as meit yt ys their authouritie declaring the trueth with great agreement and consent maie be regarded and esteemed and the arrogant falsheade of the Aduersarie teaching vntrueths and heresie maie be vtterlie condemned and forsaken and thus ouerpassing this matter as not principallie here sought I will come to that that ys here cheislie intended For the whiche I wish yt to be well noted that this Authour expownding the woordes of Chryst This ys my bodie the seking of the exposition of Figuratine expositions of the Sacr. slatlie denied whiche woordes ys our trauaill doeth plainlie by expresse woordes denie refuse and reiect the fonde exposition of the Aduersarie and teacheth that these woordes are to be vnderstanded in their propresense And therfore saieth that yt ys not a figure mening that yt ys not a bare figure of a thing absent in substance and onelie present in figure but yt ys saieth he the verie bodie And this ys not to be ouerpassed that to this exposition he addeth these woordes God forbidde that anie man shoulde so beleue whiche maner of woordes we vse in matters that be perilouse daungerouse and horrible and matters to godwarde wher the thing ys moche offending God and prouoking his heauie displeasure yre and indignacioÌ„ Wherbie maie be perceaued the great daunger that ys ensewing to them that so beleue and the great necessitie of the right beleif that ys to beleue that the Sacrament ys not a bare figure but the verie bodie of Chryst Thus once again to aduertise yowe ye see that wher the Aduersarie saieth This ys my bodie that ys saieth he a figure of my bodie This learned authour saieth God for bidde yowe should so beleue Yt ys not saieth he a figure of the bodie of Chryst but his bodie not a figure of the blood of Chryst but his blood in deed This exposition as yt ys dissonaunte and repugnaunte to the

admonished of your wicked errours and heresies hertofore by doctour Harding and other and nowe by me Yowe knowe who saieth Haereticum hominem c. after one or two admonicions flie the companie of an heretique knowing that soche one ys subuerted forsomoche as he ys euen by his owne iudgement condemned In dede being as I saied thus admonished and seing with all your wicked doctrine by the whol multitude here alleaged so plainlie and cleerly condemned yt can not be but by your owne iudgemeÌ„t yowe must be condeÌ„ned For this ys so euideÌ„tlie true that yowe or any man can not denie yt that no doctrine nowe holdeÌ„ of the catholique Churche for a trueth and impugned by the Sacramentaries was euer yet at anie time by the churche or by any catholique writer reputed as heresie or errour Again this ys as true that euerie doctrine holden of the Sacramentaries and nowe impugned by the catholiques hath ben before time of the catholique Church and wtiters reputed and adiudged erour and heresie a fewe late inuencions onelie excepted which also are now by catholikes impugned and by plain testimonies of the auncient Church proued to be erours and heresies and so condemned To make good the first saing I will reherse certain catholique propositions Chrysts bodie ys verilie in the blessed Sacrament Chrysts bodie ys ossred in sacrifice in the Masse The holie Sacrament ys to be reserued for the coÌ„munion of the sicke The blessed Sacrament maie be receaued vnder one kinde The bodie of Chryste in the Sacrament ys to be adored Saincts in glorie praie for vs and are to be praied vnto by vs. The dead receaue great benefitte by the sacrisice of the Masse Praier and almose dedes doen for the dead doe auaill them These and soche like the catholiques doe holde the heretiques denie I will not here proclame against yowe but I will ioine this issue with yowe that if yowe can bring anie catholique CouÌ„cell or catholique doctour impugning these or anie of theÌ„ as hereticall or erroneous I will subscribe vnto yowe and saie as yowe saie yf yowe can not as I am sure yowe can not theÌ„ will I saie as I maie well that your doctrine ys erroneous hereticall and deuelish Nowe to saue your doctrine froÌ„ this fowle reproache proue by soche testimonie as I haue saied that our doctrine ys erroneous or ells the shame will be on your side that teach the contrarie To make good my second assertion I will also reherse certain propositions of your doctrine Chrysts bodie ys not reallie in the Sacrament The Sacrament ys onelie a figure of Chryste and not his bodie The substance of bread ys not by due consecracion chaunged turned transmuted nor transelementated into the substance of the bodie of Chryste Ther ys no sacrifice of Chrystes bodie offred in the Masse Praier and almose dedes nothing auaile the dead neither the sacrifice of the Masse These and soche like do yowe and your likes teache and defend for the whiche I will ioin this issue with yowe that if I haue not in this booke sufficientlie proued or can not hereafter if I be required more fullie proue euerie of these to be erroneous and hereticall and long agon for soche to haue ben condemned I will subscribe to them and consesse theÌ„ to be good Yf I haue or can euidentlie proue theÌ„ so to be then confesse yowe theÌ„ to be naught and deuelish Yf yowe refuse thus to doo yet for the defence of your doctrine yf yt maie be defended doo that to vs that I haue doen to yowe I haue doen to yowe in this booke three things First I haue shewed yowe the beginning of the doctrine of the bless SacrameÌ„t the progresse and coÌ„tinuance of yt and the defence of yt SecoÌ„dlie of the Masse which ys the soleÌ„ne sacrifice of Chrysts Church I haue shewed yowe good presidents certeÌ„ and assured practises and these right auncient Thirdlie for the SacrameÌ„taries doctrine I haue shewed wheÌ„ yt began by whoÌ„ yt was inueÌ„ted wheÌ„ and wher yt was condeÌ„ned and so ce assed and by whom yt was raised again in these our daies in the whiche yt ys also laufullie again condeÌ„ned Nowe doo yowe the like for your doctrine and against ours Shew the beginning progresse coÌ„tinuance and defence of your Sacramentaries doctrine Shewe the originalls and auncieÌ„t presidents of your CoÌ„munion which ys the kaie and note of your religion and coÌ„ferre theÌ„ as we haue done the Masse with the auncieÌ„t presidents of the primitiue Churche Shew howe all your innouacions whiche within these feweyears were in no place of the christian world vsed were put down howe and by whoÌ„ that was compased in what Popes time and Emperours reign they were suffred to be doen yf anie suffred persecucioÌ„ or exile for theÌ„ who stoode against these that ouerthrewe them who wrote against theÌ„ that banished your religioÌ„ and wher be the bookes Yf your doctrine be so notablie good and ours so notablie wicked as yowe teache and preache yt to be so great an alteracioÌ„ and decaie of religion froÌ„ so great a good to so grete an euell coulde not be doeÌ„ in the world withoute great note without large testimonies of histores and cronicles of so lamentable a chauÌ„ge Bring furth therfor yf yowe can the monimeÌ„tes and testimonies of this chaunge Yf yowe can not wise maÌ„ will thinke and beleue that ther was neuer none soche Yf ther was none theÌ„ be your procedings but nouelties inueÌ„ted in these later daies and neuer before in vse and therfor well tearmed the newe religioÌ„ newe doctrine newe faith newe churche newe Communion Two things M Iuell I doubt not but yowe knowe Thone that in the primitiue and auncient church ther arose no notable heresie but yt was spedelie impugned Thother that of the originall and progresse of euerie soch ther were notes made and moniments for memorie left As concerning the first yt ys certeÌ„ that eueÌ„ in the beginning of Chrystes Church Ebion and Cerinthus sowing their heresie were streight impugded by S. Iohn against whoÌ„ he was moued to write his gospell and epistles Against the same also with other as Valentinus Marcion Cerdon Symon Samarites Basilides Carpocrates and soch like wrote the holie Father Irenaeus not long after who as in his workes yt maie be seen in diuerse places vsed for an argument against those heretiques the presence of Chrysts bodie in the SacrameÌ„t and yet the same Irenaeus was neuer noted of errour for his so affirming and teaching Origen his works being fownde inspersed with diuerse errours was noted for them but wher he testifieth the presence of Chrystes bodie in the bless Sacrament he was neuer blamed Ciprian the holie martir was verie vehemeÌ„t against Nouatus the heretique and his sect he diligentlie laboured to cut of soche weedes This holie maÌ„ in the matter of the presence wrote so plainlie as no maÌ„ more plainlie he wrote also of baptisme In the matter of the presence the church hath

do against the Moone hearing and seing so manifest so plain and so cleare a sentence spoken and vttered withoute anie confuse or obscure tearmes breiflie knitte and compacte withoute anie long am bages hearing will not heare and seing will not see but wilfullie will be blinde and not vnderstande and yet malicioustie barke against the clear light whiche they can not extinguish As the dogges doo against the Moone whiche they can not vanquish But lett theÌ„ brak as long as they list Veritas Domini manet in aeternum The trueth of our Lorde abideth for euer To the whiche God geue them grace to turne But let the true Christian heare and marke what enacted and receaued Psalm 116 truth was in the parliament house of Christes Churche nowe opened and testified by the Auncient elder of the same whiche ys that Christe made the bread which he did take and distribute to his disciples his bodie Heretiques build tehir faith vpon reason and senses whiche was and ys the true Pascall Lambe figured by the olde Paschall lambe And by this let him coÌ„forte him self in the true faith that the hath receaued aÌ„d coÌ„firme him self to be mightie against all the assauts of heresie how moche so euer their sainges shall delight or please reason or the knowe ledge of our senses wherpon they do so builde their faith that they wolde haue no poincte ne parte therof directlie repugnant to reason or Iudgment of sense as Cranmer or the Authour of that booke which ys sett furth in his name with moche boldenesse affirmeth Whose verie woordes for the triall I will asscribe Thus shall ye ther Cranmers sensuall sentence Li. 2. read But to conclude in fewe woordes the Papistes shal neuer be able to shewe one article of our faith so directlie contrarie to our senses that all our senses by daile experience shall affirme a thinge to be And yet our faith shall teache vs the contrarie therunto Thus he In whiche saing gentle Reader yowe maie perceaue that these sensuall men were so moche captiue to sensuall knowledge that not coÌ„tent to haue faith a knowledge aboue or at leste equall with reason whiche in dede surmounteth Faith surmounteth reason or senses and passeth all reason wolde abase her to be an hand maiden to the knowledge of our senses as one that shoulde teach no article contrarie to them which yet teacheth all aboue the knowledge of senses and moche directlie contrarie As for example Owre senses by dailie experieÌ„ce teach vs that men do die And that some of their bodies being burned ther ys nothing lefte but Asshes bloweÌ„ abroad Faith teacheth many thinges contrarie to the senses with the winde And some consumed of the foules of the aire Some of the fishes of the sea Some vtterly doo putrifie in the earth as thinges that shoulde neuer be the same flesh the same substance the same man again And yet faith teacheth vs directlie contrarie that ys that the thing which the senses Iudge to be dead whiche ys so diuided and separated from life that yt shall neuer liue the same thing in nombre again that in dede yt ys not dead but sleapeth and shall be the same in person again that yt was before The senses taught none other but that the woundes whiche Christe had in his bodie after the resurrection and specially the wounde of his side into the which he willed Thomas to pute his hande were verie fore and painfull and yet faith saieth directlie contrarie For a glorified bodie yt not passible Thus these men building ther faith vpon their senses when their senses perished their sensuall faith preished with all Wherfor cleaue not to soche a faith whiche neadeth to be mainteined with vntruthe and false sensuall knowledge But embrace that faith whiche ys grownded vpon Christ and lined oute and tried by the sure and streight piller of truthe the Catholique Churche But perchaunce the Aduersarie will saie that although the sentence of Obiection out of Tertull Tertullian for so moche as I haue brought in sowndeth plainlie to my pourpose yet yf I had brought in the wholle senteÌ„ce yt wolde haue ouerthroweÌ„ the same Wherfore I deale not sincerelie but vse crafte To this I saie that this that ys alleadged oute of TertulliaÌ„ ys his verie saing aÌ„d neadeth no dependence to make yt perfecte but ys of yt self a perfecte proposition and therfore hath yn yt self a trueth or falshood and maie then well be alleaged to confirme my pourpose And yet I haue not so omitted yt as though I wolde not see yt but I haue reserued yt to be handled wher we shall seke the exposition of his texte Hoc est corpus meum But that we maie perceaue in the meaÌ„ while that Tertullian in his place minded no other wise then these his woordes alleaged pourporte I meen that Christs bodie ys made present in the Sacrament and in the same geuen and dipensed I shall bring himself to wittnesse in an other place wher he testifieth that the slesh that ys to saie the natural man eateth the bodie of Christ Caro inquit abluitur vt anima emaculetur Caro vngitur vt anima consecretur Caro signatur Note that the flesh eateth the bodie and blood of Chryst. vt anima muniatur Caro corpore sanguine vescitur vt anima de Deo saginetur The flesh saith Tertullian ys washed that the Soule maie be pourged The flesh ys enoynted that the soule maie be consecrated The flesh ys signed that the soule maie be defended The flesh eateth the bodie and bloode of Christe that the soule maie be made fatte or lustie in God Thus Tertullian In the whiche woordes he teacheth that as verilic as we be washed with verie water and enointed with verie oile and signed with the verie signe of the crosse and not with the figures of these So be we fedde with the verie bodie and blood of our Sauiour Christe and not with the figures of them Teflesh saieth he eateth the bodie and blood of Christ and not the spirit onlie Nowe then that yowe haue heard one of the one side of the parliameÌ„t house yowe shall heare one of the other side Iyschius an aunciente author Disciple to the great learned father Gregorie Naziancen saieth thus Non oportet eos qui Pascha euangelicum celebrant quod nobis tradidit Ecclesia legale Pascha peragere quod bouem ouem legislator dicens significauit Jsychius in Le. lib. 6. cap. 22. quia haec praecepit Moises in die Paschae quod traditum est Iudaeis immolare They that doe celebrate the euangelicall Passouer whiche the Churche hath deliuered vs maie not celebrate the legall Passour whiche the lawegeuer commaunding hath declared to be an oxe and a shepe For Moises hath commaunded to offer these thinges in the daie of the passeouer that ys appointed to the Iewes And a litle after foloweth Non ergo oportere nos habentes in manibus

most plain sentence haue gon aboute to elude yt with a glose vpon this woorde SacrameÌ„taries glose vpon S. Cyprian ouerthrowen nature saieng that nature ys here taken for the propertie of nature and not for the substance of nature that glose ys ouerthrowen by these woordes ther immediatelie folowing Factus est caro was made flesh Nowe ye haue heard holie Cyprians faith in this matter so plainlie vttered that his testimonie alone were sufficient to make the aduersarie to rubbe his forehead for shame yf anie shame be in him aÌ„d to cal in his proclamacioÌ„ for asmoche as he heareth the matter so clerelie and so manifestlie spokeÌ„ aÌ„d vttered as neither he ne anie of his likes can well fasten any darke or blinde glose to take awaie the clearnesse of this sentence But trusting that the thing yt self confowndeth sufficiently the arrogancie of the Aduersaries I will procead and bring furth one of the other side of Chrystes ParliameÌ„t house who shall be Euthymius a man so auncient and so famed emong learned men that I nede not here to stand moche in his commendacion As touching this matter he saieth thus speaking of our Sauiour Chrystes doing in his last Supper Egit gratias nunc ante paneÌ„ postmoduÌ„ ante poculum Euthym in Matth. 26 docens quÃ²d gratias agere oportet ante huiusmodi mysterium quod perfectum est ad praestandum naturae nostrae beneficium Si enim agni figuratiui immolatio ab interfectione liberationem Ã seruitute libertatem Iudaeis praestitit quanto maiora praestabit Christianis veri agni immolatio Simul etiam ostendens quÃ²d vltroneus ad passionem veniret praeterea docens nos gratias agere in omnibus quae patimur Sicut autem pictores in vna tabula lineas supponunt picturas adumbrant et colores superinducunt ac formant ita quoque Christus in eadem mensa et figuratiuum ac vmbratile Pascha subscripsit et verum ac perfectum apposuit He gaue thankes bothe nowe before the bread and afterward before the cuppe teachinge that we must geue thankes before soche a mistery as was doen to geue a benefet to owre nature For yf the sacrificinge of the figuratiue lambe gaue vnto the Iewes deliuerance from being slain and libertie from seruitude Howe moche greater benefettes shall the sacrificing of the trew lambe geue vnto the Christians Shewing also withall that he came willinglie to his passion and besides that teaching that we shoulde geue thankes in all thinges that we suffer As painters in one table first drawe their lines and shadowe their paintinges and then laie on their colours and sett yt oute in forme or fashion Euen so also Chryst in that one table sette oute the figuratiue and shadolike passouer an then putte vnto them the true and perfect passeouer Hitherto Euthymius In whose sentence ye maie first perceaue that he teacheth that the lambe eaten of the Iewes was the figure and shadowe of the true paschall lambe that Chryst gaue to hys Apostles Secondarelie that yt ys to be coÌ„sidered that he calleth Chrystes Passouer in respect of the Iewes passouer a perfight and true Passouer Nowe the Aduersaries teache that the good Iewes eating their Paschall Sacramentaries opinions Lambe receaued Chryste Spirituallie And they saie likewise that the good Chrystians eating the sacramentall bread as they terme yt receaue Chryst also but Spirituallie They saie also that the Iewes receaued Chryste in a signe or figure They saie that the Christians likewise receaue Chryste but in signe or figure Howe then riseth thys difference that their Paschall feast ys called but a shadow or figure and owre ys called the true and perfecte paschall feast And yet according to the Aduersaries doctrine ther ys no more in the one then in other but bothe be figures bothe be signs and Chryst but spirituallie receaued in bothe Wher ys then the trueth that maketh our paschall feast a true feast And wher ys the perfection that maketh yt perfecte as thys authour tearmenth yt Yt can not be but that in Christes Supper ther must be the trneth and verie thing of that that was figured in the iudaicall Supper And that perfect Christ in the iudaicall feast imperfectlie in our feast perfectie thinge in perfecte maner whiche in the Iewes Supper was vnperfectlie as ye haue hearde that that lambe and Supper was a figure of Chryste oure lambe and our Supper Wherfore then yt must nedes folowe that as Chryst was in that Supper but in a figure and therfore vnperfectlie So must he be present in our Supper more then in a figure euen by verie true and reall presence and so perfectlie And that this Authour as I haue declared meant of soche a perfectereall presence of Chryst in the sacrameÌ„t not onelie his own woords allreadie rehersed do wel proue but this his saieng also in the same chapiter Sicut vetus Testamentum hostias et sanguinem habebat Ita sanÃ¨ et nouuÌ„ corpus videlicet et sanguinem Domini Euen as the olde Testament had sacrifices and bloode So trulie hath the newe also that ys to witte the bodie and bloode of our lorde Thus Euthymius Ys not this saieng plain ynough can the Proclamer finde anie tropes or A plain place for master Juel darke figures to saie that this ys not a plain sentence declaring the verie real presence of Christes blessed bodie and bloode in the Sacrament forasmoche as he saieth not onelie that the newe Testament hathe the bodie and bloode of Chryste But yt hathe them as the propre sacrifice of the same Neither maie the Proclamer drawe this saing pinche yt to meen the sacrifice of the crosse For this authour proceadeth immediatelie in the proif of Christes reall presence in the Sacrament by Christes owne woordes This ys my bodie And teacheth that not onelie signes of Christes bodie and bloode be ther But his verie bodie and blood as in the second booke where we shall haue a more apte and couenient place to speake of these woordes more at large oute of this Authour Yt shall be declared And for this place supposing enoughe to be saied as coÌ„cerning the minde of these two Authours for the applicacion of the figure of the Paschall LaÌ„be to Christe our Paschall Lambe and howe the one ys but the figure the other the veritie And that therfore the thing in dede that was figured whiche ys Christes verie bodie ys otherwise present then in a figure I will leaue these and call other two of Christes Parliament house to heare ther testimonie also what the enacted trueth of this matter ys THE EIGHTENE CHAPITER TREACTETH OF the same matters by saincte Hierom and Chrysostome Amonge the elders of the latin churche whiche remain I will first heare saincte Hierom a man in fame so excellent in learning so deape and profownde in liuing so holie in time so auncient as being born the yeare of our Lorde 331. of diuerse

