Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	authority_n	church_n	pillar_n	1,970	5	10.4442	5	false

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

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

booke But nowe that the Aduersarie ys pressed so sore he ys driuen to his common refuge of the woorde Spirituallie and will peraduenture saie that the bread in the Sacrament ys not the verie thinge that aunswereth the figure of the Paschall lambe but the flesh and bloode of Chryst as Cyrill here alleageth Spirituallie receaued But howe farre this their common glose dissenteth from the truthe yt shall by Gods helpe streight waie euidentlie appeare First this ys most certen that the faithfull people of the olde Testament 1. Cor. 10. whiche through faithe in Chryste to come were the children of faithfull Abraham did eate the flesh and drincke the bloode of Chryst spirituallie as saincte Paule wittnesseth Omnes candem escam spiritualeÌ„ manducauerunt omnes eundem potum spiritualem biberunt bibebant autem de spirituali consequente eos petra Petra autem erat Christus All our Fathers did eate of one spirituall meat and and did all drinke of one maner of spirituall drinke For they drancke of that spirituall Rocke that folowed them whiche Rocke was Chryst Yf Chryst was then spirituallie eaten and dronken of the fathers the Spirituall receauing of Christ was not sigured by the Pasechall laÌ„be spirituall eatinge and drinknige of Chryste or Chryste spirituallie eaten and dronken was not figured by the Paschall laÌ„be neither can the Pascall LaÌ„be be applied to Chryste spirituallie eateÌ„ as the propre figure to the thing figured And this shall be proued For all the Sacramentes and Ceremonies of the olde Lawe were figures of thinges to come and to be doen and fullfilled in the newe lawe And if Chryst were receaued spirituallie of the Fathers in the olde lawe then was the Paschall lambe no figure of Chryst to be spirituallie receaued in the newe lawe That the Sacrifices and Ceremonies of the law were figures of thinges to come S. Paule testifieth Vmbram habens lex futurorum bonorum c. The lawe hauing the shaddowe of good thinges to come and not the verie fashion Hebr. 10. of the thinges them selues c. And saincte Augustine also as before ys alleaged saieth that the sacrifices of the Hebrues were prophecies of the sacrifices to come whiche Christ did offer Wherunto Chryst him self who came to fullfill the lawe hauing regarde saied Iota vnum aut vnus apex non praeteribit Ã lege donec omnia fiant One iotte Math. 5. or one title of the lawe shall not scape till all be fullfilled Whiche maner of speache shoulde not nede yf the thinges that were figured were doen allreadie Wherfor seing the spirituall receauing of Chryst was not a thing to comme but was in vse euen with the figuts in the time of the lawe And also forsomoche as the Sacramentall bread as they do terme yt whiche ys but a sign or a figure of Chryst ys not the thing that ys figured For the thinge that ys figured must nedes be Chryst and as yt ys nowe proued yt can not be Chryst spirituallie therfor of necessitie yt must be verie Chryst reallie And therfore to conclude when Cirill saied in the ende of his sentence Thowe hauest knowen the figure learn therfor the verie thinge And alleageth this Scripture My flesh ys verilie meate and my blood ys verilie drinke Bothe he and the Scripture meen the verie thinge whiche ys the reall and substanciall slesh of Christ and his verie bloode and not the spiritual flesh and blood onely Ioan. 6. THE TWENTETH CHAPITER IOINETH sainct Gregorie and Damascen to confirme the same matter YE haue all readie heard certain cooples of the two sides of the higher house of Parliament whiche howe they agree within them selues and howe Iustlie and trulie they reporte the enacted veritie of the same and therwith howe mightilie they ouerthrowe the pestilent sectes of the wicked I trust the gentle Reader dothe well perceaue Nowe though this great master of heresie will not accept the Authours that haue written within the compasse of theise nime hondreth yeares whiche therfore I diuide from the other that did write within sixe hondreth years after Chryst calling them of the lower house and theise of the higher house yet for asmoche as I write as well for the comforth of the true beleuing Chrystian as for the confutacon of the false Chrystian I will consult with an other coople of the whiche the one ys last of the higher house and the other one of the firste or cheifest of the lower house and after with other of the lower house that the trueth reported of manie maye the more ioifullie be embraced and they that refuse them and their authoritie wourthilie defaced For yf these of the lower house do agree with them of the higher house and haue all one tune and sownde with them in the trueth then both their prowde arrogancie whiche haue so contemptuouslie reiected so manie verteuouse and learned mens authorities ys condignelie to be rebuked and also their falce imposture teaching that the Churche hath swerued from the trueth and lien in erronr so manie yeares to thentente that they getting estimacon as the Inuentours of trueth might sell their lies vnder the colour of truth maie the better be perceaued This Authour whom I called the last of the higher house ys sainct Gregorie Sainct Gregorie hys coÌ„meÌ„dacioÌ„ who somtime was cheif head vnder Chryst of the howse a man both learned and vertuouse as appeareth not onclie by him that setteth oute his life in storie but also by his own woorkes sauouring as well of vertue and holinesse as of learning and faithfull trueth This holie learned Father in a Paschall homelie comparing the olde Paschall Lambe to the newe saieth thus Quae videlices cuncta magnam nobis aedisicationem Omil. 22. Pascha pariunt si fuerint mystica interpretatione discussa Quid namî€‚ue sit sanguis agni non iam audiendo sed bibendo didicistis Qui sanguis super vtrunque postem ponitur quaÌ„do non solÃ¹m ore corporis sed etiam ore cordis hauritur Nam qui sic redemptoris sui sangumeÌ„ sumit vt imitari passionem eius necdum velit in vno poste sanguinem posuit All whiche thinges do bring furth to vs great edificacion yf they shall be with a misticall interpretacion discussed What the bloode of the laÌ„be ys ye haue not onelie by hearing but by drinking learned Whiche blood ys put vpon bothe the postes when not onelie with the mouthe of the bodie but also with the mouthe of the heart yt ys receaued For he that doth so receaue the bloode of his redemer that he wolde not yet folowe his passion he hath put the bloode but vpon one poste Thus moche saincte Gregorie As in this saing he hath made mencion of the bloode of Chryst So proceadinge vpon the same matter in the same homelie he speaketh of the Chrystes bodie and blood receiued with mouth of bodie and soule both eating of the olde Paschall Lambe and of the eating of Chrystes

Wherby we maie well conclude against the Aduersarie that reseruacion ys laufull and aught by example of this that we haue hearde to be vsed of all good chrystiaÌ„ Churches not withstanding the vain barking of heretikes against yt To auoid tediousnesse I do not tarie to note howe notablie he speaketh of the presence of Chryst in the Sacrament But yet for so moche as yt ys so goodlie a place and so euidentlie plain I praie thee Reader coÌ„sider yt and well weigh yt For I haue somwhat A plain place for Master Juell more to saie for reseruacion THE FIVE AND TWENTETH CHAP. PROueth the same by Councells that haue ben nearer to our time FOrasmoche as the Proclamer more arrogantlie then semely chargeth The church arrogantlie charged with erroure the Churche withâ— errour these nine hondreth yeares and aboue and chalengeth to him and his likes the restauring of the trueth which during all these yeares hath ben lacking as though Chryst were false of his promisse who promised to lead his Church into all treuth and taketh vpoÌ„ him to reiecte all Fathers to conteÌ„ne all CouÌ„cells and breiflie to saie to frustrate and adnihilate all that hath ben writen decreed determined or doen in matters of religion these ix hondreth yeares whiche ys a straung enterprise I will therfore produce certain decrees made as well by some other of authoritie as by Councells to make a triall howe the practise of the auncient Church will agree with the decrees and practise of the Church that hath folowed and continued whiche he so moch reproueth Among the whiche I finde alleaged Iustinian the Emperour who hauing a good zeale to godlie religion made a constitucion that monasteries of virgens Justinian const 123. de Nouuel shoule haue libertie to choose a preist who shoulde bring vnto them the holie communion This constitucion appointeth not the preist that shoulde be chosen by these virgens to celebrate the holie mysterie but that he shoulde bring them the holie communion when they were disposed to communicate And yf yt were brought yt argueth for the time a reseruacion In the decrees also ys alleaged the Councell of worms which was De cons dist 2. cap. Presbyter The preist must allwaies haue the SacrameÌ„t readie for the sicke holden a boute the time of Charles the great in whiche soche a Canon was made Presbyter Eucharistiam semper habeat paratam vt si quis infirmatus fuerit statim eum communicet ne sine communione moriatur Let the preist allwaies haue the Sacrament in a readinesse that yf anie man be sicke he maie furthwith receaue the Sacrament that he die not withoute the communion I nede not to make here any note to the reader for his better vnderstanding for the decree ys plain enough for the confutacion of the Aduersarie But the Aduersarie that estemeth not the generall Councells perchaunce will with moche more contempt reiecte this Councell saing that yt was but a prouinciall Councell Yt was but a prouinciall Councell in dede and although a prouinciall Councell hath not authoritie to binde the wholl Churche by their priuate decrees yet yt hath authoritie to sett furth a trueth And that thys decree was not against the ordre receaued in the wholl Churche this proueth yt inuinciblie for that yt was neuer by any generall Councell condemned Ther was neuer prouinciall Councell that decreed anie thing contrary to Hereticall Councells allwaies suppressed the generall receaued faith but yt was noted and by some generall Councell confuted The Arrians called manie Councells besides that whiche they kept in Nicaea Thraciae but they coulde neuer take place nor authoritie neither did the Churche suffer them to be published but suppressed impugned confuted and conuinced them The seconde Ephesine Councell although ther was ther a great assemblie yet yt was ouerthrowen by the generall Councell of Calcedon What shall I nede to protracte this matter with mo examples Certen yt ys that yf this Councell had decreed any thing against the trueth of the catholique faith or against the receaued ordre of the Churche in matters of Religion yt shoulde haue ben impugned manie years er this Aduersarie had ben born But for asmoche as yt hath continued somany yeares not confuted by anie generall Councell nor impugned by anie cattholique learned man and ys agreable aswell to the order receaued in the aunciente Churche as by that that ys saied in the last chap. yt dothe well appeare as to the order of the catoliqÌ„ Churche that hath beÌ„ and ys in this our time for all these reasons and consideracions yt can not be but that the Decree of the Councell before alleaged ys catholique good and alowable And yf all this weigh not in the conceat of the Aduersarie yet he can not denie but that reseruacion was then in vse whiche well appeareth also by the Councell called Concilium Remense as yt ys alleaged in the same decrees Concil Remen and same distinction Whiche for the reuerence of the Sacrament straictlie forbiddeth the preist to deliuer the same to anielaie man or woman to carie yt to any sicke person but straictlie commaundeth that the preist go himself and minister to the sicke After these Councells was the generall Councell of Lateran whiche was a notable and a great CouÌ„cell wherin were present besides a great noÌ„bre of Bishoppes the foure Patriarkes as some writers testifie and manie grecians aswell as latines This Councell was celebrated vnder Innocentius the thirde Concil Lateran the yeare of our lorde M. CC. XV. and so CCC XLVI years agone In whiche great Councel this I finde ther Decreed Statuimus in cunctis ecclesijs vt Chrysma Eucharistia sub fideli custodia conseruentur We doo ordein Canon 20. that in all Churches the holie oile and the Sacrament be kept vnder faithfull custodie Here ye see howe the reseruacion being in vse in the beginning ys in this Councel appointed to be coÌ„tinued and that not in some Churches but in all Howe so euer yt shall like the Proclamer to accepte or to reiect this Councell yet the sobre chrystian considering howe great a Councell yt was and that of the learned men as well of the greke Churche as of the latin Churche whiche coulde and did knowe as well as the Proclamer and see what ys to be doen as well as he doth And considering also that yt was holden more then three hondreth yeares agon at whiche present time althoug before and after their was no publique or open controuersie in that point and also that yt ys an ordinaunce agreable to the vse of the primitiue Churche will regarde yt and with humble maner obeie yt or at the leest wish yt to be obeyed After this Councell in the time of Leo the tenth Martyr Luther a newe Heresiarke or inuentour of heresie rose vppe who affirming the presence Luther his fonde opinion of the presence of Chryst in the Sacrament but verie fondlie without all authoritie

