Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	holy_a	pillar_n	2,667	5	9.8906	5	true

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

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

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

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

of Scripture Doctour or Councell taught that the presence of Chryst was in the Sacrament yf yt were receaued Yf not ther was no presence And vpon this reseruacion of the Sacrament was of him denied Oute of this Luther sprang first Corolstadins who impugned his masters doctrine and taught as our Proclamer teacheth that ther ys no presence of Carolstad Chryst in the Sacrament With whom shortlie ioined Oecolampadius and Zuinglius Whiche first among all other wrote and sett oute their bookes Oecolamp Zuinglius against the Sacrament and denieng the wholl as of consequence yt must be they denied the parte also And for that the Lutherans and the named Sacramentaries did pietifullie disturbe rent teare and diuide those contries of Saxonie and Heluetia with other in Getmanie with these rehersed heresies and an infinite nombre mo whiche dailie grewe vppe to the great endammaginge of manie chrysten Soules Paule the thirde then Bishoppe of Rome to represse these heresies called a Councell at Trident wher emonge manie other good and godlie determinacions as touching the matter of the reseruacion whiche we haue nowe in hande ys this Canon Consuetudo asseruandi in sacrario sanctam Eucharistiam adeÃ² antiqua est vt eam Conci Trident seculum etiam Niceni Concilij agnouerit Porro deferri ipsam sacram Eucharistiam ad infirmos in hunc vsum diligenter in ecclesijs conseruari praeterquam quÃ²d cum summa aequitate ratione coniunctum est tum multis in Concilijs praeceptum inuenitur vetustissimo catholicae Ecclesiae more obseruatum Quare haec sancta Synodus retinendum omnino salutarem hunc necessarium morem statuit The custome to kepe the holy Sacrament in the holie place ys of soche antiquitie that the worlde NyceÌ„ CouÌ„cell did agnise Reseruacion in tyme of the Nicen Councell did agnise yt Moreouer that the Sacrament shoulde be caried to them that are sicke and for this pourpose to be diligentlie kept in Churches be side that yt ys agreable to equitie and reason yt ys also fownde to be commended in manie Councells and in the most auncient maner of the catholique Churche obserued Wherfor this holie Synode hath commaunded this holsom and necessarie maner to be reteined and kept still Thus moche the Councell I wish that the reader taking these woordes as the woordes and saing of a Councell and as the agreable saing of a great nombre of learned men wolde marke and learn ther in first that the vse of the reseruacion ys of great antiquitie Secondly that reseruacion to the entent the Sacrament shoulde be allwais readie for the sicke ys here testified to be commaunded by manie Councells Thirdlie that this Councell iudgeth meet and consonant to reason that yt shoulde be doen. Fourtly that by the autoritie of a Councell they haue commaunded this vse of reseruacion to be reteined and continued Yf all these be as they ought to be well weighed why shoulde they not conteruaill yea and so weightilie weigh down all contrarie sainges as these shoule be as a light feather in respecte of a thousande weight when they be in lanceis to be weighed together Yf a Parlament of a Realme geue soche authoritie to the Actes and Statutes ther made that the priuate talke of rebelliouse and disobedient persons Yf a Parlament be of force to binde why not a Councell though they be manie can not dissolue them Why ys not the like preeminence geuen to the Parlament of Chrystes catholique Churche Wher decrees are made not by the people of one Realme but of manie yea of all christian Realmes that list to come and theie not vulearned but learned Yf the one doth binde why not the other But not minding to enter into the disputacion of so large a matter and ther by to make to long digression from my pourpose I will staie and yet wish the reader to consider what foloweth in the same Councell decreed against soche as shall contemptuouslie speake against this matter of reseruacion Soche a Canon ther I finde Si quis dixerit non licere sacram Eucharistiam Canon 7. in sacrario reseruari sed statim post consecrationem astantibus necessariÃ² distribuendam aut non licere vt illa ad infirmos honorificÃ¨ deferatur Anathema sit Yf Deniers of reseruacion accursed anie man shall saie that yt ys not laufull to reserue the holie Sacrament but that streight waie after the consecracion yt ys of necessitie to be distributed to them that be present and that yt ys not laufull reuerently to carie yt to them that be sicke accursed be he Although I knowe the Aduersarie contemneth thys heauie sentence forsamoche as he vilipeÌ„deth and derideth the Councells Yet I thanke God of that his grace I regard them I reuerence their sentence I feare and dread the same hauing in minde the sainge of our Sauiour Chryste Qui non Math. 18. audiuerit Ecclesiam sit tibi sicut Ethnicus publicanus He that willnot heare the Churche let him be to thee as an ethnicke and publicane And again Qui Luc. 10. vos spernit me spernit et qui me spernit spernit euÌ„ qui me misit Hethat despiseth yow despiseth me and he that despiseth me despiseth him that sent me This being spoken and ment of the Apostles and their successours the spirituall rulars of the Churche the Proclamer and hys likes so doing what doo they ells but as Chryst saieth contemne him and hys Father yf they saie they contemne not the rulars of the Churche but obeie them let them answere me Whom did their great fathers Luther Carolstadius Oecolampadius Obedience of the newe Churches how yt staÌ„deth Zuinglius Bullinger c. obey in the Churche yf ye wyll saie they coulde obeye none of all the wholl Churche that was then and before for yt was no Churche well let this your false aunswere stande Yf then your Churche began with Luther he being sole head why did Carolstadius Oecolampadius and the rest disobeie him Yf all they were the Churche why did Thomas Monetarius and SweÌ„ckfeldius disobey them and not heare them But to be shorte good Reader they obey none neither will they heare anie but onelie soche as saye as they saie And this ys propre to euery secre of them so that the Oecolampadians will not heare the Lutheraus the Anabaptistes will not heare the Oecolampadians the Swenckfeldians will heare none of all these Yet euery of these sectes saie they be the Churche and euery of them Euery sect of ProtestaÌ„tes chalenge to theÌ„ the woorde of God and the name of the Churche saie they haue the very woorde os God and therupon they saie they builde And yet the woorde of God as yt ys one so hath yt one trueth whiche euery one of these for saking do miserablie adulterate that holie and blesset woorde of God and in stede of trueth sell vnto the people their hereticall lies vnder the

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

Deo defertur oratione petitur pro populo pro regibus pro caeteris Vbi venitur vt coÌ„siciatur venerabile SacrameÌ„tuÌ„ iaÌ„ non suis sermonibus vtitur sacerdos sed vtitur sermonibus Christi Ergo sermo Christi hoc conficit Sacramentum Let vs then teache this How CoÌ„secracioÌ„ how yt ys doen caÌ„ that that ys bread be the bodie of Chryste By consecracioÌ„ By what aÌ„d whose woordes ys the consecracion Of our Lord Iesus For all the other things that be saied laude ys geueÌ„ to God peticioÌ„ ys made in praier for the people for kinges and other WheÌ„ the time ys comed that the honorable Sacrament shall be made then the preist vseth not his owne woordes but the woordes of Chryste Therfor Yt ys the woorde of Christe that maketh this Sacrament A plain place of S. Amb. for master Iuell Thus moche S. Ambrose whose woords are so plain that I nede not by notes vnto yow declare the same aÌ„d his testimonie so coÌ„sonaunt and agreable with the Fathers before alleaged for this matter her haÌ„dled that ye maie euideÌ„tlie perceaue howe one trueth and the self same doctrine hath beÌ„ coÌ„stantly taught in the diuerse ages in the whiche these Fathers liued And to ascend a litle higher and nearer to the Apostles time we will for the full declaracion of this treuth and doctrine allready auouched heare Eusebius Emis in homil pasch Christ doth consecrate his own bodie by turning the substance of bread c. the testimonie of Eusebius Emissenus an auncient Father in Chrystes church who saieth thus Inuisibilis sacerdos visibiles creaturas in substantiam corporis sanguinis verbo suo secreta potestate conuertit The inuisible preist with his woord by a secret power turneth the visible creatures into the substance of his bodie and bloode Thus Eusebius Whome heare yowe here tomake the bodie of Chryste dothe not the inuisible preist which ys our Sauiour Iesus Chryste and not the preist who ys but the ministre as the Auersaries maliciouslie blaspheme But leauing to thee gentle reader to weigh and consider what maner of people they are that haue feigned soche abhominable vntrueths as to saie to deceaue with all that the preist made God and to iudge what credite aught to be geuen to soche as with lies slaunders and blashemies go aboute to maintein their detestable heresies I will ioin one more of like auncientie to this Eusebius and then I trust this maie satisfie thee in this matter And this shall be Cyprian that holie martir who speaking of euell receauers Cypr. decoena Dom. saieth thus Melius erat illis mola asinaria collo alligata mergi in pelagus quÃ m illota conscientia de manu Domini accipere qui vsque hodie hoc veracissimuÌ„ sanctissimuÌ„ corpus suuÌ„ creat sanctificat et benedicit piÃ¨ sumentibus diuidit Yt were better for theÌ„ a milstone tied to their neckes to be drowned Christ doth create sanctisie and blesse his own bodie a plain saig of S. Cyp. in the sea then with an vnwasshed conscieÌ„ce to take the morsell at the haÌ„de of our Lorde who vntill this daie doth create and sanctifie and blesse and to the godlie receauers diuide this his most true and most holie bodie Thus Cipr. Do ye not see and learn by this holy martir who doth make the bodie of Chryst in the Sacrament Oure Lord saieth he dothe euen till this tune create sanctifie and blesse this his most holie bodie Note also against these signe makers and figure feigners that he saieth not he createth a bodie But his bodie Corpus suum and not an imaginatiue bodie but veracissimuÌ„ sanctissimuÌ„ corpus suuÌ„ his most true aÌ„d most holie bodie And he did not onelie so do in his last supper as the PetrobrusiaÌ„s saied sed vsque hodie creat vntil this daie he dothe create sanctisie and blesse this his most true and most holie bodie Wherbie ys taught that Chryste and none other dothe coÌ„tinuallie create in that holie ministracioÌ„ aÌ„d make his bodie Nowe ye haue heard froÌ„ the latter daies vntill the time of this holie martir CipriaÌ„ and Eusebius before alleaged who were nere to the primitiue churche what hath beÌ„ taught as coÌ„cerning this matter in diuerse ages and that Supra li. 1. cap. 31. aswell in the Greke Church as in the Latin Churche whiche ys that Chryste himself doth woorke this wonderfull worke of consecracion to make present in this blessed sacrament his verie bodie and bloode and not the preist who as Chrysostom hath taught speaketh the woordes but the power and grace of God dothe consecrate the thinges Wherfore Reader take hede of this wicked sorte of people who as ye maie perceaue haue not onelie for the setting furthe of their wicked heresies wickedlie slaundered the wholle Churche and the holie ministerie of the same But also most impudeÌ„tlie haue spoken the contrarie of that that the famouse learned holie Fathers haue taught What trueth maie be thought to be in theÌ„ in other matters by this ye maie coniecture But nowe leauing this matter as sufficientlie declared and proued against them I will resume my entended pourpose to expownde the sixt of saincte Iohn wherof ye haue heard one texte and the testimonie of diuerse Fathers auouching the same to be vnderstanded of the blessed Sacrament and of the reall presence of Chrystes bodie in the same Nowe will I proceade to other textes in the same chapiter touching this matter THE NINTH CHAPITER EXPOVNDETH THE next text that foloweth in sainct Iohn THe next text folowing in the sixt chapiter of saincte Iohn ys this Litigabant ergo Iudaei adinuicem dicentes QuomodÃ² potest hic nobis carnem suam dare ad manducandum The Iewes stroue emong them Ioan. 6. selues sainge How can this felowe geue vs his flesh to eate The Iewes vnto whom as saincte Paule saieth vsque in hodiernum diem cÃ¹m legitur Moyses velamen positum est super cor eorum Vntill this daie when 2. Cor. 3. Moyses ys red the veill ys putt vpon their heartes their vnderstandinges being carnall and couered with so grosse a veill that they coulde not perceaue the spirituall talke of Chryste they stroue together and asked howe he coulde geue them his flesh to eate They lacked the right principle of the vnderstanding of his matter whiche ys faith Esay 7. For Nisi credideritis non intelligetis Vnlesse ye beleue ye shall not vnderstaud They did not vnderstand yt bicause they did not beleue yt No more shall they vnderstande vntill they turne vnto God by true beleif as saincte Paule saieth CÃ¹m autem conuersi fuerint ad Dominum auferetnr velameÌ„ de corde eoruÌ„ Neuerthelesse when they turne to our Lord the veile shall be taken awaie froÌ„ their hearte And then shall they not vse this woorde of incredulitie and doubtfullnesse whiche neuer passith from man but in the wante of faithe as saieth Chrysostom