so with varietie of colours to make yt perfecte Euen so Christ did in the table He did both describe the figure of the passouer and also shewed the possouer of the truth Wher willt thowe that we make readie for thee to eate the passouer That was the Iudaicall Passouer But let the shadowe geue place to the light And the ymage be ouercoÌ„med of the truthe Thus Chrisostom What neadeth me here to trauaill to open the Authours mening where he himself vseth so plain speche that he neadeth no interpretour He hath not onelie made a iust comparison betwen the olde Paschall lambe and our Paschall lambe but also by tearmes applied to them he hathe declared the contentes of theÌ„ and what they be That lambe saieth he was a shaddow This lambe the trueth That lambe a figuratiue passouer this the true Passouer I wolde to God all that haue romed astraie in the matter of this blessed Sacrament wolde open their eies and clerelie beholde howe by these woordes true and trueth whiche Chrisostom in this sentence so often hath vsed the true faith and the trueth of the faith of the Churche the piller of trueth ys taught maintened and aduaunced and the falsed of the false prophetes and preachers weakened and conuinced These preachers teache that the Sacrament ys but a figure a sign or token of Christes bodie Chrisostom saieth that the olde Paschall lambe was but a figure but our Paschall lambe caten in the Sacrament ys the trueth That the shaddowe This the light Yf then the olde Paschall lambe were the figure and the shaddow and our newe Paschall lambe the trueth and the light theÌ„ are they moche more then bare figures and signes for they are the verie thinges But to make an euasion from this argument they will saie that Christ ys our true Paschall laÌ„be and ys truelie eaten in the receipte of the Sacrament Heretiques euasion froÌ„ ChrysostoÌ„ And therfore we saie with Chrisostom we haue the trueth and the verie true Paschall lambe ys receaued of the faithfull euen the very bodie of Christe But if yowe procead to demaunde of them yf the verie bodie of Christe be consecrated on the Altar and deliuered by the preist to the hande or mouthe of the faithfull and so receaued here they starte backe and can not abide this voice that yt shoulde be on the Altar but onelie in the heart of the godlie receauer But Chrisostome saieth that his true Passeouer wherbye he meneth the bodie of Christ was on the table where the olde passeouer was In that table saieth he both the Passeouer of the figure and of the trueth were celebrated And that none occasion of misunderstanding or wresting of his woordes Figuratiue passouer aÌ„d true Passouer both in one table shoulde be taken he speaketh the same senteÌ„ce after warde in more plain woordes saing Christ in the table did bothe describe the figure of the Passeouer and shewed also the true Passeouer Note then bothe that Christe did shewe the true Passeouer And that he did shewe yt in the table whiche bothe do importe a reall presence For to shewe the true thing ys to shewe the verie thing yt self to shewe the verie thing yt self ys to shewe the reall presence of the thinge To shewe yt in or vpon the table importeth a substanciall maner of beinge farre differente froÌ„ their spirituall maner of beinge whiche ys onelie in the hearte For yt ys outwardlie vpon the table and therfore neadeth a presence reall And here somwat more to presse the Proclamer yt wolde be learned of him why S. Hierom and S. Chrisostom call not the iudaicall Passouer the light the trueth aÌ„d the veritie as they do oure Paschall lambe seing as he and his likes do saie they receaued Christ as well as we and we in our Sacrament no more them they for they spirituallie and we spirituallie and our Sacrament no better then theirs But vnderstand Reader that they so saing speak lies and deceaue thee The holie Fathers calling the olde sacrameÌ„tes figures and shaddowes and ours the light the trueth and the thinges in dede teache that those sacramentes had not the verie presence of Christ and that our Sacrament hath And that ye maie the better perceaue that Chrisostom meneth as here ys declared ye shal heare him in an other place vttering his minde and faith yea the faithe of the Churche in his time in more plain and expresse woordes Thus he writeth Ipsa namque mensa animae nostrae vis est nerui mentis fiduciae vinculum fundamentum spes salus lux vita nostra Si hinc hocsacrificio muniti migrabimus Homeli in 10. 1. Corin. maxima cum fiducia sanctum ascendemus vestibulum tanquam aureis quibusdam vestibus contecti Et quid futura commemoro Nam dum in hac vita sumus vt terra nobis coelum sit facit hoc mysteriuÌ„ Ascende ad coeli portas diligenter attende imÃ² non coeli sed coeli coelorum tunc quod dicimus intueberis Etenim quod summo honore dignum est id tibi in terra ostendam Nam quemadmodum in regijs non parietes non tectum aureum sed regium corpus in throno sedens omniuÌ„ est praestantissimuÌ„ ita quoque in coelis regium corpus quod nunc in terra videndum tibi proponitur Neque Angelos neque Archangelos non coelos non coelos coelorum sed ipsum horum tibi omnium Dominum ostendo Animaduertis quÃ³nam pacto quod omnium maximuÌ„ est atque praecipuum in terra non conspicaris tantum sed tangis neque tangis solÃ¹m sed comedis co accepto domuÌ„ redis Absterge igitur ab omni sorde animaÌ„ tuaÌ„ praepara menteÌ„ tuaÌ„ ad horuÌ„ mysterioruÌ„ susceptionem Etenim si puerreguis purpura diademate ornatus tibi fereÌ„dus traderetur nÃ³nne omnibus humi abiectis cum susciperes VerÃ¹m nunc cum noÌ„ hominis regiuÌ„ pueruÌ„ sed vnigenituÌ„ Dei filium accipias dic quaeso non horrescis omnium secularium reruÌ„amoreÌ„ abiicis That table ys the strenght of our soule the Sinnewes of the minde the bande of trust the fundacion hope health light and our life Yf we beinge defended with this sacrisice shall departe hence with most great trust we shall as couered with certain golden garmentes ascend to the holie place But what do I reherse thinges that be to come For while we be in this life this misterie causeth that the earth ys an heauen vnto vs. Go vppe therfor vnto the gates of heauen but not of heauen but of the heauen of heauens and diligentlie marke And then thowe shalt beholde what we saie For The thing woorthie of most honour ys in the Sacrament trulie that that ys woorthie of most highest honour that shall I shewe thee in earthe For as in Kinges howses not the walls not the golden Rooffe but the Kinges bodie sitting in Throne ys most cheif and woorthiest

blessed and honourable Sacrament we on the other side labour to open and declare them vnto thee that thowe maist according to thy duetie more reuerentlie prepare thee to the recept of them and also more thankfullie accept them For we teache thee by the authoritie of these scriptures and holie fathers alleaged that thowe woorthilie receauing the Sacrament doest not onely enioie the vnion vnto Chryst by faith whiche onely vnion the Aduersarie teacheth but also the vnion by the flesh of Chryst by the which thow arte verilie vnited to him being nowe of his flesh as he by his incarnacion ys of thy flesh as this authour hath saied These two poinctes then I trust be made clere that in the Sacrament ys The natural flesh of Chryst in the B. Sac. couseth natural vnitie of vs to Chryste the very substanciall and naturall bodie of Chryst and that the woorthie receauers of yt are vnited and incorporated to Chryst spirituallie by faith and also naturallie by the flesh of Chryst Whiche coniunction ys taught of sainct Cyrill to be so necessarie that he thinketh that our mortall bodie coulde not atteign to immortalitie yf yt shoulde not be so ioined to this liuing and immortall flesh of Chryst Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of the bodie saieth he coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall Cyrill 15. cao in 6. Ioac life shoulde be ioined to yt And saieth he if thowe beleuest not me saing these thinges I beseche thee beleue Chryst saing verilie I saie vnto yowe Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe Whether that sainct Cyrill here speaketh of this naturall coniunction of the naturall bodie of Chryst to our naturall and corruptible bodie yt ys more manifest then yt nedeth either probacion or declaracion As for Euthymius yf the Aduersarie wolde wrest him and corrupt him yt can not be suffred For wher he speaketh these woordes here alleadged within a verie fewe lines before he speaketh of the transmutacion of the bread and wine into the bodie and bloode of Chryst and therwith expownding the woordes of Chryst This ys my body denieth by expresse woordes anie figure to be in these woordes of Chryst Wherfore as he ys a stowte auoucher of the trueth of the catholique Churche and a mightie vanquisher of the Aduersarie so can not he by anie engine be drawen from his assertion But the Aduersarie maie waxe red for shame when he shall see so manifest testimonie against him that he can not once open his mouth to auoide yt And nowe that this grecian hath so notablie testified the trueth and opened the verie true faith of Chrystes Parlament house what yt was in his time and before Beholde here cometh one of the latine church being of these later daies which to trie concorde and consent in faith to be in both their sides and in both their times and ages sheweth what was professed throughoute the latin church in his time who in the exposition of this text of S. Paule saieth thus Dico quod vnum sumus cum Christo per sumptionem sacramenti Eucharistiae Quoniam omnes quidem participamus id est participes efficimur vel quoad speciem vel quoad effectus coÌ„mumonem vnde benÃ¨ dicit participamus propter diuisionem quae fit aliquando in specie panis vel propter effectus diuersos quos habent ipsi sumentes Altam enim gratiam recipit ille aliam ille sumendo dignÃ¨ Sacramentum illud Qui de vno pane id est de corpore Christi de vno calice id est de sanguine Christi licet multi sumus participamus Non dicit omnes quia non omnes qui sumunt hoc sacramentum effectum Hugo Card in Dec. 1. Cor. illius recipiunt ideo non sunt vnus panis quo reficiatur Dominus nec vnum corpus cum Christo. Licet inquam multi tamen sumus vnus panis per vnionem fidei spei charitatis Quae vnto initiatur in fide consummatur in charitate Et vnum illius capitis quod est Christus I saie that we are one with Chryst by the receipt of the Sacrament of the aultar For we do all partake that ys to saie we are made partakers either as touching the forme or ells as touching the effect of the communion Wherfore he saieth well that we partake for the diuision All we partake of one bread that ys the bodie of Chryste and of one cuppe that ys the blood of Chryst. whiche ys doen somtime in the forme of bread or ells for diuerse effectes whiche the receauers haue For he receaueth one grace and he another receauing the Sacrament woorthilie which although we be manie do partake of one bread that ys to saie of the bodie of Chryst and of one cuppe that ys of the blood of Chryst He doth not saie all for all that do receaue this Sacrament do not receaue the effect of yt And therfore they be not one bread with the whiche our Lorde maie be fedde neither one bodie with Chryst Although I saie we be manie yet we are one bread by the the vnion of faith hope and charitie which vnion ys begoÌ„ne by faith and ys consummated by charitie and we are one bodie of that head which ys Chryst In this authour as in the rest before alleadged owre two cheif poinctes whiche are here sought are plainly taught For he dothe bothe teache the presence of Chrystes bodie in the Sacrament and also that by the receipt of that bodie we are made one with Chryst As touching the first as the other authour last before alleadged expownded these woordes The bread and the cuppe to be the bodie and bloode of Chryst so this authour likewise expowndeth the bread and the cuppe to be the bodie and Bloode of Chryst Wherfore betwixt them ys goodlie consent soche as although they were so farre distant in time and place yet in this they be not a finger breadeth a sondre but euen iointlie together I nede therfore no more to trauaill in this the matter ys clere in yt self The other poinct ys likewise as plainlie settfurth to vs. For in the first entrie he saieth that by the receipt of the SacrameÌ„t we are made one with Christ yf by the Sacrament then not by faith onely yf by the Sacrament not by bare bread For onelie bread can not make all Chrystians whersoeuer they be abiding to be one with Chryst and among them selues And the Aduersarie himself saieth that bread hath no soche powre And all Chrystians can not be made one but by that that ys one thing to vs all of the which all we be partakers And in the SacrameÌ„t can nothing be imagined to be one to all the ChrystiaÌ„ church

allowed him in the matter of Baptisme notwithstanding his holinesse they haue refused him To be short Epiphanius and S. Augustine wrote bookes of the heresies of them that were before and in their times and although manie besides the fore meÌ„cioned had spoken so plainlie of the blessed Sacr. that they cleerly coÌ„fessed the presence of Chrysts bodie in the same as Martialis Ignatius Iustinus Tertullianus Hilarius and manie other yet be none of all these nor none other for that doctrine noÌ„bred ther amoÌ„g heretiques which vndoubtedlie they should haue ben if the matter had so deserued But trulie yt was neuer yet red in anie god writer nor somoche as dreamed that the coÌ„fessioÌ„ of the preseÌ„ce of Chryste in the bless SacrameÌ„t ys heresie or errour Nowe as touching histories witnessing the wicked beginning the miserable progresse and open end and confusion of heresies yt were superfluouse for me to write sith ther hath ben no notable heresie or heretique which are not recorded either by Eusebius Teodoret Sozomenus Nicephorus Aeneus Siluius and soche other whose bookes be dailie in mens hands By whom when your SacrameÌ„taries heresie begaÌ„ we knowe howe loÌ„g yt continued openlie we knowe who withstood yt and wrote against yt we knowe in howe manie Councells yt hath be coÌ„demned we knowe Furder who haue renewed the same in these later daies we knowe when and howe Luther reigned we knowe howe Oecolampadius folowed though an other waie we knowe howe Caluine hath coÌ„troled both catholiques and heretiques we knowe what the doings of these and their complices haue ben and be we knowe and that they haue ben and be condeÌ„ned for heretiques we know To be short ther hath ben no notable alteracion or molestacion in religion by heresie but yt ys committed to memorie in histories Yf theÌ„ your doctrine and faith your religion and profession your notable CoÌ„munion or raither confusioÌ„ were once good and catholique yt can not be but of so great an alteracion as to make catholique faith damnable heresie or holie coÌ„munion wicked diuisioÌ„ ther must be some notable mencion in histories or some auncient monimeÌ„t in writing to declare yt Yf yowe haue anie soche bring them furth and theÌ„ yowe shall doo foÌ„what to allure wise men vnto yowe For in this poinct I hold him nothing wise that will repute either your doctrine faith religion or communion to be good and catholique vntill yowe shewe good testimonies and presidents of the catholique vse of them which I am certen yowe can neuer doo As for soche euidences as your self nowe and your auncetours heretofore haue picked oute of the right and true euidences of the catholique Churche I meen the holie scripturs Councells doctours and approued histories and with great boldnesse haue shewed theÌ„ to the world and auouched them to be yours and to assure your cause they are allreadie well knoweÌ„ aÌ„d tried not to be yours in dede but to make all for the catholique faith and religioÌ„ and mightilie against your singular phaÌ„sies and to ouer throw your wicked heresies when they be plainlie opened and deliuered froÌ„ your craftie corruptions as they haue ben by sondrie and manie famouse learned men as well in this age as before our time And I to my power haue in this booke for soche matters as I haÌ„dle detected your forgerie and corrupting of the euidences therto appertening by your wresting glosing cutting peicing diminishing adding and other wise falsifieng the right cleer wholl perfect godlie and true testimonies of the scripturs Councells aÌ„d auncieÌ„t doctours And soch as be so flatte against your cause as yowe can haue no aide of them but be forced therfor either to depraue their authoritie with mocking and skorning or flatlie to denie their workes they are defended and holdeÌ„ in their woorthie estimacions and their denied works restored to the right authours The first therfor that ys the scripturs CouÌ„cells and auncieÌ„t doctours yowe can no more abuse for shame and chaleng to be on your side wheÌ„ being sifted froÌ„ your sleights and clered froÌ„ your falshead all meÌ„ maie perceaue theÌ„ not to be your right euideÌ„ce making as thei do so plainlie against yowe aÌ„d mightilie ouerthrowing your cause The other that ys the later learned writers and holie fathers yow maie no loÌ„ger contemne being proued to agree as they doe with their elders and approued as they be of the church to be catholique and holie writers your skoffesand mocks against them will stand for no reason before wise men Nowe yowe vnderstand M. Iuell what I haue here doen to the whiche yf either yowe or anie other for yowe shall by railing Rethorike make a pretensed answer I do yowe to witte that I will not vouchsafe to putt my penne to the papire for that kinde of answer For I haue begonne with yowe in an other sort and like a diuine railing I haue left to ruffins and skoldes and coolours of persuasions to rethoricians directlie according to my profession with all plain trueth haue I proceaded Yf answere therfor shall be made let yt be either a direct answere or none Direct answer ys soche as I make to yow where yowe abuse the vnderstaÌ„ding of the scripture or doctour to proue the same vnto yowe where yowe falsilie to alleage the place truely where yowe corrupt to shewe the right saing when yowe adde and put to to declare what yowe adde and put to wheÌ„ yowe leaue oute to expresse the woordes so by yowe left oute And finallie by full plain and expresse testimonie of scripturs Councells or doctours as the condicioÌ„ of the matter requireth to open and declare the trueth and by like authoritie to proue and coÌ„firme the same Thus haue I doeÌ„ to yowe in pleÌ„tifull maner in euery matter here by me handled so that the trueth of euerie thing ys so fullie opened and by good authoritie so confirmed that I trust euerie man that will see maie see and euerie man that will vnderstand maie vnderstand where the weight of the trueth ys Read therfor M. Iuell and diuorcing your self froÌ„ vainglorie to the which ye haue hen a loÌ„g time maried let your vnderstaÌ„ding be captiuated vnto the seruice of Chryste Let not your vain estimacioÌ„ in errour and heresie detein yowe to come to the honorable estimacion that ys gotten in the professing of Gods trueth Let yt not be saied of yowe as the holie father and Pope Leo saied of Eutiches Noluit intelligere vt bene ageret IniquitateÌ„ meditatus est in cubili suo My good will was that this mi doing should haue beÌ„ in your haÌ„ds a loÌ„g timeer this for yt was finished full three years past but sicknesse pouertie and lacke of oportunitie to printe yt haue thus long staied yt But sith nowe at the last yt ys by Gods helpe comed abroad I heseche him of his great goodnesse to grauÌ„t that it maie be to his honour aÌ„d to the helpe of his people aÌ„d that it maie be a medicine of health to yow aÌ„d

the gate of trueth ys opened vnto men The opening ys the true interpretacion Marke ye that he did not saie Wo be vnto yowe that do not open the kingdom of heauen but to yowe whiche do shette yt Therfore the scriptures be not shett vppe but obscure that with labour they maye be fownd but not shette vppe that by no meanes they maie be fownd Therfor Peter saieth in his epistle of the obscuritie of the scriptures Not as man wolde hathe the Spirit spoken but as the Spirit wolde so spake man Ther be manie causes of the obscuritie of yt But to satisfie I tell twain The knowledge of the trueth ys obscured least yt shoulde not be fownd as profitable as contemptible yf yt maie be vnderded of those of whoÌ„ yt ys neither loued nor kept Thus moche ChrysostoÌ„ Who also geueth an other cause of the obscuritie of the scriptures whiche I reserue to be declared in the next chapiter minding to heare the saieng of sainct Gregorie forsomoche as yt ys moche like and agreable to the sainge of Chrysostome Magnae vtilitatis est ipsa obscuritas eloquiorum Dei quia exercet sensum vt fatigatione Gregorius super Ezech. hom 9. dilatetur exercitatus capiat quod capere non potest ociosus Habet quoque adhuc maius aliud quia siscripturae sacrae intelligentia in cunclis esset aperta vilesceret quae in quibusdam locis obscurioribus tanta maiore dulcedine inuenta reficit quanto maiore labore fatigat animum quaesita The obscuritie of the woordes of God saieth saincte Gregorie ys of great profit For yt dothe exercise the vnderstandinge that by wearinesse yt maie be stretched oute and being exercised yt maie take that that yt coulde not take being idle Yt hath yet an other greater thing For yf the vnderstanding of the scriptures were in all thinges open and plain yt shoulde waxe vile The whiche vnderstanding in certain obsture places being fownde dothe with so moche the more pleasure or swetenesse delight as with the more labour being sought yt wearyeth the minde Thus moche Saincte Gregorie I might euen to wearinesse load the Reader with saienges of the Fathers testifieng the obscuritie of the scriptures But for that I haue entred into this matter to vse yt but as a preparatiue to that that ys here principapallie entended to betreacted of I will not tarie vpon yt but heare the testimonie Hieron ad Paulin. Fewe doe well vnderstand the epistles of Peter James Iohum c. of saincte Hierom as concerning the lesser epistles called canonicall I meen the epistles of Iames Peter Iohn and Iude of the whiche he saieth thus Iacobus Petrus Ioannes Iudas Apostoli septem epistolas aediderunt tam mysticas quÃ m succinctas breues pariter et longas Breues in verbis longas in sententijs vt rarus sit qui in eorum lectione non caecutiat The Apostles Iames Peter Iohn and Iude made seuen epistles as misticall as succincte and bothe short and long Shorte in woordes but long in Sentences So as he ys a rare man that in the reading of them doth not want seight of vnderstandinge Thus moche saincte Hierom. Ye haue nowe heard the censure and iudgement of diuerse famouse Fathers as touching the difficultie and obscurytie of the scriptures the contrarie wherof hath not onelie most falslie and shamfullie ben taught by Luther as I haue saied But also with like foolish arrogancie hath ben pratled by his pettie disciples to the entrapping and snaring of manie a simple Soule For thei being persuaded that the scriptures were easie to be vnderstanded proceaded with rash boldenesse to vnderstand euery scripture as their Heresie through arrogancie hath almost ouerrunne Christendom phansic moued them vsing the scriptures as simple children do the bells phatasing them to sownd euen as their phansie conceaueth according to the common saieng As the childe doth sing So dothe the bell ring By the whiche arrogant presumption heresie hath at this daie onerrunne yea almost ouerwhelmed a great parte of christendome Whiche howe lamentable yt ys the charitable christian heart feleth and perceyueth But nowe consider with me gentle Reader two thinges Firste their arrogancie and after their blindenesse Their arrogancie ys to manifest that wher the scriptures them selues as yehaue heard doo testifie that they are obscure and hard And sainte Peter by most plain woordes teacheth that the epistles of saincte Paule be hard to be vnderstanded the common consent and iudgement of the noblest learned men of Chrystes Churche be agreable to the same the experience also not onely of this our myserable time but of diuerse other times in the whiche heresies haue vexed the churche whiche haue risen vpon the ohscuritie of scriptures as Isidore saieth doth proue yt and conuince yt yet these arrogant heretikes will auouche them to be easie and plain Ys yt not more then impudent arrogancye to stand against so manie true substanciall and inuincible wittnesses ys yt not wicked that saincte Peter saing that saincte Paules epistles be hard Luther and his disciples yea his verie petties that can but read and yet not that well shall saie that they be esaie and plain Ys ther anie credite to be geueÌ„ to theise wicked men in other matters that so arrogantlie against all treuth teache this Howe litle will they bassh in soome other matter wher they maie through the darknesse and obscuritie of the scriptures somwhat cloake and shadow their falshood wheÌ„ in so manifest a matter as this ys they bassh neuer one whitte As touching their blindnesse the ignorant that through ignorance can nothing saie dothe not more open his blindnesse then these men do theirs in sainge that the scriptures be esaie and plain For as learning witte and knowledge moue question Scruple and doubte So ignorante blindnesse doth perceaue nothing but plainesse easincsse and saiftie The learned medleth with the scriptures with feare diligence and painfull Ignorance as bolde as blinde studie The ignorant with boldnesse necligence and slackenesse wherbie yt cometh to passe that ys commonlie saied who ys bolder then blind biarde As then Origen Hierom Ambrose Augustin Chrysostome and Gregorie through knowledge and learning holpen with grace did finde perceaue and see the scriptures respersed with manie difficulties and doubtes So Luther and his ofspring through blinde arrogancie destitute and void of grace see no other but that the scriptures be easie and plain for euerie man to read and vnderstande and findeth neither Scruple ne doubte Wherfore Reader I wissh thee to be aduertised raiher to folowe Origen Hierom and the other holie Fathers and with them to perceaue that the scriptures be hard and so with circumspection and instruction of the learned to read or ells contenting thy self to heare to forbear reading raither then to folowe the blinde and so withoute mistrust walke in rough places and ther stumbling fall into the ditche An obi âˆ£ ection But here perchaunce ye will obiect and saie why