marke them that ye maie conferre them with the praier of the catholique Church that now ys declaring the intent and faith of the same The praier of the Church ys thus Facere digneris hanc oblationem tu Deus omnipotens in omnibus quesumus benedictam ascriptam ratam rationabilem acceptabilemî€‚ue vt nobis corpus sanguis fiat filii tui Do. n. Iesu Christi Vouchsafe we beseche thee o God Almightie to make this oblacion blessed allowed approoued reasonable and acceptable that yt maie be made vnto vs the bodie and blood of thy beloued Sonne oure Lord Iesus Chryste Yf ye note the first part of this praier yt agreeth almost woord for woord The praier in the Masse now vsed agreeth with the Apostolique aÌ„d primitiue church with the praier of S. Ambrose yf ye note the second part wher yt saieth and desiereth that yt maie be made the bodie and blood of our Lord Iesus Christ yt agreeth with S. Iames S. Clement S. Basill and Chrysostom all whiche desiered the like So that the praier of the catholique Church declaring the intent and faith of the same agreeth fullie with the Apostolique primitiue and auncient Church euerie one of them desiering that the bread and the wine maie be made the bodie and blood of oure Lord Iesus Chryste But the intencion withoute faith of the newe feigned Church ys sooen perceaued to dissent and disagree from all these princes pillers and Fathers of the Church for soch a countenaunce of praier they make Heare vs o mercifull Father we beseche thee and graunt that we receauing these creatures of bread and wine according to thie Sonne our Sauiour Iesus Christs institucion in remembrance of his death and passion maie be partakers of his most blessed bodie and blood Thus they Here first let vs before we haue of other make conference of this praier with the praiers of the Apostles woordes of the Communion and primitiue Church and then after we shall examen the treuth of yt and of their intent Remembre gentle reader obserue and note that S. Iames S. Clement in remembrance of his death Yf anie place be yt must be the place of the S. Basill S. Chrysostom S. Ambrose and so of all the Churche which they liued in both greks and latines for the space of foure hundreth years immediatlie The praier of the newe Church varieth from all the praiers of the Apostolique aÌ„d primitiue Churche after Chryste praied not that they might receaue the creatures of bread and wine but that the creaturs of bread and wine might be made the bodie and blood of Iesus Chryste Wherfor the newe Church making to them selues a newe fownd praier so farre dissenteth here from the Apostolique and primitiue Churche that I can not proprelie make a conference betwene them but raither shewe the great difference of them The Apostolique and primitiue Churche desire the bread and wine maie be made the bodie and bloode of Chryste The newe Churche that the bread and wine maie remain to be receaued and so of consequent contrarie to the other church desiereth that they maie not be made the bodie and blood of Chryste See ye not then howe farre these two praiers are different They are so farre different as two contraries euen as yea and naie I will and I will not so neerlie and iustlie doth this newe fownde Church folowe the primitiue Church of the which this Proclamer so moche braggeth The Apostolique and primitiue Churche desiereth not to receaue the creatures of bread and wine in the B. Sacrament but the verie bodie and blood of Chryste as their plain woordes do plainlie testifie This erring Churche desiereth not by expesse woordes to receaue the verie bodie and blood of Chryste in the Sacrament but the creaturs of bread and wine and then to be made partakers of the bodie and blood of Chryste but howe or whiche waie wher or by what means what maner of bodie spirituall or corporall reall or phantasticall they ourpasse with silence Thus still ye see that they in all these weightie matters alltogether dissent froÌ„ the Apostolique and primitiue Churche and do no lesse varie from yt then they do from the catholique Churche nowe being whiche they so feercelie persecute And that they so doo this shall well prooue yt that neuer yet did anie catholique Father or authour greke or latin young or olde vse this phrase The praier of the newe CoÌ„munion neuer vsed nor heard of before of woordes of theirs either in praier sermon or writing Whiche if yt had ben agreable yt must nedes haue ben fownde in some of them and learned of some of them But this newe praier of this newe churche ys so newe that the like of yt could neuer vntill this newe degeneracioÌ„ be seen heard or knowen Yf yt were let the Proclamer and all his complices learned and vnlearned bring furth some president Yf they can I will ioin this issue with them that I will praie and receaue with them Yf they can not as I am sure they can not let them praie and receaue with vs. We haue brought furth presidents for oure praiers let them bring furth presidents for theirs I prouoke them to yt What autoritie hath the Proclame or all the Protestants to shewe that the eating and drinking of bread and wine ys of Chrysts institution Thus moche being saied of the difference of the praier of the newe Churche from the praier of the Apostolique Churche let vs nowe examen the trueth of the same praier Their praier hath these woordes that we receauing these they creaturs of bread and wine according to thy sonne our Lord Iesus Chrysts institucion in remembrance of his deathe c. I wolde learn of the masters of this Churche wher that institucion of Chryste ys that we shoulde eate the creatures of bread and wine in remembrance of his death The proclamer requireth some plain and expresse sentence of the Catholiques to proue what they affirme against his articles I require of him and his companie some plain sentence in the scriptures to prooue that that he and his companie affirme that Chryste by expresse woordes coÌ„maunded vs to eate bread and drinke wine in remembrance of his death Yf anie place be yt must be the place of the institucion of the Sacrament in whiche place although yt be testified that he tooke bread in his holie hands yet yt testifieth withall that he sanctified and blessed the same bread and when he had so doen yt was so farre chaunged from the nature of bread that Chryst who ys the trueth and in whose mouth was no guile might and did boldlie saie Take and eate not a peice of bread but my bodie euen the same that shal be deliuered for yowe And likewise of the cuppe he said Take aÌ„d drinke ye this ys not a cuppe of wine but eueÌ„ my blood that shall be shedd for yowr sinnes and the sinnes of manie This eate ye and this

forbidden vs to doe as the Aduersarie saieth be conteined in the scripture But in the scripture Reasons for sole receauing grownded vpon the Peotestants doctrine yt ys not conteined that anie man ys forbidden to receaue the Sacrament alone Wherfor by the woorde of God man ys not forbiddeÌ„ to receaue the Sacrament alone Then maie we also reason thus What soeuer ys not for biddeÌ„ by Gods woorde as touching matters of faith the Aduersarie saieth we maie lawfullie doe yt To receaue the Sacrament alone ys not forbidden by Gods woorde Wherfor we maie laufullie doe yt But leauing reasons although they be of soche force that the Proclamer can not with stand them and doe also ouerthrowe his false doctrine I shall vpon and after the rehersall of his owne woordes prooue by authoritie that the Sacrament maie be receaued of one person alone which ys the contrarie of that that he wold maintein and defende but all in vain He vseth a certain preoccupacion and saieth thus Perhappes their maie be some that will saie We graunt these thinges be spoken of the commuuioÌ„ in the olde doctours but ther be as manie thinges or moo spoken by them of the priuate Masse and all that yowe dissemble and passe by I knowe soch replies haue ben made by diuerse Thus moche the Proclamer These woordes haue two principall partes First ys that the catholiques do graunt that these thinges which the Proclamer hath alleaged be spoaken of a communion The seconde that ther be as manie thinges or mo spoken of the priuate Masse by the holie doctours which he dissembleth or passeth by In dede the catholiques graunt both these partes and saie that they be both true As for the first we saie wher manie of the people in the primitiue Churche and for the space of foure or fiue hundreth yeares after were well disposed deuoute and well and godlie affected to the often receipt of the holie Sacrament For the continuance wher of the holie Fathers the Bishopps and the preistes did trauaill with lawes and decrees with exhortacions yea and somtime as occasion was geuen by exprobacions to trade the people in the same which thing wolde to God the people wolde again bring in vse and frequent in these daies to the great honour of God and singular comforte of their owne soules health yet we saie that all this prooueth not that ther ys anie lawe decree commaundement or ordinance that the preist in time of ministracion or anie other faithfull at time conuenient maie not receaue alone And as we saie that this prooueth not so we saie that yt neuer can nor shall be prooued by the Proclamer and all his adherentes but that the blessed Sacrament maie verie well be receaued of one alone For the seconde part of his saing wher he saieth that we saie that ther be as manie thinges spoken by the holie doctours of priuate Masse whiche he Marke here a sleight of the Proclamer dissembleth and passeth by yt ys also true that ther be so And therfor the more shame for him that he dissembleth them And here marke his sleight He saieth that ther be places in the olde doctours for the matter that he calleth priuate Masse but which of these did he alleadge and answere He craftilie conueigheth him self awaie from them saing I knowe soche replies haue ben made by diuerse And by these woordes he bleereth the eics of his simple Readers and filleth the eares of his audience as though he had made sufficient aunswer to them all wher in dede he toucheth no one sillable of them But Reader thowe shalt perceaue that we will vse no soche dissimulacion nor sleight with thee but as we haue solued his argumentes without anie The catholique doctrine and practise ys that the Sacrament hath aÌ„d maie bereceaued of or of one manie at once great laboure for in dede ther was no weight in them So shall we nowe open the trueth vnto thee simplie without all coolour of sleight or crafte and that by good and sufficieÌ„t authoritie as thowe shalt well perceaue First to certifie thee of the trueth The trueth ys that the people did often and moche communicate togeather in the primitiue and auncient church And yet neuer the lesse trueth yt ys that bothe the preist and other also vpon occasion did often and moche receaue alone Of the which two practises this trueth maie be gathered that the blessed Sacrament maie laufullie be receaued of manie together and maie also laufullie be receaued of one alone the first ys prooued by that that the Proclamer hath alleaged The seconde shall be prooued by that that I will alleadge And first I will vse the testimonie of Iustinus whome both Cranmer and this Proclamer doe pitifullie abuse and truncatelie alleadge But alleaging no more then this maÌ„ alleageth euen in this matter ye shall perceaue howe he goeth aboute to deceaue them that ther did heare him preache or shall happen to reade his sermon Thus he alleageth Iustinus in his saied sermon Diaconi distribuunt ad participanduÌ„ vnicuique praesentiuÌ„ ex consecrato pane vino aqua Illis verÃ² qui non adsunt deferunt domum The Deacons deliuer of the consecrated bread and wine and water to euerie one that ys present And if ther be anie awaie they carie yt home to them Vpon this peice of this authour thus alleaged the Proclamer bringeth in these his woordes Here also we finde a Communion but no priuate Masse Note well good Reader what this man findeth in this authour and then shalt thowe perceaue whether he be clere or corrupted in seight or not raither alltogether blinded In these woordes that Iustine saieth that the Deacon deliuereth to euerie one that ys present of the consecrated bread wine and water I graunt that he findeth a The Sacrament was seuerallie and solie receaued of theÌ„ to whom yt was caried home and therfore priuatelie as the proclamer vseth the tearmi Communion But in the other parte when the same authour saieth And if anie be awaie they carie yt home to them What findeth he ther Ys he so blinde that he can not see the Sacrament caried home to them that be absent Can he not see that to euerie one of these that were absent and had the Sacrament brought home to them that yt was brought that they shoulde receaue yt And when euerie of these to whome the Sacrament was brought did seuerallie receaue yt in their houses what was yt then howe will he terme yt was yt priuate or a common receipt What findeth he here What seeth he here Can he not finde that the people that were at home did seuerallie receaue it in their houses as the people assembled did receaue yt at the time of the ministracion Yt ys most like that this man looked onely vpon this matter with his left eie as manie a fletcher doeth vpon a crooked bolt and not with his right eie And so likewise when he did write