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

sit eo manifestÃ¨ dicente Hoc est corpus meum sed potius suscipe verbum Cirill ad CalosyriuÌ„ Chrystes woordes manifest and without doubt saluatoris in side CÃ¹m enim sit veritas non mentitur Doubt not whether this be true or no seing that he manifestlie saieth This ys my bodie But raither receaue the woord of our Sauiour in faith For lie forasmoch as he ys tureth he lieth not Weigh these fewe woordes of S. Cyrill well gentle Reader and first that he willeth Calosirius not to doubte whether this that Christ manifestlie saied This ys my bodie be true or no. For in that he willed him and by him all chrystians not to doubte what clls willeth he but that al errour heresie opinion wandering wauering and colde faith shoulde be remoued and firme suro and fast faith should be geuen to the woordes of Chryst This ys my bodie S. Cyrill she weth the Proclamer plain woordes whiche woordes he saieth be manifest Yf they be manifest then they haue no obscure sense then they must be taken in the sense that manifestlie lieth open before vs. That sense ys the graÌ„maticall sense Then the figuratiue sense ys taken awaie For that sense as the woordes be nowe spoken ys not manifest but obscure Then also must the Proclamer subscribe For by the iudgemente of S. Cyrill the woordes of Chryst be manifest Yf they be manifest as vndoubtedlie they be then ther ys one scripture that manifestly teacheth the presence of Chrystes bodie Again sainct Cyrill saieth that forasmoche as Chryst ys the trueth he lieth not but he taking the bread and wine saied This ys my bodie Therfore he being the trueth and lieng not the thinges were as he saied then were they his bodie and bloode For so saied he that they were Yf the bread and wine he saing Thys ys my bodie This ys my bloode were not made by his allmightie power and woorde the bodie and blood of Chryst these woords being spoken by demoÌ„stracioÌ„ of certain singular things in nature without anie circuÌ„stance to declare anie other sense vpoÌ„ these woordes then in the first hearing they sownde to haue Yf I saie these creatures remain still in their nature and substances and be but figures of Chrystes bodie and blood then I saie that Chrystes woordes were not true For he saied that they were his bodie and bloode And by the opinion of the Aduersarie they be not so but bread and wine figures of Chrystes bodie and blood Forasmoche as my cheef pourpose ys to helpe and staie them in their faith that be vnlearned to whome quiddities in learning be raither trooblesom then pleasaunt or profitable I haue determined not to dispute with the Proclamer in anie quidditie or ells I wolde somwhat haue saied to him for The Proclamer to disgrace our faith plaieth with indiuiduÌ„ vagum that yt liketh him to dallie and to aske where we finde that this woord hoc in english this poincteth not the bread but indiuiduum vagum For if yt shall be his phantasie to disgrace the trueth before the comon people by plaing with some quidditie that they can not vnderstand he maie so soen disgrace our faith in the holie and blessed Trinitie For if he lyst so to plaie he might moue matter of the distinction and relacion of the persons and by soche toieng bring the people to stagger in their faith in the blessed Trinitie as by this mockerie of the demonstracion he wolde make them fall from their faith of the blessed Sacrament Yt were conuenient that as the people should be taught simplie to beleue in God the Father God the Sonne and God the holie Gost and not to be troobled with the learned quiddities of the generacion of the Sonne of the spiracion as touching the holie Goste of the procession of the same from the Father and the Sonne and with the distinction and relacion of the persons so shoulde they be taught simplie to beleue as the scripturs doe teache and the holie fathers doe declare and expownde the same that the bodie and bloode of our Sauiour Chryst euen People are simplie to be taught not with Quiddities full Chryst God and man after the consecracion which as before ys declared ys doen by the secrett power of God by the worke of the holy Goste at the pronunciacion of Chrystes woordes by his sufficient mynister ys verilie reallie substanciallie and naturally present in the Sacrament and not to be troobled with demonstracions with accidentes with substances with placing of that bodie circumscriptiuelie definitiuelie by the maner of substance or by the maner of quantitie For these matters are for learned men to dispute not for good Chrystian vnlearned people to call in question of beleue In the schooles yt had ben a meit matter to dispute in the pulpitie yt was no matter to teache to edifie But yt liked him to talke of soche quiddities bicause by their obscuritie and darkenesse they being vnpleasaunt vnto the people shoulde the more myslike them and by that means haue the redier waie to deface the catholique faith and to sett vppe his heresie But I minding for that litle that in me ys to maintein that holie faith of Chryst my Sauiour that ys taught in his catholique Churche I will leaue these quiddities and simplie treact of the thing that we haue in hande And therfore nowe returning to Cyrill from whom I haue a litle digressed I saie with him that Chryst being trueth and saing This ys my bodie yt must nedes be as he saied and so simplie we must beleue the bodie and blood of Chryst according Cyrillus ibidem to his woorde to be present in the Sacrament Whiche thing as he saied here that Chryst manifestlie saied Thys ys my bodie So he manifestlie in the same epistle after a fewe lines doth open and Chryst turneth the bread into his owne verie flesh declare to be true wher he thus writeth Ne horreremus carneÌ„ et sanguineÌ„ apposita sacris altaribus coÌ„descendeÌ„s Deus nostris fragilitatibus instuit oblatis vim vitae coÌ„uerteÌ„s ea in veritateÌ„ propriae carnis vt corpus vitae quasi quoddaÌ„ semeÌ„ viuificatiuuÌ„ inueniatur in nobis That we shoulde not loath flesh and bloode sett vpon the holie aultars God condescending to our fragilities hath powred into the thinges offred the power of life conuerting or turning them into his verie owne flesh that the bodie of life maie be fownde in vs as a certain quickning seede For that I haue vpon this place of Cyrill saied somthing allreadie I will nowe no more but note vnto yowe howe manifestlie howe apertlie and howe plainlie he teacheth vs not onely that the bodie of Chryst ys in the Sacrament but also the meanes howe yt ys ther which ys that God turneth the bread sett vpon the holie aulanrs into his verie flesh After this he rendreth to vs two Two causes whie the substaÌ„ce in the Sacr. being