sore against mankinde For sinne we hearde Thowe arte earth and into earth thowe shalt retourn But for asmoche as Chryst woolde ouerthrowe by his flesh this cruell Tyranne therfore that was shadowed among the olde Fathers in a misterie and they being sanctified withe the flesh and blood of a shepe God so willing did escape the plague aÌ„d destructioÌ„ Wher for then thowe Iewe art thow troubled seing nowe the trueth long before prefigurated why I saie arte thowe troubled yf Chryste do saie Except ye cate the flesh of the sonne of man and drink his bloode ye shall haue no life in yowe seing yt behoueth thee beinge instructed in Moises lawes aÌ„d taught by the olde shaddowes to beleue to be most readie to vnderstaÌ„d these misteries Thowe haest knowen the shaddowe aÌ„d the figure Learn therfor the veritie of the thing My flesh saieth he ys verilie meat and my blood ys verilie drinke Thus farre Cyrill Whome ye haue hearde at lenght declaring the figuratiue Paschall laÌ„be and the benefit that the Iewes had by the same Likewise ye haue heard him declaring the true Paschall Lambe and the benefite that commeth to vs therbie And when he hath applied the figure to the thing figured whiche ys the trueth of the figure as a matter sufficieÌ„tlie taught ther to be beleued of the Iewes He falleth into a wonder at the incredulitie of theÌ„ and reprouinge them all in the person of one saieth Why arte thowe o Iewe troubled seing nowe the verie veritie long before this prefigurated Yt behoued thee being instructed by Moises Lawes and verie well taught by the olde shadowes to beleue to be most readie to vnderstande these misteries Yf Cyrill did so earnestlie reproue the Iewes for their incredulitie being taught but by Moyses and the figures howe wolde he reproue our men who well instructed not by Moyses but by Chryste not by shaddowes and figures but by the gospell of treuth and veritie not moued as the Iewes semed to be to beleue a straunge noueltie but an aunciente faithe receared of antiquitie Yf the Iewes I saie be woorthie of reproche who knowe not the true faithe whiche they neuer yet had by plain knowledge receaued False Christians worthilie reproued for saking their faith how moche more be our false Chrystians to be reproued which the faithe that they were brought vppe in that they once embraced and receaued that they earnestlie beleued nowe haue maliciouslie not onelie contemned but also Reuiled detested and abiected God that ys the verie light lighten their heartes that they maie see into howe depe damnacion they haue deiected and cast them selues by their forsaking of the catholique faith being nowe bare and void of all excuse forsomoche as they did once knowe the trueth whiche nowe deuelishlie they blaspheme Si non venissem locutus eis fuissem peccatum non haberent nuÌ„c autem excusationem non habent de peccato suo Yf I had not commed saied Chryst Joan 15. and spokeÌ„ to them they shoulde not haue had sinne but nowe they haue none excuse of their sinne God I saie therfore haue mercie vpon them whilest time of mercie for them endureth and geue them grace dailie with the Prophett Dauid to crie and saie Respice exaudi me Domine Deus meus Illumina oculos meos ne vnquam obdormiam in morte ne quando dicat inimicus meus praeualui aduersus eum Consider Psal 12. and heare me o Lorde my God lighten mine eies that I sheape not in death lest mine enemis saie I haue preuailed against him What a preie and Spoill ys yt to our gostlie enemie and howe moche dothe he reioice when he deceaueth one that hath ben in the true faith and beâ—ieueth him of the same and so driueth him from God No doubte he counteth yt a great Spoill and reioiceth moch at yt as the verse of the same psalme immediatelie folowing dothe saie Qui tribulant me exultabunt si motus fuero They that trouble me will reioice at yt yf I becast down Return therfor in time and cleaue hard to the streight and strong piller of trueth For if ye be cast downe ye shall fall verie lowe and sinke depe Chryste sending his Apostles to preache taught them thus Into what cittie soeuer ye shall come enquire who ys worthie in yt and ther abide Math. 10. till ye go thence and whosoeuer shall not receaue yowe nor will heare yowe preachinge when ye departe oute of that house or cittie shake of the dust of yowe feete Verilie I saie vnto yowe yt shall be easier for the lande of Sodom and Gomorre in the daie of Iudgement then for that citte Consider therfore and heauie hand of God vpon Sodom and gomorre which in soche terrible sorte being sonke and destroied with fire and Brimstone from heauen argueth a more terrible damnacion to ensewe and folowe and yet yt shall be more easie to them in the daie of Iudgement then to soche as will not receaue faith Howe moche more greuouse then shall yt be to them which forsake that faith that not onelie they them selues haue receaued but the wholl Churche of Chryst throughoute all Chrystendom whiche faithe although yt hath diuerse times ben impugned as nowe in theise daies yt ys Yet God be praised yt was neuer ouerthowen nor neuer shall be and will cleaue to an heresie whiche hath ben not onelie sundrie and diuerse times ympugned but ouerthrowen condemned cursed and extincted Surelie as their reproche ys moche in this worlde for their so doing So shall yt be moche more before the face of God and his electe in the daie of his terrible iudgement But I will retourn from whence I haue digressed and touche one note more of Cyrill and so passe to other After he had thus rebuked the Iewes for their hardnesse of beleue he saied Vmbram figuram nosti disce ergo ipsam rei veritatem Thow hauest knowen the Shaddow and the figure learn therfore the verie thinge Note here again as before in Chrysostom ys noted that the olde Paschall lambe was a figure and owre Paschall Lambe the verie thinge Then yt ys not a peice of bread a bare sign or figure of Chryst for then these sainges of the learned Fathers were not true whiche saie plainlie that yt ys the verie thinge And this Father when he had willed the Iewes to learn the verie thing he declared furthwith what the verie thing ys Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus My flesh saieth Chryst ys verilie meat and my bloode ys verilie drinke This saieth Cyrill ys the verie thing of the figure the verie flesh and bloode of Christ whiche be verilie meat and verilie drinke Howe this texte and other apperteining to the same matter in the sixte of S. Iohn haue ben wrested and wried and violentliie drawen by the enemies of gods trueth from their natiue and true sense yt shall be shewed more at large in the second

for to kepe women the people as sainct HieroÌ„ saieth they should But bicause these high fuÌ„ctioÌ„s and the keping of womeÌ„ caÌ„ notioin together raither theÌ„ they will put awaie ther womeÌ„ they haue deuised to putte awaie the coÌ„secracion of the bodie of Chryst and the sacrifice also whiche they shoulde offer Of whiche matter for that yt ys impertinente to my pourpose I will not speake but ouerpasse yt and not medle withall Nowe haue ye here heard one wittnesse of the one side of the higher house of Parliament reporting the trueth of this matter We will heare one of the other side and of the lower house to reporte the same trueth who shall be Damascen Thus he saieth Hunc panem panes figurabant propositionis This Li. 4. c. 14. de orthodox sid bread mening the bodie of Chryst in the Sacrament did the Shew bread figure That he speake of the bodie of Chryst the learned reader shall sooen perceaue if he will peruse this place in Damascen wher he shall finde that after he moste plainly had affirmed the verie reall presence of Chrystes bodie in the SacrameÌ„t by the woordes of our Sauiour Chryst in the vj. of Iohn and in the other Euangelistes he cometh to exhortacion for the wourthie receauing of the same saing thus Proinde cum omni timore conscientia pura indubitabili fide accedamus veneremur ipsum omni puritate animi corporis Accedamus ei desiderio ardenti manus in modum crucis formantes crucifixi corpus suscipiamus Therfor let vs comme to yt with all feare Dam. ibi and pure conscience and with a sure faith and let vs woorshippe him whith all puritie of minde and bodie Let vs go to him whith burning desire fashioning our handes in maner of a crosse let vs receaue the body of him that was crucified And after a fewe scriptures alleaged he speaketh the woordes whiche I before recited that the Shewe bread did figure this bread Wherby yt ys euident that he meneth that he Shewe bread was a figure not of a figure but of Chryst him self who promised that the bread that he wolde geue shoulde be his flesh whiche flesh he wolde geue for the life of the woorlde Ioan. 6. THE THREE AND TWENTHETH CHAPIT ceadeth in the proof of the same by S. Augustine and Isychius ALthough the Authours alleaged might suffice for the declaracion and proof of this matter nowe entreacted of yet for the ful contentacion of the reader some mo shall be brought to make the thing more plain and the truthe more certen The first of these shall be sainct Augustin who saied thus Dicit cessisse pani pecus tanquam nesciens tunc in Domini mensa panes Propositionis poni solere et nunc Ad Casulanum epist. â—6 se de agni immaculati corpore partem accipere Dicit cessisse poculo sanguine non cogitans et nuncse accipere in poculo sanguineÌ„ Quanto ergo melius et congruentius vetera transisse et noua in Christo facta esse sic diceret vt cederet altare altari gladius gladio ignis igni panis pani pecus pecori sanguis sanguini Videmus in ijs omnibus carnalem vetustatem spiritali cedere nouitati He saieth that the beast hath geuen place to the breade as though he knewe not that euen then the Shew breades were wounte to be putte vpon the table of our lorde and that nowe he dothe take parte of the bodie of that vndefiled lambe He saied that bloode hathe geuen place to the cuppe not remembring that he also nowe doth receaue blood in the cuppe Howe moche better therfor and more agreablie shoulde he saie that the olde are goen and new be made in Chryst so as the Altar gaue place to the Altar the swoord to the swoorde fire to fire breade to breade beast to beast bloode to bloode We doo see in all these the carnall oldenesse to geue place to the spirituall newenesse Thus farre S. Augustin In these woordes S. Augustin correcting the euell saing of one that saied that in the coming of the newe Testament the Sacrifices of the olde lawe whiche were doen in beastes as sheepe laÌ„bes kiddes heckfers oxeÌ„ and soche other did geue place to breade meening the Sacrament dothe declare that these proprelie did not geue place to yt As though he should saie that these beastes wer not figures of the SacrameÌ„t but of the blooddie Sacrifice of Chryst offred vppoÌ„ the cross after the maner of AaroÌ„ But he saieth the shew breads gaue place to our bread And therfore he saieth that the Aduersarie saing that the beastes gaue place to bread he spake yt as though he knew not that the Shewe breades were wount to be putte vpon the table of our Lord mening that the Shew breades were a figure of the Sacrament And therfore when the truth came those breades as the figure must nedes geue place to the true bread which ys Chryst in the blessed Sacrament And therfore S. Augustin teaching this man to make due applicacion of eche figure to the thing figured saieth that he should better haue saied that the Altar gaue place to the Altar signifieng that the Altar of the Iewes was a figure of the Altar of the Chrystians and that bread gaue place to breade signifieng that the Shew bread was a figure of our blessed breade Obiection oute of S. Augustin But here perchaunce the Aduersarie will saie that sainct Augustin calleth the Sacrament but breade mening that the Shew bread was a figure of the Sacramentall breade I wolde to God the Aduersarie who being aduersarie to Gods trueth ys most aduersarie to hys owne sowles health wolde in soche sentences of holie Fathers as narrowlie looke and espie the trueth whiche they do teache as he dothe for some one woorde to make some apparant shew to maintein his heresie and false doctrine Answer Trueth yt ys that S. Augustin doth call yt bread to shewe the iust applicacion of the figure to the thing figured That bread was the figure of bread for outwardlie yt appeareth bread and inwardlie yt ys the true breade that ys the bread of life But marke sainct Augustin well and ye shall haue nede of no expositour to knowe his faith and mening in this saing For in the beginning he saieth that the beast hath geuen place to the bread as though he knewe not that the shewe breades were wount to be sett vpon the table of our Lorde and that nowe he doth take parte of the bodie of the vndefiled lambe to whiche bodie and not to sacramentall bread the Shewe bread gaue place Note well sainct Augustin therefor here that speaking what thing he dothe receaue doth saie not sacramentall breade but the bodie of the vndefiled lambe which ys the lambe that tooke awaie the sinnes of the worlde So that which he first called bread nowe he calleth yt the bodie of the vnde filed lambe who ys the

furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst coÌ„maunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermoÌ„ fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundÃ¹m nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus coÌ„pared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betweÌ„ these two great auncieÌ„t Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued aÌ„d ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for

saieth they be wonderfull mysteries And therfore he wolde searche the cause why he gaue them and what profitt cometh to vs by them And immediatelie as a cause whie Chryste gaue vnto vs this misterie the bread whiche ys his flesh the said Chrysostom adioineth this sentence of saincte Paule Vnum corpus sumus membra ex carne ossibus eius We are one bodie and membres of his flesh and of his bones And that he wolde not be mistaken but that these woordes be spoken of the receipt of that breade that Chryste gaue whiche ys his flesh he more plainlie vttereth his mening expownding the former woordes thus Vt auteÌ„ non solÃ¹m per dilectioneÌ„ sed reipsa in illam carnem conuertamur per cibum id efficitur quem nobis largitus est That we shoulde not onelie by loue but in verie dede be turned into that flesh that ys brought to passe by the meate whiche he hath graunted vs. Thus Chrysostome Chrystes flesh turneth vs into yt And what meate did he graunte vs euen that that he frelie promised to geue vs a bread whiche ys his flesh whiche flesh being oure heauenly and spirituall meat contrary to the ordre of carnall foode whiche receaued ys turned into vs and not we into yt turneth vs into the flesh of Chryste as yt was saied to saincte Augustine Nec tu me mutabis in te sicut cibum carnis tuae sed tu mutaberis in me Neither shalt thowe chaunge me into thee as the meate of thy flesh but thowe shalt be chaunged into me And this ys one cause why Chryste gaue vs this wonderfull misterie as Chrysostome right godlie termeth yt He addeth also an other cause of the geuing of this great mistery vnto vs whiche ys this CÃ¹m enim suum in nos amorem indicare vellet per corpus suum se The same flesh and blood that Chryst tooke of ourna ture he geueth vt again nobis commiscuit in vnum nobiscum redegit vt corpus cum capite vniretur When he wolde shewe furth his loue towardes vs by his bodie he mingled him self with vs and brought him self into one with vs that the bodie might be vnited with the head Thus muche Chrysost Marke his woordes that Chryste By his bodie hath mingled himself with vs. whiche bodie ys not a phantasticall bodie but his verie reall bodie as the same Chrysostome after goodlie examples godlie setting furth the matter speaketh in the person of Chryste Vester ego frater esse volui communicaui carnem propter vos sanguinem per quae vobis coiunctus sum ea rursus vobis exhibui I wolde be yowr brother and for yowr sakes I tooke flesh and bloode with yowe and by what thinges I was conioined to yowe those thinges again I haue geuen vnto yowe Weigh this golden sentence with me gentle Reader I beseche thee weigh yt well and see whether we receaue but a peice of bread in the holie Sacrament or not Yt ys most certen that Chryste tooke not a phantasticall bodie as the Maniches here toforesaied but a verie true bodie of verie flesh and verie bloode and was in all thinges fownde a verie maÌ„ saue onelie that he lacked sinne and hauinge soche flesh and soche bloode he must nedes A plain place of Chrysost for the Proclamer beioined to vs as one of our nature and kinde a verie man as we be Yf theÌ„ he gaue vnto vs those thinges by the whiche he was conioined to vs he was conioined to vs by verie substanciall fleshe and bloode wherfore he gaue vnto vs his verie substanciall flesh and bloode Yf he gaue as the aduersarie saieth vnto vs his flesh but onelie in a sign then he gaue not his verie flesh in dede But he was not conioined to vs by flesh and bloode in a signe onelie Wherfore he giueth vs not his flesh and bloode in a sign onelie And again as some other do saie he geueth vs his flesh and bloode that ys the benefitte the merite and grace of his flesh and bloode and not his verie reall flesh and bloode I denie not but he geueth vs the merite of his passion fuffred in his flesh and shedinge of his most preciouse bloode but that ys not imparted and geueÌ„ to vs onelie in the Sacrament of his blessed bodie and bloode but also in other sacramentes As in Baptisme we haue remissioÌ„ of sinnes both originall and actuall from the whiche we be washed in his bloode Lauit nos Ã peccatis nostris in sanguine suo He hath washed vs from Apocal. 1 Receipt of Chrystes merites not propre to one but coÌ„mon to all sacrameÌ„tes oure sinnes in his blood So haue we also in the sacrameÌ„t of penaunce wher also we haue remission of sinnes by the merite of Chrystes passion And breif lie all the sacramentes haue their efficacie power and strenght of the merites of Chrystes passion So that to haue the meritie of Chrystes passion ys not the propre benefitt that cometh to vs by the receipt of this Sacrament of the bodie and bloode of Chryste but ys a benefitt geuen to vs in the ministracion and due receauing of all other sacramentes But the propre benefit of this sacrament ys to receaue the verie bodie of Chryste as a singular pledge and token of his loue who voucheth saif for the vnmeasurable loue that he beareth to vs not onelie to be with vs by his sign or token but as vehement and perpetuall loue requireth to be with vs by his verie presence and that we receauing him shoulde be turned into his fleshe wherby as S. Hilarie saieth we are naturallie in him as he ys naturallie In vs being mebres of his hodie of his flesh and of his bones yea aÌ„d into that flesh whiche as Cyrill saieth ys viuifica that ys geuing life or making to liue euerlastinglie according to his owne promisse Qui manducat me viaet propter me he that eateth me shall liue by means of me These be the benefittes propre vnto this Sacrament as Chrysostome hath rehersed who also proceading declareth the great and wonderfull excellencie of this Sacrament and a nombre of other benefittes ensewing to vs by the receipt of the same Whose processe although yt be somwhat longâ—â€¦ yet for that yt declareth moste manifestlie the trueth of Chrystes presence in the Sacrament and most godlie commending the same teacheth vs not onelie to reuerence yt in our heartes and also by mouthe reuerentlie to speake of yt whiche bothe two haue moche decaied in these daies but also moueth spirituall delectacion in the heart of the true chrystian I trust yt shall not be tedious to the Reader in readinge And therfore shall I more gladlie take paines in the writing When Chrysostom had spoken moche of the flesh of Chryste of whiche some parte ye haue nowe hearde He cometh to speake of his bloode of the which ye shall nowe heare Thus he writeth Hic sanguis sacit

their argumeÌ„tes whiche apparantlie confirmed their sainges Yt ys a verie treuth that Chryst ys both God and man and yet ther were that saied he was not God as Ebion and Cerynthus and ther were that saied he was no man as Eutyches and Dioscorus Yt ys a certen trueth that God the Sonne ys God coequall and consubstanciall to the Father yet Arius saied that he was a creature not equall to the Father in deitie power or maiestie Yt ys an infallible trueth that the holie Goste ys God yet Macedonius taught that he was a creature Yt ys a certen trueth that Chryste suffred death for vs yet ther were that saied that yt was Symon Cyrinensis of whome ther ys mencion made in the Gospell that he bare Chrystes crosse These and an innumerable sorte mo haue all apparant argumentes to make a cowntenance that their doctrines be true and do intermingle in August ho. All false doctrine hath some treuth admixed dede some trueth with their falshead as sainct Augustine saieth Nulla porrÃ² doctriâ—a falsa quae non aliqua vera intermisceat Ther ys no false doctrine that dothe not intermingle some treuth therbie the better to vtter their heresie So of this matter of the presence of Chryste in heauen and in the Sacrament apparant argumentes be made by other Aduersaries to deceaue the people which well weighed and examined haue no force nor weight to proue that they intended As for this Aduersarie the Proclamer as yt ys saied made no argumente in his matter for that he wolde haue the people receaue but his onelie bare proclamacion wherfore to him the aunswere ys soen made But his great master Oecolampadius heapeth vppe in dede a great nombre of Scriptures by quotacion onely which he saieth he shall not nede to alleage Scriptures alleaged against the presence by Oecolamp at large bycause yt ys an article of our faithe that Chryste sitteth at the right hande of the Father Of the which scriptures I will alleadge some that the reader maie both knowe them and also perceaue that they be not against the doctrine of Chrystes Churche as touching the reall presence of Chrystes bodie and blood in the blessed Sacrament In saincte Iohn his gospell we finde written thus Iesus knowinge that this howre was comed that he shoulde go oute of this worlde to the Father c. And in an Joan. 13. other place thus A litle while saieth Chryste and ye shall not see me and a litle Ibid. 16. while and ye shall see me For I go to the Father And in the same place I went furth from the Father and came into the worlde again I leaue the worlde and go to the Father Jbid. Again in an other place And nowe I am not in the worlde and these be in the worlde and I come to thee And in the Actes of the Apostles This Iesus that ys taken from Act. 1. yow into heauen shall so come as ye haue seen him going into heauen These and all other like scriptures that teache vs of Chrystes going to his Father of his exaltacion aboue all poures and soche other we reuerence theÌ„ Phil. 2. we accept them we beleue them we embrace them For they teache vs that which we doo confesse that Chryste ys God that he ys ascended Arsicle of the Ascension impugneth not Chrystes presence in the Sacr. that he ys in glorie But when we confesse this and beleue this doth this take awaie this treuth that Chryste ys verilie present in the Sacrament No in deed For that standeth still as an vntouched truthe neither impugning the other neither impugned of the other And therfore we consesse both to be true For he that saied Vado ad Patrem I go to the Father saied also Hoc est corpus meum Hoc facite This ys my bodie This do ye Wherbie he bothe consecrated his bodie for as Chrysostome saieth Qui enim dixit Chrystome 51. in Mat. I loc est corpus meum rem simul cum verbo confecit He that saied This ys my bodie made the thing together with the woord and also gaue authoritie to his preistes to do the like Whiche thing Luther denieth not Then forasmoche as Chryste willed that this mysterie shall be continued frequented and vsed vntill his comminge in the whiche mysterie by his power ys his bodie we maie not thinke anie contrarietie or repugnaunce in his woordes but beleue that as he ys the verie truthe So ys yt all treu that he hath spoken And as he ys allmightie So ys he able to performe and make good that he hath saied And therfore aught we to beleue both that he ys in heaueÌ„ and also in the Sacrament forasmoch as by his woorde we learn his presence in bothe Yf this our Sauiour Chryste wher naturall knowledge saieth Omne graue ExaÌ„ples of manie thin ges doen by our Sauiour Chryst aboue and contrarie to nature appetit deorsum euerie heauie thinge ys inclined downward coulde yet by his power make the earthlie bodie of Peter whiche was a mere naturall bodie and therfore heauie contrarie to his nature to walke vpon the sea and when yt pleased him to leaue him to his nature to suffer him to sinke and beginne to drowne can not he at his owne pleasure make that blessed bodie of his which ys so excellentlie conceaued and born and therwith vnited to the Godhead in vnitie of person that although yt be a naturall bodie yet yt doth surmounte and ys aboue all nature and naturall bodies can not he I saie at his pleasure demise lett downe or abase that his bodie to the state and condicion of a verie naturall bodie and again at his pleasure exalte and magnifie the same aboue the state of a naturall bodie He did fast fortie daies and fortie nightes and eate no meat whiche Matt. 4. was aboue naturall ordre In the ende of that fast he was hungrie and Jbid. 17. therin he subiected him self to naturall ordre He was transfigured in the Mounte where as yt pleased him he shewed Ioan. 4. his power and made his face to shine as bright as the Sunne and his garmentes white as snowe whiche was aboue the state of a bare naturall man An other time he was wearie of his iourneie whiche was agreable to the nature of man The Iewes came to apprehend him and with the voice of his mouthe Jbid. 18. Jbid. 19. Mat. 27. he threw them all to the grownde Again he abased him self and suffred him self not onelie to be taken of them whom he had so easilie ouer throweÌ„ but also to be buffited and to be scourged and finallie to be crucified What shall I stand in the rehersall of these thinges whiche be so plentifull in the Gospell Therfore to conclude I will saie with Cyrille we maie not thinke of the bodie of Chryste as of the bodie of a bare naturall man but we must thinke of that bodie as of