holie scripturs he reprehended them imagining coÌ„tradictioÌ„s in theÌ„ he reputed theÌ„ saith Niceph. as things of naugh to yowe conteÌ„ne the learned coÌ„mentaries aÌ„d writings of the Saincts of God vpoÌ„ the scripturs aÌ„d matters incideÌ„t aÌ„d apperteining to the scripturs with skoffes yowe trauail to repreheÌ„d their graue authoritie aÌ„d godlie writings Yowe plaie and dallie with them before the people like a ioung Porphirie as though they were things of naught Thus yow maie see as all that be wise and staied by Gods grace doo see howe fullie herin yowe bear the image and iustlie folowe the steppes of him that fiercelie as yowe doe persecuted with deadlie hatred the church and religion of Chryste Your third offence ys yet worse and more heinouse wher yowe haue vttered so manie vntrueths and lies euen aduersus DominuÌ„ aduersus ChristuÌ„ eius against our Lord aÌ„d against his Chryste against his holie gospell and against his holie woord Ys yowr matter soch M Iuell as yt can not be mainteined without lies and as the holie man Iob saied Nunquid Deus indiget vestro mendacio Hath God nede of your lies No so litle nede hath he of lies that he will destroie al theÌ„ that speak lies as the psalmist saieth But that I seeÌ„ not to charg yowe without proof as yowe do other ys not one of your chalenging articles against the presence of Chrysts bodie and blood in the blessed Sacr ys not the doctrine yowe teach and preache in that poinct directlie contrarie to the doctrine of our Sauiour Chryst WheÌ„ he saieth This ys my bodie This ys my blood and yowe auouche and teache that yt ys verie bread and verie wine ys not this a contrarie doctrine to his ys yt not plain against his manifest woorde ys yt not in effect to charge him with vntrueth though yowe daie not yet in flat woordes saie that he lied The craftie sleight yowe vse in handling the scripture wher the trueth of Chrysts doctrin doeth appeare aÌ„d your wielie suppressioÌ„ of those woords which cheiflie declare the same trueth aÌ„d opeÌ„ yowr vntrueth doe wel proue youre wicked meening to be none other For taking the woords of S. Paule for the theme of your sermoÌ„ yowe produced theÌ„ truncatedlie and passed theÌ„ with moch sleight Thus yowe vtter theÌ„ I haue receaued of the Lord that thing which also I deliuered vnto yow that ys that the lord Iesus in the night that he was betraied took bread aÌ„d ther yowe end Wher although yowe preteÌ„ted to teach the first institucioÌ„ of the Sacr. yet either of malice to suppresse Christs trueth or for feare to disclose your own vntrueth you wold not or durst not reherse the verie words of the institucioÌ„ which I wish al meÌ„ to note but both in the latin aÌ„d inglish as your faith staeth in bread and as yow wold the faith of your audieÌ„ce should do the like your theme ended in bread in so moch as wheÌ„ yowe come to your last matter to speak of priuate Masse as yow tearm yt though falselie for ther ys none soch and to proue yowr CoÌ„munioÌ„ beginne again to repete the woords of the institucioÌ„ Lord what shift yowe make to suppresse the words of Chryst This ys my bodie This ys my blood in the which lieth al the effect of his institucioÌ„ These woords yowe flie as froÌ„ a serpeÌ„t yowe caÌ„ not abide the sownd of theÌ„ aÌ„d therfor with shamful craft yowe passe theÌ„ saing thus Chryst in the last supper ordeined a CoÌ„munioÌ„ aÌ„d shewed no maner token of priuate Masse as maie plainlie appeare both by the woordes that he spake and also by the order of his doings For be tooke the bread brake yt deuided yt aÌ„d gaue yt to his Disciples and saied Drinke ye all herof These be yowr own woords Yowe preteÌ„ded to proue your matter by Chrysts woords aÌ„d order but wheÌ„ yowe come to the verie point yowe do not as moch as touch his woords but skippe ouer theÌ„ so well maie your prof appeare bi theÌ„ aÌ„d so loath are yowe to vtter Christ words that his trueth might appear aÌ„d your falshead be disclosed Against your first offeÌ„ce which ys your abuse of the doctours in mutilating their saings as yow doo Anacletus in falsifieng their meening as yow do Tertullian and S. Cyprian in craftie alleaging two or three woordes that apparantlie maie seem to make for yowe leauing oute the rest that mightilie maketh against yowe as yowe doe sainct Augustine in corrupting authours by putting woordes to their saings which they haue not as yowe doe with Leo wherbie euidentlie appeareth yowr conteÌ„pt of their autoritie whom by so manie means yowe labour to abuse to shadowe and hide the trueth by them so clerelie settfurth I come in right vse reuerentlie alleaging them whollie and fullie producing them truelie reporting them and their mening iustlie letting euerie of them plainlie to testifie that whiche he hath written and causing euerie one to speake his owne woordes without corruption And that yowe maie perceaue that the catholique Churche ys strong against the whiche the gates of hell the power of heresie shall not preuaill knowe yowe that yt ys Terribilis castorum acies ordinata a terrible fortresse in most goodlie order appoincted Oute of the which fortresse in goodlie order ys comed a great nombre against yowe marching by cooples eche coople to shewe the vnitie of trueth and faith professed in bothe Churches being one of the greke church and other of the latine churche and the seniours for the most part placed in the forewarde These haue I brought furth not one alone and by piece meale so to rume awaie with the matter as yowe doo but in good nombres and with their full saings and the same doo I oftentimes conferr together that the full and perfect cleernesse of the trueth in ther consonant sentences maie appear and shine to all that list to looke therat and be disposed to knowe the trueth Against yowr second offence which ys the mocking of holie writers and Saincts wherbie yowe seke to dishonour and deface bothe them and the religion they professed I come with due reuerence and honour of them whoÌ„ I knowe by Chrysts promesse to be honourable before the Father in heauen for their constant confession of his holie name whilest they liued here vpon earth Wherfor as being vpon the earth they were not gests and straungers but the felowes of Saincts and of the house of God I tearme them as senatours of the Parliament house of Chryste as knowing the enacted and receaued trueth of the matters of faith perteining to that house For this cause I regard all their writings which the catholique Churche hath allowed considering that the same Churche that hath taught me that the gospell that ys the verie woorde of God written by the mocion and instruction of his holie Spirit hath taught me that these mens wiritings vpon the same are good and commendable And as with S. Augustine

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

all that by your false doctrine aÌ„d sleight haue beÌ„ entrapped aÌ„d deceaued Yowe promised that yow wolde yelde to him that wolde bringfurth to yowe one scripture or one doctour or one CouÌ„cell c. as yow knowe This being nowe doeÌ„ by me aÌ„d other I wish that yow maie yeld your self prisoner not in warrelike maner to vs but in lowlie maner to Christe aÌ„d his dere spouse the catholique Churche by acknowleging their faith and professing their religion to saue your soule which we shal be most ioifull to vnderstaÌ„d aÌ„d for your soch coÌ„uersioÌ„ yelde to God most huÌ„ble thanks Yf yow doo not yet let me wish yow for some better staie of your self hereafter to haue this olde saing in minde Ante victoriam ne canas triumphum THE PROLOGVE TO THE GENTLE READER THe Phylystynes gentle Reader moued sore and great Haereilques moue Ware against the Churche warre against the Israelites The heretikes against the catholique Chruche of God from whome ys comed furth a newe Golyath mightie in hys owne coÌ„ceit with reprochfull woordes to reuyle the hoste of oure lyuyng God and to blaspheme hys holie name to raill at hys holie mysteryes and to comdemne hys holie ordinaÌ„ces who with impudeÌ„t mouthe trusting in the streÌ„ght of spere and sheilde blustereth oute soche blasphemouse woordes as the like to my knowledge CraÌ„ mer hys auncetour onelie excepted neuer dyd phylistyne before hym He alone cometh oute and prouokyng IsraeÌ„l to battaill maketh proclamation Proclamacion of the newe Goliath thus Yf any learned man of all our Aduersaryes or yf all the learned men that be a lyue be hable to bring anye one suffycyent sentence oute of anye olde catholique Doctour or father or oute of anye olde generall Councell or oute of the holye scriptures of God or anye one example of the primatyue churche wherbye yt may be elerely and playnly proued that ther was anye pryuate masse in the wholl worlde at that tyme for the space of syx hundreth years after Chryste c. and a fewe articles recited he proceadeth thus or that the people were then taught to beleue that Chryste bodye ys reallie substantiallye corporallye carnallye or naturallye in the Sacrament or that hys bodie ys or may be in a thousand places or mo at one tyme and sofurth proceadeng to laye oute hys matters enombreth xv articles all whiche foure onelie excepted be agaynst the holie Sacrament of Christes blessed bodie and bloode And for that he wolde not seem to faynte in hys doyng he saieth that he for hys parte wolde not onelie not call in anye thing that he had then saied but also woldelaie more matter to the same and so addeth he twelue mo artycles to the former all whiche one onelie excepted be also against the blessed SacrameÌ„t and the mynystracioÌ„ of the same whiche hys proclamation with the addycion he knytteth vppe thus Yf any one of all oure Aduersaries be able to auouche anye one of all these articles by anye soch suffycient anthorytie of Scriptures Doctours or Councells as I haue required as I saied before so saie I nowe agayn I am content to yelde vnto hym and to subscrybe VVhiche stoute bragge as some of hys likes I suppose myslyked and manye good catholique men I knowe thought yt arrogant So I thynking the same like litle Dauid not in faith might and powre not in vertue and syngular fauour of God but as the least and yongest of my breatheren in the house of my ffather not bearyng thys vyle reproche so arrogantlie and shameleslie made against the hoste of God of a good zeale hauyng sure trust in my lord God whose cause for my powre I wolde gladlie defende hanyng some stones gathered together in my sheperdes bagge I come in the name of God against thys Goliath and for thys tyme putting thys stone oute of my bagge into my slyng I cast yt at hym whiche I trust shall so hytte hym in the forehead wher ys the seat of shamefastnesse yf anye be in the man that he shall be ashamed so to reuyle the wholl churche of God agayn I saie the wholl Churche for theise hys lucyferouse woordes be not spoken onelie against soche as were or be of the catholique Churche in EngloÌ„de but to the contumelye of all the wholl catholique Churche of Chrystendome whersoeuer ys or hath ben professed and taught the reall presence of Chrystes blessed bodie and blood in the holie Sacrament And for that hys cheif force ys bent agaynst that Sacrament whyche ys our comforte foode and nutryment to euerlasting life I haue also bent my self therin cheiflie to withstande hym not medling moche with anye other matter Wherunto yet when I prepared my self and consydered one of the Articles of hys proclamacioÌ„ wher in effect he saieth that neuer maÌ„ was condemned as an herytyke for saynge that the Sacrament was a fygure a pledge a tokeÌ„ or a remeÌ„brance of Chrystes bodie I began to be abasshed First at his craft aÌ„d subletie vsed in so weightie matter of faith wher all symplycitie and playn dealing shoud be vsed for if he referre theise his woordes to the syxe hondreth yeares next after Chryst that in those ther was neuer man coÌ„demned for aÌ„ heretike that saied that the SacrameÌ„t was a figure a pledge a tokeÌ„ a remeÌ„braÌ„ce yt ys true for in all that tyme neuer was ther heretike that so saied in that sense that this proclamer aÌ„d his likes doo saye yt wherfor that ys but a craftie toye to bleer the eye of the hearer to make him beleue that meÌ„ in those daies were not for so saing coÌ„demned wher in dede none did so saye and where none did so saie none coulde be condemned for yt Moche like argumeÌ„t might a feloÌ„ make for hym self in these daies saing that Chryste in whoÌ„ after his resurrectioÌ„ was the fullnesse of auctoritie and power as he hym self wittnesseth dyd neuer coÌ„demne anye of his Apostles or dysciples to deathe for felonye wherfore he being a chrystian man aught not be condemned for felonye This argument hath a trueth for Chryste coÌ„demned none of them for none of them were felons but yt lacketh force for though they not so offending were not condemned yet thys felon so offending maye iustly be condemned Likewise though none with in those syxe hondreth years for as muche as they so saied not were not condemned yet this proclamer so sainge maye wel be condemned And here I will ioyn issue with hym that if he can bring one within those sixe hondereth yeares that saied as he saieth was not condemned I will subscrybe Secundly I abasshed at hys impudencye for if the man be so impudent as to saie that neuer man was yet hitherto indged and condemned for an heretyke that saied the Sacrament was a figure in that sense that he and hys complyces do take yt namelie to be a figure withoute the verie presence of the bodie of Christ the contrarye whereof ys knowen to all the worlde and