their vntrueth and their deuelish setting furth of the same and to kepe vs in in the right waie that we erre not with them if we will geue eare to good aÌ„d holsome doctrine And therfore seing God hath sent soche plentie of good authours yt were pitie but that they shoulde be brought furth wherby God in his trueth maie glorified and his people in the same edefied Of all these that remain first cometh to hande the learned grecian Euthymius who withoute all darke maner of speache openeth to vs the true vnderstanding Euth in 26 Matth. of S. Paules saing Thus he writeth Quemadmodum panis confortat ita Christi corpus hoc facit ac magis etiarn corpus animam sanctificat Et sicut vinum taetificat ita sanguis Christi hoc facit insuper praesidium efficitur Quodsi de vno corpore sanguine omnes fideles participamus omnes vnum sumus per ipsam horum Flesh vnited to the Sonne of God by assumption the same vnited to vs by participacion myst eriorum participationem in Christo omnes Christus in omnibus Qui edit inquit meam carnem bibit meum sanguinem in me manet ego in eo Verbum siquidem per assumptionem carni vnitum est baec rursus caro vnitur nobis per participationem As bread doth comforte so doeth the bodie of Chryst also this and more yt sanctifieth both bodie and soule And as wine dothe make gladde Euen so the blood of Chryst doth this also and moreouer yt ys made a defence And if all the faithfull do partake of one bodie and bloode we are all one by the same participacion of the mysteries For all be in Chryst and Chryst in all he that eateth saieth he my slesh and drinketh my bloode dwelleth in me and I in him For truely the Sonne of God ys vnited to the flesh by assumption Thys flesh again ys vnited to vs by participacion Thus Euthym. I nede not as to me yt semeth to saie anie thing to the opening of this authours minde For he ys both plain in himself and also plainlie dothe open the minde of sainct Paule vnto vs. Whose sentence he setteth furth in the plain tearmes and leaueth the tropes For wher sainct Paule saieth that we that eate of one bread and drinke of one cuppe are one bodie He saieth that we that partake of one bodie and bloode are made one So that wher the text calleth Bread and cuppe in S. Paule meeÌ„ the bodie aÌ„d blood c. yt bread the expositour calleth yt the bodie and what the text calleth the cuppe that this authour calleth the bloode Wherfore the true mening must be taken as the expositour doth expownde yt For somoche then as the expositour doth expownd the bread and the cuppe calling them the bodie and the blood yt can not be auoided but that yt ys so except the Aduersarie will saie that the text expowndeth the exposition For vnto that sense that he wolde wrest all the authours vnto the text ys more nearer then the exposition The aduersarie wolde haue yt bread and the text calleth yt bread The Aduersarie wolde not haue yt the bodie of Chryst but this authour saieth yt ys the bodie of Chryst Wherfore to the sense of the Aduersarie the text ys more clere then the exposition And so yt cometh to passe as before ys saied that the text expowndeth the exposition whiche ys after the maner of other of their doinges For they turn the catte in the panne and make light darknesse and darknesse light But thowe Reader be thowe sure that Chryst who hath promised his holie spiritte to his Church which ys the pillour of the trueth hath not left yt contratie to his promisse destitute of this guide of trueth these thousand yeares but yt was that Spiritt that did leade the minde and the penne of these holy Fathers to vnderstand and perceaue the true sense of the scriptures and so to write yt to vs. God hath left vnto vs bread euen the holie scripture to feede vs withall but as he bidde his Apostles to breake the breade that he had Ioan. 6. Bread of the woord of God how yt ys brokeÌ„ blessed for the siue thousand people so by his mynistres in the church he hath commaunded the bread of the scripture to be broken to the people and what ys yt to breake yt but to expownd yt And why shoulde they expownd yt yf their were not places to be opened and cleared by exposition And therfore I saie these holie fathers being appointed to breake this bread of the woorde of God vnto vs ther ys no doubte but as they had learned of the master of trueth so they brake yt truly vnto vs and haue geuen vs the true vnderstanding of yt And therfore the bread and the cuppe expownded by so manie to be the bodie and bloode of Chryst yt must nedes be true that by so manie and so manie yeares hath with concorde and consent withoute contradiction ben preached taught and written This also ys not to be ouerpassed that thys Authour leaueth yt not vntaught howe we are made all one in Chryst bicause saieth he we do all partake of one bodie and bloode we are all made one by the participacion of the mysteries So that although he well knewe that we are all made one in Chryst by faith and charitie yet he also saieth that we are made one by the participacion of the mysteries And that yt shoulde moste manifestlie well be be perceaued what maner of vnion this ys of the whiche he speaketh here when he had alleaged the saing of Chryst He that eateth my flesh and drinketh my blood dwelleth in me and I him mening therby to proue this vnion he by most plain woordes openeth the same saing The Sonne of God ys vnited to the flesh by assumption this flesh again ys vnited to vs by participacion wherby yt ys very manifest that we are vnited to Chryst by the vnion of his flesh For that flesh vnto the whiche the Sonne of God was vnited that same ys vnited to vs. Chryst was vnited to vs by his incarnacion we be vnited to him by participacion c. So that as Chryst was vnited to vs by taking of our flesh in his incarnacion and so was made one with vs In like maner we are vnited to him by the taking of his flesh in the Sacrament and are therby made one with him Wherfore note that he saieth not that we are in the receipt of the Sacrament vnited to Chryst by faith but by participacion of his flesh And yet this authour was not ignorant that we are also vnited to Chryst by faith But minding to open the peculiar commoditie of this mysterie he teacheth that by flesh we are vnited to Chryst Consider therfore Reader that wher the Aduersarie trauaileth to obscure and hide the benefittes of God whiche he geueth to the woorthie receauers of his

he did sanctifie and blesse yt The catholique Churche folowing them saieth likewise that he gaue not onelie thankes but also that he blessed yt The Proclamers Church saieth no more but that he gaue thanks and liketh not to saie that Chryst blessed yt or sanctified yt And wote yow whie Bicause they feared that the trueth might be sooner perceaued that by the blessing and sanctificacion of Chryste his verie bodie and blood were consecrated as they were in dede which by all shiftes and meanes they labour to hide But I wishe the wholl woordes of S. Iames Masse not onely to be well noted but also continuallie to be remembred that he saieth that Chryste gaue thankes he sanctified he blessed and fylled the cuppe with the holie Gost For these woordes not onelie impugne the wicked assertion of the Sacramentarie but also commende to vs the excellencie of the B. Sacrament and Woordes of S. James Masse proue the presence of that blessed bloode whiche the catholique Churche teacheth there to be present For who can saie that after these great doings of Chryste of sanctifieng blessing and filling with the holie Gost that ther ys nothing ells made but a bare hungrie figure This godlie acte of Chryste the Apostles and Fathers foloweing as S. Iames in his Masse S. Basill and Chrysostom in their Mases did not onelie make mencion of his blessiing and sanctifieng but did them selues sign and blesse the Sacrament as in their Masses yt ys plain to see Which acte of Chryst of the Apostles aÌ„d fathers the catholike church embrancing signeth with the sign of the crosse and blesseth the Sacrament signifieng the sanctificacion their doen to be doen by the power of him that by his crosse sanctified all the faithfull But these wicked bretheren of the late fownd Church geue as fewe termes of excellencie to yt and vse as fewe gestures and actes signifieng blessing and sanctificacion as they maie that the estimacion of that gloriouse Sacrament maie be impaired Thus nowe ye haue seeÌ„ the conference made ye see the catholique Churche Conference of the catholeque authoritie of preists withe the lacke of authoritie of newe ministers in euerie poinct agreing with Chryste withe Apostles and with the pritiue Churche Contrarie wise ye see the newe fownd Churche allmost in all pointes disagreing Finallie I thinke yt expedient that as I haue here spoken of consecracion and conferred the doing of the catholique Churche and of the newe Churche with the Apostolique and primitiue Churche So to saie a fewe woordes of the preist of the one and of the minister of the other And here not moche to tarie the reader yt ys to be remeÌ„bred that Chryste when he had instituted this diuine and noble Sacrament willing yt to be continued gaue his Apostles and in them to all their successours power authoritie and commaundement to doo that that he had doen. By which commaundement euery catholique preist duelie executing this ministracion doth consecrate the verie bodie and blood of Chryste by vertue of Chrystes ordeinance and woordes duelie pronouced The ministres of the newe churche not being of the catholique succession as they haue no soche power authoritie or coÌ„maundement from Chryste Newe ministres haue no authoritie to consecrate to consecrate his bodie and blood and as their monstrouse heades neither can geue them soche neither mindeth that they shoulde doe anie soche thing but raither as they finde yt bread and wine so to let yt remain and so to receaue yt they do not so rehersing Chrystes woordes consecrate his blessed bodie no more then they doo that read those woordes vpoÌ„ the booke in their coÌ„mon studies For if the historie of Chrystes supper rehersed of a minister not endewed with laufull authoritie descending to him by catholique ordre did consecrate then shoulde consecracion haue ben doen in manie a querulouse and contenciouse dinner and supper aswell in Tauerns as ells wher wher the like woords haue ben spokeÌ„ and rehersed of men of as good authoritie for that pourpose as the ministre Be not deceaued therfor gentle readers to thinke that of sochemens hands yowe receaue the bodie of Chryste Yt ys to moche that yowe receaue ther schisinaticall bread yt were lamentable therwith also to committee Idolatrie And now although this might suffice to prooue the Masse to haue benvsed of the Apostles yet for thy better confirmacioÌ„ gentle reader I shall adde Addias hist Apost li. 7. the testimonie of Abdias Bishoppe of Babilon and a Disciple of the Apostles who writeth thus of the Masse and death of S. Matthewe Cumî€‚ue respondissent amen misteria Domini celebrata MissaÌ„suscepisset omnis Ecclesia retinuit se vt iuxta altare vbi corpus ab eo fuerat Christiconfectum illic martyriuÌ„ ApostolicuÌ„ exultaret S. Matt hew saied Masse And when all had saied Amen and all the Churche had receaued the Masse and the ministeries that were celebrated he staied him sem self that by the aultar wher the bodie of Chryste was by him coÌ„secrated ther should his martidom be solemnised Thus ther. In this place ye heare plain mencioÌ„ made of the Masse doen and celebrated by S. Mathewe whiche if the Aduersarie wil seke to auoid as put in by the translatour yet he can not denie these two thinges whiche be in effect equiualent that ys the aultar and the consecracion of the bodie of Chryste Nowe if he did clerebrate at the aultar and on the aultar did consecrate the bodie of Chryste yt foloweth that he did celebrate the Masse And here I wish these two thinges to be well noted forsomoch as they were written of one that was disciple to the Apostles and did write diuerse bookes of their liues The one ys that S. Matthew did celebrate at the aultar the other that he did consecrate the bodie of Chryste Yf these two were to be writteÌ„ as in vse theÌ„ yt maie easelie be iudged who doth offeÌ„d he that doth vse both in these daies or he that refuseth both And wher the Proclamer as ys of late saied prouoketh so moche to the primitiue Churche iudge nowe again Reader how well yt liketh him to folowe the order of the primitiue Churche wheÌ„ he abaÌ„doneth and flieth froÌ„ these two thinges as froÌ„ a serpeÌ„t and yet both vsed as ye perceaue of the Apostles and the Primitiue Church Hauing nowe saied sufficieÌ„tlie for the vse of the Masse in the Apostles time to coÌ„clude this chapter this maie be saied that as yt pleased our Sauiour Christe to coÌ„mend to the worlde the trueth of his holie Gospell principallie by foure EuaÌ„gelistes and S. Paule his choseÌ„ vessell So yt hath pleased him to coÌ„meÌ„d the trueth of the holie ministracion of his bodie and blood called the Masse by foure Apostles namelie S. Peter S. Andew S. Iames and S. Matthew and also by S. Paule He of his mercie grauÌ„t that as by the Euangelistes his Gospell was receaued and beleued so by the testimonie and doinges