saieth thus Lex Dei iam nÌ„on in figuris in imaginibus sicut prius sed in ipsa specie veritatls dgnoscitur Et quae prius in aenigmate designabantur nunc in specie veritate complentus The Lawe of God ys not nowe knowen in figures and ymages as before Jn Numer homel 7. but in plain trueth And soche thinges as before were described or shewed in a dark maner nowe are they fullfilled in plain maner and trueth And what the thinges be he after rehearseth of the which some be these Antea in aenigmate fuit Baptismus in nube in mari nunc autem in specie regeneratio est in aqua Spiritu sancto Tunc in aenigmate erat Manna cibus nunc autem in specie caro Verbi Dei est verus cibus sicut ipse dicit Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Before baptisme was in a darke maner in the cloud and in the sea Nowe regeneracion ys in plain maner in the water and the holie Gost Then Manna was meat in a darke maner but nowe the flesh The flesh of Chryst meat in plain maner of the Sonne of God ys verie meat in a plain maner As he him self saieth My flesh ys meat in dede and my blood ys drinke in dede Thus Origen Nowe weigh with me gentle Reader that Origen saieth that the Gospell hath not thinges in ymageis aÌ„d figures aÌ„d shadowes as the Lawe before had The Gospell hath not the figures but the verie thinges but soch thinges as were ther described by figures in the time of the Gospell are knowen in plain trueth So that the Gospell walketh not in figures but in the trueth of thinges figured Wherby Origen concludeth that the flesh of Chryst figured by Manna that was meat to the Iewes ys nowe not figuratiuelie but verilie the true meate of the Chrystians And for his authoritie vseth owre text nowe in handling saing thus As he saieth mening Chryste My flesh ys meat c. By which maner of his declaracion ys yt not most plain that this ys no figuratiue speache But that he vnderstandeth Chrystes saing as a plain assertion of a trueth withoute any figure and that they be the very thinges in dede as the woordes do plainlie signifie yt ys most certen Perchaunce the Aduersaries will saie we take the flesh of Chryst as Chryst speaketh here to be verilie meat spirituallie to be receaued in spirit but not reallie to be receaceaued of the bodie This aunswere conteineth two partes one that we do receaue Chryst but spiritually the other that we do not receaue him reallie and therfor we must receaue him in a figure Whiche bothe be directlie against Origen For the first Origen saieth that the Iewes had baptisme spiritually they also The Sacramentaries onelie spirituull receauing impugned by Origen did feed on Chryst spirituallie and dranke his blood spirituallie if we fede of Chryst none other wise wherin then doth the newe lawe excell the olde What hath the Sacramentes of the Chrystians more then the figurs of the Iewes But of this more at large in the thirde booke For the seconde if we do not receaue Chryst reallie then as yt ys saied we must nedes receaue him vnder a figure But Origen saieth that the lawe of the Gospellys not knowen nowe by figurs and ymages but by the verie trueth In the lawe of Moyses Chryste was eaten in the figure Manna Nowe saieth he the flesh of the Sonne of God ys eaten in very plain maner What ys that but that yt ys eaten reallie verilie trulie and not in figure Yf the flesh of the Sonne of God be eaten with vs in a figure why doth he saie yt ys eateÌ„ in plain and opeÌ„ trueth and make soche difference betwixt the Lawes Why did he not raither saie that yt ys in both lawes eaten in figure But if ye marke him well he appointeth figures to the olde lawe and denieth figurs in the newe lawe and so teacheth that the flesh of Chryst ys verilie eaten in the Sacrament Wherby ys reiected the wicked saing of this Aduersarie proclamer that we receaue Chryst none other wise in the Sacrament then the Iewes did in Manna sauing that they receaued Manna as the figure of Chryst to come and we our bread as the figure of Chryst that ys comed For Origen saieth that we do not receaue Chryst in a figure for the lame of God ys not nowe in figurs and images but in veritie And thus be the figures of the Auersaries denied Further if we haue not and eate not Chryst reallie but in a figure of bread then was the Lawe of Moyses moche more excellent then the newe in that respecte For Manna whiche came from heauen so miraculouslie and had so many woonders aboute yt as the scripture doth declare was by all means and without all comparison more excellent figure then a poour litle morcell of artisiciall bread Whiche hath no excellencie by miracle or wonder but ys a plain comon vsuall thing All whiche vain confideracions are nothing but vntreuths wherby the lawe of the Gospell shoulde raither be abased then duely magnified Wherfor the singular inuencions of priuate men lefte I will creditte the woorde of Chryste and his holie inspired men declaring the same that the flesh of Chryst ys very meat in dede feding our soules spiritullie wherby we are not inferiour to the Iewes And ys receaued also corpotallie for our incorporacion to Chryst wherby we excell the Iewes And nowe that we haue heard this great auncient thus vnderstanding S. Ambrose coÌ„meÌ„ded this text of the very flesh of Chryst not figuratiuely but verilie and truly we will nowe heare also holy S. Ambrose Bishoppe of Millan the master of S. Augustin in Chrystes faith whose fame learning and holinesse ys knowen to all chrystendom whose auncientie ys great for he liued aboute the year of our lorde 380. and therfor aboue eleuen hondreth years agon Whom I thus now commend to thee Reader partlie for that he ys not in this ordre as yet alleaged partelie that his senteÌ„ce maie the raither moue thee to creditte the trueth Thus he saieth Sicut verus est Dei filius Dominus noster Iesus Christus non quemadmodum homines per gratiam sed quasi filius ex substantia Patris Ita vera li. 9. de Sacra ca. 1. A plain place of S. Amb. for the Proclamer caro sicut ipse dixit quam accipimus verus est potus As our Lorde Iesus Chryst ys the verie Sonne of God not as men by grace but as a Sonne of the substance of the Father Euen so yt ys verie flesh as he him self saieth which we do receaue and very drinke Thus he â–ª Marke well this saing and then shall ye well perceaue the vnderstanding and mening of this scripture that yt neither suffreth yt self to be vnderstanded of the figure of the flesh of Chryst neither of the spirituall

when ye see yt broken remembre that Chrystes bodie was broken vpon the Crosse for yowe And likewise take thys wine as a sign or token of Chrystes bloode shedde for yowe vpon the Crosse But vnderstande that yt ys not in verie dede the bodie and blood of Chryst but signes and tokens of them Thys were a maner of speache mete to teache yong ones yf the trueth of the thing were agreable but bicause the trueth ys not so therfore S. Augustin taught them by soche plain speache as the truth wolde beare that ys that they wolde take in the Sacrament that bodie that hanged vpon the Crosse and in the cuppe that blood that was shedde oute of Chrystes side Yea and that they shoulde so take he addeth a coÌ„minacioÌ„ that they should Chryst ys made a liar when his woord ys not beleued take death and not life which think Chryst a lyar Why What saied Chryst Take eate thys ys my bodie He then that dothe not beleue Chryst herin but saieth yt ys not his bodie but a figure of hys bodie he ys the Aduersarie of Chryst the reprouer of Chryst And he maketh Chryst a lyar as S. Augustin saieth and therfor shall haue death and not life In time therfor take hede yf thow beest in errour thow cannest not make Chryst a lyar but thow thy self shalt be fownde a lyar And therfore thowe shalt not be admitted to the blessed companie of the master of the trueth but to the cursed and damnable companie of the Father of lyes RepeÌ„t thee therfore of thine heresie and embrace the trueth that by yt thowe maist atteign to the true life Nowe to this learned Father shall be ioined S. Cyrill who saieth thus Ca. 22. sup 6. Ioann Ex imperitia multi qui Christum sequebantur verba ipsius non capientes pertur babantur Nam cÃ¹m audissent Amen amen dico vobis Nisi comederitis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Ad immanes ferarum mores vocari se Ã Christo arbitrabantur incitariî€‚ue vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt nondum enim mysterij huius formam dispensationem pulcherrimam cognouerant Illud etiam adhoc cogitabant QuomodÃ² caro huius hominis aternaÌ„ nobis vitam largietur aut quomodÃ² ad immortalitateÌ„ adducere poterit Quae cÃ¹m intelligeret is cuius oculis omnia nuda sunt atque aperta alia eos re mirabili ad fidem impellit Frustra inquit o vos propter verba mea conturbamini QuÃ²d si credere non vultis vitam vobis Ã meo corpore dari quid facietis quando in coelum me volare conspicietis Non enim ascensurum me solummodÃ² profiteon ne rursus quomodÃ² id fieri possit quaeratis sed oculis etiam ita fieri vestris cernetis Quid ergo hoc videntes dicetis Annon erit hoc magnum Capharnaites howe thei vnderstood Chryst. Joan. 6. vestrae dementiae argumentum Si enim putatis carnem meam vitam vobis afferre non posse quomodÃ² tanquam volucris in coelum ascendet quomodÃ² per aÃ«ra volabit hoc enim similiter generi humano impossibile est Quod si praeter naturam caro mea in coelum conscendet quid probibet ne similiter praeter naturam viuificet For lacke of knowledg manie that did folowe Chryst not vnderstanding his woordes were troobled For wheÌ„ they heard verily verelye Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They thought themselues to be called of Chryst to the cruell maners of wilde beastes and to be moued that they shoulde eate the rawe flesh of a man and drinke hys bloode whiche thinges are horrible euen to heare They had not yet knowen the goodly forme and dispensacion of this mystery Moreouer also they thought Howe should the flesh of this man graunt vs eternall life or howe can yt bring vs to immortalitie Whiche thinges when he did vnderstand vnto whose eyes all thinges are naked and open with an other merueilouse thing he driueth them to the faith O yowe saieth he vainlie are ye troobled for my woordes For yf ye will Chrystes flesh besiae nature ascendedin to heauen beside nature yt geueth life in the Sacra not beleue life to be geuen yow of my bodie what will ye do when ye shall see me flie vppe into heauen I do not saie that I will onely ascende into heauen least yow aske again howe that maie be doen but ye shall euen so see yt with yowr eyes What therfore wil ye saie seing this shal yt not be a great argument of yowr madnesse Yf ye thinke that my flesh can not bring life vnto yow how shall yt as a slieng thing ascende into heauen howe shall yt flie by the ayer for this likewise ys vnpossible to mankinde Then yf my flesh shall go vppe into heauen beside nature what dothe let that yt likewise beside nature maie not geue life Thus moche S. Cyrill Yow maie in this goodlie and liuely expositioÌ„ perceaue two vain thoughtes that the grosse Disciples had one that they shoulde after the cruel maner of wildes beastes eate the rawe flesh of Chryst as yt were tearing yt or cutting Two vain thoughtes of the Capharn yt oute by peices and so Chrystes blessed flesh as other thinges that be eaten to be consumed The other vain thought was how that flesh which they accompted but as the flesh of a naturall man onely and not as the flesh of God ioined to the Godhead in vnitie of person and therfor supposed yt to be a mortall and a corruptible flesh howe I saie that mortal and corruptible flesh coulde geue vnto them immortalitie and incorruption Nowe to answer bothe these vain thoughtes and to reforme theÌ„ Chryst saied what yfye see the Sonne of man ascende vppe wher he was before By which one saing he answereth bothe their thoughtes and teacheth as concerning the first that wher they thought that his bodie shoulde be cutte or torne in peices that they had an euell vnderstanding For yt shoulde ascende vppe into heauen and that wholl as S. Augustine saied And that they might the better beleue yt they shoulde see yt as S. Cyrill here saieth The other vain thought ys also answered in that he saieth his bodie shall ascend vppe to heauen which ascension ys aboue the order of nature Therby instructing them that as his bodie aboue the course of nature shoulde ascende So yt aboue the course of nature shoulde geue life How the flesh of Chryst shoulde geue life S. Cyrill heretofore hathe declared vpon the sainges of Chryst that yt ys by the eating of Chrystes flesh And therfor he saied of the power of Chrystes flesh Non verbo solÃ¹m verumetiam tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quodsi

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

of the scripture refuseth tropes and figures and enforceth to accept the propre sense onelie Wherfore chrystian Reader beware of that flattering contenaunce and deceiptfull lieng of the olde serpent Sathan flie the hissing of the vipers be not caried awaie with light creditte as our first parentes were therby to creditte the deuel and discreditte God But knowe the one to be thie enemie and feare him knowe the other to be thy Lorde God thy Sauiour and Redemer and embrace him Of the which matter harke farder to the godlie saing of Rupertus Accipe inquit comedite Hoc est corpus meum Et alibi Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo CÃ¹m haec dicit agnus Dei oportunÃ¨ nobis ad memoriam recurrit illud quod dixit serpens imo per serpentem Diabolus hostis bumani generis Accipite comedite eritis sicut dij Optimae spectabiles valdÃ¨ propositiones Ille serpens erat iste agnus est Ille vetus peccator iste antiquut creator Ille spiritu Diaboli falsum sibilans iste spiritu Dei verum euangelizaus Ille de ligno non suo raptor optulit Iste de corpore sanguine suo largitor dedit Ille quod non habebat mendaciter promisit eritis inquiens sicut dij Iste quod habebat quod semper naturaliter habet fideliter dedit vt simus dij dum manet ipse in nobis Illi tandem nephandissimÃ¨ creditum est plusquam Deo Credatur Ã¨ contrario buic Deo si non plus at saltem quantum creditum est illi Diabolo Creditum est enim quod illi pomo inesset quod non videbatur scilicet vis deos efficiendi Credatur buic Sacramento inesse quod non videtur videlicet veritas carnis sanguinis valens efficere nos corporales Vnigenito filio Dei. Hoc enim ratio vel ordo iustitiae exposcit Accipite ergo inquit comedite Accipere est fideliter credere cum gratiarum actione diligere compatienti affectu corporis huius traditionem sanguinis huius effusionem respicere Hoc fieri non potest nisi priÃ¹s reijciaturid quod ab illo malÃ¨ acceptum est Illud igitur mendacium execrantes hanc veritatem accipite approbate amplectimini contra cibum mortis paneÌ„ comedite vitae eternae calicem bibite salutis perpetuae He saieth mening Chryst take Conference of Chrystes woordes and the serpents and eate this ys my bodie and in an other place He that eateth my flesh and drinketh my bloode dwelleth in me and I in him When the lambe of God saieth these thinges yt cometh in due time to our memorie that the serpent saied or raither by the serpent the Deuell the enemie of man kinde Take and eate and ye shall be as Gods Goodlie and verie notable propositions He was a serpent this ys a lambe He an olde offender this an auncient creatour He by the spirit of the Deuel hissing oute an vntrueth this by the spirit of God preaching a trueth He a theeif gaue of the fruit that was not his This a right geuer gaue of his owne bodie and bloode He falsely promised that that he had not ye shall saieth he be as Gods This trulie gaue that he had whiche allwaies naturallie he hathe that ys that we maie be Gods forsomoche as he dwelleth in vs. Vnto him neuer the lesse most wickedly was geuen more credit then to God Vnto this coÌ„trarie wise let credit be geuen being God yf not more yet at the least as moche creditte as was geueÌ„ to the Deuell For yt was beleued that to be in that apple whiche was not sein that ys to saie power to make Gods Let yt be beleued to be in the Sacrament that ys not seen that ys to saie the veritie of the flesh and bloode of Chryst able to incorporate vs to the onely begotteÌ„ Sonne of God Thus moche reason or ordre of iustice dothe require Take therfore saieth he and eate To take ys faithfully to beleue with thankes geuing To take Chrystes bodie what yt ys to loue with a compatient affection to beholde the deliuerance of this bloode This caÌ„ not be doen except that be reiected that of the enemie was euel receaued Detesting therfor that lie receaue approue and eÌ„brace this trueth and against the meat of death eate ye the bread of euerlasting life and drinke the cuppe of euerlasting saluacion Thus being by this good Father admonished of the true vnderstanding of Chrystes woordes I will nowe make the same plain before thine eyes by the testimonie of a nombre of holie Fathers to the whiche good Reader I praie thee geue good heede THE THREE AND FOVRTETH CHAP. BEGINNETH to prooue the vnderstanding of Chrystes forsaied woordes not to be figuratiue by the anthoritie of the Fathers And first by Alexander and Instinus FOrsomoche as the misunderstanding of the woordes of the supper of Chryst hath and doth maintein great and lameÌ„table contencion among soche as professe Chrystes name and the right vnderstaÌ„ding of the same ought to be the occasion of the restitucion of peace and concorde Let yt not greiue thee gentle Reader though I tarie somwhat long vpon this text in producing manie holie Fathers of Chrysts schoole who shal teache vs howe these woordes This ys my bodie were ther taught to be vnderstanded and therby shall do vs to witte what ys the enacted trueth of Chrystes Parliament house as touching this matter nowe among chrystian men in controuerfie For the plain declaracion wherof I shall produce manie of the eldest Fathers and fewe I trust that do treact of these woordes being of any fame or authoritie shall be omitted And for a speciall note to discerne the trueth from falsheade the scholers of Chryst from the scholers of Sathan and the graue and constant staied Senatours of Chrystes Parliament house from the light and vauering whisperers of the Conciliables of Sathan Marke and note well that as in the one and fourteth chap. ye haue pceaued the sectes of Sathan are merueillouslie dissected and by great and fowle contencion amoÌ„g them selues diuided So shall ye perceaue that Chrystes disciples are vnited all of one minde all of one vnderstanding all speaking one thing in full peace and perfect concorde Remembre that the high scholers and cheif noble men of Chrystes Parliament honse I meen the foure EuaÌ„gelistes and S. Paule so agree that among them there ys no one title spoken of the Aduersaries tropes and figures but euery one of them testifie the matrer plainlie leauing the woordes in their propre sense So shall ye see all this noble companie of Fathers doo Let vs then in Chrystes name heare them vtter what ys the enacted trueth of the vnderstanding of Chrystes woordes Although ther are right auncient Fathers that doo verie no tablie declare and testifie the presence of Chrystes bodie and bloode in the Sacrament as Martialis

oblacion woorthier then this but this excelleth all other whiche ys to be offred to our Lorde with a pure conscience and to be receaued with a pure minde Among the Chrystians ther ys no sacrifice to be offred and with pure minde to be receaued but the sacrifice offred on the aultar And thus of necessitie yt foloweth that this Authour graunteth the presence of Chrystes bodie in the Sacrament and that yt ys a sacrifice and that the woordes of Chrystes supper are to be vnderstanded without figure The thirde note ys that when he had taught that the sacrifice must be of Adoracion of the Sacrament auouched fred with a pure coÌ„science and receaued with a pure minde he teacheth also that yt must be woourshipped and honoured and that with no lowe degree of woorshippe and honour but as this sacrifice saieth he doth precel al so it ys aboue all to be honoured By whiche doctrine yt maie appeare that yf the thinge of the sacrifice dothe excell all other and ysaboue all other to be honoured and the onely sacrifice of Chrystes bodie and blood excelleth all other ys to be honoured that then that blessed bodie and blode are there present to be honoured wher they be offred They be offred wher they be receaued they be receaued in the Sacrament wherfore they are to be honoured in the Sacrament Now when all this disputacion of this holie Father ys graunted vpoÌ„ these woordes of Chryst This ys my bodie this ys my bloode yt can not be but that these woordes of Chryst must be vnderstanded simplie and plainly in their propre sense with oute figure or trope And thus to conclude for these two great Seniours of Chrystes schoole and Parliament house ye perceaue that they vse Chrystes woordes in ther propre sense And also thervpon testifie to vs the enacted trueth of Chrystes very presence in the holy Sacrament whiche ys the cheifest matter here sought THE FOVRE AND FOVRTETH CHAP. BY occasion of the woordes of Alexander treacteth of the adoracion and honouring of Chrystes bodie in the Sacrament BVt occasion being geuen by this holie Father Alexander to speake of the adoracion of Chrystes bodie in the Sacrament I can not ouerpasse somewhat more to saie of yt to the confutacion of the most impudent and blasphemouse vntrueth spoken and vttered by this Proclamers woordes against adoracion recited and coÌ„futed Proclamer for thus he saieth Chryst that best knewe what aught to be doen herein when he ordeined and deliuered the Sacrament of his bodie and bloode gaue no commaundement that anie man should fall dowen to it or woourshippe it S. Paule that tooke the Sacrament at Chrystes hande and as he had taken it deliuered it to the Corynthians neuer willed adoracion or godlie honour to be geuen vnto it The olde doctours and holie Fathers of the Churche S. Cyprian S. Chrysostom S. Ambrose S. Hierom S. Augustine and others that receaued the Sacrament at the Apostles hands and as it maie be thought continued the same in soche sorte as they receaued it neuer make mencion in any of all their bookes of adoring or woourshipping of the Sacrament Yt ys a verie newe deuise and as it ys well knowen came but lately into the Churche oboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerentlie ta bowe downe vnto yt After him Vrbanus the fourth appoincted an holie feast of Corpus Christi And graunted oute large pardons to the kepers of it that the people shoulde with the better will resorte to the Churche and kepe it holie This ys the greatest antiquitie of the wholl matter aboute three hundreth yeares ago it was first fownde oute and putte in practise But Chryst and his Apostles the holie Fathers in the primitiue Churche the Doctours that folowed them and other godly and learned men what soeuer for the space of a thousand and two hundreth yeares after Chrystes ascension into heauen this woourshipping of the Sacrament was neuer knowen nor practised in any place within the wholl catholike Churche throughout the wholl worlde Thus moche the Proclamer WheÌ„ I readde these his woordes I staied as one astoined considering that they coulde not proceade from anie man but either by ignorance or ells by peruerse malice that wittinglie wolde al shame set apparte vtter soche an vntrueth as the meaÌ„ learned I suppose of all the catholike Churche knoweth it so to be And the more did I merueill that it was so impudeÌ„tly setfurth with a repeticioÌ„ as therbie with moch boldnesse to auouche the matter Nowe for that the Authour of the woordes ys not vnlearned I coulde not asscribe theÌ„ to ignorance And considering his callinge ther shoulde be in him no soche peruerse malice But remembring howe Macedonius Nestorius and diuerse soche other leauing the doctrine of the catholike Church and the mociou of the spirit of God in the same and folowing the doctrine of priuate men according to the mocion of the spirit of Sathan did forget their calling and peruersedlie vsed them selues So likwise I perceaue this man doth the more ys the pittie But that we maie perceaue howe farre wide he ys from the trueth we will examen his woordes His first argument ys that Chryst neuer gaue commaundement to woourshippe the Sacrament Ergo yt ys not to be doen. To this first I saie to him as to one exercised in schooles that an argument of negatiues concludeth The ngatiue argumeÌ„t of the Proclamer concludeth nothing nothing But for more large declaracion to the vnderstanding of the Reader yt ys not redde in the Gospell that Chryst commaunded anie bodie to adore him while he here liued in the earth yt ys therfore a good argument that he was not to be adored The three wise men of the east came with their giftes and offringe them adored the babe Chryst They had no coÌ„maundement of Chryst so to do shoulde they not therfore haue doen yt or did they offende in so doing Diuerse that were cured of Chryst came and adored him but not commaunded of Chryst so to do Yt ys not redde in the Gospells that the Apostles during their familiare conuersacion withe Chryste before his passion that they fell down and adored him Shall we therfore frame an argument that Chryst in his mortall state was not to be adored by cause the Apostles be not readde to haue adored him And that Mary Magdalen the woman of Canaan and the Leeper that did adore him did offende Yt ys a faint kinde of argumentacion I will in like maner reason with this disputer in his owne kinde of disputacion Chryst gaue the Sacrament of his bodie to his Apostles onelie and gaue no commaundement that all people indifferentlie shoulde receaue the same as nowe they doe Wherfor yt aught not to be doen. Yf this argument be good then ys his good But the trueth ys this argument ys naught and so ys his but this disputer knewe well