one doctour one example c. The time wolde not serue to nombre all that haue written in this matter and tedyousnesse wolde encombre the Reader wherfore leauing manie as Gropperus who right learnedlie and largelie hath haÌ„dled and setfurthe the Gropperus faithe of the Churche in all times of the high pointes of the SacrameÌ„t auouching the same by scriptures doctours and Councells And Wernierus who like vnto the Nycen Councell hath made Collection of three hondreth Vernierus eighten places of scriptures doctours and Councells for the assertion of the trueth of the Sacrament And also Tauernerius Eckius Pighius Hoffmeisterus Garetius Tauernerius Eckius Pighius Hosfmeister Garetius with other manie I will onelie bring two who be soche as I suppose this man will better regard and better like their iudgementes in this matter then of these before mencioned The one of them shall be Erasmus who in hys epistle aboue alleaged wryteth thus Ex euangelio habemus Hoc est corpus meum quod pro vobis tradiâ—ur Ex Paulo Erasmus ad Balthas Episcop habemus Ego enim accepi Ã Domino quod tradidi vobis c. Et qui ederit biberit indignÃ¨ reus erit corporis sanguinis Domini Hoc nobis immobile fundamentum Oute of the Gospell we haue This ys my bodie whiche ys delyuered for yowe Oute of Paule we haue I haue receaued of our lorde which I delyuered also vnto yowe and so furthe And he that eateth and drinketh vnwourthylie Erasmus his iudgement of the SacrameÌ„t shall be giltie of the bodie and blood of our lorde This ys vnto vs an vmnoueable foundacion And after a fewe woordes he saieth Cum igitur tam euidens Ã Christo Paulo habeamus testimonium quum per hos viros euidentissimÃ¨ declaratum sit priscos quibus non sine causa tantum auctoritatis tribuit ecclesia concorditer sensisse in Eucharistia veram esse substantiam corporis sanguinis Domini quum ijs omnibus etiaÌ„ accesserit SynodoruÌ„ constaÌ„s autoritas tantusque populi Christiani coÌ„sensus simus et nos concordes in tam caelesti mysterio hic sub enigmate edamus de pane et calice Domini donec aliter edamus bibamus in regno Dei Vtinam autem qui Berengarium secuti sunt errantem sequantur paenitentem Seing then we haue both of Christ and of Paule so euident testimonie seing also by these men meening Guitmundus and Algerus yt ys most euidentlie declared that the olde auncyent Fathers vnto whom the Churche not withoute cause yeldeth so moche authoritie haue agreablie vnderstand the verie substaÌ„ce of the bodie and blood of our Lorde to be in the Sacrament Seing also that to all theise agreeth the constant Authoritie of the Councells and so great a consent of Christian people let vs also agree in so heauenly a mysterie and let vs here in a darke maner as vnder a couert eate of the bread and drinke of the cuppe of our lorde vntill otherwyse we maye eate and drinke in the kingdom of God Wolde to God that all they that haue folowed Berengariut in errour wolde folowe hym also in penaunce Thus farre Erasmus Note gentle Reader and I wolde the Aduersarie shoulde note also that here ys most euident testimonie affirmed and auouched out of Christ and Paule and the common concorde of all the doctours the constante Authoritie of Councells the vniuersall and wholl consente of Christian people all agreyng beleuing and teaching the very substance of Christes bodie and blood to be in the Sacrament Forasmoch then as here ys produced asmoche and more to then thys chalenger did require for he did require but anye one scripture one doctour one couÌ„cell and here be produced sundrie scriptures all the olde doctours the Authortie of the Councels and besydes these the common and vniuersall consent of the Christian orbe yf ther be anye trueth in thys man he will perfourme his promisse and subscribe to this trueth whiche wolde to God were doen by him that to conclude with Erasmus his sayng he might folowe Berengarius in penaunce as he hath folowed hym in erroure Nowe to the better confirmacion of this matter and to the more confutacion of this hys impudent boast and shamefull blasphemye I shall ioyn his owne schoole with hym I meen the learned of the Germanes whiche write thus Decimus Articulus approbatus est in quo confitemur nos sentire quod in coena Domini verÃ¨ Apologia Confess August substantialiter adsint corpus sanguis Chrysti verÃ¨ exhibeantur cum illis rebus quae videntur pane vino his qui sacramentum accipiunt Hanc sententiam constanter defenderunt concionatores nostri Et comperimus non tantÃ¹m Romanam ecclesiam affirmare corporalem praesentiam Chrysti sed idem nunc sentire olim sensisse Graecam ecclesiaÌ„ vt testatur canon Missae apud Graecos Et extant quorundam scriptorum testimonia Nam Cyrillus in Ioannem cap. xv inquit ChrystuÌ„ nobis corporaliter exhiberi in coena Sic enim ait Cyrillus Non tamen negamus recta nos fide charitateî€‚ue syncera Chrysto spiritualiter coniungi Sed nullam nobis coniunctionis rationem secundÃ¹m carnem cum illo esse id profectÃ² pernegamus idî€‚ue Ã scripturis diuinis omnino alienuÌ„ dicimus An sortasse putaÌ„t ignotaÌ„ nobis mysticae benedictionis virtuteÌ„ esse quae cum in nobis fit nÃ³nne corporaliter quoque facit coÌ„municatione carnis Chrysti ChrystuÌ„ in nobis habitare Et paulo post Vnde consideranduÌ„ est non habitudine solÃ¹m quae per charitateÌ„ intelligitur ChrystuÌ„ in nobis esse verumetiam participatione naturali etc. Haec recitauimus vt clarius perspicerent qui ista legent nos defendere receptam in tota ecclesia sententiam quÃ²d in coena Domini verÃ¨ et substantialiter adsint corpus The Germanes acknowlege the verie presence of Chryst in the Sacrament et sanguis Christi The tenthe article ys approued in the whiche we confesse that we beleue that in the supper of our Lorde be verilie and substantiallie present the bodie and blood of Chryst and that they be verilie geuen with those thinges that be seeÌ„ that ys with bread and wine vnto them that receaue the SacrameÌ„t Thys senteÌ„ce haue our preachers coÌ„stantlie defended And we finde not onelie the churche of Rome to affirme the corporall presence of Chryst in the SacrameÌ„t but also the greke churche both nowe to beleue The greke and latine Churches both nowe and in olde time affirme the corporall presence and of olde time to haue beleued the same as the CanoÌ„ of the Masse emoÌ„g the grekes dothe testifie And ther be also extant the testimonic of certain writers For Cyrillus vpon Iohn in the fiuetene chapter saieth that Chryst ys corporallie deliuered vnto vs in the Supper Thus he saieth We do not denie that we be spirituallie ioyned vnto

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

ipsum quÃ m ipse per ipsam consuetus De ciuit Dei li. 10. cap. 20. offerri He ys the preist he ys the offerer and the oblacioÌ„ The sacrameÌ„t of the which thinge he willed the dailie Sacrifice of the Churche to be forasmoche as of that bodie he ys the head and of that head she ys the bodie being vsed or accustomed aswell she by him as he by her to be offred Thus saincte Augustine Christs bodie the dailie Sacrifice of the Church Nowe yowe see not onely their inuented obiections soluted but also the trueth taught and confirmed by auncient Authoritie that ys that Chrystes bodie which ys in heauen ys also in earth in the Sacrament as ChrysostoÌ„ teacheth which bodie ys so verilie present that ys ys the dailie Sacrifice of the Churche not a sacrifice of mans inuention inuented to the derogacion of Christes blessed sacrifice vpoÌ„ the Crosse as the Aduersaries blaspheme but a Sacrifice that Christ him self wolde haue dailie frequented in the Churche as sainct Augustin teacheth as a sacrament of that blessed Sacrifice past and doen. Although christian Reader the plentifullnesse of this matter and the delectacion of the same and the earnest desire that I haue that all men wolde be obedient to Gods trueth and bringe their imaginacions into captiuitie to the obedience of Chryste and specially my bretheren and contriemen after the flesh for whome I wolde wish my self accursed that they 2. Cor. 10. might be saued doth carie me awaie making me to forgett my self in long Roin 9. tarieng vpon this one Author yet nowe I will staie my self and breiflie note the thirde note of Chrysostom and then procead to other The thirde note ys the similitude whiche Chrysostome vseth in exhortacion to moue vs to the woorthy receauing of so gloriouse a thinge Yf the kinges sonne saieth he deckt with purple and diademe were deliuered to thee to be born woldest thowe not cast all thinges down on the grounde aÌ„d receaue him But nowe when thowe takest not the sonne of a king being a man but the onelie begotten Sonne of God saie I praie thee arte thowe not afraied Note then that ye receaue not in the Sacrament a bare peice of bread but ye receaue the onelie begotten sonne of God Iesus Chryst God and man At whose What we receiue in the Sacrament presence we aught to tremble and feare lest anie filthinesse shoulde remain in our consciences wherwith the eyes of his maiestie shoulde be offended In the receipt of a peice of bread we nede not to treÌ„ble or quake neither in the receipt of the merite of Chrystes passion which ys the spirituall receauing of Chryst For in receauing of that we receaue great comforth with al Trembling at the receipt of the Sacr. prooueth the presence of Christ. and no feare but raither we shoulde feare yf we receaue yt not For then are we destitute of our saluacion whiche commeth to vs by the passioÌ„ of Chryste But Chrysostome asketh yf we tremble not when we receaue the onelie begotten Sonne of God which must nedes be at the presence of so high a maiestie for consideracion aboue saied as Peter did vpon the contemplacion of the powre of Chryste in wourking the miracle of the taking ef the great nombre Luc. 5. of fishes who fell down at his feet and saied Exi Ã me Domine quia homo peccator sum Lorde go from me for I am a sinfull man And Centurio likewise Matth. 8. Domine non sum dignus vt intres sub tectum meum I am not wourthie o Lorde that thow shouldest enter into my house Mary Magdalen though in the presence of Christe she humbled her self Luc. 7. hauing no doubte both feare and sorowe for her sinnes committed Yet I dare saie she treÌ„bled neuer a whitte at this ioifull voice Remittuntur tibi peccata tua Thy sinnes be forgeuen thee but she reioiced and was gladde in God So vndoubtedlie a man beinge certified by the Spirit of God that he ys a partaker of the merittes of Chrystes passion and therby through the receauing of the Sacramentes ys made a liuelie membre of Chryst can not at the receipt of so high a benefit tremble and quake but ioye and be gladde and praise God with manie other that receaued benefits at Chrystes hand of whom the Gospell maketh mencion Wherfor yt ys euident that yt ys the the verie reall presence of Chrystes bodie that we aught to tremble at and feare when we receaue yt lest peraduenture anie sinne shoulde be in vs which shoulde offende his blessed Maiestie wherbie we might receaue him to our damnacion And not at the receipt of the Chryste spirituallie THE NINGTENE CHAPITER CONTINVETH the proofe of the same matter by S. Augustin and S. Cyrill IN the chapiter before ye hearde two famouse Fathers not dissenting but consenting but consenting not infirming but confirming the sainges of the other auncieÌ„t elders before brought furth Nowe will we likewise heare other two whiche will plainlie declare what was enacted aÌ„d receaued in the house of God for the verie trueth of this matter The first shall be saincte Augustine a miracle of chrystendom passing S. Augustine coÌ„mendded by this Authour withoute controuersie all writers that haue written both Grekes and Latines in profownde learninge and in nombre of bookes a man so famouse that euery childe almost in christendom hath sainct Augustin in his mouthe A man of soche grauitie and authoritie that all Chrysten men do reuerence him and staie vpon the saing of him A man of soche zeale to the trueth of Chrystes faith that by his learned trauaill he pourged Affrick of the heresies of the Manicheis the Donatistes and the Pelagians And with all he ys so auncieÌ„t being born aboute the yeare of our lorde 354. that he ys withoute suspicion of corruption in this matter of our controuersie To declare what the trueth of this matter ys he saieth thus Aliudest Paschal CoÌ„t literas Petiliani quod adhuc Iudaei celebrant de oue Aliud autem quod nos in corpore sanguine Domini celebramus Yt ys an other Passouer that the Iewes do yet celebrate with a shepe an other that we doo celebrate in the bodie and bloode of Christe In the which sainge ye do first perceaue that he doth first declare a difference of the Iudaicall Passeouer and the Chrystian Passeouer yet comparing them together as the figure to the thing figured and by expresse woordes sheweth what they be The Iudaicall Passeouer was a shepe our Passeouer ys the bodie and bloode of Chryste What more plain woordes wolde the Proclamer wish to be spokeÌ„ for the Au obiection determinacion of this controuersie And yet yt maie be that the enemie will here delude the simple and holde in the arrogant with one of hys common An obiection aunswers that Chryste spirituallie ys our spirituall Paschall Lambe but not Chryst reallie present in the Sacrament For

saieth sainct Paule Thus ye see howe well the thing figured aunswereth the figure And albeit that no maÌ„ can bring anie other thing in the newe testameÌ„t that ys figured by the Shewe bread but our heaueÌ„lie bread before saied Yet for that I will not chaleÌ„ge to me any soche credite or Authoritie that by cause I saie yt ys so therfor yt ys so as manie of our Pheudochrystians doe I shall repair to the holie elders of Chrystes parliament house and teache by them what was the enacted and receaued trueth in his matter And first I will heare what sainct Hierom saieth Siautem Laicis imperatur vt propter orationem abstineant se ab vxorum coitu quid de Episcopo sentiendum Hieron ca. â— ad TituÌ„ est qui quotidie pro suis populiî€‚ue peccatis illibatas oblaturus est victimas Relegamus Regum libros inueniemus sacerdotem Abimelech de panibus propositionis noluisse dare Dauid pueris suis nisi interrogaret vtrum mundi essent pueri Ã muliere non vtique aliena sed coniuge Et nisi audisset eos ab heri nudiustertiÃ¹s vacasse ab opere coniugali nequaquam panes quos prius negauerat concessisset Tantum interest inter propositionis panes corpus Christi quantum inter vmbram corpora inter imaginem veritatem inter exemplaria futurorum ea ipsa quae per exemplaria praefigurabantur QuomodÃ² itaque mansuetudo patientia sobrietas moderatio abstinentia lucri hospitalitas quoque benignitas praecipuÃ¨ esse debent in Episcopo inter cunctos laicos eminentia sic castitas propria vt ita dicam pudicitia sacerdotalis vt non solÃ¹m se ab immundo opere abstineat sed etiam Ã iactu oculi cogitationis errore mens Christi corpus confectura sit libera Yf the laye men saieth sainct Hierom be coÌ„manded that for praier they Laie men coÌ„mauÌ„ded for praier times to abstein from their wieues abstein froÌ„ the coÌ„panieng with their wiues what ys to be thought of the Bishoppe whiche dailie for his owne sinnes and the peoples shall offer vnto God vndefiled sacrifices Let vs reade the bookes of the kiÌ„ges and we shall finde that Abimelech the preist wolde not geue to Dauid and his seruaÌ„tes the shewe breade besore he asked wether the seruaÌ„tes were cleaÌ„ not froÌ„ a straunge womaÌ„ but froÌ„ their viues And except he had heard that froÌ„ yesteraie and the daie before they had absteined from the worke of matrimonie he had not graunted them the bread whiche before he had denied Ther ys as great Difference betwixt the Shew bread and the bodie of Chryst difference betwene the Shewe bread and the bodie of Christe as ys betwene the Shaddow and the bodies betwene the ymage and the trueth betwene the exemplars of the thinges to come and the thinges themselues that were perfigurated by the exemplars Therfor as mekenesse pacience sobrietie moderacion abstinence froÌ„ lucre hospitalitie also and benignitie shoulde be chieflie in a Bishoppe and emoÌ„g all laie men a surmouÌ„ting emineÌ„cie So also a propre or peculiar chaistitie Chastitie required in a preist and as I might saie a preistlie shamefestnes that not onelie he shoulde whith holde himself froÌ„ the vnclean worke but also that the minde whiche shall consecrate the bodie of Christe maie from the casting of the eie and from wandring of thought be free Hither to saincte Hierom. In whiche woordes coÌ„cerning the thing which ys nowe principallie sought wher as he saieth ther ys as great differeÌ„ce betwene the Shew bread and the bodie of Christ as betweÌ„ the shaddow aÌ„d the bodies betwen the ymage and the trueth What ells dothe he geue vs to vnderstaÌ„de but that the Shew bread ys the figure aÌ„d the bodie of Chryst in the Sacrament the thing figured Whiche thing figured yf yt were also but a figure as of late the people be taught howe coulde ther be so great differeÌ„ce betwne a figure and a figure as betwene the shaddowe and the bodie betwene the ymage and the trueth Wherfore contrarie wise let euerie man perceaue that as this holie learned maÌ„ in the statutes of Chrystes enacted faithe doth teache as the Shewe bread was the shaddowe So ys the bodie of Chryst in the Sacrament a verie bodie and as the Shewe breade was the ymage So ys the thing represented the verie tueth Obiection But peradueÌ„ture some captiouse false ChrystaÌ„ will saie I adde more then my Authour speaketh of and wrest him to my pourpose For wher this Authour saieth that ther ys as moche difference betwene the shewe bread and the bodie of Chryst I adde and saie the bodie of Chryst in the Sacrament Whiche sainct Hierom speaketh not Answer I adde nothing to the Authours mening For although he saieth the bodie of Chryst absolutelie withoute anie addicion of the maner of the bodie here or ther in plain vision or in mysterie whiche maner whatsoeuer yt be the substance ys all one yet he meneth of the bodie of Chryst in mysterie or in Sacrament For by the example of the puripuritie of life that was required to the eating of the Shewe breade in the olde lawe he moueth the Bishopps of the newe lawe to soche puritie and cleannesse of life as to that lawe ys meet to be had And forsomoche as the office of a Bishoppe aboute the Sacrament Preistes must consecrate offre aÌ„d receaue standeth in thre pointes that ys yn consecracion oblacion and reauing he frameth an exhortacioÌ„ to this pourpose thus that seing they in the olde lawe which shoulde eate of the Shew breade must haue soche puritie that they might not for a time knowe their one vieues moche more they that coÌ„secrate offer and receaue the bodie of Cryste whiche as farre excelleth the Shew bread as the bodie dothe he shaddowe must excell them of the olde lawe in puritie and cleannesse of life Nowe then when saincte Hierom speaketh of the bodie of Chryste that ys coÌ„secrated by the Bishoppe and so offred in sacrifice and receaued dothe he not meen of the bodie of Chryst in the Sacrament And when he speaketh of the bodie consecrated dothe he not meen the verie bodie of Chryst reallie in the Sacrament as the holie Churche doth teache and beleue In this sentence also sainct Hierom doth not onelie impugne the heresie of the SacrameÌ„taries in that he teacheth the veritie of Chrystes bodie in the Wanton lustes of Bishoppes and preistes reproued Sacrament but he also reproueth the fleshlie wanttoÌ„nesse of our Bishoppes and preistes in these daies who against all lawe and ordre being preistes take wieues as they terme theÌ„ and vnder the countenaÌ„ce of pretensed matrimonie continewe their vnchaist and viciouse life who shoulde excell all the people in puritie and cleannesse of life to thintent they might coÌ„secrate the bodie of Chryste and dailie offer pure sacrifice to God for theÌ„ selues and for CoÌ„secracioÌ„ and sacrifice put awai