yt he forgatt the counsell of Chryste and by like made his left hand of couÌ„sell what the right hand did But whoso will with the right eie looke vpon this place of this holie Martir Iustine shall finde that trueth that before I testified that in the primitiue and auncient churche the people did receaue both in nombre and alone Perhapps the Proclamer being by this place of Iustine driuen to his shiftes will saie that yt was notwithstanding that some of the people did receaue at home a right communion for that both they and the people being at the ministracion did all receaue of one consecrate bread Will yowe see what a bare shift this ys And to ioin with him in his owne termes I will aske him whether by this one consecrate bread he mean one loaf of bread or one Sacramentall breade He can not speake of one loaf of bread For in the primitiue Church when the nombro of people did receaue one loaf coulde not suffice Yf he speake of one sacramentall bread or one consecrated bread as Iustine doth tearin yt ys not the bread consecrated to daie and the bread consecrated to morowe all one consecrated bread all one sacramentall breade ys yt not allwais one Sacrament Ys not the sacrament of Baptisme ministred to daie and ministred to morowe all one Baptisme forasmoch as S. Paule saieth Vnus Dominus vnae fides vnum Baptisma Ther ys one lorde one faith and one Baptisme Likewise ys not the bread consecrate in the morning and at noone all one consecrate bread And to saie more at large ys not the bread consecrated in the Supper of Chryst by Chryst him self and the bread consecrated nowe by his minister and that shall be consecrated in the last daie of the worlde all one bread yf yt be not so why saieth S. Paule that we are all partakers of one breade The reason why yt ys one breade Chrysostome sheweth speaking of the table of Chryst consecrated by the minister Homi 83 in 26. Math. saing Haec enim illa non alia mensa est Haec nulla re minor quÃ m illa est Non enim illam Christus hanc homo quispiam facit sed vtramque ipse This ys euen the same not an other table This in no poinct ys lesser then that For Chryst did not sanctifie that and this an other man but Chryst did sanctisie both So that the reason whie yt ys one bread ys by Chrysostom bicause yt ys sanctified and consecrated by one Chryst Yf then yt be a communion bicause they receaue all of one consecrated bread and S. Paule saieth that we all doe eate of one bread in somoch that by yt we are made one bread and one bodie ys yt not one Communion that the Apostles and the faithfull that nowe be and shall be in the last daie of the worlde haue made doe Priuate CoÌ„munion howe and wher yt ys and shall make Yf yt be so then among true Chrystians receauing as becometh them the holie Sacrament ther ys no priuate communion Priuate communion ys among priuate men soche as cutte them selues of frome the vniuersall churche and eate of one peice of bread to daie and of and other to morowe as heretiques doe and doe not all eate of one breade as the faithfull doe This Proclamer alleageth Leo Bishoppe of Rome that vpon consideracion that the churche being litle and not able to receaue the people ther might be three communions in one daie in one churche I wolde nowe knowe whether they that receaued at the first Second and thirde communion whether they did all communicate together or no. Yf they did not then were they not all of one communioÌ„ whiche ys not to be saied Yf they did and did not receaue of one coÌ„secrated bread nor at one time yt shoulde folowe that coÌ„munion dependeth vpon some other thing then one bread time or ministracion And in dede so yt doeth For yt depeÌ„deth of one thing made common to vs all and which all we being faithfull doe receaue in the whiche we are made one and knitte together as membres of one bodie which thing ys the bodie and blood of Chryst which ys that one bread that S. Paule speaketh of and saieth that all we partake of whiche ys in dede the bread of life nowrishing vs to euerlasting life I haue taried to long vpon this place in opening the vanitie of this mans doctrine and the longer that yt might be perceaued that he alleaging this holie man was so blinded that he wolde not aswell see the one trueth as the other but brought yt as an argumeÌ„t to reproue the church wher yt reprooueth him self and to confute the trueth wher yt confuteth his heresie But let vs heare other testimonies and first of Tertullian who liued in the time of Seuerus the Emperour in whose time the chrystian religion not yet being receaued of the Princes of the worlde the chrystians liued vnder great and fearfull presecucion by reason wherof though the people were right godlie affected and well disposed to the seruice of God and the receipt of the blessed Sacrament yet they coulde not freely make their assemblies when they wolde Wherfor at soch time as they came together the Bishopps and pastours wold to soch as were right godlie and holie chystians deliuer the blessed Sacrament to carie home with them to receaue yt at home at soche time as they might bicause they coulde not otherwise when they wolde For the which pourpose as by S. Cyprian S. Basill and S. Hicrom yt maie be gathered the godlie brought with them either a faire cleaÌ„ linnen cloath or a prettie boxe to carie yt home in The like yt appeareth that Tertullians wief did For he diswading her from the Marriage of anie gentile or heathen man after his decesse and knowing that she did secretlie receaue the SacrameÌ„t at home aÌ„d wolde also doe the like though she maried an insidel vsed this for one part of his diswasion Non sciet maritus quid secretÃ² ante omnem cibum gustes et si sciuerit panem non illum credet esse qui dicitur Shall not thy husbande knowe what thowe doest secretlie eate before all meat And TertulliaÌ„s wief receaued the B. Sacr alone or solie or priuatelie if he knowe yt he will not beleue yt to be that bread that yt ys called As who might saie As I being yowr housband doe know that yowe doe receaue the Sacrament secretlie So yt can not be but an heatheÌ„ man being yowr husband shall perceaue also that yowe doe receaue yt secretlie Wherby yt shall come to passe that either he will restreign yowe from that libertie that nowe ye vse in yowr secrete receipt or ells taking and beleuing yt not to be that bread that yt ys he will with irreuerencie abuse yt In this saing of Tertullian yt ys easie to be perceaued that his wief did secretlie receaue the Sacrament at home yf secretlie then with no nombre