owre minde we maie not doubte of yt in anie point We haue hearde what S. Cyrill with all his felowbishoppes gathered together in Ephesus dothe beleue what Grece doth with them What Aegipt and also Sainct Hierom the preist And therfore although some maie erre of ignorance ther ys no man yet hitherto that openlie against saieth this so to be whiche the worlde dothe beleue and confesse Wherfore derely beloued doubte nothing in this mystery which Chryst the trueth hath of him self graunted vnto vs. For although Chryst sitteth in heaueÌ„ and yet ys dailie sacrificed by the preist he sitteth at the right hande of his Father in heauen he disd meth not dathe by the handes of the preist in the Sacrament as a true sacrifice not vntrulie to be sacrificed Thus farre Paschasius See ye not the faith of the presence of Chrystes bodie and bloode in the Sacrament stande vntouched and not shaken with anie heresie against saing yt openlie vntill the time of this writer Perceaue ye not Sainct Hilarie Sainct Ambrose Sainct Augustine Sainct Cyrill with all the Bishopps in the Councell at Ephesus whiche were foure hundreth and eightene Sainct Hierom also all Grece and Aegipt and finallie that the wholl worlde in this writers time did so beleue and so confesse The cause why the Proclamer denieth the Sacrament to be adored ys that he The Proclamer impugneth adoracioÌ„ of the Sacr. bicause he beleueth not reall presence denieth also Chrystes bodie and bloode to be ther. But yf that blindenesse of heresie taken from his heart he coulde by pure and clere faith see that blessed bodie ther ther ys no doubte but he wolde adore yt Euen so forasmoche as all the worlde with godlie confession acknowledged Chrystes presence in the Sacrament euen the same that was born of Marie as Sainct Ambrose saieth whiche Chryst ys of all Chrystians humblie to be adored and honoured who can doubte but that they wher they beleued him to be ther they honoured him Before this Authour was Leo more then foure hundreth yeares For he liued aboute the yeare of owre Lorde 452. and so more then eleuen hundreth yeares agone in whose time what the faith of Chrystes Churche was in the matter of the blessed Sacrament ye shall heare him reporte Separentur buiu smodi a sanctis membris corporis Christi neque sibi catholica libertas infidelium Leo Epi. 22 ad Costant iugum patiatur imponi Extra enim domum diumae gratiae extra Sacramentum habendi sunt salutis humanae qui negantes naturam nostrae carnis in Christo Euangelio contradicunt Symbolo reluctantur Nec sentiunt se in hoc praeruptum sua obcaecatione deduci vt nec in passionis Dominicae nec in resurrectionis veritate consistant quiae vtrumque in saluatore vacuatur si in eo nostri generiscaro non creditur In quibus isti ignorantiae tenehris in quo hactenus desidiae torpore iacuere vt nec auditu descerene nec lectione agnoscerent quod in Ecclesia Dei in omnium ore tam consonum est vt nec ab insantium linguis veritas corporis sanguinis Christi inter communis Sacramenta fidei taceatur quia in illa mystica distributione spiritualis alimontae hoc impertitur hoc sumitur vt accipientes virtutem caelestis cibi in caruem ipsius qui caro nostra factus est transeamus Let soche maner of men be diuided from the holie membres of Chrystes bodie neither let the catholique libertie suffre the yocke of infidelitie to be Eutyches and Diose their heres putte vpon yt Theie are to be accompted oute of the house of Gods grace and oute of the Sacrament of mans health whiche denieng the nature of our flesh in Chryst do bothe speake against the Gospell and striue against the Symboll Neither do they perceaue them selues through their blindenesse to be brought into soche daunger that they can not abide in the veritie neither of our Lordes passion neither of his resurrection For both these be voide in our Sauiour yf the flesh of our kinde be not beleued in him In what darkenesse of ignorance in what sluggishnes of sloothe hath these men hitherto lien in that neither by hearing they coulde learn neither by reading they coulde knowe that in the Churche of God in the mouthe of all men ys so agreablie spoken that not asmoche as of the tounges of infantes the veritie of the bodie and bloode of Chryst among the Sacramentes of the common faithe ys vnspoken of For in that mysticall distribution of the spirituall foode this bodie ys geuen furth this bodie ys receaued that receauing the vertue of that heauenly meate we maie be made his flesh who was made our flesh Thus Leo. Of this Authour also being both auncient and holy ye perceaue yt testified Veritie of the bodie and bloode of Chryst stâ—â€¦en of by the tounges of babes that the veritie of the bodie and bloode of Chryst in the Sacrament was so certenly beleued and so commonlie receaued that yt was not onelie confested by the mouthes of all men but also yt was spoken by the mouthes of babes And here with all note that this Authour doth merueill at Eutyches and Dioscorus and their adherentes howe they coulde denie Chryst to be a verie man seing that all Chrystian people confessed the naturall bodie of Chryst God and man to be in the Sacrament For confessing the veritie of his bodie and bloode which thinges be not of the nature of the godhead yt must nedes folowe that they confesse the nature and bodie of his manheade and so Chryst to be very man Thus ye maie perceaue that the prefence of Chrystes verie bodie and The reall presence so certenlie beleued that auncient Fathers made argumeÌ„t therof to coÌ„fute heresies bloode in those daies was reputed esteemed and beleued so certen so sure and so vndoubted a matter of faith that learned men did vse yt as a stronge argument to confute and conuince diuerse heresies For as this Authour did vse yt against the heretikes of his time So did Irenaeus and Hylarius whiche were long before him against the heretiques of their times Whiche they wolde neuer haue doen yf in their times also the presence of Chryst in the Sacrament had not ben a clere matter oute of all controuersie and receaued of all aswell heretiques as catholiques as a substanciall poinct of their faithe whervpon an argument might be well grownded Nowe ye haue hearde the presence of Chrystes bodie testified to haue ben receaued of all the chrystian Churche from this our time to the time of Leo and before his time as by Paschasius yt ys aboue reported to the time of Sainct Hilary And so to the time of Irenaeus who was the Jn catolog script disciple of Polycarpus as Sainct Hierom witnesseth which Polycarpus was disciple of Sainct Iohn the Euangelist so neare was this man to the Apostles time This discourse haue

whiche ys naturally life ys made quickning or geuing life when we eate that flesh then Jn 15. Ioan Our corruptible bodie can not atteign to incorrup and life except the bodie of Chryst be ioined to yt haue we life in vs. For as he saieth in an other place Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodie coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall life should be ioined to yt So then ye maie nowe likewise perceaue the force of this argumente of Irenaeus to consist vpon the corporall receipt of the bodye of Chryst in the Sacrament whiche as Cyrill saieth being the flesh of life and incorruption when yt ys ioined to our corruptible and mortall flesh whiche maner of coniunction ys by none other mean doen but by the Sacrament yt maketh this naturall bodie of our to be apte to incorruption and life Yf in the Sacrament we doe not receaue the verie reall bodie of Chryste but a figure of the bodie whiche geueth not life to our bodies howe standeth the argument of Irenaeus what trueth ys ther in the saing of Cyrillus howe shall these our mortall and coruptible bodies be made immortall and incorruptible yf the flesh of life the flesh of our Lorde Chryst be not ioined to our flesh The nourishing of our slesh to incorruptibilitie by the flesh of Chryst proueth inuinciblie the reall presence And here note Reader that these maner of speaches of these two authours improue the phantasie and erroure of the Sacramentaries and inuinciblie proue the true catholique doctrine of the Churche As touching the false doctrine of the Sacramentaries wher yt teacheth that we onely receaue Chrystes bodie spirituallie that ys the meritte and vertue of Chrystes passioÌ„ aÌ„d death this receipt toucheth not our bodies this spirituall Chryst ys not ioined to our flesh but this receipt toucheth our soules thys spirituall Chryst ys ioined to spirittes But these authours saie that the flesh and bodie of Chryst ys receaued and so ioined to our flesh and bodies Which receipt and coniunction proueth inuinciblie that for as moch as the spirituall receipt ys ioined onely to the soule that ther must nedes be an other receipt of the reall and substanciall flesh and bodie of Chryste whiche maie be ioined to our substanciall flesh and bodies And so shall the argument of Irenaeus be of great force and strenght against the heretiques against whome he disputed So ys the testimonie of Cyrill true So ys the doctrine of the catholique Church fownd auncient substanciall and well grownded So ys the doctrin of the Sacramentaries improued and fownd false as yt ys in dede And wher the Proclamer required but one plain place of anie one auncient Plain places and argumentes against M. Iuell doctour he hath nowe one not onely plain but also strong and mightie so ouerthrowing the green wrought walls of hys late inuented heresie that well he maie hang vppe some painted cloathes paincted like strong walls whiche maie deceaue simple eies and weake seightes but they shall be in dede but painted cloutes This Irenaeus ys not onely taken of the catholiques to be as I haue saied plain and strong but also of heretiques For Melancthon against Oecolampadius this proclamers late fownder alleageth the same Irenaeus as one most plain and auncient and ther for not to be against saied Thus hauing brought furth an auncient scholer of Chrystes schoole and a graue counseilour in Chrystes Parliament house who hath declared vnto vs the true doctrine of Chrystes schoole and the enacted and receaued trueth of his Parliament house that the woordes of Chryst teache vs the presence of his verie bodie in the Sacrament and that they are to be vnderstanded in their propre sense Now foloweth Tertullian a man verie nere the time of Irenaeus whome the Aduersaries seme to make the patrone of their figuratiue doctrine but yt shall be well perceaued that he ys against them and fauoreth them not Thus he writeth Professus itaque Tertullian li. 4. cont Marc. se concupiscentia concupiscere edere Pascha vt suum indignum quippe vt quid alienum concupisceret Deus acceptum panem distributum Discipulis corpus suum illum fecit dicens Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus When Chryst therfore had saied that with desire he desired to eat the Passouer as his owen for yt was Chryst made the bread his bodie saieth Tertull vnsemelye that God should desire anie straunge thing the bread that was taken and distributed to hys disciples he made yt his bodie sainge This ys my bodie that ys to saie a figure of my bodie But yt had not ben a figure except yt were a bodie of trueth As Irenaeus against Valentinus So Tertullian against Marcion vsed hys argument taken of the Sacrament Marcion the disciple of Cerdon whose heresies S. Augustine reherseth wickedlie taught as hys master did that Chryst had no August li. Aduers Heres c. 28 Heresie of Marcion very true bodie when he was here conuersant vpon the earth but a phantasticall bodie Nowe Tertullian to proue that he had a verie true bodie bringeth in the institucion of the Sacrament sainge that Chryst made the breade that he tooke and distributed to hys disciples hys bodie saing This ys my bodie Wherbie as he stronglie proueth by Chrystes owne facte who made the breade hys bodie and by his owne woorde who saied of the same that he had so made This ys my bodie that Chryst had a verie bodie Whiche coulde not well haue proued the pourpose of Tertullian yf that that he made hys bodie and saied to be hys bodie had not ben a verie bodie Euen so saing that Chryst made the bread hys bodie when he saied Thys ys my bodie prooueth against the Sacramentaries bothe the presence of Chrystes verie bodie in the Sacrament and also that the woordes of Chryst are to be taken in their propre sense But here reclaimeth the Aduersarie and saieth that not withstanding this that ys saied Tertullian addeth and saieth that yt ys a figure of hys bodie I wishe that the Aduersarie wolde here ioin with me as I will with him that both of vs accept the wholle saing of Tertullian as yt ys here alleaged and that he whose doctrine repugneth against anie parte of yt to confesse that hys doctrine ys not good and he that confesseth the whol that hys doctrine be accepted as sownde and good Let ys then open the partes of Tertullian his saing Ther be in yt twoo partes The one ys that he saieth that Chryst made Tertullian opened and deliuered from the Sacramentaries the bread that he tooke in hys handes hys bodie The other that he saieth This ys my bodie that yt ys to

that ther ys not one auncient doctour that maketh for the catholique faith of the Sacrament Thus ChrysostoÌ„ expownding these woordes of owre Sauiour Chryst in the xxvi of Matthew saieth Credamus vbique Deo nec repugnemus ei etiamsi sensui cogitationi nostrae absurdum esse videatur quod dicitur superet sensum rationem Chrys in 26 Math. hom 83. nostram sermo quaeso ipsius quod in omnibus praecipuÃ¨ in mysterus faciamus non illa quae ante nos iacent solummodÃ² aspicientes sed verba quoque eius tenentes Nam verbis eius defraudari non possumus sensus verÃ² noster deceptu facillimus est Illa falsa esse non possunt hic soepius ac soepius fallitur Quoniam ergo ille dixit Hoc est corpus meum nulla teneamur ambiguitate sed credamus oculis intellectus id perspiciamus Let vs in Gods word euen coÌ„trarie to senses must be beleued euerie place beleue God and let vs not striue against him although that that he saieth seem to our sense and thought vnlikely Let hys woorde I beseche yowe ouercome bothe our wittes and reason which thing let vs doe in all thinges but cheiflie in the mysteries not onely loking on those things whiche lie before vs but also regarding hys woords For by hys woords we cannot be deceaued our sense ys easie to be deceaued they can not be false this our sense ys often and often deceaued Forasmoche them as he hath saied This ys my bodie Let vs be holden with no ambiguitie or doubte but let vs beleue and with the eies of our vnderstanding let vs verilie see yt Thus farre Chrysostom In this saing yt ys to be perceaued howe he laboureth that in this matter of the SacrameÌ„t we should discredit our senseis aÌ„d creditte Chrysts woords And sorasmoche as he saied This ys my bodie thouh yt passe our reason to comprehend the worke of God in making present the bodie of Chryst and our senseis can not of themselues atteign to perceaue the same bodie for neither But yt passeth not reason tomake present a figure of his bodie our eies doe see yt neither our tast discern yt neither our feeling or other senses perceaue yt yet saieth Chrysostome we maie not doubte of yt but beleue yt to be the bodie of Chryst bicause he saied yt was so Nowe consider with me if the woordes of Chryst had an other sense theÌ„ they doe outwardlie purporte as that they shoulde teache vs that yt ys but a figure of Chrystes bodie and not the bodie yt self wolde Chrysostom trow ye in this his open sermon wil the people to beleue and not to doubt of the trueth of the woords as they be spokeÌ„ and wold not raither first vtter the true sense and vnderstanding of them yf anie other were and then perswade the people of that sense not to doubt Yt ys an euel maner of teaching to will the people to beleue the woordes of scripture as they lie and are not so to be vnderstanded but in a sense moche different from that Yt ys not the Chryso willeth Chrystes woordes to be vnderstaÌ„ded as they be spoken maner of Chrysostom so to teache wherfore for so moche as he willeth them not to doubte but to beleue the woordes as they be spoken whiche he dothe in that that he teacheth no other sense yt ys manifest that these woordes are to be vnderstanded in their propre sense withoute the Aduersaries figure And that Chrysostome himself did so vnderstand them thys proueth that he in sondrie and manie places of his workes treating of these woords Reall presence auouched by Chryso of Chryst Thys ys my bodie he neuer addeth this sense Thys ys a figure of my bodie But euer leaueth them in the sense that they be spoken and in some place by expresse woordes in some place by plain circumstance he dcclareth the verie presence of Chrystes bodie in the Sacrament By expresse woordes as wher he saieth Qui dixit Hoc est corpus meum rem simul cum verbo consecit Jn 14. Marc. hoÌ„ 51. He that saied Thys ys my bodie He with hys woorde made the the thing also I wishe these fewe woordes of Chrysostom to be well marked that they Chryst saing This ys my bodie with the woorde made the thing neuer fall from memorie but maie allwaies be reteined as a rule to vnderstand him in all places wher he speaketh of the Sacrament of Chrystes bodie and blood For yf Chryst with hys woorde made the thing also that he spake of and the thing that he spake of was hys bodie then with the speaking of hys woorde he made hys bodie This then being trueth as Chrysostome here teacheth yt can not be denied but that by expresse woordes he teacheth the presence of Chrystes verie bodie in the Sacrament And thus by Chrysostome ys clerely wiped awaie the hereticall figuratiue Figure of the Sacramentaries wiped awaie by Chrysost vnderstanding of these woordes of Chryst Thys ys my bodie For the Aduersaries wolde haue yt so a figure as of a thing absent But Chryst as Chrysostome saieth made the thing together with the woorde Wherfore as the woorde was present so was the thing present Yf the thing be present then the figure of the Aduersaries can not here be admitted Vpon the certentie of which presence the same Chrysostome in the same homelie thus taught hys people Quando igitur sacerdotem corpus tibi prebere Plain places of Chrysost for the Pooclamer Chrys ibi videris noli sacerdotis sed Christi manum ad te porrigiarbitrari Therfore when thow seest the preist geue thee the bodie thinke not the hand of the preist but the hand of Chryst to be put furth to thee And that the people shoulde geue full creditte to this trueth he vseth this perswasion in the same homelie Qui enim maius idest animam suam prote posuit quare dedignabitur suum tibi tradere corpus Audiamus igitur tam sacerdotes quÃ m alij quÃ m magna quÃ m admirabilis res nobis concessa est Audiamus oro perhorrescamus carnes suas nobis tradidit seipsum immolatum nobis proposuit Quam igitur satisfactionem offeremus cum tali pabulo nutriti peccemus cum Agnum comedentes in lupos conuertamur cum ouinis carnibus refecti vt leones rapiamus He that hath geuen a greater thing for thee that ys to saie his life why will he disdein to deliuer hys bodie to thee Let vs therfore heare bothe preistes and other howe great and wonderfull a thing ys graunted vnto vs. Let vs heare I praye yowe and let vs feare He hath deliuered vnto vs hys flesh himself offred hath he putte before vs. What satisfaction then shall we offre that being nourished with soch foode doe sinne When eating the lambe we are turned into wolues when satisfied with shepes flesh we rauine as lions Thus farre Chrysostom Note well

this perswasion of his Yf Chryst hath vouched saif to geue his life for thee will he not vouche safe to geue his bodie he hath geuen his life for thee whiche ys a great matter will he not geue thee his bodie whiche ys not so great a matter After that we haue considered this perswasion let vs somwhat more depelie weigh this place of Chrysostom and we shall finde yt so euident in declaring the presence of Chrystes bodie in the Sacrament that Sathan himself Tearmes to plain for figuratiue speaches can not well open hys mouthe against yt moche lesse hys mynisters For if they will glose this place of Chrysostom they must bestowe a great nombre of figures vpon yt For here be manie plain woordes and tearmes as his bodie his flesh a great and a woonderfull thinge himself offred settfurth before vs soche foode the lambe the flesh of the shepe whiche doe declare vnto vs the presence of Chrystes bodie And therfore as ys saied they must be darkened with manie figures and mystie gloses yf they shall be peruerted to the Aduersaries corruption of the trueth And trulie yt were wonderfull that Chrysostom preaching to the people wolde vse so manie plain tearmes and leaue them as sownding in their owne significacion when in verie dede as the Aduersaries saie and wolde bear vs in hand they doe all signifie figuratiuelie But let vs yet a litle deapelier consider the wholl place and tearmes of the same And first as touching the perswasion let vs weigh the comparison that ys made in the same by this authour to declare the great loue and mercie of Chryst towardes vs wherin he compareth the life of Chryste whiche he gaue for vs to his bodie which he geueth to vs. Nowe if the Aduersarie by the bodie will vnderstand a figure of the bodie howe vnmeet a comparison will he cause Chrysostom to make as to compare a bare figure to the life of Chryst Or who will thinke that Chrysostome Figures be no wonderfull things wolde vse soche a great matter as the life of Chryst geuen for vs to perswade vs to beleue so small a matter as that Chryst geueth vs a peice of bread a figure of his bodie after the sense of the Sacramentarie But that yt can not beare that sense the woordes that folowe doe well prooue For he saieth that the thing that ys geuen vnto vs ys a great and a wonderfull thing Yf yt be but a figure yt ys no great thing For figures haue ben since the beginning and for the most parte not esteemed as great thinges in the respect that they were figures Yf the Aduersarie will saie that Chrysostom speaketh of the bodie of Chryst spirituallie receaued whiche ys a great thing Yet yt will not helpe wonderfull what ys proprelie him to wrest Chrysostom to him For albeit the bodie of Chryst spirituallie receaued be a great thing yet yt ys not proprelie woonderfull For that ys proprely woonderfull that ys not in vse but rare seldom and almost not seen as saieth sainct Augustine Nowe to receaue the bodie of Chryst spirituallie ys no rare matter for yt hath ben in vse from the beginning SpuÌ„all receipt onelie of Chryst ys not wonderfull of the worlde yt was comon to the holie Fathers and Patriarches in the lawe of nature Yt was in vse among the faithfull Iewes and so among the faithfull Chrystians though not among the false Chrystians yt ys no straunge matter and therfore not a woonderfull thing though a greate thing But to receaue Chrystes bodie bothe spirituallie and reallie that ys both a great thing and a woonderfull thing woonderfull I saie for that yt was neuer in vse the bodie of Chryst reallie to be receaued before Chryst saied Take eate this ys my bodie at whiche time he did institute and ordein yt so to be receaued Before Chryst did so by his woorde instite the worlde neuer knewe this maner of receipt yt was neuer in vse neuer in practise And therfore yt ys a wonderfull thing not onelie for that yt exceadeth the compasse of reason and passeth the reache of the senseis that a naturall bodie shoulde in soche maner be receaued but also for that before Chrystes institucion yt was neuer in vse But what needeth me to trauaill so moche in declaring this when the SpuÌ„all and real receipt together of Chrystes bodie ys wonderfull authour himself openeth what the great and wonderfull thing ys that he speaketh of heare saing in the same place Audiamus oro perhorrescamus carnes suas nobis tradidit seipsum immolatum nobis proposuit Let vs heare I beseche yow and let vs feare He hath deliuered to vs his flesh himself offred hath he sett before vs. Thys ys the great thing that he spake of this ys the woonderfull thing that ys geuen to vs which he meneth of the slesh of Chryste Chryst himself sett before vs. Which thing that we shoulde well geue heed vnto and perceaue the greatnesse and wonderfullnesse of yt he preuenteth vs with hys aduertisement saing Let vs heare and feare whiche kinde of aduertisement neaded not if yt were but a peice of breade And note here that Chrysostome to the entent the thing might fullie be perceaued according to the trueth and his mening in the same he did not content himself onelie to saie that Chryst hath deliuered vnto vs his flesh but he addeth that Chryst sett himself offred before vs wherbie are remoued all the SathaÌ„s seales can not be hanged to Chrysostomes woordes figures and tropes whiche the Aduersaries to the corruption of the trueth wolde here haue putto For yf Chrysostome had saied no more But that Chryst hath geuen to vs his flesh then wolde Sathan by his ministers hanged on one of his comon seales as this woorde figuratiuelie or spirituallie and so made yt to haue appeared that yt ys his euidence But the holie Gost being a good schoolemaster hath taught hys scholer Chrysostom so to frame his woordes that if the enemie wolde go aboute to falsifie them by putting to one of his comon seales yet his falhead shoulde needes appeare For when Chrysostome had saied that Chryst had deliuered vnto vs hys flesh he immediately added as an exposition of those woordes himself hath he setfurth before vs. By whiche woordes the matter ys made plain for yf Chryst himself be sett before vs then ys the bare figure taken awaie and denied Yf he be sett before vs then ys he not onely spiritually receaued For spirituall receipt ys in vs and not before vs. Chryst by the doctrine of the Aduersarie ys within vs and not in the Sacrament before vs but Chrysostom saieth that he ys before vs and speaketh of the being of Chryst in the Sacrament Wherfore he himself ys in the Sacrament before vs and so ys excluded the onely spirituall maner whiche ys the other seale of the Aduersarie and the reall presence ys proued whiche ys the doctrine catholique The farder