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

euery place God vsing preoccupacion wittnesseth theÌ„ to be acceptable vnto him Thus Iustinus of whom we maie learn that the Sacrifices of the SacrameÌ„t are deliuered to vs by Iesus Chryst So that the authoritie of this maner of sacrificing cometh froÌ„ him aÌ„d ys not of our selues S. Hierom ouer and aboue that that ys allreadie alleaged of him saieth thus QuÃ²d autem ait Tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech mysterium in Li. quest Hebraic verbo ordinis significatur nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino id est corpore sanguine Domini Iesu Wheras he saieth Thow arte a preist for euer after the ordre of Melchisedech our mystery in the woorde of order ys signified not by Aaron in offring brutish sacrifices But in offring bread and wine that ys to saie the bodie and bloode of our Lorde Iesus Thus sainct Hierom. Of Iustinus we learned that the sacrifices of the Chrystians wer deliuered vnto vs by Iesus Chryst Of S. Hierom we learn that these sacrifices be the bodie and blood of our Lord Iesus So by these two in most manifest aÌ„d plain woords we be taught that Iesus Chryst deliuered vnto vs the authoritie to offre in sacrifice hys bodie and bloode S. Ambrose also teacheth vs the same lesson saing thus Ego enim Domine memor In prima oratione prepar ad Missam venerandae passionis tuae accedo ad altare tuum licet peccator vt offeraÌ„ tibi sacrificium quod tu instituisti offerri praecepisti in commemorationeÌ„ tui pro salute nostra For I o Lord being mindefull of thy passion come vnto thine Altar although I be a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaunde Chryst instituted and commaunded the Sacrifice of the Churche to be offred in the remembrance of thee for our health Thus holie Ambrose who maketh the matter oute of all coÌ„trouersie that a preist hath authoritie to offre Chryste in sacrifice And to declare what sacrifice he saieth the same sacrifice that Chryst did institute And to lett yow vnderstand by what authoritie he wolde offre yt he saieth by that that Chryst commaunded yt to be offred in the remembrance of him As this maie well instructe the reader what ys the plain and verie trueth of this matter So yt maie verie well compell the Proclamer to confesse that this ys a plain sentence impugning his false doctrine and acknowleging other his ignorance or malice submitte him self to the trueth But yet let vs descend a degree lower towardes our time and see what was then taught Isidorus who liued aboue nine hundreth years agon in Isydorus li. 1. de off ca. 18. this matter geueth this testimonie Sacrificium quod Ã Christianis offertur Deo primum Christus Dominus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur sicut legitur in Euangelio Accepit Iesus panem calicem benedicens dedit eis The sacrifice that ys offred of the Chrystians vnto God first our Lord and master Iesus Chryst did institute When he gaue his bodie and blood to his Apostles before he was betraied as yt ys readde in the Gospell Iesus tooke bread and the cuppe and blessing them gaue the same vnto them In these fewe woordes of this Authour we maie learn that Chryst did institute the sacrifice of the christians We maie learn that the thing that ys offred in sacrifice ys the bodie and bloode of Chryst We maie learn to whoÌ„ yt ys offred that ys vnto God We maie also learn what time yt was instituted euen at that time when Chryst tooke the bread and the cuppe and when he had blessed them gaue them to his Apostles Whiche was in his last Supper All these ioined to gether doo well beare the contrary proposition to this mans proclamacion that ys that Chryst gaue authoritie to offre his bodie and bloode vnto God A Consonante testimonie haue we also of Haymo who as he ys of good auncientie So ys he accompted a learned Authour This man expownding Haymo in 5. ad Heb. the epistle of sainct Paule to the Hebrues and declaring Chryst to be a preist after the ordre of Melchisedech saieth thus In cuius ordine sacerdotij Christus factus est sacerdos non temporalis sed aeternus nec offerens victimas legales sed instar illius panem vinum carnem videlicet sanguinem suum de quibus ipse dixir Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Ista quoque duo munera panem videlicet vinum commisit Ecclesiae suae in memoriam sui offerenda Vnde patet sacrificium pecudum perijsse quod fuit ordinis Aaron illud manere potius quod fuit ordinis Melchisedech quia Christus illud corroborauit Ecclesiae suae tenendum reliquit In the ordre of the preisthead of Melchisedech Chryst being made not a temporall but an euerlasting preist neither offring legall sacrifices but like vnto him meening Melchisedech bread and wine that ys to saie his bodie and his bloode of the whiche he saieth My flesh ys verilie meat and my bloode ys verilie drinke These two giftes that ys to saie bread and wine he hath committed to this Churche to be offred in the remembrance of him Thus Haimo Wherby yt yt manifest that the Sacrâ—â€¦ of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—â—â€¦at raither remaineth which ys of the ordre of Melchisedech bycause Chryst also hath confirmed yt and left yt to his Churche to be kept and vsed From whence the authoritie comet that the Church offreth the sacrifice after the ordre of Melchisedech this Authour like as the other before alleaged hath declared that yt coÌ„meth from Chryste And opening what the Churche doth offer he saieth that Chryst did offre bread and wine that ys saieth he his bodie and bloode whiche bread and wine he committetd to the Churche to be offred in the remenbrance of him Plain sentences for master Juell Eycept that the calling of a man a man or an oxe an oxe be no plain speaches these sentences of these Authours in this matter be plain speaches and plain senteÌ„ces Yet to coÌ„clude this matter we will heare a greciaÌ„ speaking as plain as anye of these whiche ys Nicolaus Cabasila who although he be long yet for hys plainesse he ys pleasaunt And for that he ys a grecian we shall learn of him the faith that ys yet receaued in that Church Nich. Cabasila c. 27 as before of long tyme yt hath ben This authour shewing howe the blessed Sacrament ys consecrated sacrificed and ministred ther saieth thus CÃ¹m venerandam illam coenam narrauit quomodÃ² ante passionem ipsam dedit sanctis suis Discipulis quÃ²d accepit calicem quÃ²d accepit panem actis

gratiis sanctificauit quÃ²d dixit ea per quae significauit mysterium cÃ¹m ea ipsa verba dixit deinde procidit orat supplicat diuinas illas voces ipsius vnigeniti seruatoris nostri etiam in donis propositis applicans vt suscepto eius sanctissimo omnipotente Spiritu conuertatur quidem panis in ipsum preciosum sanctum eius corpus vinum autem in ipsum immaculatum sanctum eius sanguinem Haec cÃ¹m orauit dixit vniuersum sacrificium peractum perfectum est dona sunt sanctificata hostia integra perfecta effecta est magna hostia victima quae pro mundo mactata est supra sacram mensam sita cernitur Panis enim non ampliÃ¹s figura Dominici corporis neque donum ferens imaginem veri doni neque ferens aliquam descriptionem ipsius seruatoris passionum tanquÃ m in tabula sed ipsum verum donum ipsum sanctissimum corpus Domini quod omnia illa verÃ¨ suscepit probra contumelias vibices quod crucifixum quod interfectum quod sub Pontio Pilato pulchrum testimonium confessum est quod colaphis appetitum quod contumelijs affectum sputa passum est felgustauit Similiter vinum ipse sanguis qui exilijt occiso corpore hoc corpus et sanguis qui ex Spititu sancto constitutus est natus ex Maria virgine qui sepultus est qui resurrexit tertio die qui ascendit in coelos sedet ad dexteraÌ„ Patris When he hath declared that honourable Supper and howe he gaue yt before hys passion to hys holie disciples and that he tooke the bread and tooke the cuppe and geuing thankes sanctified them and saied those woordes by the which he declared the mysterie And when he hath spoken those woordes then he falleth down and praieth and maketh humble request applieng those sainges of God the onely begotten Sonne our Sauiour to the giftes The bread of the Sacrament ys turned into the verie bodie of Chryst aÌ„d wine into his blood and ys no figure of them sett furth that hys Almightie and most holie Spirit being receaued the bread maie be turned into the self same preciouse and holie bodie of him and the wine into the self same immaculate and holie bloode of him When he hath praied and saied these thinges all the whol sacrifice ys throughlie doeÌ„ and perfected and the giftes are sanctified and an wholl and perfecte host ys made And the great host and sacrifice whiche was ssain for the worlde ys seen sett vpon the holie table For the bread ys no more a figure of our Lordes bodie neither ys yt the gifte bearing the image of the true gifte neither as in a table but the very gifte yt self the verie most holie bodie of our Lord whiche verilie suffred reproches contume lies beatinges which was slain whiche confessed a goodlie testimonie vnder Ponce Pilate which being buffited and with contumelies affected suffred spitting and tasted gall Likewise the wine ys the self same blood that gusht oute of the ssain bodie This ys the bodie and bloode that was made by the holie Gost borne of the virgen Marie which was buried which rose again the thirde daie whiche ascended into heauen and sitteth at the right hand of God the Father Thus moch this Authour who as he hath verie plainly and fullie testified the sacrificing of Chrystes bodie in the holie table So doth he immediately in the next chapiter declare the commaundement of Chryst vnto the Apostles Idâ—ca 28. and the Church to doo the same aÌ„d saieth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse etiam inssit Apostolis per Apostolos vniuersae Ecclesiae hoc facere Hoc enim inquit facite in meam recordationem Non iussisset autem facere nisi esset potestatem daturus vt possent hoc facere He saied this ys my bodie this ys my blood He also commaunded his Apostles and by hys Apostles the vniuersall Churche this to doe For do ye this saieth he in my remembrance But he had not commaunded them to doo yt except he wolde geue theÌ„ power that they might doo yt And in the end of this chapiter he saieth thus Dominus autem videtur contrectatur per veneranda sacra mysteria vt qui naturant nostram susceperit ferat in aeternum Haec est sacerdotij potestas hic est sacerdos Etenim qui seip sum semel obtulit sacrificauit Ã sacerdotio non cessauit sed perpetuum hoc sacrificij munus nobis obit per quod etiam est aduocatus pro nobis ad Deum in aeternum Owre Lorde ys seen and felt by the honourable and holie mysteries as he who hathe bothe taken our Nature vpon him and will beare yt for euer Thys ys the power of the preisthead This ys the preist For be that hath once offred and sacrificed himself Chryst ceasseth not to execute his perpetuall preist hood and Sacrifice ceaseth not from hys preisthead but he dothe execute the perpetuall office of sacrifice in vs by the which also he ys Aduocate for vs to God for euer Nowe this Authour as other before haue don hath taught vs both that Chrystes bodie ys sacrificed and also that he hath commaunded hys Apostles and by the Apostles all the Churche to doo euen the same And therto he hath also geuen power to hys Church to offre Chryst For as this Authour saieth except he had geuen powre to doe yt he wolde neuer haue commaunded yt to be doen. And that the verie bodie and blood be sacrificed and not onelie a peice of bread eaten in the remembrance of Chryst this Authour so plainlie teacheth that this Proclamer can not auoid him but as hys Father Luther did aunswer saincte Iames epistle in the matter of iustificacion reiecting the same epistle For first to auoid the figures tropes and signes whiche the Aduersaries comonlie cast vpon this matter this Authour saieth that by the Almightie powre of the Spirit of God the bread ys turned into the very bodie of Chryst and not into an image of Chryst And the wine into hys immaculate bloode Secondarely to auoyd their figures by expresse woordes he saieth that Note this master Juel aÌ„d see your hereticall doctrine directlie impugned after the consecracion the bread ys no more a figure of our Lordes bodie neither ys yt an image of the verie thing neither an onely description of Chryst as a thing might be described in a table but yt ys the thing yt self euen the verie same bodie that was crucified and the self same bloode that yshued out the same crucified bodie What can we haue more What more plainesse can be desiered Ye see that the bodie of Chryst ys offred in sacrifice ye see that powr authoritie and commaundement ys geuen to the Church so to doo And nowe I doubte not but the reader seeth good plain