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

bodie and to his Spiritt and are also made his bodie For as by these fewe wordes the trueth ys opened Woorthie receauers os the bless Sacr. What benefitts they haue and the great commodities that come to vs by the woorthie receipt of the Sacrament declared So ys the vain argument of the Aduersarie before moued fullie solued and answered The trueth ys that both good and bad receauing the Sacrament doe receaue the bodie of Chryst Commodities thercome none but to the woorthie receruer whiche coÌ„modities be three The first ys that we be vnited to the bodie of Chryste of the whiche moche ys saied in this booke vpon the teÌ„th to the Corinthians The second benefitt ys that we be also vnited to his holie Spiritte The thirde ys that we be made the misticall bodie of Chryste These three commodities and benefites doe we enioie by the receipt of the Sacrament saieth this authour But when when saieth he we being pourged doe receaue yt For otherwise we receaue not soche commodities but we receaue great and notable incommodities For we receaue saieth S. Paule our owne damnation Then wher the Aduersarie Vnwoorthie receauers what they receue boyleth vppe his violent argument that wher Chryst ys ther his Spirite ys also And so yf euell men receaue in the Sacrament the bodie of Chryst they receaue his Spirite also Yt ys true that they receaue Chryst and his Spirite as touching their presence but not as touching grace For although they receaue his presence yet forsomoch as they be not as this Authour saieth pourged they receaue him not to grace For neither be they vnited to the bodie of Chryst neither to his holie Spirite neither be they therby made membres of Chrystes mistical bodie for as Primasius hath saied they eate not that flesh as yt ys to be eaten nor drinke that blood as yt aught to be dronke For in dede yt ys not to be eateÌ„ and dronkeÌ„ but of soche as be clensed and pourged from sinne by penaunce and be clerelie voide of pourpose to sinne again And to soche yt bringeth these three commodities and manie moe to the other nothing but they them selues woorke their owne damnacion Thus gentle Reader thowe maist perceaue that yf with the minde of the holie Fathers of Chrystes Parliament house thowe wilt reade the Scriptures and by them learn to vnderstande the same thowe shallt not onelie not be deceaued but also in all matters of controuersie be settled and staied and clerelie see the toies and phantasies of the Aduersaries to be maliciouslie and deuellislie forged and inuented THE TVVO AND FIFTETH CHAP. ENDETH THE exposition of this text by Theodoret and Anselmus HItherto none be produced to shewe vs the minde of S. Paule but soch as by the testimonie of diuerse writers were a thousaÌ„d years agon and more saue this last alleadged Damascen whome some so place as he had not liued full nine hundreth yeares agon But be yt that he were so yet he ys of so che antiquitie as he maie verie well be called as wittnesse in this matter for that he was before this controuersie was raised in the Churche I meen before the time of Berengarius Before whose time I am sure the Aduersaries can make no prescription nor yet since but by startes as Sathan might gett occasion and ministers nowe and Whie God suffreth Sathan noweto wexe his Church with heresies then to disturbe gods Churche Whiche I take ys suffred of God bothe to correct our euell liues and also to stirre vs to seke the knowledge of gods trueth Whiche although we had as yt were an vpper face of the knowledge of yt yet through necligence we did not wade to the deapth of yt But be yt that Damascen were not nine hundreth years agon yet the promisse of Chryst being considered that he wolde be with his Churche to the ende of the the worlde aÌ„d that he wolde also sende his holie spirite into the same his Churche that shoule lead yt into all trueth As yt ys to moche shame for the Aduersarie to saie that all this time since Damascen taught Chrystes promesse hathe failed So yt ys as moche shame to saie that all this time his owne doctrine hath ben suppressed In dede I wolde thinke that this Proclamer shoulde doe that that all his The Proclamers doctrine hath no presideÌ„t that yt hath ben quietly receaued progenitours coulde neuer yet doe yf he coulde shewe that doctrine of the Sacrament that he professeth to haue ben receauedvuiuersallie and quietly but one huÌ„dreth yeares yea one half hundreth years yea one twentie years or yf he can not doe that as I am sure he can not Let him shewe yt receaued and coÌ„tinued as ys saied but one yeare Yf he can make no soche prescriptioÌ„ of his doctrine he ys to blame to reiect the catholique doctrine which by manie of their confessions hath stand these thousande yeares and to obtrude vnto vs his doctrine that neuer was yet staied quietlie one yeare Yf euer his droctrine was vniuersallie receaued yt coulde neuer withoute great and notable trooble to the wholl Churche be taken awaie Let him then shewe when by whome and by what meanes yt was taken awaie by the authoritie of anie autentique historie or catholique authour and theÌ„ he shall doe somwhat but that somwhat will neuer be doen. Seing then the doctrine of the presence of Chryst in the Sacrament hath vniuersallie ben recaued since the time of Damascen vntill the time of this heresie as we should be madde men to receaue sochenouelties of so small staie or holde So ys the Proclamer more madde so to moue vs. Damascen then teaching that that all the Christian worlde receaued and that also long before the controuersie was moued cannot he iustlie reiected but ys to be regarded These being twelue in nombre are sufficient to be a quest and to geue their verdicte vpon this matter Whiche all finde that S. Paule here spake of rhe bodie and blood of Chryst in the Sacrament no mencion being made of material bread Whiche so being yt ys easie by the same verdicte to pronownce that to saie that Chrystes bodie and bloode be not in the blessed Sacrament ys wicked heresie matter and not delighted with some varietie whiche of manie ys desiered I will but note our principall matters that are of his text of Sainct Paule to be learned whiche as before ys declared are but two and so ouerpasse the rest The one that Sainct Paule here speaking of the Sacrament and calling What bread S. Paul spake of yt the bread of our Lorde and somtime with and article this bread mente not common bread but a speciall bread that ys as often before ys saied the heauenly bread of Chrystes bodie whiche ys the bread of our Lorde in veriedede For in him onely consisteth the power to make this bread and to geue yt to the people The other that God suffreth this heauenlie bread of Chrystes The

I saie that I wolde not beleue the Gospell but that the authoritie of the Churche moueth me therunto no more wolde I beleue the Fathers expownding the scripturs but that thervnto I am moued by the Churche Then yt foloweth well that as I ought to beleue the Gospell for the authoritie of the Churche so ought I to beleue the doctours for the autoritie of the Churche And here to ouerthrowe your contempt of them and your self also I do oftentimes conferre the expositions of the later Fathers with the expositions of the elder fathers and finding them alltogether grauelie against youre euell doctrine to consent and yt to confute as hereticall and deuelish I let your light mockes and skornes flie home again to yowe as fleshflies to their carien Against your thirde wickednesse I meen your coÌ„tempt abuse and vntrue handling of the holie scripturs I come in euerie place where mencion ys made of the bless Sacrament with the wholl processe ther conteined In the vi of S. Iohn the xxvi of S. Matth the xxiiii of S. Luke the x. and xi of the first epistle to the Corinth the v. to the Ephesians and the xiii to the Hebrues somoch as the Fathers expownd to appertein to the holie Sacr. I produce not truncatelie and falselie but fullie and trulie euery sentence and euery woord submitting my self to the authoritie of gods woord aÌ„d not bi sleight subdewing yt to mine owne autoritie But here the learned perchaunce maie merueill that I wold ioin with yowe in the scripturs considering the auncient counsell of Tertullian who wolde not that anie catholique shoulde entre into disputacion with an heretique with the scripturs Nihil proficit congressio scripturarum cum haereticis nisi planÃ¨ vt aut stomachi quis meat euersionem aut cerebri c. To ioin saieth he in disputacion with heretiques with scripturs yt doeth nothing auaill except a man will turne vppe side down either his stomacke or his brain what shall thowe gain thowe great learned man in the scripturs when yf thowe defend anie thing yt shall be denied of the contrarie part yf thowe denie anie thing yt shall be defended c. And after he concludeth thus Ergo non ad scripturas prouocandum est c. We maie not therfor appeall to the scripturs neither maie we appoinct our disputacion in them in the which ther ys either none or vnceten victorie or not verie certen For this cause and for that S. Hierom saieth that Scripturae non in legendo coÌ„sistunt sed in intelligendo the scripturs coÌ„sist not in reading but in vnderstanding I haue trauailed by diligent scarching of the fathers from the Apostles to this our time to trie oute by ther common consent howe the scripturs are to be vnderstanded and so haue I as by a line drawen from hand to hand descended from age to age that the true vnderstanding of them receaued and approued in all that diuersitie of ages and places might be perceaued and knowen In this my doing I haue fulfilled the counseill of Vincentius lyrinen who for remidies against errours among other willeth that if anie errour hath ben committed in the olde time either by certain men or by anie one wholl citie or by anie Prouince to reforme that the decrees of auncient generall Councells must be sought and yf none soche can be founde as in these daies though they be fownd they be not regarded then saieth he operam dabit vt collatas inter se maiorum consulat interrogetiî€‚ue sententias c. He shall gene diligence to seke and learn the iudgemeÌ„ts of the elders and coÌ„ferr theÌ„ together but of those elders onelie which although they were in diuerse times and places abiding yet in the CoÌ„munion and faith of one catholique Churche were allwaies allowed as masters or men of autoritie And what soeuer he shall knowe what not one or two of them but what alltogether with one consent haue holden written and taught openlie coÌ„monlie and continuallie let him vnderstand that that ys without all doubt to be beleued Thus he As this counseill ys on my part fulfilled in that I haue searched and conferred the iudgements of the fathers and fownd them though they were in diuerse ages and places fullie and whollie agreeng in the matters of the presence of Chrysts bodie and blood in the blessed Sacrament of the oblacion of the same and of other articles apperteining ther to whiche as in this worke yt maie be clerlie perceaued not one or two but euery one of them haue not obscurely but manifestlie not in one place or at one time but coÌ„monlie and continuallie holden taught and written So wolde wolde I that yowe M. Iuell if yowe regarde the Fathers of the primitiue Churche in dede as yowe bragge in woorde that yowe I saie shoulde receaue and embrace these scripturs as expownded and deliuered to yowe by their hands and their expositions to accept as a cleer and certen vndoubted trueth whiche trueth so opened by theÌ„ I bring furth against your vntrueths and not the bare scripture alone as Tertullian wolde I shoulde not This I trust yowe shall well perceaue if leauing your corruted affection apart yowe will with a cleer eie and vpright iudgement read this worke wherin yowe shall see all the Fathers that commonlie haue expownding the scripturs written of these articles of the Sacrament whiche yowe in your iolitie I will not saie more arrogantlie than as a chrystian preacher should mekelie and lowlie more rashlie then wiselie or aduisedlie with so great bragge wttered in your sermon all soche Fathers I saie shall yowe see aswell grekes as latines aswell auncient as of later time with one coÌ„mon consent and agreement so expownding the scripturs as though they had ben in one time and had coÌ„spired vpon one sense and vnderstaÌ„ding all those shall yowe see impugning your negatiues aÌ„d by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed aÌ„d thus shal the trueth of the scripturs ouerthrow the vntrueth of your heresies Nowe I haue in a generall maner shewed your offences whiche moued me to write against yowe in like generalitie I haue shewed howe I do procead against yowe the specialitie of your offences and of the processe aunswerable to the same yowe shall finde in this worke though simplie without coolour yet plainlie without craft declared Yf my trauaill herein obtein not his enreÌ„ded effect namelie your conuersioÌ„ and ameÌ„dement and to doo yowe that good that yow maie be staied froÌ„ running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull dauÌ„ger I shall not onelie do theÌ„ that good I wish but also helpe to make your daÌ„nacioÌ„ the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnacioÌ„ Yf yowe being obdurated persist in your impietie yt caÌ„ not be auoided but yowe doe yt of malice hauing ben aduertised and