doctrines doeth affirme what shall be the priuilege or what reason that onely men shoulde communicate the bodie and bloode of him and not Deuells also for the whiche in his passion he did shedde his bloode hitherto Theoph. Who improuing the opinion of Origen before mencioned saieth that if the bodie of Chryst shoulde suffre for Deuells and his blood shoulde be shedde for theÌ„ then vnto theÌ„ he shoulde haue saied as he hath to his Apostles and all faithfull men Take eate This ys my bodie Take and drinke This ys my blood Whiche argumeÌ„t as yt doth confute the errour of Origen for that yt ys meit that all they that be partakers of the redemption purchaced by the bodie and blood of Chryst should also be soche as to whoÌ„ in time conuenient yt Deuells be not redemed by Chrystes passion but if they might receaue him spirituallie they shoulde be partakers of his merittes might be saied Take eat This ys my bodie Take drinke This ys my blood Whiche thing to Deuells ys not saied so also yt doeth impugn the errour of our Aduersarie in that that no mencion being made of figures and tropes the wordes of Chryst be left in their owne propre sense teaching vs that we must take and eate his verie bodie and drinke his verie bloode And that they doe so teache vs by the minde of this authour the woordes that folowe in his second argumeÌ„t doo well prooue For the better perceaving wherof vnderstaÌ„d first as the trueth of the catholique faith ys that Deuells be not redemed by the passion of Chryst neither be they nor can be partakers of the vertue and benefitt of the same Nowe to receaue Chryst spirituallie ys to receaue the grace and fruict of this passion When then in his second argument this authour saieth that the Deuells be not parone bloode excludeth an other and the legall solemnitie when yt ys chaunged ys fulfilled Thus Leo. For the better vnderstanding of this saing of the authour yt ys to be obserued that he doth compare the solemnitie of the olde iudaicall Passouer to the newe Passouer solemnely begonne by Chryst in his last supper Whiche thing maie well be perceaued by the last woordes of the authour wher he saieth as the conclusion of all that he had before spoken legalis festiuitas dum mutatur impletur And the legall solemnitie when yt ys chaunged ys fulfilled The legall solemnitie was the feast of the Paschall lambe This feast was chaunged and then fullfilled when Chryst in stead of that lambe being the figure made his solemne feast and gaue his owne bodie and bloode the bodie and blood of the right and verie true lambe of God that taketh awaie the sinnes of the worlde of which matter more ys saied in the first booke In the whiche feast saieth the authour that the shadowes shoulde geue place to the bodie and the images shoulde ceasse in the presence of the trueth the olde obseruance ys taken awaie with a newe sacrament Marke then in the legall solemnitie was the shadowe in Chrystes supper the bodie in the legall solemnitie were the Images in Chrystes feast was the presence of the trueth that ys the verie thing signified by the image which ys the bodie and bloode of Chryst not nowe in figure but in verie deed See ye not nowe then what ys in Chrystes supper Ys ther not the bodie of the shadowe and not the onelie shadowe Ys ther not the verie thing and not the image Ys not the bodie of the shadowe In Chrystes supper ys the verie bodie and not the shadow and the verie thing of the image the bodie and blooode of Chrysts Then the verie bodie and bloode of Chryst be in hys supper Thus maie ye perceaue what he ment when he saied that Chryst did ordein the Sacrament of hys bodie and bloode not a Sacrament voyde of hys bodie and bloode but a Sacrament conteining hys bodie and bloode Will ye see this again plainlie taught This authour saieth that the olde obseruance ys taken awaie with a newe Sacrament But what ys thys Sacrament Yt ys a sacrament that ys a sacrifice remouing and ending the sacrifice of the Paschall lambe and others of that nature Yt ys a Sacrament wherin ys bloode excluding the bloode of legall sacrifices Hostia in hostiam transit sanguis sanguinem excludit one sacrifice passeth into an other sacrifice one bloode excludeth an other bloode The sacrifice of the olde lawe passeth into the sacrifice of Chrystes bodie and ther endeth and the bloode of Chryst excludeth and putteth awaie the bloode of the sacrifice of the olde lawe and so ys the sacrifice of that bloode ended Chryste in his supper did not institute a bare Sacrament onelie Thus maie yowe perceaue that when this authour saied that Chryst ordeined the Sacrament of hys bodie and bloode that he ment not onely the institucion of a bare Sacrament but also the consecracion of the bodie and bloode of Chryst lieng hidden vnder the formes of bread and wine in the same Sacrament Whiche ordeinance and consecracion was doen by the woordes of Chryst when he saied Take eate This ys ys my bodie And Take drinke this ys my bloode And so the woordes teache the verie presence of Chrystes bodie and blood in the Sacrament and not a naked figure Yf thus moch satissie not the reader forsomoch as ys here saied of and vpoÌ„ this authour as I trust yt maie anie that ys not contenciouse yf he desire to see more of this authour let him reparie to the sixt of sainct Iohn and to the beginning of this processe vpon the woordes of the Supper and he shall see more wherfore remitting the reader to those places I staie to saie anie more vpon this coople but hast me according to my promesse to heare an other coople THE SEVEN AND FIFTETH CHAP. PROceadeth in the exposition of the same woordes by sainct Cyrill and sainct Gregorie THough yt be moche that ys allready saied vpon these sewe woordes of Chryst and maie well suffice to teache the trueth of this matter yet that the arrogancie of the Proclamer maie be beaten down and his vntrueth against gods trueth well perceaued we shall yet bring in one or twoo cooples mo of the higher house of Chrystes Parliament and then descend to other of the lower house Of the higher house ther yet remaineth holy Cyrill whose faith in the Sacrament although yt maie well be knowen to vs by hys manie and sondrie sentences both in the first booke and in this vpoÌ„ the vi of S. Iohn alleadged yet that the faith of the catholique Church maie be discerned from errour and heresie with which titles some heretiques wold defame the same we wil heare him teache vs the faith that ought to be had and geuen to the woordes of Chryst and howe we shall vnderstand them euen as he taught Calosyrius to whom he wrote vpon the woords of Chryst in this maner Non dubites an hoc verum

flesh appeareth not causes of the goodnesse of God towarde vs and shewed in this Sacrament the one ys that though yt be flesh in dede yet as Euthymius and Theophilact also doe saie God considering or condescending to our infirmities maketh yt not to appeare vnto vs that that yt ys in dede but yt appeareth still to vs as yt was before as bread and wine The other cause whie we receaue the verie flesh of Chryst though not in the forme of flesh ys saieth Cyrill that the bodie of Chryst whiche in an other place he calleth the bodie of life might be in our bodies as the seede of life to communicate life vnto vs and so make vs by vertue therof to liue euerlastinglie Nowe if the Sacrament were but a figure and not the bodie of Chryst as the Aduersarie saieth howe coulde Cyrills saing be true that God turneth the offred thinges into his flesh Again if in the Sacrament we receaue The flesh of Chryst receaued in the Sacr. ys the seed of euerlasting life not the bodie of Chryste howe then standeth Cyrills sainge that the bodie of Chryst to the intent yt maie be the seed of life ys fownde in vs Yt maie then well be perceaued that the doctrine of the Aduersarie teaching that Chrystes bodie and bloode be not in the Sacrament ys pestilent perniciouse and vntrue not onely in that yt ys repugnant to the doctrine of this holie Father and others before alleadged but also to the verie woorde of Chryst who plainlie saieth This ys my bodie and the Aduersarie saieth yt ys not his bodie But a figure of his bodie But yt ys time that we heare S. Grogorie whom we haue appoincted to ioin with S. Cyrill to declare what was the faith of the latin church in his daies Thus he writeth Debemus itaque praesens seculum vel quia iam conspicimus de fluxisse tota mente contemnere quotidiana Deo lachrimarum sacrisicia quotidianas carnis Grog li. 4 dialog ca. 58. sanguinis eius hostias immolare Haec namque singulariter victima ab aeterno interitu animam saluat quae illam nobis mortem Vnigeniti per mysterium reparat Qui licet resurgeÌ„s ex mortuis iam non moritur mors ei vltrÃ non dominabitur tamen in seipso immortaliter atque incorruptibiliter viuens pro nobis iterum in boc mysterio sacrae oblationis immolatur Eius quippe ibi corpus sumitur eius caro in populi salutem partitur eius sanguis non iam in manus infidelium sed in ora fidelium funditur Hinc ergo pensemus quale sit pro nobis hoc sacrificium quod pro absolutionÃ¨ nostra passionem Vnigeniti filii sui imitatur Quis enim fidelium haberÃ¨ dubium possit in ipsa immolationis hora ad sacerdotis vocem caelos aperiri Dailie sacrifice of Chrystes bodie and blode ys to be ofred in illo Iesu Christi mysterio Angelorum Choros adesse summis ima sociari terrena coele stibus iungi vnum quoque ex visibilibus inuisibilibus fieri We aught therfor forasmoche as we see this present worlde to haue comed to nothing with all owre minde to contemne yt and to offre vnto God the dailie sacrifices of teares the dailie sacrifices of his flesh and bloode This singular sacrifice saueth the soule from euerlasting destruction whiche reneweth vnto vs by misterie the death of the onelie begotten Sonne Who allthough rising from death dieth no more and death shall neuer more haue lord shippe ouer him yet in himself liuing immortallie and in corruptiblie he ys offred again in this misterie of the holie oblacion for vs. Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroede his not bloode ys nowe shedde not into the handes of the vnfaithfull but into the mouthes of the faithfull By this theÌ„ let vs weigh what maner of sacrifice this ys for vs whiche for our deliuerance dothe allwais folowe the passion of the onely begotten Sonne What faith full man can doubte in the time of that sacrificing at the woorde of the preist the heauens to be opened in that misterie of Iesus Chryste companies of Angells to be present vnto high thinges lowe thinges to be coopled to heauenlie thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Thus moche S. Gregorie Yt maie perchaunce be saied that though this place of S. Gregorie doeth moche prooue the verie presence of Chrystes bodie in the Sacrament yet yt teacheth not the vnderstanding of Chrystes woordes This ys my body whiche ys the matter that I nowe take in hande to declare Trueth yt ys that the woordes of Chryst be not here recited by expresse woordes but they are heare vnderstanded and the true vnderstanding of them ys also here settfurth for the vnderstanding wherof I first note vnto yowe this sentence of Gregories authoritie What faithfull man saieth he can doubte in that time of immolacion at the voice of the preist the heauens to be opened c. what voice of the preist yt ys at whiche the heauens be opened the companies of angells be present high thinges are coopled to lowe thinges but that voice of the woordes of Chryst spoken by the preist in the person of Chryst This ys my bodie This ys my blood For vnto that time saieth S. Ambrose the preist vseth The heaueÌ„lie bodie of Christ ys ioâ—ned to the earthlie formes of bread and wire at the pronouincing of the woordes of Chryst his owne woordes but then he vseth not his owne woordes but the woordes of Chryst at the whiche voice all these wonderfull thinges are doen. S. Gregorie then by this voice of the preist vnderstandeth these woordes of Chryst vttered by the preist The true vnderstanding of whiche woordes he teacheth when he saieth that at the speaking and pronunciacion of them vnto high thinges lowe thinges are coopled vnto heauenly thinges earthlie thinges are ioined What be these high thinges and heauenly thinges coopled and ioined to lowe thinges and eartlie thinges but the heauenly and gloriouse hodie and bloode of our Sauiour Chryst whiche by his diuine power turning the substances of bread and wine into the substance of the same his bodie and bloode and being in the Sacrament vnder the earthlie formes of bread and wine he being high and heauenly ys ioined and coopled to lowe and earth lie thinges Jrenaeus li. 4. ca. 34. After this maner the holie martir Irenaeus did settfurth the holie SacrameÌ„t for he saieth Qui est Ã terra panis precipiens vocationem Dei iam non communis panis est sed Eucharistia ex duabus constans rebus terrena coelesti The bread whiche ys of the earth receauing the vocacion of God that ys the woordes of consecracion ys nowe not common bread but Eucharistia a good grace of God being Amb. ora prepar ad Missam compact of two thinges

sense and vnderstanding of them Wherfor we maie verie well conclude that the woordes of Chryst are to be vnderstanded withoute figure or trope accordinglie as this learned auncient hath taught Perchaunche the Proclamer will saie that although this authour denieth a figure in Chrystes woordes yet he doeth not as by him ys requested in his proclamacion saie plainlie by expresse woordes that Chrystes naturall bodie ys in the Sacrament To see the vanitie of this shift let vs searche howe manie thinges be called Chrystes bodie and by applicacion we shall perceaue that yt can not otherwise be but that this authour speaketh of the naturall bodie of Chryst Ther be foure thinges that be called the bodie of Chryste The figure the Churche the meritt fruit or vertue of his passion and his bodie naturall Foure thinges called the bodie of Chryst. The figure ys called the bodie of Chryst For S. Augustine saith that figures oftentimes haue the names of the thinges of the whiche they are figures This maner of bodie ys not here to be vnderstanded for yt ys by expresse woordes denied of this authour Yt ys not the Churche which S. Paule calleth the bodie of Chryst For to all men yt ys euident that the Sacrament ys not the Churche other wise then bicause the Sacrament ys a figure of the Churche Yt ys not the spirituall bodie of Chryst I meen the meritte vertue and grace of Chrystes passion For the bread and wine cannot be transmuted into yt as the Aduersarie him self doth graunt Yt remaineth then that yt must nedes be spoken of the naturall bodie of Chryst And wher of necessitie one thing must be vnderstanded and none other can ther be vnderstanded that place must nedes be called plain To be short wher a thing ys spoken of and if yt can not be applied to the figure of the thing yt must nedes be applied to the thing yt self speciallie Plain tearmes for proof of reall prescÌ„ce when the circumstance shall also fully prooue the same as here yt doeth For the transmutacion of the bread and wine into the thing and these terms his owne verie bodie and his own verie bloode with the comparisons of the propreties of the breade and wine to the propreties of the bodie and bloode of Chryst maketh the matter so plain that yt can not be but confessed so to be but as a man in a bringht Sunne shining daie will maliciouslie saie that the Sunne shineth nott But what doe I stande so long vpon so clere a place Yt ys time that the other that shall declare the faith of the latin Churche be produced who shall be Isidore This Isidore although he be not with in six hondreth yeares of Jsidorus coÌ„mended Chryst yet he ys verie neare For he liued the yeare of our Lorde 626 I haue yet produced him to make vppe the coople with Euthymius both that he ys the eldest of the latin Church of them that remain and treact of the woordes of Chryst and also that he ys one that liued before anie controuersie Isydor de offic eccle cap. 18. was risen in the matter of the holie Sacrament Wherfore I might produce him as a sufficient and a meet wittnesse in this matter this ys his testimonie Sacrificium quod Ã Christianis Deo offertur primum Christus Deus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur Chryst instituted the sacrifice of fred of the ChrystiaÌ„s sicut legiturin Euangelio Accepit Iesus panem calicem benedicens dedit eis 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 shoulde be betraied as yt ys redd in the gospell Iesus tooke the bread and the cuppe and blessing them gaue them vnto them Thus Isidor In this breif saing of this authour ye learn not that Chryst gaue vnto his Apostles a figure of his bodie and bloode but that he gaue them his bodie The blessing of Chryst of great force and power and bloode We be here also aduertised of the time that yt was before he shoulde be betraied as yt ys readde in the Gospell whiche was in his last supper at which time as this authour maketh mencion he tooke the bread and the cuppe and blessing them gaue them to this Disciples Great ys the prowe of the blessing of Chryst And as the power ys great so ys the Matth. 14 Ioan. 6. Matth. 15 effect answerablie great He blessed the fiue loaues aÌ„d two fishes and by that blessing they so multiplied as they fedde fiue thousande people And when they were satisfied ther were gathered vppe twelue baskettes full of the fragmeÌ„tes that they had lefte He blessed vii loaues and a fewe fishes and by the Effect of Chrystes blessing of the breade power of his blessing they were sufficient not onely to feede and satisfie foure thousande people but also to fill seuen baskettes after they had doen. Great therfor I saie ys the power of Chrystes blessing Wherfor taking in his last supper the breade and the cuppe and blessing them he wrought ther by soche and so great an effect the he saied This ys my bodie This ys my bloooe This great effect ys aunswerable to so great a power Yf by this blessing he had made the bread and wine onelie figures of his bodie and blode and not his verie bodie and bloode the effecte in respect had ben very small For manie Ioan. 3. To saie Chryst made but a figure of hys bodie by blessing the bread ys a derogacion of his power and honour thinges were figures without the expresse blessing of God The lambes the calues the oxen that were slain in the lawe of Moyses The brasen Serpent as Chryst him self testifieth was a figure of himself exalted vpon the Crosse And yet we read not that yt was blessed to be made a figure yt ys therfor but a vain dreame of the aduersarie and an abasing of Goddes power and a derogacion to his honour to saie that Chryst blessing the breade and wine did no more but make theÌ„ figures of his bodie and bloode Therfor acknowleadging the great power of Chrystes blessing with this holie Bishopp Isidore let vs saie as he saieth that Chryst gaue to his Apostles after he had blessed the bread and wine not nowe bread and wine in substance but the bodie and bloode of himself according to the trueth of his owne saing This ys my bloode As who might saie before I blessed yt yt was bread Amb. li. 4 de Sac. c. 4 Ang. de verbis Do. serm 28. Consent of doctrine among the holie and auncient sathers and wine but nowe that I haue blessed yt and by my blessing chaunged yt nowe I saie to yowe Take and eate This ys my bodie Take and drinke this ys my bloode This like maner of vnderstanding as ys