and sufficient matter to approue the doing of the holie catholique Churche in this matter And will I trust iudge this Proclamer sufficientlie aunswered by the best learned Fathers as well of the greke church as of the latin and will therfore thinke yt right that wher this Proclamer required but one plain sentence hauing nowe a nombre that he doo perfourme hys promesse and submitte him self to the trueth and subscribe to the catholique Churche and become her childe again whiche God of hys mercie bring to passe in him For trulie the giftes that God hath placed in him considered I cannot but loue him and prayse God in him and wish that I might ioin with him But wheÌ„ I remembre hys great fall into this wickednesse I pietie him and vtterly deuide my self from him as my bownden duetie before fowre meÌ„bres for the Proclamocion aunswereth God ys In this booke then as occasion hath serued I haue aunswered foure peices or membres of hys proclamacion The first for the hauing of the scriptures in the vulgar toung The second for Reseruacion of the Sacrament The thirde for the authoritie of the offring of Chryst to hys Father The fourth for the presence of Chrystes bodie and blood in the blessed Sacrament In the other bookes by the helpe of God shall be likewise aunswered some other partes of the same proclamacion as like occasion shall be ministred whiche God graunt maye be to hys euerlasting prayse and honour Amen THE SECOND BOOKE THE FIRST CHAPITER DECLARETH THE OFFICES OF THE OLDE LAVVE AND THE BENEFITTES OF the newe Lawe with an exhortation to submitte our vnderstanding to the knowledge of faithe and therwith to the beleif of the Sacrament LEX per Moysen data est gratia veritas per Iesum Christum facta est The Lawe saieth saincte Iohn was geuen by Moises but grace and trueth came by Iesus Chryst The Lawe as saincte Paule declareth had two offices for the Ioan. 1. The lawe hath two of fices Rom. 3. Ibid. 7. which yt was geuen of God by Moises to the people The one was to geue them knowledge of finne and to restreign them from yt The first parte of this office S. Paule speaketh of to the Romans saieng Per legem cognitio peccati By the lawe cometh the knowledge of sinne For saieth he in an other place Peccatum non cognoui nisi per legem Nam concupiscentiam nesciebaÌ„ nisi lex diceret Non concupisces I knewe not sinne but by the lawe For I had not knowen what lust had ment except the lawe had saied Thowe shalt not lust The seconde parte he speaketh of to the Galathians wher when he had proued that the promisse of the blessing came not by the lawe but by faith as being made foure hundreth and thirtie years before the lawe was geuen he moueth this question Quid igitur lex wherfor then serueth the Lawe As who Galat. 3. shoulde saie yf the lawe were not geuen that by yt men shoulde atteign to iustification wherto then serueth yt what then ys the office of yt He answereth Propter trangressionem posita est yt was added for transgression that transgressours takinge with the lawe the spirit of seruitude in feare might be witholden from the trangression of the same Lawe although the outwarde obseruacion of yt conferred not that iustificacioÌ„ to the obseruers therof that auaileth before God The other office of the Lawe was by liniamentes of figures and shaddowes to leade the people to Chryst as S. Paul saieth Lex poedagogus fuit in Christo Jbid. The Lawe was oure schoolemaster to Chryste Wherfore our Sauioure Chryste willed the Iewes who were not willinge to receaue him as the Messias being yet by the Lawe taught to knowe him that they shoulde repair to Ioan. 5. the scriptures of the Lawe as to their schoolmaster saieng Scrutamini scripturas in quibus putatis vos vitam habere aeternam illae sunt quae testimonium perhibent de mÃ¨ Searche the scriptures in the whiche ye thinke to haue eternall life and they are they whiche testifie of me Whiche Lawe vndoubtedlie did so teache them Christe by promisses figures and prophecies that they coulde not pretende ignorance but they must nedes be fownde offendours of malice wherof the chief ruler of the schoole Moyses wolde accuse them as Chryste saieth to them Nolite putare quÃ²d ego accusaturus sum vos apud patrem Jbid. 5. meum est qui accusat vos Moyses in quo speratis Si enim crederetis Moysi crederetis forsitan mihi De me etenim ille scripsit Do not thinke that I will accuse yowe to my Father ther ys one that accuseth yowe euen Moises in whom ye trust For had ye beleued Moises ye wolde peraduenture haue beleued me for he wrote of me Of this office of the Lawe that ys of the schoole mastershippe of yt Howe yt promised Chryste Howe yt painted and deschribed him by figures and shaddowes Howe yt spake of him by prophecies in the old testament yt ys as to the pourpose of the matter whiche ys nowe in hand apperteineth treacted of in the first booke Nowe mindinge to seke the trueth of the same matter in the newe Testament I am moche comforted and delighted trusting with moche more facilitie and ease to atteign the same And yet as not withoute pleasure mixed with trauaill I haue doen the like in the firste booke passinge through the thikkes as yt were and obscure places of the Law not all vnlike vnto an HuÌ„ter who painfullie beating the busshes and traueling through the Thickes yet not withoute pleasure seking his game and comming to the goodlie faire Lawnde semeth to be moche eased and as yt were releiued of a great greif and then with more delight and pleasure foloweth the same EueÌ„ so nowe that I am comed to the beautifull Lawnd of the newe Testament wher for the sharpe priking busshes of the seuitute and bondage of sinne vnder the Lawe and for the obscure and darke thickes of figures and shadowes of the same finding the goodlie pleasaunt Lawnde of grace and veritie by Iesus Chryste I forgett my former trauaills and with freshe delight folowe on my gamme The Lawe had two offices not voide of incoÌ„modities The Gospell hath The Gospel hath two commodities two benefittes enriched with great coÌ„modities The Lawe gaue knowledge of sinne The Gospell geueth grace for remission of sinnes the Lawe had figures the Gospell hathe the veritie He then by whome came this grace and veritie Iesus Christe who ys the Ioan. 1. light of the worlde and lightneth euery man that cometh into the same geue the bright and clere beames of his knowledge vnto vs both the writer and the reader that beinge led by his grace we maie come persightlie to his trueth and veritie and cominge to the same we maie with all humilitie and mekenesse subdue our vnderstanding to the seruice of faith And so learninge not

Substances in Chryst be but one person As touching the difference of time in the geuing of these two breades The first ys geuen presentlie and therfore Chryst saied Panis enim Dei est qui de coelo descendit dat vitam mundo For the breade of God ys he which commeth down from heauen and geueth life vnto the worlde Wher he allwais speaketh of the present time saing that he cometh and geueth life to the worlde Nowe speaking of the thirde breade he spaketh of the time not present but of the time to come saing The bread which I will geue So that as ther ys two plain differeÌ„ces of time that ys the time present and the time to come So be the two breades two different Substances the one being expressed as the cheifer parte to be beleued on the other as the inferiour parte by the name of flesh to be eaten on This I dare auouche to be the verie natiue sense and the true vnderstanding of this scripture as ye maie perceaue the verie scripture yt self enforceth vs to take this sense accordinge to the letter Neuer the lesse that ye maie perceaue that I will not arrogate to my self soche authoritie to expownde this scripture as the Aduersaries haue doen who haue so impudentlie vpon their owne head and authoritie taught that Chryst here spake no one woorde of his bodie and bloode in the SacrameÌ„t but onelie of his woorde and our beleif in the same for the confirmacion of that which yt hath pleased god to be vttered by me and the confutacioÌ„ of that that Satan hath moued the Aduersaries to saie against the trueth I wil as hertofore ys doen consulte with certain of the elders of Chrystes Par liament house and learn of them yf in that same house ther ys acknowledged and receaued any soche differences of breades in the sixte chapiter of saincte Iohn as I haue declared or no. whiche differences when they shall be by them auouched I will vse their testimonie and authoritie to expownde the rest of the chapiter that toucheth my matter cheiflie intended and not mine owne Whose authoritie Reader yf thowe wilt not by thy affection so farre abase that thowe wilte counteruaill the same with a bare saing of a light Newling and preferre him before so manie graue Auncientes I doubte not but thowe shalt se matter enough to drawe thee to the auncieÌ„t and verie trueth professed and receaued manie hundreth years in the Churche of Chryste THE THIRDE CHAPITER PROVETH BY THE doctours that the sixte of sainct Iohn speaketh as wel of the bread Chrystes slesh in the Sacrament as of the bread his Godhead ANd first let vs see the distinction of breades As for the breade whiche oure Sauiour Chryst multiplied and the breade Manna which be manifestlie distincted in all mens knowledges and of the whiche ther ys no Controuersie I shall not nede to speake any more Of the other two breades wher oure Sauiour Chryst began to enter disputacion of them and in the beginning of the same saied Ego sum panis vitae Ioan. 6. Chrysost homil 44. in Ioan. Ther Chrysostom in expownding the same text saieth Iam in mysteriorum traditionem deueÌ„turus est et primÃ¹m de diuinitate sua sic disputat Ego sum panis vitae Neque enim de corpore hoc dictum est de quo circa finem inquit Panis quem ego dabo caro mea est Sed adhucde diuinitate Etenim ille propter Deum VerbuÌ„ panis est quemadmodum hic panis propter aduenientem ei SpirituÌ„ panis caelestis efficitur Nowe will he meening Chryste come to the setting furth of the mysteries and first of his Godhead he saieth thus I am the bread of life For this was not spoken of hys bodie of the which aboute the end he saieth The bread which I will geue ys my slesh But as yet of his Godhead For as that ys bread for God the Sonne So ys thie breade made heauenlie bread for the Spirit coming to yt Thus moche Chrysostom Chrystes Godhead and manhead distincted as two breades Ys not this a cler testimonie Do ye not see here a plain distinctioÌ„ of breads This saieth he I am the bread of life ys spoken of the Godhead and coÌ„tinueth disputacion of yt till he come to this text The bread that I wil geue ys my slesh And this saieth he ys spoken of his bodie And dothe not nowe the sixt of S. Iohn speake of the bodie of Chryste in the Sacrament Note further that he saieth as the Godhead ys bread for God the Sonne meening that the Godhead in Chrystys God the SoÌ„ne So saieth he this bread meening the slesh of Chryst ys made the heauenlie breade for the spirit coming to yt But I will not trooble thee Reader with manie woords in so plain a matter I will raither produce some other one of the other side of Chrystes Parliament house to see yf their testimonie be agreable and whether they be taught of one Spirit one true exposition of Chrystes Gospell S. Augusten expownding the same text that ChrysostoÌ„ saieth Chryst spake of his bodie writeth thus Determinat consequenter Dominus quomodÃ² se paneÌ„ dicat non tantÃ¹m secundÃ¹m diuinitateÌ„ quae pascit omnia sed etiaÌ„ secuÌ„dÃ¹m humanaÌ„ naturaÌ„ quae est assumpta Ã Verbo Dei cum subdit Et panis queÌ„ ego dabo caro mea est Owr Lord saieth S. Augustine determineth consequentlie how he calleth him self bread not onelie after his Godhead whiche fedeth all thinges but also after his humane nature which ys assumpted of the Sonne of God wheÌ„ he saied afterward And the breade whiche I will geue ys my flesh c. Doth not here S. Augustin agreablie with Chrysostome teach a plain difference of the bread of the Godhead of Chryst and the bread of his MaÌ„head doth not he saie that Chryst in this text The bread which I will geue ys my flesh dothe speake of his humane nature Consider then Reader the authoritie and auncientie of these two great and famouse Fathers of Chrystes Churche and accept their iudgementes before these newfangled Inuentours in the exposition of the scriptures And now that ye haue heard these two of the higher house agreablie reporting how the Church in their times vnderstood the sixt chap. of S. Ihon of the SacrameÌ„t We will also heare some of the lower house aÌ„d some of theÌ„ not of the later daies but of the auncieÌ„ts of that sorte being well toward a thousand years agone Of the whiche we will first heare Theophilacte the folower of Chrysostome in manie thinges whether he folowe him in this also or no. Thus he writeth vpon the same text ManifestÃ¨ autem nobis hoc loco de communione corporis dicit Nam panis inquit quem Theophilact in 6. Ioan. ego dabo caro mea est quam ego dabo pro mundi vita Porro potestatem suam indicans quÃ²d non vt