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

diuinis scripturis erudjtiss et non minus Lanfrancus Tritemius sanctitate quam scientia clarus a man in the dyuyne scryptures most excellentlie learned and no lesse in holynesse then in knoweledge notable Against the same also wrote Algerus and Guitmundns men not by my commeÌ„dacion onelie to be accepted but by the Iudgement of Erasmus also a man Algerus Guitmundus not onely knowen to the worlde but also specyallie famouse in thys Realme of Englonde who openyng to vs what these two men were sheweth therwtih the benefitt of God that cometh to hys churche by hys sufferaÌ„ce of errours and heresyes to growe And enombryng dyuerse heresies coÌ„ceaued against the blessed Sacrament he saieth thus Et tamen horum omnium error in hoc profecit vt in tanti mysterij cognitionem magis ac magis tum erudita tum confirmata Sras in epistola ad Balthasarum Episc HildesÃ¹m sit ecclesia Nulli tameÌ„ plus debet quÃ m BereÌ„gario imo noÌ„ BereÌ„gario sed ChrstisapieÌ„ tiae qui malitiaÌ„ hominuÌ„ vertit in bonuÌ„sponsaesuae Quos qualiuÌ„ viroruÌ„ calamos excitauit impudens error Berengarij Nuper exijt opus Guitmundi ex monacho Benedictino episcopi Auersensis Nunc prodit Algerus ex scholastico monachus eiusdem instituti Guitmundus acrior est ardeÌ„tior plus habet spiritus Rethorici hic sedatior est ac religiosior vterque tum Dialectices tum reliquae philosophiae bellÃ¨ peritus licet citra osteÌ„tationem vterque in canonicis scripturis ac priscis illis doctoribus Cypriano Hilario Ambrosio Hieronimo Augustino Basilio Chrisostomo quorum scripta plurimÃ¹m adhuc reserunt spiritus Apostolici studiosÃ¨ versatus vterque tantum habet eloquentiae quantum requirere Ã theologo par est CertÃ¨ dictionis argutiam collectionis acumen nusquam in eis desideres Agunt solidis rationibus nec vt nunc quidam faciunt bonam voluminis partem rixis Christ turneth the malice of Heretiques to the profett of his Church contentionibus occupant aut sophisticis ratiunculis rem tractant And yet the erroure of all these saieth Erasmus dyd prosytt in this that in the hnowledge of so great a mysterye the Churche shoulde be both more and more instructed and also confyrmed Yet ys she to none more bownde then to Berengarius yet not to BereÌ„garius but to the wysdoÌ„ of Chryste who turneth the malice of men to the profett of his spouse â–ª what writing iea and of what men hath this impudent erroure of Berengarius stirred vppe Of late went oute Erasmus calleth the errour of BereÌ„garius impudent the woorke of Quitmundus somtyme a benedyctyne Monke and Bishoppe of Auergne nowe commeth furth the worke of Algerus of a scholer made a monke of the same ordre Guitmundus ys sharpe and vehement and hath more of the rethoricall spiritte the other milde and religiouse bothe of them well learned both in logike and philosophie although withoute osteÌ„tation both of them well studied both in the canonicall scriptures and in the olde doctors Cyprian Hillarie Ambrose Hierom Augustin Basill and Chrisostome whose writinges do yet declare moche of the Apostolicall spiritte Bothe of theÌ„ haue as moch eloquence as ys meet to be required of a diuine As for wittie speache and sharpenesse of collection ther ys no lacke in them in anie place They go to yt with substanciall reasons neither do they as some whiche occupie a good parte of ther bookes with braulinges and contencioÌ„s and handle the matter with sophisticall disputacions reasons Thus moche Erasmus I haue the more willinglie transcribed thus moche of Erasmus bicause the Aduersaries haue had him in good price and regarded his sainges Yf this champion do the like let him diligentlie obserue that Erasmus calleth the erroure of Berengarius an impudenterroure Whiche so being forsomoch as this man ys drowned in the same and mainteineth the same maie we not Errour of the Proclamer impudent iustlie saie that he impudentlie mainteineth an impudent erroure Let him also note howe he commendeth these men and what Iudgement he hath of their learning bothe in liberall sciences in Scriptures and doctours whoÌ„ he doth also no lesse extoll but that by their writinges God hath doen a great benefet to his Churche whiche so standing yt can not be but that the Scriptures and doctours be plain and euident for the proof of the veritie Yf their writing be a benefett then this chalengers doimgeys a detriment Petrus Waldo skoureth the estie heresie of BereÌ„garius of the reall presence of Christes bodie in the Sacrament whiche scriptures and doctours adduced by these learned men be mo then one or one score and yet this Proclamer crieth bring one doc c. After Berengarius rose one Petrus Waldo a citizen of Lions a man vnlearned yet as vulearned as he was when he had newlie skoured the rustie condemned heresie of BereÌ„garius in soch rude maner as yt was manie were so folish and so readie to fall from faith to heresie from life to death and damnacion from teaching of the learned to the teaching of the ignoraruÌ„t that thei chose raither to folowe the phantasie of this one rude man void of knowledge than to remain in the Substancial tried doctrine of a nombre of holie and most excellent learned men of Christes Churche Thus more pietie yt was a mombre folowed hym and became his disciples and were called Waldenses Waldenses Heretiques condeÌ„ned Vnto whom becomminge an Aucthor and blinde guide according to Christes saing he led them so as both fell into the ditche This secte and heresie of this Waldo was not suffred to stand but as Guido saieth was condemned in a Councell holden at Rome And yet this Proclamer saieth ther was neuer man indged for an heretike that saied the Sacrament was a figure a token c. In the tyme of saincte Bernarde Satan wolde moue yet some more trooble to the Churche and therfor raised one Peter de Bruis whom he taught to Petrus Brusian his heresie sell theise lies to the people for trueths that though Christ in his last supper did in the SacrameÌ„t geue hys bodie to his Apostles yet no preist doth so nowe by the power of his woorde as yt ys saied that they doe For neuer anione quoth he but Christ alone did geue his bodie in the Sacrament Although thys heresie geuing soche preeminence to Christ that by cause he saied thys ys my bodye teacheth that he in dede gaue to hys Apostles hys verye bodie ys woorthy of more fauour theÌ„ the heresie whiche thys Proclamer teacheth for not withstanding that our Sauiour Chryst saied Thys ys my bodie yet thys Aduersarie teacheth yt ys not yet passed not this heresie awaie in scylence but was wrytten against by dyuerse Among whyche Petrus Gluniacensis whose commendation ys so moche settfurth in dyuerse Epistles of saynct Bernarde that he nedeth not myne to commend hym wrote Petrus

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

Christe and the newe Testament and all thinges therin conteyned doo farre excell Melchisedech Moises and the olde Testament and all the ceremonies and sacrifices of the same As first in the first chapiter he declareth the excellencie of the newe Testament aboue the olde for that yt was geuen by Christe the Sonne Heb. 1. of God by whome God spake to vs who excelleth Angels Fathers and Prophetes by the whiche God spake in the olde Testament as ther he proueth TheÌ„ after he declareth Christe to be a preist after the ordre of Melchisedech But he proueth him to be farre more excellent then Melchisedech Jbid. 7. This doen he descendeth to the preist of the olde lawe and comparinge Jbid. 8. the officie of Christe to the office of the preist of the lawe and teaching yt to be vnperfecte proueth the office of Christe by all meanes to be preferred Then he maketh mencion in a brief rehersall of the religion and high Ibid. 9. seruice of Gost emong the Iewes teaching that they hadde a fore Tabernacle and what thinges ther were within conteined And also a seconde Tabernacle whiche was called Sanctum sanctoruÌ„ and what was therin conteined with their Ceremonies seruices and Sacrifices doen in eche of those Which doeÌ„ he coÌ„pareth the high preist to the high preist Tabernacle to tabernacle Sacrifice to Sacrifice blood to blood effecte of blood to effect of blood clensing aÌ„d purifieng to clensing aÌ„d purifieng holy place to holie place and allwaies according to his principall enteÌ„t and argument proueth all the figured things of the newe Testament to be farre better then their figures in the olde Testament And finalie to conclude and knitte vppe all the wholl disputacion of the olde Testament withe one woorde he saieth Vmbram Heb. 10. The olde lawe had but the shaddowes the newe lawe hath the verie thinges habens Lexfuturorum bonorum non ipsam imaginem rerum c. The Lawe hathe but a shadow of good thinges to coÌ„me and not the verie fashion of the thinges them selues In the whiche woordes as yt were in a brief he describeth the condicion and state of bothe lawes whiche ys that the olde lawe hathe the figures of good thinges and the newe lawe hath the good thinges them selues By the whiche processe yt ys not onelie euident and proued that the thinges figured be better then the figure But also by this last conclusion of saincte Paule yt ys improued that the thinges of the newe Testament shoulde be but bare figures But they are in dede the good thinges as he doth terme theÌ„ and the verie thinges of the figures and shadowes whiche haue gon before in the olde Testament Wherbie also I maie conclude that the Sacrament of Christes bodie and blood being according to Christes institution consecrated to be offred and receaued in the memoriall of Christes passion and death being also as Dionysius Dionys Eccle Hierarch Parte 3. Areopagita in his ecclesia sticall Hierarchie saieth Omnium sacramentorum consummatissimum augustissimum of all Sacramentes most perfecte and noblest withoute the whiche no ministracion almost shoulde de doen but that this diuine Sacrament should ende yt ys not a bare figure as the Paschall laÌ„be being the figure of this was but ys the verie good thing in dede that ys the verie bodie and bloode of owre immaculate Paschall LaÌ„be of the newe Testament figured by that Paschall Lambe of the olde Testament For ells the figure shoulde not be a figure of a good thing as saincte Paule saieth but the figure shoulde be the figure of a bare figure whiche ys inconuenient and against saincte Paule and against the worthinesse of the newe Testamente and the excellencie of the same whiche in a great parte consisteth in the Sacramentes whiche haue the verie thinges and trueth of the figures and Shadowes of the olde Testament And albeit I haue as yt semeth to me and so I truste yt appeareth to anie right christian reader sufficientlie proued by the Scriptures that the Paschall Lambe eaten was a figure of owre Paschall Lambe Christe eateÌ„ in the Sacrament yet lest anie man malicioustie maie cauille saing that I haue vsed the Scriptures at my owne pleasure and wrested them to my owne phantasie and perchaunce that some weake man maie be better satisfied I will resorte to the Parliament house of Christes Churche and learn of them whiche ys the verie trueth determined and enacted approued and receaued ther. THE SIXTENE CHAPITER TEACHETH THIS matter by Tertullian and Isychius ANd first for the applicacion of the figure of the Pafchall Lambe to the thinge figured I will conferre with Tertullian a man of great learninge Who also ys so anncient that he ys of some accompted the eldest writer of the latin churche He was verie neare to the time of the Apostles aboute the 166. yeare after Christ Whome saincte Cyprian so highlie esteemed that no daie passed in the whiche Tertullian was not in his hande and some parte of him redde This man being a noble man of Christes Parlament house can certifie vs what was enacted and receaued as a truthe through oute all the house of Christe in his tyme. Therfore we will heare what he saieth in this matter Tertu li. 4 cont Marcion He did write against one Marcion an heretike and in that booke he saieth thus Professus itaque se concupiscentia concupiscere edere Pascha vt suum indignuÌ„ enim vt quid alienum concupisceret Deus acceptum panem distributum discipulis corpus suuÌ„ illum fecit Therfore when he had openlie saied that with desire he had desiered to eate the passouer as his own passouer for yt was vnmete that God should desire anie straung thing he made that bread that he did take and distribute to his disciples his bodie Remembre gentle Reader what ys before saied that the Paschall LaÌ„be of the olde lawe as touching that that he was offred was a figure of the oblacion of our Lambe Christ whiche ys withoute all controuersie But whether the eating of the lambe reallie and substanciallie did figure that Christe our Paschall Lambe shoulde be eaten reallie and substanciallie in the Sacrament ys the verie controuersie Wherin what this auncient man of Christes Parliament house hath saied yowe haue heard In the whiche his saing yf yowe haue noted yowe maye preceaue that he maketh mencioÌ„ of two passouers One that was not proprelie his which he did not so earnestlie desire to eate An other that was proprelie his owne whiche he did earnestlie desire to eate Wherbie he toucheth the the figuratiue Passouer and the true passouer What the true Passouer ys he plainlie declareth when he saieth The bread that he did take and distribute to his disciples he made his bodie I can not contein but to breake oute to declare that I do not a litle wonder to see the obstinate blindnesse of the enemies of Gods trueth that Heretiques barck against the trueth as dogges