exposition of the Aduersaries so ys yt consonaunte and agreable to the doctrine and exposition of the elders In the next chapter before this yowe sawe the exposition of Euthymius vpoÌ„ these woordes of Chryst not vnlike vnto this but altogether like Euth in 26. Matt. Doctrine of the Sacramentarie contrarie to the sathers bothe in woordes and sentence yt ys not saieth he a figure of Chrystes bodie but his bodie not a figure of hys bloode but his bloode Wherfore Reader when thowe seeist the authours agree and agreyng saie the contrarie of that that the Aduersarie teacheth thowe maist be well adsured that the doctrine of the Aduersarie ys false Wherfore seing yt plain before thine eyes flee the falhead and cleaue to the trueth The third note also maketh for the declaracion of this matter that he alleaging the sixt of sainct Iohn referreth yt to the Sacrament in the same sense that he vnderstoode Chrystes other woordes which ys as Theophilact also vpon the same sixt of sainct Iohn saieth Non figura carnis sed caro med est Not a figure of my flesh but yt ys my flesh So that by these authours the sixt of S. Iohn perteineth to the Sacrament notwithstanding the contrarie saing of Luther and Oecolampadius and other of that rable In which chapter ys promised the geuing not of a figure of his flesh but his verie flesh And as yt was ther promised verilie to be geuen so was the same to the accomplishment of the same promesse in verie dede deliuered and receaued euen the verie flesh and verie blood of Iesus Chryst and not the onelie figure of them The fourte note also whiche ys for the due receauing of the Sacrament geueth also light to the vnderstanding of the presence of Chrystes verie bodie in the Sacrament But for that the conuenient place to speake of this matter ys in the thirde booke we shall not here trooble the reader with all We haue nowe seen a goodlie and an euident testimonie testifieng howe Chrystes woordes were vnderstanded in the greke Church we will likewise heare one that shall declare the vnderstanding of them in the latin Church Who shall be Haymo who vpon these woordes of Chryst writeth thus Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Haymo in 26. Matth Postquam coenauit dedit eis panem vinum in mysterio videlicet corporis sanguinis sui Quia enim panis cor hominis confirmat vinum anget sanguinem in homine meritÃ² idem panis in carnem Domini mutatur idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter sanguis The Solemnities of the olde passeouer being fullfilled our Lord goeth to shewe the sacramentes of the newe Passouer After he had supped he gaue them breade and wine in mysterie BreadchauÌ„ged into the bodie and wine into the blood of Chryst not in figur but in trueth that ys of his bodie and bloode Bicause bread doeth make strong the heart of man and wine encreaseth blood in man therfor the same bread ys verie well chaunged into the flesh of Chryst and the same wine ys transferred into the blood of our Lorde not by figure nor by shadowe but by trueth For we beleue that in verie dede yt ys the flesh of Christe and likewise that yt ys hys bloode Thus moch Haymo Yowe see nowe here in the latin Church also a goodlie testimonie and a clere exposition of Chrystes woordes so clere and plain that I shall not nede to trauaill to open the same but onely I haue thought good to note to thee Reader the goodlie order that this authour obserueth in his exposition First he ioneth our newe Passouer to the olde as the verie trueth to the figure whiche being in place the figure vanisheth awaie Wherbie yt ys consequent that yf the Passouer whiche Chryst did institute were the trueth whiche the olde passouer did prefigurate that the newe Passeouer was a true thing in dede and not a bare figure For otherwise shoulde the figure be the figure of a figure and not of a trueth which ys against the nature of a figure And when he had thus ioined the trueth to the figure he declareth wheÌ„ yt was doen saing that after he had supped he gaue them bread and wine in the mysterie of his bodie and bloode Then proceading he geueth a cause whie Chryst vsed bread and wine in this mysterie of his bodie and blood bicause saieth he the materiall bread comforteth the heart and the materiall wine encreaseth the blood therfor to signifie that as these twoo things doe A chaunge in the Sacr. in trueth not in figure woorke ther effectes in our material bodies so thy being transmuted and chaunged into heauenlie bread and wine of Chrystes bodie and blood the bread of the life they woorke the like effect spirituallie in our soules And forasmoche as he had saied that the bread and wine be turned and chaunged into the bodie and bloode of Chryst he immediatelie teacheth howe yt ys chaunged They are chaunged saieth he not by figure nor by shadowe sed per veritatem but in verie dede whiche ys asmoche to saie as yt ys chaunged or turned into the verie flesh and blood of Chryst in verie dede and not into a bare Sacramentall bread as the Aduersarie tearmeth ys Now as I haue doen with DamasceÌ„ so will I with this authour first coÌ„ferr this dictrine with the doctrine of the elders to see howe they agree and after the doctrine of the aduersarie both that yt maie appeare which of theÌ„ best agree with the auncient Churhe and whether ther be anie iust cause why the Aduersarie shoulde reiect this authour or his likes This authour Greg. Nissen serm cathec de diuinis Sacramen saieth that the bread ys chaunged into the bodie of our Lorde and the wine into his bloode doeth not among the elders the great elder Gregorie Nissen vse the like woordes Quamobrem saieth he rectÃ¨ nunc etiam Dei verbo sanctificatum panem in Dei Verbi corpus credimus immutari Wherfor we doe nowe also verie well beleue the bread that ys sanctified by the woorde of God to be chaunged into the bodie of the sonne of God See ye not then that the doctrine which Haymo here teacheth of the transmutacion chaunging or turning of the bread into the bodie of Chryst TraÌ„substaÌ„ciacoÌ„n that ys chaunge of bread aÌ„d wine into the bodie and bloode of Chryst a matter of faith which nowe the Church tearmeth Transubstantiacion ys an auncient doctrine and if yowe will conferre them diligentlie ye shall haue occasion to thinke that this authour Haymo did in this matter folowe Gregorie Nissen their sainges be so like For as Gregorie maketh this matter of the chaunging of the bread into the bodie of Chryst no matter

after he had once blessed yt and saied this ys my bodie he deliuered no breade but his bodie according to the trueth of his woorde Other thinges woorthie of note ther be in this authour but hauing declared that that sufficeth to the pourpose for the expownding of Chrystes woordes I leaue the rest to be considered by the reader and will hast me to bring in an other coople THE TVO AND SIXTETH CHAP. ABIDETH in the exposition of the same woordes by Rupertus and Nicolaus Methonen WIshing that the reader should fullie perceaue the descent of the faith of the Sacrament howe yt ys deduced froÌ„ Chryst to the Fathers and so from age to age and from time to time euen vnto this our time and therwith howe the woordes of Chryst are to be vnderstanded euen from Chrystes time of the speaking of theÌ„ vntill this our time forsomoch as I haue passed so neare to our time I will with thy pacience gentle reader go on vntil I bring the within a verie litle of this our time In Gods name then let vs proceade and go to the time of Rupertus who ys thought to haue liued the year of our Lord MCCXXiiii aÌ„d so about CCCCXXXViii agon of whome we shall learn what faith was in the latin Churche in his time as concerning the blessed Sacrament and howe the woordes of Chryst were vnderstanded Thus he writeth Coenantibus id est sedentibus adhuc in coena Rup de operib lib. 3. qua manducauerant carnes agni carnes Paschae veteris accepit panem benedixit Panem communem accepit sed benedicendo longÃ¨ in aliud quÃ m suerat transmutauit vt veraciter diceret sic Hoc est corpus meum quod pro vobis tradetur Item vini substantiam accepit sed itidem gratias agendo vel benedicendo sic in aliud vertit vt diceret veritas quae non mentitur Hic est sanguis meus noui Testamenti qui pro multis effundetur Sed non videtur oculis carnis non sentitur gustu oris quÃ²d panis ille caro factus sit quÃ²d vinum illud in sanguinem versum sit Nimirum si videretur color aut sentiretur sapor carnis sanguinis humani homini non plus salutis sed plurimum adferret horroris Being at supper that ys sitting yet at supper in the whiche they had eaten the flesh of the Yf Chryst blessing the bread transmuted yt into a better thing M. Pilkintons argument healteth lambe the flesh of the olde Passouer he tooke bread and blessed yt he tooke comon bread but blessing yt he did transmute yt into a farre other thing than yt was that he might trulie saie This ys my bodie which shall be deliuered for yowe He did also take the substance of wine but likewise geuing thankes or blessing he did so turne yt into an other thinge that the trueth which lieth not might saie This ys my bloode of the newe Testament whiche shall be shedde for manie But yt ys not seen with the eies of the bodie yt ys not perceaued by the taste of the mouthe that that bread ys made the flesh of Chryst that that wine ys turned into bloode For trulie yf the cooloure of the flesh and bloode of man should be seen or the taste shoulde be perceaued yt shoulde bring no more health to a man but yt shoulde bring moch loathsomnesse Thus moche Rupertus In this authour as in Anselmus who went last before him in the last chapter ys declared the vertue and power of the benediction of Chryst when he Effect of Chrystes blessing of the bread blessed the bread and wine in his holie supper For as Anselmus saied that by the blessing of the bread and wine they were made the bodie and bloode of Chryst So this authour saieth that Chryst blessing the bread did transmute or chaunge yt into a farre better thing Whiche thing was soche that Chryst might trulie saie by yt This ys my bodie whiche ys geuen for yowe Neither let this seem straunge to the Aduersarie that these two authours saie that by the blessing of Chryst the bread and wine be chaunged or turned into the bodie and blood of Chryst For yt ys not a sainge yesterdaie inuented but yt ys a sainge of the great Fathers the auncientes and pillers of the Church Howe moche doeth sainct Ambrose speake of this thing how large a discourse doeth he make of yt treacting of the blessed Sacrament and prouing by examples of the scripture howe the grace and blessing of God doeth chaunge the nature of one thing into an other thing Amb. li. de imit myst cap. 9. He saieth thus Quantis igitur vtimur exemplis vt probemus non hoc esse quod natura formauit sed quod benedictio consecrauit maioremî€‚ue vim esse benedictionis quam naturae quia benedictione etiam natura ipsa mutatur Howe manie examples haue we to proove that this ys not yt that nature formed but yt that the blessing hath consecrated and that the power of the blessing ys greater then the power Power of blessing greater theÌ„ power of nature of nature Bicause that by the blessing nature yt self ys chaunged And after manie examples ther produced to that pourpose he maketh this conclusion Quodsi taÌ„tum valuit humanabenedictio vt naturaÌ„ coÌ„uerteret quid dicimusde ipsa coÌ„secratione diuina vbi verba ipsa Domini saluatoris operaÌ„tur Yf theÌ„ the blessing of maÌ„ were of so great force that yt might turn or chaunge nature what saie we of the diuine consecracion wher the verie woordes of owre sauiour doe woorke them selues Thus S. Amb. And thus maie we perceaue the great power of Chrystes blessing to be soche that not onelie yt maie but yt doeth also chaunge the nature of one thing into an other as the nature of bread and wine in the Sacrament into Transubstanciacion auouched the verie nature of the bodie and bloode of Chryst verilie and substanciallie And therfor this chaunge wrought and doen by the blessing of Chryst for somoche as yt ys a turning or chaunging of one nature or substance into an other nature or substance yt maie verie well beare the name of Transubstanciacion For that name doeth liuelie declare the acte that ther ys doen. Holie Cyrill also considering that the great worke of God whiche maketh present in the Sacrament the bodie and bloode of Chryst ys doen by the denediction of God doeth commonlie in his workes call the blessed Sacrament the misticall benedictioÌ„ As then this authour hath taught no other wise then he heard his Fathers speake before him of the power of Chrystes blessing no more doeth he in teaching the presence of Chrystes bodie and bloode although our senseis can not perceaue the same presence For saieth he though the bread be made the flesh of Chryst and the wine be turned into his bloode yet neither doe we see yt neither tast yt so to be By whiche his teaching he

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 womaÌ„ 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 receauiÌ„g 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 haÌ„dled 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 JreÌ„ 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

mare rubrum significat ChristuÌ„ Populus transiens significat fideles Mors Aegyptiorum significat abolitionem pectorum The reade Sea a figure of Baptism The redde sea signifieth Baptisme Moyses the leader through the redde sea signifieth Chryst The people passing through yt signifieth the faithfull The death of the Egiptians signifieth the abolishing of sinnes Thus he In whiche saing of S. Augustin we perceauing the thinges doen in the olde Testament to signifie thinges doen in the newe Testament maie also by applicacion of the one to the other perceaue howe answerable the one ys to the other Whiche yet in some parte S. Augustine more clerely openeth in an other place Rubet mare rubrum Baptismus vtique Christi sangnine consecratus Hostes sequentes Ã tergo moriuntur peccata praeterita Ducitur populus per desertum CoÌ„t Faust baptisati omnes nondum perfruentes promissa patria sed quod non vident sperando per patientiaÌ„ expectando tanquam in deserto sunt The redde Sea ys redd likewise Baptisme consecrated with the bloode of Chryst The enemies folowing die be hinde their backe the sinnes past are destroied The people ys ledde through the desert all the baptised not yet enioieng the promissed contrie but hopping and through pacience looking for that they see not they are as in the desert Thus moche S. Augustin Chrysostome also most manifestly setteth furth this figure applieng yt to baptisme as to the thinge by yt figured And first he diligentlie noteth howe S. Paule to euery of these figurs whiche the fathers receaued addeth this woorde all saing all our fathers were vnder the cloude and all did passe the Sea and all were baptised vnder Moyses and all did eat of one spiritual meate and all did drink of one spiritual drink In the which he noteth a In dictum Apost Nâ—olo vos ignor great similitude aÌ„d answearablenesse of the things figured to the figures and afterapplieng yt to the pourpose saieth Volens enim declarare quod sicut in EcclesianoÌ„ est discrime serui liberi neque ciuis aduenae neque senis adolescentis neque insipientis saptentis neque priuati principis neque mulieris viri sed omnis aetas omnis dignitas vnaquaeque natura in Baptismum descendit etiam Rex pauper eadem purificatione vtuntur id quod maximum nostrae praesertim nobilitatis est argumentum Nam similiter mendicus purpuram gestans ad mysteria admittuntur neque in sacramentis maior istius quam illius est respectus sic in veteri conuenienter omnes posuit Neque enim dicere potes quÃ²d Moyses per aridaÌ„ Iudaei per mare transierunt neque quÃ²d abundantes per vnam indigi per aliam viam neque mulieres sub sereno viri sub nube fuerunt sed sub mari omnes sub nube omnes in Moysen omnes Nam transitus ille futuri Baptismi tipus erat Oportebat igitur primum figuram illam benÃ¨ omnia figurare quÃ² omnes ipsam tenerent sicut hic omnes ex aequo participes sunt He willing to declare that as in the Churche ther ys no difference of bond man and free man neither of contrie man and straungerneither of olde man and young man neither of vnwise man and wise man neither of priuate man and prince neither of woman and man but euery age euerie dignitie and euery nature equallie descendeth into the font both king also and poour maÌ„ vse one purificacion The whiche thing ys a great argument cheiflie of our nobilitie Baptisme ys receaued of all in different he both rich and power For bothe the begger and he that weareth purple be in like sorte admitted to the misteries neither in the sacramentes ys ther any more respecte of this then of the other So in the olde he hath conuenientlie vsed the woord al for neither canst thowe saie that Moyses did passe by the drie land and the Iewes by the sea nether that they which were riche passed by one waie and the neady by an other neither the wemen vnder the clere and the men vnder the clowde but that they were all vnder the sea and all vnder the clowde and all vnder Moises for that passage was a figure of Baptisme to come Yt behoued therfor that the figure shoulde figurate all thinges well that all shoulde be vnder the lawe eueÌ„ as here all be equallie partakers Hetherto Chrysostom Whom as ye perceaue to affirme that the passage through the red Sea was a figure of baptisme so haue ye also perceaued the one very liuely applied to the other for that parte and for so moche as they were compared together For whiche afterward coming to the very poincte of the thing he directly applieth the figurs to the things figured in theÌ„selfs Et poterimus te docere quomodÃ² vetus ad nouum Testamentum habeat cognationem ille transitus ad nostrum baptisma Nam ibi aqua hic aqua Lauachrum hic ibi pelagus Omnes hic in aquam ingrediuntur ibi omnes Iuxta hoc similitudo est Postea vis cognoscere colorum veritatem ibi quidem liberati sunt ex AEgipto per mare hic autem ab Idololatria ibi quidem Pharao submersus est hic autem Diabolus Ibi AEgyptii submersi hic autem vÃ¨tus homo peccatis defoditur And we can teache thee saieth Chrysostom howe the olde Testament agreeth to the newe and that passage with our baptisme For ther was water and here ys water Here a wishing place and Baptisme aÌ„d the read Sea compared together ther the Sea All here entre into the water and all ther. According to this here ys similitude Wilt thowe afterwarde knowe the trueth of the colours Ther they were deliuered oute of Egipt by the Sea here froÌ„ Idolatrie Ther Pharao was drowned here the Deuell Their Egiptians were drowned here the olde man with his sinnes ys buried In this although Chrysostom hath sufficientlie shewed the agreement and similitude of the figure of Baptisme with Baptisme yt self Yet he staieth not but proceadeth by like applicacion to shewe the excellencie of the effecte or operacion of the one aboue the other sainge thus Vide cognationem figurae ad veritatem veritatis excellentiam Vbi igitur est affinitas figurae ad veritatem Omnes ibi hic omnes Per aquam sunt ibi hic per aquam A seruitute liberati sunt illi nos Ã seruitute liberati sumus sed non ab eadem omnes Nam illi quidem Ã seruitute Aegytiorum nos vero Ã seruitnte Daemonum Illi quidem Ã seruitute Barbarorum nos verÃ² Ã seruitute peccati ad libertatem venerunt illi nos sed non ad eandem Nam nos ad The goodlie effectes of Baptisme multo clariorem Beholde saieth he the likelihood of the figure to the trueth and the

first to be noted in this Authour that he applieth the figure to the veritie in both partes that ys Manna to the bodie of Chryst and the water to the bloode of Chryst In the whiche ye maie perceaue howe well he agreeth with Sainct Augustin with whom he ys here ioined and howe both they agree with them that be before alleadged whiche all haue taught that Manna and the water be figures of the bodie and bloode of Chryste and that not of the bodie and bloode of Chryst absolutelie withoute respecte but of the bodie and bloode of Chryste as eaten and dronken whiche ys onely in the Sacrament as touching the corporall eating of his bodie Obserue also for the presence of Reall presence and corporall receipt of Chrystes bodie anouched Chrystes bodie in the Sacrament howe this Authour speaketh withoute tropes withoute figures or anie soche like speach and in most plain maner saieth That they did eate Manna as we the bodie of Chryste they dranke of the water of the rocke as we the bloode of Chryst. In the whiche comparaison I wolde learn of the Aduersarie howe this aduerbe of similitude shoulde agree with his spirituall maner as concerning the eatinge of yt as this Authour speaketh yt taking as they be in dede Manna for the figure and the bodie of Chryst for the veritie Yf the bodie of Chryste the veritie be eaten but spiritually then Manna was not eaten corporallie but spirituallie whiche ys to wide from the trueth For they did eate Manna as we the bodie of Chryst then yt foloweth that we eate the bodie of Chryst corporallie For they did eate Manna corporallie What folie wolde these masters of most folie laie in these holie Fathers that wher yf the hereticall assertion be true we receaue not Chrystes very bodie but the figure of yt or signe they as Chrysostom Sainct Hierom and this Authour expownding and by their expositions taking vpon them to settfurth to vs the true mening and right vnderstanding of this scripture of Sainct Paule geue vs no light of vnderstanding but raither darkenesse no true mening but a wrong mening no right vnderstandinge but a misvnderstanding and that so perilouse as therbie they bring vs into the daunger of Idolatrie For they shoulde teache vs as the heretikes wolde haue yt and saie that as the children of Israell did eate Manna a figure of Chryst So we eate the Sacramentall bread as a figure of Chryst As they the good Iewes receauing the figure receaued Chryst by faith spiritually So we receauing the Sacramentall bread as a figure receaue likewise by faith Chryst spirituallie As they receaued Manna corporally but not Chryst corporallie but onely spirituallie So we receaue the bread corporallie but Chryst not corporallie but onely spirituallie This ys the hereticall pure and syncere doctrine and yet this maner and No catholique doctour teacheth the Sacr. to be onelie a figure forme of doctrine yf yt be fownde in anie one of all the holie Fathers that haue taught synce Chryst in anie time or age I will lese my credite and geue the victorie So pure ys ther doctrine and spirituall that yt cometh not vnder our senseis either to be seen or hearde as the doctrine of the Fathers But the Fathers teache that we receaue the very bodie of Chryst and they putte no trope nor figure to yt Wherfore they expownding the Scriptures are to be vnderstanded as they speake When Chrysostome expowndeth this text of Sainct Paule he vseth no other maner or phrase of woordes in his exposition but this Ille illis Manna aquam tibi corpus sanguinem dedit He mening God gaue vnto them Manna and water and vnto thee his bodie and bloode Yf God geueth not vnto vs the bodie and bloode of Chryst verilie as the woordes in their true significacion do purporte why dothe he not by plain woordes so saie vnto vs in an exposition whiche shoulde be all cleare and plain Sainct Hierom also saied not we are fedde with the figure of Chrystes Note well these plain senteÌ„ces reader for thy state bloode whiche yf yt had ben none other ther ys no doubte but in his exposition of the scripture he wolde so haue spoken yt But he saied Et potum accipimus de latere Christi manantem And we receaue drinke flowing oute of the side of Chryst Wherby what ells can be ment but that we receaue the very bloode of Chryst that flowed oute of his side and not the bare figure Whiche might moche better haue ben expressed by other woordes then by so plain liuelie woordes as these be whiche vttereth the very thing mightilie and not the figure So also this Authour expownding the scripture therby to geue vs the true vnderstanding doth not teache that we take but a figure Whiche he shoulde haue doen yf the trueth were so But by plain woordes signifieng the verie thing he saieth that the Iewes did eate MaÌ„na as we the bodie of Chryst And they dranke water of the stone as we the bloode of Chryst What shall we nowe then doubte of the matter Coulde not these holie men and learned Fathers as well knowe to speake as Oecolampadius Zwinglius Bullinger Bucer Peter Martyr Cranmer or Iuell Were yt not to straunge that yf yt were but a figure that none emong so manie shoulde so expownde yt and declare yt Yf ther were no more but this yt might sufficientlie staie anie man not destitute of grace to beleue that the Sacrament ys not onely a figure but yt conteineth also the very bodie and bloode of Chryst as the woordes of these Authours be whiche bodie and bloode be the verities of ther figures Manna and the water of the rocke THE NINTH CHAP. PROCEADETH IN the declaracion of the same by Haimo and Theophilact HItherto we haue ben busied in the testimonies of soche as be of the most auncient Nowe we will descend to some of later time and yet not yester daie born but soche as were well towarde a thousand yeares agon and therfore before Berengarius time before the time of controuersie in the Sacrament Whom as their time doth nothing discommend So their learning ioined with holie life hath gotten them moche estimacion The coople we meen here to produce be Haimo and Theophilact whiche both haue trauailed to expownde the epistles of Sainct Paule Wherfore we can not mistrust but that they will geue vs that exposition and vnderstanding of them that the holie Churche had in their times as the other auncient Fathers before alleadged haue doen. For howe soeuer yt be in this our time yt was reputed and accompted with the holie men a great and an horrible offence to dissent or depart from anie thing that the Churche had receaued accepted approued or allowed And therfor they wolde not by anie meanes admitte that wherby they shoulde be fownde to varie from the faithe of the Churche Nowe then being sure that they report to vs the faith of the Churche as