authoritie or credite ys he of that teacheth in the pulpet by speaking then he that teacheth by open writing Yf ye will not beleue me writing ye will not beleue me preaching Yf ye wil beleue me preaching for that I speake the trueth by the scriptures and auncient fathers Beleue me also writing the trueth by the scriptures aÌ„d auncieÌ„t fathers And yf these alowed writers of these later daies teach the trueth by the scripturs aÌ„d auncieÌ„t fathers theÌ„ must they neds be receaued And ther for trulie yt ys necessarie that they be alleaged to th eÌ„tent the trueth maie be perceaued to be one throughout all and that they being ioined with the auncieÌ„tes yt maie be seeÌ„ that the same trueth is taught now that was taught a thousand yeares agoÌ„ before And therfor haue I determined not to geue place to this refusall of Heretiques but to alleage the Authours of these later yeares that the coÌ„sonancie and vnitie of the trueth maie be perceaued in all ages and that ther ys no other trueth taught now theÌ„ was taught in the Primitiue Church and the time of the Apostles yea no other trueth then was taught by oure Sauiour Chryst himself and by his holie Spirit the Authour of all trueth Wherby the foule railinges and slaunders which bemost comoÌ„ lie in the mouthes of the enemies maie be taken awaie and they of their vntrueth and malice woorthilie confownded Thus moche I thought good to saie for that in this book I minde to vse the testimonies of these late writers for th entent aboue specified And nowe therfore to Theophilacte the Grecian I shall ioin the learned doctour Nicolaus de Lyra a latin Authour who writing vpon the sixt of S. Iohn cometh to this text Et panis quem ego dabo caro mea est And the bread whiche I will geue ys my flesh and expowndeth yt thus Postquam egit de pane spirituali qui est Verbum hic consequenter agit de pane spirituali qui est Sacramentum After he hath don saieth this Authour of Chryst with the spirituall bread which ys Nico. Lira in 6. Ioan. the woorde here consequentlie he treacted of the spirituall breade whiche ys the Sacrament What dothe this authour dissent from the Fathers dothe he not signifie that Chryste before the sentence so often alleaged did speake of the spirituall bread hys Godhead which he calleth the woord And doth he not now saie that in yt that foloweth Chryst speaketh of the Sacrament These be sufficient to declare the true vnderstaÌ„ding of our Sauiour Chrystes processe and ordre in the sixte of S. Iohn And for that ye perceaue the same aswell after the minde of Chryste the verie texte so leading vs to vnderstand yt as also after the minde of diuerse learned authours I will nowe procead to see the vnderstaÌ„ding of diuerse textes of the rest of this chapiter that treacte of the blessed Sacrament THE FOVRTH CHAPITER BEGINNETH A further proof of the former matter by S. Cyprian and Euthymius THis distinction of these two breades last before mencioned perceaued and being withall remeÌ„bred that at this text The bread which I shall geue ys my â—â€¦esh whiche I will geue for the life of the world Chryst began to speake of the Sacrament and continueth the disputation therof to the ende of the chapiter to proue the same more manifestlie to the Reader and withall to make yt clere that that processe ys not of a figuratiue flesh but of Chrystes verie propre flesh and bodie I will beginne at the same text and so descending to the last by a nombre of the most auncient Fathers of Chrystes Parliament house open both the one and the other I trust to the full contentacion of the godlie Reader The firste that shall shewe hys minde of this matter shall be the holie Martyr Cyprian who saieth thus Panis vitae Christus est panis hic omnium non est sed noster est Et quomodÃ² dicimus Pater noster quia intelligentium credentium pater est sic paneÌ„ nostruÌ„ vocamus quia Christus noster qui eius corpus coÌ„tingimus panis est Hunc autem paneÌ„ dari nobis quotidiÃ¨ postulamus ne qui in Christo sumus Eucharistiam quotidie ad cibuÌ„ salutis accipimus intercedente grauiore aliquo delicto dum abstenti noÌ„ coÌ„municantes Ã caelesti pane prohibemur Ã Christi corpore separemur ipso praedicante monente Ego sum panis vitae qui de caelo descendi Si quis ederit de hoc pane viuet in aeternum Panis quteÌ„ quem ego dedero caro mea est pro seculi vita The bread of life ys Chryst and this breade ys not the breade of all men but yt ys ours And as we do saie Oure Father because he ys the father of all that do beleue and vnderstande Euen so also oure bread call we whiche touche his bodie bicause owre Chryste ys bread This breade we dailie desire to be geuen vs least we which be in Chryst and take the Sacrament dailie to oure meate of health some greuouse offence coming betwene while we being excoÌ„municated and not receauing be forbidden from the heauenlie bread maie be separated from the bodie of Chryste he himself openly saing and teaching I am the bread of life whiche descended from heauen Whosoeuer shal eate of this bread shall liue for euer The bread which I will geue ys my flesh for the life of the worlde Thus moch S. CypriaÌ„ In this sentence I doubte not but ye perceaue that this holy Martyr applieth the sentences of the sixt of S. Iohn to the SacrameÌ„t of Chrystes bodie and blood According to whiche vnderstanding he calleth Chryst our bread S. Cyprian aplieth the sixt of S. Iohn to the Sacrament whom he so calleth not onelie bicause of his Godhead but also bicause he feadeth vs in the Sacrament with his bodie For saieth he we being in Chryste do receaue the Sacrament dailie to the meate of health But yf by sinne we forbeare to receaue the heauenlie bread we be separated from the bodie of Chryste Wherby we maie perceaue that not onelie the sixt of S. Iohn ys to be vnderstanded of the Sacrament But also when S. Cyprian calleth the Sacrament the meat of health the heauenly bread and the bodie we are taught that in the SacrameÌ„t ys the verie presence of that bodie to the which proprelie these goodlie titles maie be wourthilie applied Whiche bodie can be none other but the bodie of Chryst God an man But forasmoch as the faith of this famouse Father and holie Martyr Cyprian in this poinct hath ben notablie and manifestlie declared in sentences before alleaged in the first booke and more herafter shall be spoken I will not nowe trooble the reader with any longer declaracion of the same but will ioin with Cyprian one of the other side of Chrystes Parliament house euen Euthymius a grecian whose sentence Reader yt shall

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

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

the beleuers the true bread from heauen whiche Manna did signifie which ys the meat of Angells in dede whiche Sonne of God feedeth the corruptible incorruptiblie who that man might eate was made flesh and dwelled among vs. As Sainct Hierom and Sainct Augustin be well agreing in the exposition of the sainges of the Prophet Dauid So also Cassiodorus a man well towarde their time in nothing dissenteth from them expownding the same psalme of Dauid Et pluit illis Manna ad manducandum Pluit dixit vt Cassiod in Psal 77. ostenderet escae mmiam largitatem quae tanquam pluuia de caelo descendit Et ne dubitares quae fuerit illa pluuia sequitur Manna manducare Manna interpretatur quid est hoc quod sanctae communioni decenter aptamus quia dum admirando cibus iste perquiritur corporis dominici munera declarantur Addidit Panem coeli dedit eis Quis est alter panis coeli nisiChristus Dominus vnde coelestia spiritualem escam capiunt deleclatione inestimabili perfruuntur Denique sic sequitur Panem Angelorum manducauit homo Panis ergo Angelorum bene dicitur Christus quia aeterna ipsius laude pascuntur Neque enim corporalen panem Angeli manducare credendi sunt Sed illa contemplatione Domini quia sublimis creatura reficitur verim hic panis in coeloreplet Angelos nos pascit in terris And he rained down Manna vnto them to eate He saied rained that he might shewe the great plentie of the meat which like vnto rain came down from heauen And that thowe shouldest not doubte what that rain was yt foloweth To eate Manna Manna ys interpreted what ys this Whiche we verie well Manna what yt ys by interpretacion applie to the holie communion For while this meat ys gotten with woondering the giftes of our Lordes bodie be declared He added He gaue them bread from heauen Who ys the other bread from heauen but Chryst our Lorde of whome heauenly thinges do receaue spirituall meat and ioifullie vse inestimable delectacion Then yt foloweth thus Man hath eaten the bread of Angells Chryst than ys well called the bread of Angells bycause they are fedde with his euerlasting lawde and praise Neither are Angells to be thought to eate corporall meat but with that contemplacion of our Lorde with the whiche the high creature ys fedde they are fedde But this bread filleth Angells in heauen yt feadeth vs in the earth Thus farre Cassiod The testimonies of these Authours whiche here be produced vpon the Prophet Dauid are so consonant and agreable that I dissere to make anie note of them vntill we heare one mo who shall be Titelman a writer vpon the Psalmes not to be contemned though he be of the later daies Whom I ioin with the better will to these auncientes that yt maie well appeare to the Reader that these later writers being agreable and nothing dissenting from them the false slaunders of the Aduersaries be but vain and without cause moued This Authour in his annotacions for the Hebrue and Caldeie toung saieth that the bread whiche in our communion text ys called Panis Angelorum the bread of Angells in the Hebrue as Sainct Titell in annot super Psal 77. Hierom and other do translate yt ys called Panis fortium robustorum the bread of strong and mightie men And giuing two causes why yt ys so called he putteth this for one Aut fortÃ¨ propter significationem panis viui illius tempore gratiae mundo descensuri desuper cuius non dubium est Manna corporeum fuisse figuram panis fortium aut robustorum dictus intelligatur quia is cuius typum gerebat panis viuus de coelo mittendus confortaturus erat corda sumentium in vitam aeternam inxta quod apud Ioannem Saluator testatur dicens Qui manducat hunc panem viuet in aeternum qui manducat me ipse viuet propter me Or ells this bread maie be vnderstanded to be called the bread of the strong and mightie for the significacion of that liuely bread that shoulde descend from aboue to the worlde of the whiche bread without doubte that corporall Manna was a figure for that liuing bread to be sent from heauen of the whiche the other was the figure shoulde make strong the heartes of the receauers to euerlasting life according to that our Sauiour testifieth in Sainct Iohn saing He that eateth this bread shall liue for euer And he that eateth me shall liue through me Thus moche this Authour Nowe ye haue hearde these Authours with great concorde expownding the Prophet Dauid And forsomoche as their sainges here be euen like to them that before are saied vpon Sainct Augustine to auoide prolixitie I shall raither geue a breif note vpon their sainges then long to stand vpon them This ys to be obserued in them all that they applie this Prophecie to Chryst as the foode of heauen the very liuing bread that geueth soche strengh to them that duely eate therof that they liue for euer which foode ys receaued in the Sacrament of his bodie and bloode For Sainct Hierom applieng yt to Chryst as the foode of mans soule alleageth the sixt Chapiter of Sainct Iohn which Chapiter as yt ys inuinciblie proued in the second booke treacteth of the Sacrament Wherof also Sainct Hierom ys ther a witnesse as a great nombre mo be And for the more plain proofe of this in the exposition of the hundreth and fourth Psalme he saieth by expresse woordes that we be fedd with the bodie of the lambe as they were with Manna whiche plain maner of speache leaueth vs in no doubte what faith Sainct Hierom was of and howe he vnderstandeth the Prophet Dauid And thus considering howe long I haue ben vpon this one text of Sainct Paule and remembring howe manie mo ther remain likwise to be expownded I shall leaue the rest of the Authours here alleaged to be weighed by the Reader and in the next chapiter make an ende of that that vpon this scripture ys to be saied THE TWELTH CHAPITER PROVETH BY occasion of that that ys saied with farder Authoritie that the Sacramentes of the newe lawe are more excellent then the Sacraments of the olde lawe FOrasmoche as all the Anthours alleaged for the exposition of the text of Sainct PaÌ„ule nowe last handled and treacted of doo all together conspire and agree in this trueth that Manna was the figure and the bodie of Chryst whiche we receaue in the SacrameÌ„t the veritie and the veritie allwais ys more excellent in good thinges then ys the figure eueÌ„ as moche more excellent as the bodie of a man ys aboue the shadowe Yt must nedes then of necessitie folowe that the Sacraments of the newe lawe whiche be the thinges figured by the figures of the olde lawe must as farre excel them as the veritie doth the figure and as the bodie doth the shadowe For further proof of this consider as yt ys declared at