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

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

bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modÃ² Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verÃ² ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumeÌ„tum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam coÌ„memorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius coÌ„fitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coÃ¤diuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationeÌ„ omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testameÌ„t to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe coÌ„teined wine aÌ„d Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to theÌ„ saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembraÌ„ce For as often times as ye shall eate this bread aÌ„d drinke this cuppe ye shew furth the death of the SoÌ„ne of maÌ„ aÌ„d acknowledge his resurrectioÌ„ vntill he come Yf then the woorde of God be liuing aÌ„d mightie in operacioÌ„ and al thinges whatsoeuer he hath willed he hath doeÌ„ Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecracioÌ„ yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in

ys but a figure as this Authour dothe The contrarie wher of this Proclamer and other Sacramentaries are not ashamed to teache although they be if ther were anie shame in them ouercharged with noÌ„bre of wittnesses so that they maie be ashamed of theyr heresie Thys Authour God be praysed when he had saied that Chryst gaue hys Apostles bread and wyne in mysterie of hys bodie and bloode leest thys mysterie shoulde be made a mysterie of nothing as the Sacramentaries make yt he declareth yt to be a mysterie of somwhat And saieth that the bread and wyne be chaunged into the bodie and blode of our lorde And yet that none of the common hereticall gloses shoulde take place he saieth Bread and wine chaunged not in figure but in trueth further by plain exclusion that they be chaunged in to Christes flesh and bloode neither by figure ner by shaddowe but by verie trueth Wolde to God that they that be yet deteined in this naughtie heresie wolde well note weigh and remembre this sainge and looke whether they haue anie soche plain manifest and expresse sentence of anie Authour Autenticall to maintein their heresie as this ys for the trueth And yet to knitte vppe the matter that this ys no singular opinion or whispered inuention but a sure and vndoubted faith commonlie and generallie receaued he concludeth not in his owne person but in the person of the beleuing Churche and saieth Credimus c. We beleue that yt ys in trueth and in verie dede the flesh of Chryst and likewise his bloode As this Authour hath testified not onelie his owne faithe but the faith of the Churche So wolde I that the Aduersarie shoulde regarde not hys Heretiques haue no faith but opinions priuate opinion whiche he calleth a faith and ys none in dede But the faith of the Churche whiche ys a sure faith in dede builded vpon a sure rocke Nowe to make vppe the coople we pourposed here to induce we will heare this Authours iocke felow in faith Cabasila one of the same lower house of Parliament but of the other side therof that ys of the greke churche a man of singular learninge Who expowndinge the Masse of the Grekes vsed in their churches declareth why Chryste willed his memorie to be had and the Masse to be doen in remembrance of him Thus he saieth Huius autem conseruundae memoriae homines multas rationes excogitarunt sepulchra Nicolaus Cabasila ca. 9. statuas columnas diesfestos celebres certamina quorum omnium vnum est institutum non sinere vt viri praeclari praestanti virtute obliuioni mandentur Tale est etiam quod dicit Seruator Alij quidem alia obliuionis quaerunt remedia vt recordentur eorum qui ipsos beneficio affecerunt vos autem in meam recordationem hoc facite Et quemadmodum ciuitates fortium virorum per quos victoriam assecuti sunt vel qui eis salutem attulerunt aut res eorum rectÃ¨ gesserunt columnis inscribunt ita etiam in ijs donis nos mortem Domini asscribimus in qua vniuersa sita fuit aduersus malignum victoria Et per statuas quidem ciuitates solÃ¹m habent figuram corporis benefactorum Nos autem ab hac oblatione non habenius figuram corporis sed ipsum corpus eius qui se gessit fortissimÃ¨ Hoc ipsum etiam antiquis constituit vt in figura facerent id quod nunc est in rerum veritate Id enim erat Bascha agni occisio quae memoriam reuocat caedis illius ouis sanguinis qui seruauit Hebraeis in Aegypto primogenita To conserue this memorie men haue deuised manie waies or means as Tumbes ymages pillers feastfull and Solemne daies exercises of all whiche ther ys one pourpose not to suffer that noble men of excellent vertue shoulde be forgotten Soche maner of thing yt ys that our Sauioure saieth Some seke other remedies against obliuion that they maie remembre them that haue doen them good But in the remembrance of me this doo ye And as cities do write in pillers the noble actes of mightie men by whom they haue gotten victorie or that haue saued them or haue doen their affaires or businesse wel EueÌ„ so also do we in these giftes imprinte the death of our Lord in the which was all the victorie against the wicked one had or gotten Now the cities haue by their images but the onelie figure of the bodie of their benefactours but we in this oblacion haue not the figure of the bodie but the bodie yt self of We haue the verie bodie in the SacrameÌ„t not the figure him euen that same that ys nowe in veritie of thing For that was the Passeouer and the killing of the lambe which dothe call again the memorie of that shepe and bloode whiche saued the first born of the Hebrues Hither to Cabasila Of whom as we haue learned the faith of the greke churche as yt was in the time of the auncient Fathers Chrysostom Cyrill Isychius Damascen Euthymius and soche other as touching the presence of Chrystes blessed bodie in the Sacrament Euen so do we learn of him the same faith and none other newlie inuented but euen the same continued euer approued vnto his time in all the greke churche This authour allthough minding to sett furth a cause why the memoriall Monumentes and memories of holie aÌ„d woorthie men defaced of Chrystes death shoulde be reteined and kept emong vs by the bringing in examples of our elders whiche by diuerse means coÌ„tinued the memorie of noble vertueouse or other wourthie men he doth therin geue good occasion to rebuke the insolencie of manie of this our time which defacing howses spoiling churches ouerthrowing monumentes disparsing the bones aÌ„d reliques of holie sainctes and soche other a great sorte like do most earnestlie labour to extinguish and clean put oute of all memorie the noble actes the holie dedes the godly liues of many vertueouse and wourthie men which to Gods honoure to their praise and to owre exaÌ„ple of vertue shoulde and ought to haue remained Yet minding not to take euery soche occasioÌ„ I will leaue yt and folowe my matter here principallie entended As heretofore I haue doen So also wil I nowe both declare that the Paschall Lambe was a figure of Chryst and also that the veritie or verie thing by that lambe figured ys the bodie of Chryst reallie and substanciallie in the Sacrament As for the first this Authour saieth that God appoincted with the olde Olde lawe had the figure the newe lawe hath the thing in trueth fathers that they shoulde haue a figure of Chryst And that saieth he was the Passeouer and the killing of the lambe In which his sainge he nothing dissenteth but moche and whollie agreeth as well with the grekes as the latines before alleaged and declared As for the seconde parte that yt ys a figure of Chryste reallie in the Sacrament this Authour also