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 Ã 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 tantÃ¹m 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 aÌ„d 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 meeÌ„ the bodie aÌ„d 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 brokeÌ„ 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

communicateth vnder one kinde nor alone thinking that of necessitie yt must so be and coÌ„temneth the auncient practise of the primitiue Church and most fiercelie accuseth the wholl Churche for these thousand years of the transgression of Chrystes institucion and commaundement Thus ye maie see that the Masse of the catholique Church for the substanciall parts and poinctes of yt being conferred to the Masse of the Apostles and Fathers of the primitiue and auncient Church ys fownd to be fullie agreable and the Communion of the Schismaticall Church in all poincts disagreable Yf the Masse had disagreed or dissented in anie substanciall poinct thow maist be well assured gentle Reader that the Proclamer wolde not by so slender so impertinent yea and so vntrue conferences haue gone aboute to improue and disgrace yt as he doeth He conferred yt with the Masse of S. Iames but in soch sorte that yf he had neuer made pithier oracion in the disputacion at the Paruis in Oxforde I ween he shoulde neuer haue ben alowed for a generall Sophister But God be praised that his catholique Churche ys so appoincted that the enemies can not finde anie weightie matter iustlie to repugn or reproue yt But let vs see his conferences S. Iames saeth he saied Masse in the common toung as the people might vnderstand him They saie their Masse in a straunge toung that the people should not knowe what they mene This ys the first peice of his conference The man lackt good stuff to beginne his worke when he ys fain in the first shewe of all to place soch pelf Confider I praie thee gentle reader that yf yt shoulde be in question whether Plato were a man and his enemie shoulde come in and saie he was no man bicause he spake latin yt were but a fond argument and all together impertinent For the matter to be tried ys aboute the substance of Plato and not aboute anie accident and the enemie growndeth vpon the accident and leaueth the substance So the question here ys whether the Masse be good or no which ys about the substance of the thing and he cometh in with an argument of an accident that yt ys saied in latin and therfore yt ys not good what ys this to the pourpose Manie a thing ys good in yt self though yt be not of all vnderstanded The seuen liberal ScieÌ„ces be good though they be not vnderstanded of all men The holie scriptures be good in themselues though all men vnderstaÌ„d them not Yea euen nowe when they be in the vulgar toung they will not speake so familiarlie no not to the mynisters that euerie mynister maie vnderstand them and yet they be good So ys the Masse likewise good though all the people vnderstand yt not This argument therfore proueth nothing against the Masse Yf he wolde rightlie haue proceaded he shoulde haue proued no Masse to be or that that ys called Masse to be in substance not good before he shoulde improue yt for being saied in an vnknowen toung as he tearmeth yt for yt ys meet yt be disputed whether the thing be before yt be disputed whether yt be of this maner of that Against his first comparison therfore we maie conclude that as S. Iames Masse saied in the hebrue toung was in yt self godlie and good though the greke or latin being at the same vnderstand not what was saied so the Masse nowe saied in the catholique Churche in the latin toung though the english or frenche man vnderstand yt not yet yt ys godlie and good in yt self His second comparison ys S. Iames spake oute the woordes of consecracion They in their Masse suppresse the same woordes and kepe them close Hetherto the Proclamer plaieth small game He had leuer in a weightie matter speake some trifling woord then saie nothing Malice will cast dust or what soeuer cometh to hand at his enemie in want of better weapon Here semeth a bare Armarie wher so weake a weapon ys bent against that whiche with all force he wolde ouerthrowe He hath small fauts to obiect against the blessed Masse when lowd speaking or softe speaking ys made a faute As before ys saied what ys this to the substance of the Masse As the Masse saied ys as good as the Masse songe so ys the Masse softelie spokeÌ„ in substaÌ„ce as good as the Masfe lowdlie The primitiue church praied manie praiers of the Masse secretlie spoken Ys not yowr owne Communion as good saied as songe yf ther were anie goodnesse in yt or ys yt not as good saied in a great congregacion wher some stand so farre of as they can not heare the woordes of consecracion whiche in that case are spoken as in soste silence to them as yt ys being song in a small congregacion where all the people maie heare Were all the Masses in the auncient Church throughlie oute spokeÌ„ alowde Let the Proclamer looke the bookes and he shall finde yt otherwise Did S. Basill in his Masse pronounce the wholl action of coÌ„secracion with a lowde voice No when he began the Canon to entre toward consecracion he praied secretlie and the rule ys prefixed at the beginning of the praier Pontifex secretÃ¨ The Bishoppe praieth this secretlie By imitacion wherof I thinke yt receaued throughout the catholique Churche to praie the praiers of the Canon secretlie And when S. Basill came to the consecracion did he speake the wholl processe with a lowde voice No part he spake with a lowde voice part with a secret or sost voice but this moch the Proclamer did not knowe percase wheÌ„ he obiected this secrette speaking for a sault Yf he did he obiected yt more of malice then of trueth or wisdom Howe shender then thys comparison ys and of what weake force yt ys yt maie easilie be perceaued The thirde comparison ys this S. Iames in his Masse mynistred the Communion to the people They in their Masse receaue themselues alone This comparison in some vnderstanding ys true in some yt smelleth of vntrueth Yf yt be vnderstanded particularlie and not generally that ys that S. Iames somtimes when he saied Masse mynistred the Communion to the people yt ys true And so yt ys true that the catholique Church somtime mynistreth the Sacrament to to the people when Masse ys saied Yf yt be vnderstanded generallie that sainct lames at all times when he saied Masse mynistred the Communion to the people yt smelleth I saie of an vntrueth and so shall stand and be reputed vntill the Proclamer proue yt For I see so litle trueth in in him that withoute some better authoritie then his owne bare woorde I can not beleue him in this matter And that I thus doo I haue euen in this Masse saied withoute commucants matter good cause For as I finde that in the Churche of Constantinople Masse was dailie saied when the people did not communicate so doe I finde a rule made in the auncient Churche what the preist shoulde doo when ther were no

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

these Sacramentes vnto some the sauoure of life vnto life and vnto other the sauour of death vnto death For yt ys allwaies meet that the contemners of grace shoulde be destituted of so great benefitte and that so excellent grace shoulde not dwell in vnwoorthie persons Thus S. Ciprian Of whome we learn that allthough the diuine maiestie absenteth not yt self from the Sacrament yet the vnwoorthie receauers be not partakers of the grace of the Spiritte bicause yt ys vnmeet that the coÌ„tempners of grace shoulde haue grace abiding in them For the more full vnderstanding of God and his Spirit in his creatures two waies this note that God and his holie Spiritt be in creatures two sondrie waies that ys by presence and by grace By presence God ys in manie places and creatures where he ys not by grace God by presence ys in hell among the damned soules but he ys not among them by grace Chryst was in the house of Zachaeus by grace But he was in the house of Caiphas and Pilate by presence and not by grace Chryste was in the middest of the Iewes by presence but he was in the middest of his Apostles also by grace The Apostles receaued the presence of Chryst with his grace in his last supper Iudas receaued the presence of Chryst withoute his grace in the same Supper And so yt cometh to passe that the same Chryste who was sett to be a fall and an vprising of manie in Israell ys by the receipt Luc. 2. of his bodie in the Sacrament as Sainct Ciprian saieth to some a sauoure of life to life and to other some a sauoure of death to deathe For the same flesh and blood whiche ys to some receauers as Chryst saieth euerlasting life ys to other some as Sainct Paule saieth euerlasting deathe Of the whiche saieth Sainct Augustine Quid de ipso corpore sangume Domini Aug. cont GesconiuÌ„ vnico sacrificio pro salute nostra Quamuis ipse Dominus dicat Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam Nonne idem Apostolus docet etiam hoc perniciosum malÃ¨ vtentihus fieri Ait enim Quicumque manducauerit panem vel biberit calicem domini indignÃ¨ reus erit corporis sanguinis Domini What shall we saie of the verie bodie and bloode of our Lorde the onely sacrifice for our Saluacion of the whiche although our Lorde himself doeth Saie Except a man doe eate my flesh and drinke my bloode he shall not haue life in himself Dothe not the Apostle teache that the same also ys hurtfull to them that doe vse yt euell For he saieth Whosoeuer shall eat the bread or drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde By this then I trust yt be made manifest and plain that Chryst and his Spiritt maie of euell receauers be receaued as touching his presence but of soche by grace he ys not receaued bicause they be not meet vessells for grace forsomoche as they doe contemptuouslie reiect yt and by sinfull life withstande yt But yet the same receaue the verie presence of Christ The good receaue Chryst outwardlie in the Sacrament and inwardlie by grace and so the fruict which ys life The euell receaue him outwardlie in the Sacrament but not inwardlie by grace and so forgoinge life they for their abuse gett death whiche ys euerlasting damnacion THE FIFTETH CHAP. SHEVVETH THE vnderstanding of the same text by Esfrem and Primasius AS the mercifull goodnesse of God whiche by the testimonie of the Prophete Dauid endureth for euer and euer vpon theÌ„ that feare him ys declared by innumerable his workes wrought in the creacion redemption and conseruacion of man So the trueth of God Whiche by the testimonie of the same Prophete abideth for euer and resteth vpon soche as be humble searchers of the same ys testified by nombers of wittnesses Wherfor the nombre of wittnesses beinge manie that maie be produced for the true vnderstanding of Sainct Paule in this text I coulde not contein but oute of so manie yet bring some moe Of the whiche I minde here to bring Esfrem and Primasius men of great antiquitie And for that they were of Chrystes Parliament house and therfor well knowing the enacted trueth of the vnderstanding of S. Paule in their times they are the better to be beleued This holie Father Esfrem writing of the daie of iudgement and speakinge of the woorthie and vnwoorthie receauinge of the Sacrament maketh relacion to Sainct Paule sainge the vnpure receauer to receaue the same to his confusion in the daie of iudgement as the pure receauer to his comfort and glorie Thus he writeth Si procul est Ã nobis SiloÃ« quo missus est caecus sed D. Esfrem tract de die Judic preciosus calix sanguinis tui plenus vita lumine nobis in proximo est tanto propinqutor quanto qui accesserit sucrit purior Hoc igitur nobis restat misericors Christe vt pleni gratia illuminatione scientiae tuae cum fide sanctificatione accedamus ad calicem tuuÌ„ vt proficiat nobis ad remisstonem peccatorum non ad confusionem in die iudicij Quta quicumque mysterijs tuis indignus accesserit suaÌ„ animam ipse condemnat non se castificans vt cae lestem regem atque immortalem Sponsum in sui pectoris purissimum suscipiat Thalamum Nam aâ—â€¦ma nostra sponsa est immortalis sponsi Copula autem nuptiarum caelestia SacrameÌ„ta sunt quia cÃ¹m manducamus corpus eius sanguinem bibimus ipse in nobis est et nos in eo Attende ergo tibimet ipsi frater festina thalamuÌ„ cordis tui iugiter virtutibus exornare vt mansionem cum benedicto Patre suo faciat apud te Et tunc coram Angelis Archangeits erit tibi laus gloria gloriatio et cum magna exultatione gaudio ingredieris in Paradisum Yf Siloe whether the blinde man was sent be farre from vs Yet A. plain saing of holie Esfrem for the Proclamer the preciouse cuppe of thie bloode being full of life and light ys neare to vs yea so moche the nearer as he that cometh to yt ys the purer This then o mercifull Christ remaineth vnto vs that we being full of grace and the illuminacion of thie knowledge come vnto thy cuppe with faith and holinesse of life that yt maie auaill vs to the remissioÌ„ of simes ' and not to our confusion in the daie of iudgement For whosoeuer being vnwoorthie cometh to the misteries he condemneth his ownesoule not purisieng himself that he might into the most pure or clean chambre of his breast receaue the heuenlie kinge and immortall Spouse For our soule ys the Spouse of the immortall husbaÌ„d The cooplinge of the Marriage be the heauenly Sacramentes For when we doe eate his We eate the bodie and drinke the blood

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

so excellent mysteries They suffre that that men whiche be sick of agues are wont to suffre when they eate the meates of wholl men and so kill themselues Origen rebuking here the euell doings of some men Who not fearing the iudgement of God nor the admonicion of the Church presumed as though they had ben in clean state of life to come to receaue the bodie of Chryst putteth them in feare with this saing of sainct Paule that for this cause ther be amonge you manie weake and sick and manie doe die Wherin note that Origen saieth that the cause of these plagues ys the vnwoorthie receauinge of the bodie of Chryst by expresse woordes He neither calleth yt Sacramentall bread nor figure nor signe but eueÌ„ as yt ys the bodie of Chryst And for that yt ys ther vnspeakeablie and yet most assuredlie he afterwarde calleth yt so great and so excellent mysteries A mysterie ys wher somthing lieth hidden that ys not by open meanes A mysterie what yt ys and howe the blessed Sacr. ys a mysterie or common knowledge perceaued Forasmoch then as Chryst verilie being in the Sacrament ys not perceaued by the common knowledg of the senseis nor of naturall reason but by the speciall knowledge of faith yt ys verie well of Origen called mysteries And forasmoch as Chryst therin being ys so great and so excellent therfor verie well doeth he call them mysteries great and excellent And ther this ys to be noted that he calleth yt not a mysterie as being but one but he calleth yt mysteries as being two For although yt ys somtime called singularlie a Sacrament or a mysterie as one thing of the vnitie of the thing fignified and conteined which ys the bodie of Christ yet as touching the thinges that doe signifie and conteine which be the formes of bread and wine vnder which both Chryst ys verilie and whollie they are right well called mysteries plurallie bicause they be two kindes and vnder eche kinde Chryst fullie and therfore eche of them well called a Sacrament and a mysterie In all this sainge this also maie be noted that euell men receaue the bodie of Chryste but speciallie when he saieth that euell men doe as men Euell meÌ„ receaue the bodie of Chryst in the B. Sac. sicke of agues who will presume to eate holl mens meat wherby he plainlle teacheth that euell men eate the same meate in the Sacrament that good men doe But good men receaue the bodie of Chryst wherfor so doe euell men also but to contrarie effectes For as the holl man eating his meate continueth his life and the sicke man eating the same procureth or causeth his owne death EueÌ„ so the worthie receauer receauinge the bodie of Chryst getteth life wher the vnwoorthie receauing the same getteth him euerlasting death Thus maie we of this auncient father of Chrystes Parliament house learn the trueth that Chrystes bodie ys in the Sacrament Thus maie we learn that forbicause euell men do abuse yt vnreuerent lie receauing yt that the plagues of God as sicknesse weaknesse and deathe come vpon them Thys being true God plant in the heart of euery man that hath professed the name of Chryst to professe also hys holie faith and reuerentlie and thankfullie to accept this great and confortable benefitte of Chrystes presence with vs in the Sacrament and yt honourablie to vse O Lorde what mishappe haue we that after so long continuance of the faith of Chryst we shoulde nowe in the later daies fall from that reuerent and honourable vsage of this blessed Sacrament that was vsed in the primitiue Churche when the faith was not so dilated so spred so established as nowe for the long continaunce of yt yt aught to be And yet then was yt had in great reuerence and honourablie vsed But amonge manie testimonies that maie be produced bicause we are nowe hearing the doctrine of Origen we will also but heare hys testimonie in this matter He exhorting the people that hearinge the woorde of God they should vse great diligence that that they had once learned shoulde not by necligence fall from their memorie vseth the example of their regarde of the holie Sacrament and saieth Volo vos admonere religionis vestrae exemplis Orig. homil 13. in Exod Nostis qui diuinis mysteriis interesse consuestis quomodÃ² cÃ¹m suscipitis corpus Domini cum omni cautela veneratione seruatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectÃ¨ creditis si quid inde per neccligentiam decidat Quodsi circa corpus eius conseruandum tanta vtimini cautela meritÃ² vtimini See what warenesse was vsed in the primitiue Church in receauing the bodie of our Lorde quomodÃ² putatis minoris esse piaculi verbum Dei neclexisse quÃ m corpus eius I will admonishe yowe withe the examples of your owne religion ye that haue ben wount to be at the mynistracion of the diuine mysteries knowe howe when ye receaue the bodie of our Lorde ye geue heed with all warenesse and honoure that no litle porcion of yt should fall down that no parte of the consecrate thing should slippe awaie ye beleue yowr selues to be giltie and ye beleue well yf anie of yt should fall from yow through necligeÌ„ce Yf than ye vse so great warenesse and diligence aboute the conseruing of his bodie and yowr vse therin ys good howe thinke yowe yt a matter of lesse offence to haue neglected the woorde of God then his bodie Thus moche Origen In this testimonie ys no mention made of the Aduersaries figure sign or Sacramentall bread but here ys plain declaracion of the catholique faithe A plain saing for the Procla Origen saing and declaring to the Chrystian people of his time by expresse woordes that they receaued the bodie of Chryst But note withal which ys most cheiflie to our pourpose here that not onelie the people did vse the same bodie of Chryst reuerentlie and honorablie but also Origen doeth both well alowe ther so doing and commendeth and praiseth theÌ„ for the same also And here note farder that the people had the blessed Sacr. in so great reuereÌ„ce that they beleued theÌ„ selues to haue coÌ„mitted a great offence aÌ„d OrigeÌ„ saieth they beleued yt wel yf by their necligeÌ„ce anie part of the Sacr. had fallen from them to the grownde by which their reuerend vsage as we maie clerelie perceaue and see that they beleued ther to be the verie bodie of Chryste to the whiche they gaue this reuerence and honour So by the same ys the vnreuerend vsage of our Sacramentaries moch reprehended Remembre See the vse of the Communion bread in the newe Church their doings aÌ„d consider their vsages and coÌ„pare them with the doings and vsageis of the auncient Chrystian people in the time of Origen Owre Sacramentaries caused that the bread which was left at their comunioÌ„ should not be

declareth were not onelie plagued by pestilence and famine at the hande of God and with swoorde and fire at the handes of their enemies without the walls but also they being with in the walls plagued them selues with great debates discordes insurrections and mortall warres So that the slaughter was as great within as yt was withoute Euen so this armie hath ben moche plagued at Gods hande yt hath raised moche sedicion and tumulte bothe in Germanie Frannce and Englonde euen within their owne walls yt hath beÌ„ from time to time persecuted with swoorde and fire and the heade capitaines haue not agreed among theÌ„ selues as in these our daies yt ys more then manifest that they doe not This armie therfor though yt be fuffred yet as touching the cause they are not to be feared For we standing with our Prophete our cause can not faill and when yt shall please owre Prophete the armie that was with Helizeus shall ioin with vs and deliuer vs whiche armie haue among them no diuision no discorde ther be amongest them no inwarde warres no insurrections no tumultes as be amongest the other but of them all ther ys one heart and one mouth What one saieth all saie what one denieth all denie On the other side looke howe manie citties howe manie contries so manie doctrines somanie faiths so manie religions yea almost howe manie heades so manie opinnions Howe doeth Luther agree with Oecolampadius howe doeth Melancthon with Bullinger yea howe doeth Luther agree with him self or Melancthon with himself As for their disagreinge with the holie fathers yt ys to manifest The holie fathers teache the presence of Chryst in the Sacrament they denie yt They teache that the sacrifice of Chrystes bodie ys to be offred for the quicke and the dead these denie yt They teache almose and praiers to be auailable to the dead these denie yt To this yf yowe adde the gates that they open to all licenciouse libertie as the taking awaie of Confession the contempt of penaÌ„ce the mocking of fasting the common maner of diuorcing and marieng again the voluptuouse taking of women to preists without all discrecion be she maide or widowe yf no worse the indempnitie of vsurie yt were enough and to moche to offend an honest heart but to heare soche things Yt were to long a repeticion to reherse all the licenciouse doctrines that be settfurth against godlie and vertuouse liuing But yf ther were no more but these two euells last rehersed in them namelie their dissenting from the fathers and their geuing of libertie to viciouse liuing yt wer enough to geue anie man iust occasion to suspect yea and vtterlie to forsake their doctrine In the other side forasmoche as the Catholiques embrace the doctrine of the Fathers and teache vertueouse liuing as penaunce contricion confession and satisfactioÌ„ charitable lending chaist matrimonie in maried people pure chaistitie in preistes and religiouse persons fasting and soche other iust occasion ys geuen to credite them and to folowe them God nowe of his mercie open the eies of all his people that hauing a breif shewe of the teachers of trueth and vntrueth of verteuouse liuinge and of liceÌ„ciouse liuinge maie by his grace take the one and leaue the other folowe the good and leaue the euell and so framing their lifes to liue in the true faith and good life maie by his mercie atteign to the euerlasting life with him to whome be all honoure and glorie worlde withoute ende Amen Volumen hoc ab eximio viro M. n. Thoma Heskins De praesentia corporis sanguinis domini Anglico idiomate conscriptum perlectum est a viris illius idiomatis sacrae Theologiae peritissimis quibus sicutipsi authori meritÃ² id tribuendum esse iudico vt ad vtilitatem gentis anglicae euulgetur Ita testor et iudico Cunerus Petri de Brouwershauen Pastor sancti Petri Louanij 4. Iulij anno 1565. FINIS THE CHEIF AND MOSTE MATter 's conteined in this booke wher nomber of booke ys omitted ye be referred to the next before A. AArons garment wotn for a Bishoprick lib. 3. cap. 33. Abstinence from sinne honoureth God lib. 2. ca. 44. Adoracion of the B. Sacrament taught by S. Paule lib. 2. cap. 44. by Alexander cap. 43. by S. Augustin cap. 45. by S. Dionyse ca. 47. by Eusebius Emis ib. by S. Bernarde ibid. Adoracion practised by Angells lib. 2. ca. 45. by preist deacon and people in the Greke Church by S. Ambrose in the latin Churche by S. Austens mother ca. 45 by Erasmus and al chrysten people ca. 46. by Gorgonia cap. 27. Adoracion impugned and denied by I uther lib. 2. cap. 48. by the Proclamer cap. 46. by wicked doctrine ibid. Adoracion proued by the same doctours that the Proclamer alleaged against yt li. 2. cap. 45. Adoracion aught to be doen before we receaue ibid. Adoracion vsed in and before the time of S. Austen ibid. Adoracion in the primitiue Church infamed by infidells for idolatrie ibid. Adoracion ys to be alowed wher the presence ys admitted li. 2. cap. 46. Adoracion neuer by catholique writer denied cap. 47. Adoracion first denied about xl yeares past cap. 48. Adoracion not to haue ben vsed before the time of Honorius ys vntrue ibid. Aerius denieng the sacrifice of the Masse to auaill the dead condemned for an heretique aboue a thousand years agon lib. 3. ca. 39. Ale geuen in stead of wine in a Communion lib. 1. cap. 26. Alexanders authoritie approued li. 2. ca. 32. Alfonsus nombreth xiij heresies against the B. Sacrament in Prolog Algasia moued doubtes of scripture to S. Hierom. lib. 1. cap. 4. Aliud in the neuter gendre signifieth difference insubstance ca. 29. Almaricus a SacrameÌ„tarie condeÌ„ned in Pro. S. Ambrose vnderstandeth S. Paule to speake of the verie bodie of Chryste li. 3. ca. 57 Ambrose corrupted by OecolaÌ„padius ib. ca. 5 Ambrose his doctrine compared with the Sacramentaries lib. 2. ca. 52. Ambrose commended the faith of his Brother Satyrus in the B. SacrameÌ„t li. 1. ca. 24. Ambr. geueth three instruct li. 3. ca. 14. Ambr. offred sacrifice in the Masse cap. 37. he praied as the Church doth ibid. S. Andrewe offred the dailie sacrifice ca. 34. Angells attend vpon the preist in the time of sacrifice li. 2. ca. 45. Angells appoincted to euerie man and offre our praiers to God li. 3. ca. 38. Antichryste shall cause the dailie sacrifice to ceasse lib. 1. cap. 32. Appologie and proclamacioÌ„ both like bolts lib. 3. cap. 33. Apostles vnderstood not Chrystes owne woordes li. 1. ca. 1. Apostles learned of Chryste cap. 7. Apostles decreed that the dead should be praied for at Masse lib. 3. cap. 39. Argument of Chrysts ascension in the vi of S. Iohn proueth the reall presence in the Sacrament li. 2. ca. 35. Argument of Theophil to proue the bread made flesh lib. 3. cap. 20. Arrogancie mother of errour lib. 1. cap. 4. Ascension of Chryste improueth not the presence in the Sacrament

Selected quad for the lemma: truth_n

Text snippets containing the quad