wickedly corrupte sainge that the breade and the cuppe are signes that we partake and communicate the bodie and bloode of Chryst This man saieth that we partake both the flesh and Godhead of Chryst And that we shoulde not thinke him to fauoure the hereticall exposition of the Aduersarie he declareth the catholique faith and also reiecteth the contrarie opinion in that he dissolueth that that of the Aduersarie might be An argument of the Sacramentaries soluted by Damascen taken for an argument against the trueth For although saieth he some haue called yt the exemplaries of the bodie and bloode of Chryst that ys saieth he before the consecracion or sanctificacion not after the sanctificacion signifieng to vs that after the coÌ„secracion they be the verie thinges themselues that ys the verie bodie and blood of Chryst and not the exemplaries signes or figures of them This authour ys to plain and to strong to be wrested or by violence to be drawen to make any countenannce towarde the signes and figures of the Aduersaries For in the same very chap. expownding the woordes of Chrystes This ys my bodie he saieth thus Hoc est meum non figurae corporis sed corpus non figura sanguinis sed sanguis This ys not the figure of Damasc ibid. my bodie but my bodie and not the figure of my bloode but my bloode wherby he plainlie denieth the Deuells exposition settfurth by the Aduersarie And yet in the ende of the same chapter he calleth the Sacrament exemplaries but in soche sorte and maner as he affirmeth withall the verie presence For this ys his sainge Exemplaria autem futurorum dicuntur non vt non existentia verÃ¨ corpus sanguis Christi sed quoniam nunc quidem per ipsa participamus Christi Diuinitatem tunc autem intellectualiter per solam visionem They are called Damascen ibidem the exeÌ„platies of thinges to come not as not being the bodie and bloode of Chryst verilie but that we nowe therby partake the God head of Chryst but then intellectuallie by onely vision By whiche sainges as the reader dothe clerelie see that damascen so constantlie doth teache and affirme the presence of Chryst in the SacrameÌ„t that he vtterly reiecteth the figures of the Aduersarie So maie he well vnderstande that the saied Damascen speaking of the participacion of the flesh of Chryst and his Godhead of the whiche participacion S. Paule maketh mencion speaketh of the verie participacion of wholl Chryst God and man verilie and not figuratiuely And forasmoche as this ys so plainly taught by Damascen that the Aduersarie can by no meaÌ„s coulour yt nor by anie shift or sleight of falshoode auoide yt I wolde to God that he wolde see his erroure and calling to God to geue him the spirit of humilitie he wolde so humble him self that he wolde confesse his saied errour knowing this that yt ys bothe more easie and more profitable to be a litle confownded here then to be so greatlie confounded before the iudgement seat of Chryst in the seight of his Angells and Sainctes and all the woorlde at the daie of his fearfull and terrible generall iudgement THE NINETENTH CHAP. CONTINVETH the exposition of the same text by Isidore and Oecumenius SEinge that of necessitie I must be shorter for that moche ys yet to be saied as the one of the wittnesses in the last chapiter hath directlie affirmed the presence the other the sacrifice So will we heare two breiflie auouching the like The first shall be Isidorus who speaking of this text nowe in hande geueth a breif and clere exposition of Isidor li. of fic ca. 18. The bread that we break vs the bodie of Chryst etc. the same in this wise Panis quem frangimus corpus Christi est qui dicit Ego sum panis vinus qui de coelo descendi vinum autem sanguis eius est Et hoc est quod scriptum est Ego sum vitis vera The breade that we breake ys the bodie of Chryst who saieth I am the bread of life whiche came down froÌ„ heaueÌ„ But the wine ys his blood and this ys yt that ys written I am the true vine In thys exposition that the text might be plain to the reader wher S. Paule saied The bread which we breake ys a communicacion of the bodie of Chryst This authour geuing the vnderstanding of yt saieth that the bread which we breake ys the bodie of Chryste And that he wolde haue yt taken for the verie bodie he saieth that yt ys the bodie of Chryst who saied I am the bread of life And who he was the sixt chap. of S. Iohn declareth that yt was verie Chryste no figuratiue Chryste And what the cuppe of blessing dothe contein he fullie declareth when he saieth The wine ys his bloode whiche maner of speache ys so plain and standeth so directlie against the saing of the Aduersarie that as for the plainesse of yt I neither can nor nede to saie anie thing to make yt more plain so can I but woonder that men can erre that either knowe or haue readde these holie fathers except they be puffed vppe with soche pride and be brought to soche singularitie in ther owne conceat that they contempn all mens iudgementes sainges and learning besides their owne of what faith trueth auncieÌ„tie holinesse or learning so euer they be as this Isidore who liued well near a thousande yeares agoÌ„ and was famouse in all the chrystiaÌ„ orbe and as a strong piller stoode against the Arrians whiche then were mightie in Spain and hath left learned workes as testimonies of his learning and godly zeale ys not to be disdained but to be reuerenced And although for his learning and auncieÌ„tie he ys to be credited yet he ys the more so to be for that to eche part of his saing he alleageth the scripture For as to the first part he alleageth the sixt of S. Iohn so to the other parte he alleageth the sainge of Chryst in the xv of S. Iohn wher he saieth I am the true vine For in dede as he ys the true vine so cometh oute of him the true wine The earthlie wine helpeth to maintein the earthlie life whiche Joan. 15. as S. Gregorie saieth compared to the eternall life ys raither to be called death then life But the heauenly wine that cometh out of the true vine nourisheth to euerlasting life whiche ys the true life And bicause we be by faith inserted and griffed into Chryst this blessed wine whiche ys the Iuice of that true vine ys of vs as of braunches of the same vine receaued and so Cyrill in 16. Ioan. maketh vs his liuely braunches not onely spirituallie by faith but also by nature whiche thing holie Cirill doth very liuely open and declare Annon conuenienter dici potest vitem humanitatem eius nos palmites propter identitatem We are braunches of the vine Chryst both spirituallie and corporallie naturae Eiusdem

Proclamer against adoracion cap. 44. Obiection vpon S. Basill solued by damascen li. 3. ca. 18. Obiection vpon the woord bread in S. Paul cap. 29. item other obiections oute of S. Paule ca. 44. Obiection of the Proclamer against sole receauing ca. 40 Obiection of Oecolamp ca. 45. Ocolampadius denieth that Chryste affirmeth li. 3. ca. 13. his wicked glose cofuted ca. 15. Oecolamp condemned prolog Oecolamp contradictions li. 1. ca. 23 Oecolamp falsifieth Theophila li. 2. ca. 12. and S. Aug. ibid. his wresting and abusing of S August ca. 54. Oecolamp abuseth S. Paules woords The rock was Chryst li. 3. ca. 3 Oecolamp wresteth the scripture ibid. he mutilateth S. Amb. ca. 4. Office of preist to expownd the scripture li. 1. ca. 6 Office of consecracion instituted by Chryste as Luther confesseth ca. 20. Offring of bread aÌ„d wine not bringing furth of yt perteineth to the preisthead of Melch. sedech cap. 18 Olde lawe had but figurs new lawe hath the verie things li. 1. ca. 15. 21 Olde Paschall lambe the shadowe our Paschall lambe the thing ca. 18 One thing in manie places two waies lib. 2. ca. 12. One aultar one faith one bapt in the church li. 3. ca. 60 One bread that manie are made one by ys the bodie of Chryst li. 3. ca. 28. Opinion of the Iewes of the coming of Elias lib. 3. ca. 3 Order of God inuerted li. 1. ca. 6 Order of preisthead in two poincts ca. 28 Ordeinances of elders to be holden for lawes wher scripture prescribeth not ca. 27. Origen opened li. 3. ca. 30. Origen in plain woordes calleth the Sacr. the bodie of Chryste li. 3. ca. 5. P Pagans haue daie Gods and howre Gods li. 1. ca. 32. Partakers of Chrystes blood dwell with Angels li. 2. ca. 5. Parts of the Sacr. ca. 56. Passion of Chryst settfurth with the prophecies of yt li. 1. ca. 11 Paschal lambe had two notable things ca. 15 Passouer of the chrystians more excellent theÌ„ the Passouer of the Iewes ibid. Paule by bread ad cuppe ment the bodie and blood of Chryste by the vnderstanding of Chrysost li. 1. ca. 27. li. 3. ca. 16. 24. of S Aug. ca. 15. of Oecumenius and Isidor ca. 19. of Theophilact ca. 20. of Anselme ca. 21 of Euthymius ca. 37. of S. HieroÌ„ ca. 44. of S. Basil ca. 45. of Origen ca. 46. S. Paule why he spake not of the sacrifice of Melchisedec in the epist to the Hebrues cap. 18. Paules woordes the rocke was Chryste cannot be expownded by a trope li. 3. c. 3 Paules woordes abused by Cranmer ca. 16 Paule in all his processe of the Sacr. maketh no litle mencion of anie figure ca. 22. Paule saieth that our Lorde imparteth to vs his owne bodie ca. 29 Paule aÌ„d the vi of S. Iohn speak of one thing ca. 50. Paule doth often call the Sacr. the bodie of our Lord. ca. 52 Penance and clean conscience necessarie for the receauers of the Sacr. ca. 55. Peter saied Masse at Antioche ca. 36. Peter de Bruis his heresie prolog Peter Martyr howe he wresteth Theophilact and his glose ouerthrowen li. 3. ca. 20. Philippe sent by the holie Goste to expownd the scripturs to the Eunuch which argugueth the difficultie therof li. 1. ca. 1. Plagues for breaking of Gods order in relig cap. 6. Polycarpus put oute of the caleÌ„der li. 2. ca. 3 Practises of the primitiue church prouing aswell reseruacion as sole receauing li. 2. ca. 68. li. 3. ca. 40. Practise of prophanacion lamentable to be seen in Englonde li. 3. ca. 49. Praier necessarielie required to vnderstand the scripture li. 1. ca. 7. Praier of the canoÌ„ in the Masse agreeth with the fathers The newe communion disagreeth li. 3. ca. 35. 36. 38 Praier for the dead and almose profitable aÌ„d vsed in the primitiue church ca. 39 Preists office none maie doo but he that ys called li 1. ca. 7 Preists ought to be reuerenced for their office li. 1. ca. 18 Preists must consecrate offre and receaue ca. 22. Preist must allwaies haue the B. Sacr. reserued for the sicke ca. 35. Preisthead of chryste shall neuer be chaunged cap. 31 Preist maketh God the cauil of the deuel li. 2. ca. 8. Preistes doing the solemne action of the memoriall of chryst in the Masse aught to receaue vnder both kinds Preists not doing the same and other receaue vnder one kinde ca. 67 Preparacion for the worthie receipt of the B. Sacr. commaunded and the daunger of vnworthie receipt declared argueth the reall presence li. 3. ca. 56 Prefence of chrysts bodie in the B. Sacr. li. 1. cap. 17. 18. passim per totos tres libros Presence of chryst in the Sacr. no more impossible then other of his workes and doings li. 2. ca. 22. Presence of the holie Goste vnder the forme of the doue and chrystes presence in the Sacr. compared li. 3. ca. 3. Presuptuouse teachers li. 1. ca. 7. Priuate persons maie receaue vnder one kinde li. 2. ca. 67. Priuate communion proprelie what and where yt ys li. 3. ca. 41. Priuate Masse vsed in the time of chrysost ib. Proclamacion of a newe Goliath prolog Proclamer to be pitied ibid. he denieth all and proueth nothing li. 1. ca. 20 Proclamer impugneth reseruacion withoute reason or autoritie li. 1. ca. 27. Proclamer settfurth that nowe for trueth which S. Cyrill aboue a thousand years agon reputed an heresie li. 3. ca. 26. he truncateth S. Hierom. li. 2. ca. 53. he falsifieth S. August li. 3. ca. 37. he abuseth Anacletus ca. 4. Proclamer skorneth the Masse ca. 33. sequ he findeth three faults in the Canon therof ca. 38. Proclamer braggeth of the primitiue Churche in woordes but refusith yt in dedes ca. 32. Proclamer indgeth maliciouslie of all the chrystian worlde ca. 38. Proclamers sleight in alleaging S. Hierom. ca. 41. Prositts coÌ„ming to vs by receauing of Chrysts flesh ca. 39. Prophanacion of holie things what yt ys ca. 46. Promesse of gladd tidings to Abraham li. 1. ca. 9. Prophecie not geuen to all ca. 1. Prophecie of the stocke of Chryste and incarnation ca. 11 Protestants of euerie sect chalenge to them the woord of God and the name of the church ca. 25. Protestants tormented with the prophecie of Malach. ca. 33. Protestants compared to the dogge in the fable li. 3. ca. 7. Puritie of life in two points ca. 53. R Rash readers and arrogant teachers li. 1. ca. 7. Reall bodie partaken mysticall bodie partakers li. 3. ca. 28. Reall presence li. 1. ca. 14. 16. 29. c. li. 2. ca 15. 20. 43. 46. 49. sequent li. 3. ca. 5. 8. alijs Reall presence and sacrifice proued by S. Paule li. 3. ca 16. 17. 22. 30. proued by Chrysost ca. 36. by Theodoret. ca. 56. Receipt of Chrysts bodie both spirituall and corporall li. 1. ca. 14. li. 3. ca. 23. 26. Receipt of Chrysts merits not propre to one Sacrament but coÌ„mon to all li. 2. ca. 5 Receipt of Christs bodie maketh our bodies

Selected quad for the lemma: truth_n

Text snippets containing the quad