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

THIRTITH CHAP. PROCEAdeth to proue the same by sainct Ciprian and Isychius THat Chryste did Sacrifice at his last supper after the order of Melchisedech and therby was as well likened to Melchisedech as by the eternitie of his preisthead and that Melchisedech him self offred bread and wine in sacrifice whiche three thinges the Aduersaries denie yt shall be by the great famouse elders that were nere to Chryste and whiche liued in the time that the Churche hadde most perfight knowledge of gods treuth and therfore knewe the enacted and receaued trueth in the Parliament house of Chryste made so plain and cuident that the enemies shall be confounded and the Reader yf he will see shall perceaue that the Aduersaries haue spoken against a most manifest trueth And first we will heare the testimonie of the holie Martyr Sainct Cyprian Who saieth thus Significata olim Ã tempore Melchisedech prodeunt Serm. de Coena Domini Sacramenta silijs Abrahae facientibus opera eius summus sacerdos panem profert vinum Hoc est inquit corpus meum Manducauerant biberant de eodem pane secundÃ¹m formam visibilem sed ante verba illa cibus ille communis tantÃ¹m nutriendo corpori commodus erat Sed ex quo Ã Domino dictum est Hoc facite in meam commemorationeÌ„ Haec est caro hic est sanguis meus Quotiescunque his verbis hac fide actum est panis ille substantialis calix benedictione solemni consecratus ad totius hominis vi tam salutemî€‚ue proficit simul medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates existens Manifestata est etiam spiritualis et corporalis cibi distaÌ„ tia Aliud fuisse quod prius est appositum aliud quod Ã magistro datum est et distributum The Sacramentes signified long agon from the time of Melchisedech nowe doo come abroad And the high preist to the children of Abraham doing his woorkes dothe bring furth bread and wine This saieth he ys my bodie CoÌ„secracioÌ„ and sacrifice plainlie auouched by S. Cyp. They had eaten and dronken of the same breade after the visible forme But before those woordes that comoÌ„ meate was onelie meate profitable to nourish the bodie but after the time that yt was saied of owre lord Thys do ye in the remeÌ„brance of me This ys my flesh this ys my bloode As often as yt ys doen withe these woordes and this faith that substanciall bread and cuppe consecrated by the Solemne benediction dothe profitt and auaill to the health and life of the wholl man being bothe a medicen and Sacrifice to heale infirmities and to pourge iniquities Ther ys also declared the difference of the spirituall and corporall meate Yt was one thinge that first was sett before them and coÌ„sumed and an other thing that was geuen of our Master and distributed Thus farre S. Cyprian Ye see here a clere testimonie bothe of the thing that ys in this place speciallie inquired that ys of the applicacion of the bread and wine whiche Melchisedech offred in figure to the bread and wine whiche Chryst offred in veritie and also of the thing that generallie ys inquired through oute the wholl booke whiche ys of the reall presence of Chrystes bodie in the Sacrament Of the first ther neadeth no note to be made for he saieth manifestlie Bread and wine offered by Melchisedech were figures of that whiche Chryst offred in his last supper that the Sacramentes signified from the time of Melchisedech in the last Supper of Chryst came abroad What they were he openeth saing And the high preist meening Christ bringing furth bread and wine etc. Wherby yt must neades folowe that the bread and wine whiche Melchisedech vsed was the figure of the bread and wine with Chryste occupied And thus wher the Aducrsaries saie that Chryst ys likened to Melchisech for hys eternitie and not for his sacrifice of bread and wine howe moche therin they speake against the auncient faith of the Churche thys holie Martir declareth whiche thing also not onelie by this Authour but by other herafter shall be most euident lie proued Nowe of the Reall presence also saincte Cyprian speaketh verie plainlie As touching the whiche although ther might be taken here diuerse notes Two notes oute of S. CipriaÌ„ for the presece of Chrysts bodie in the Sacrament yet I will at this present take but two The one ys that he saieth that before those woordes meening the woordes of Chryst This his my bodie whiche be a litle before spokeÌ„ that bread was onelie meat to nourish the bodie But after yt was saied of Chryste This do ye in remembrane of me and This ys my flesh And this ys my bloode that substanciall bread coÌ„secrated by the SolcÌ„ne benediction ys profitable to the health aÌ„d life of the wholl maÌ„ that ys both of bodie aÌ„d of soule whcih both together make an wholl man And howe yt doth profite he declareth Yt ys saieth he both a mediceÌ„ and a sacrifice to heale infirmities and to pourge iniquities Note well that he dothe not here in this place saie that the faith onely to beleue that Chryst hath suffred for vs or the benefittes and merittes of Chrystes passion and death whiche ys spirituall receauing ys both a medicin to heale infirmities and a sacrifice to pourge iniquities although neither he ner we be ignorant of the vertue power and efficacie of theÌ„ But he here saieth that the substanciall bread being coÌ„secrated ys the medicin and the sacrifice Wherby what ells dothe he meen or caÌ„ meen but that that bread ys consecrated into his bodie who ys our high Sacrifice whiche hath pourged vs from our iniquities Lauit nos Ã peccatis nostris in sanguine suo He hath washed vs from our sinnes in hys bloode For neither Apoc al. 1. The thing that the bread ys coÌ„secrated into ys the sacrifice that pourgeth oure iniquities our faith in Chryst crucisied neither the merite of hys passion ys that sacrifice for the one ys the mean to atteign to be partaker of that sacrifice the other the effect of the same sacrifice So that neither of them ys the sacrifice yt self But the thinge that the substanciall bread ys consecrate into ys the sacrifice that pourgeth iniquities Ther ys nothing that ys or can be that sacrifice but the bodie of Chryst Wherfor the thing into the which the bread ys consecrated ys the bodie of Chryst And for the confirmacion of this take also the seconde note whiche ys Aliud in the neutre gendre signifieth a reall difference in thinges wher he saieth Aliud est quÃ²d prius est appositum et consumptum Aliud quod Ã magistro datum distributum Yt ys one thing that was first sett before them and consumed And an other thing that was geueÌ„ of our Master and distributed Yt ys well knowen to learned men that this woorde aliud in

in that he offred bread and wine and in that he blessed AbrahaÌ„ Do ye not also see that this Authour applieth these to Chryst in that there was none more the high preist of God then our Lorde Iesus Chryst who offred sacrifice vnto God the Father And perceaue ye not that Chryst offred the verie same that Melchisedech whiche was bread and wine Wher gentle reader let me note by the waie for the satisfieng of my promesse that wher the obiection of the Aduersarie ys that S. Ciprian by expresse woordes saith Melchisedech offred Melchisedech did not offer in sacrifice bread and wine and for his proof he saied that the text in Genesis had not obtulit he offred but Protulit he brought furth Nowe note yf this Father vseth not this woorde obtulit he offred saing that Chryst offred the very same that Melchisedech did offer And what he did offer he also declareth saing that yt was bread and wine What impudencie then ys ther in the Aduersaries to improue that that so auncient and so famouse a learned holie Martir so plainlie teacheth and not he alone but all the holie companie of the writers of the which the testimonie of some mo shall be heard herafter As yow see that Melchisedech did offer bread and wine whiche was the Christ offred bread and wine in veritie that ys his bodie and bloode figure So did our Sauiour Chryst saieth Cyprian offer bread and wine in veritie that ys hys bodie and bloode And that the Aduersaries shall not cauille and saie Wher Cyprian saieth Chryst offred his bodie and blood yt ys not to be vnderstanded of any sacrifice offred in the last Supper but of the sacrifice of his bodie and bloode offred vpon the crosse The same sainct Cyprian stoppeth the mouth of the wicked in the other sentence before alleaged wher he saieth The ymage of the Sacrifice went before appointed in bread and wine whiche thinges our Lorde perfecting and fulfilling offred bread and the cuppe mixed with wine And that we shoulde not take occasion to stomble with the Aduersaries taking yt but for bread and wine he addeth And he that ys the fulnesse hath fulfilled the veritie of the prefigurated image Do ye not heare that Chryst offred the sacrifice in his last supper of the whiche the ymage went before in bread and wine And doo ye not heare that he offring bread and wine did offer in that sorte that he fulfilled the veritie of the prefigurated ymage Whiche veritie was as sainct Cyprian saied be fore that he offred bread and wine that ys hys bodie and bloode Learn then thow Reader of this substanciall piller the substaÌ„ciall faith of Chrysts catholique Churche And suffer not thy self to be caried awaie with the Aduersaries painted reasons and gloses hauinge a shewe of trueth and godlinesse aboue but vnder ther lurketh falshead and Hypocrisie But abhorre them as saincte Paule dothe aduertise For as the fishe ys deceaued by the faire bait whiche outwardlie sheweth to be a thing of commoditie but inwardlie ys destruction and death when she taketh yt Euen so the reasons of the Pseudochristians maie appeare to thee most godlie and true and to haue the commoditie of eternall life But inwardlie they contein destruction and death of the sowle to the whiche they will drawe thee except thowe shifte thy self of from that bait whilest thowe arte yet in the wauing water of this worlde Therfore be warned and while thowe hauest time looke to thy self Nowe that we haue heard this noble learned Father of the one side of Chrystes Parliament house we will heare an other of the other side whiche shall be Isychius who vpon Leuiticus toucheth this matter and saieth Et quod hoc est sacrificium Duae decimae similae conspersae oleo Oportet enim scire persectam humanitatem perfectam diuinitatem contemperare id est in vnum conuenire in oleo id est In Leuitie li. 6. ca. 23. per eam quam circa nos habet compassionem Sic enim sacrificium odor suauitatis Domino inuenitur sapientibus nobis de eo quae digna sunt In quibus autem sacrificium per quos agitur quomodÃ² celebratur intelligiblis agni oblatio quod sequitur ostendit Neque enim in sanguine neque per irrationabilia animalia sacrificium Ã nobis Deus suscipit secundÃ¹m quod sequentia demonstrant Ait enim Liba quoque vini quarta pars hyn panem polentam Quia dubium futurum erat forsan Ã quibus mysterium sacrificij quod per Christum est quod superiÃ¹s diximus celebratur habes ecce intelligibilis Melchisedech oblationem quae in pane vino perficitur in qua quarta pars hyn in libis vini offertur vt per quartam Euangelij traditionem quae in libris quatuor est per libationem verÃ² Dominicum sermonem significaret quum ait Hic est meus sanguis qui pro vobis fundetur sine imminutione enim significare legislatori visum est Christi mysterium And what ys this sacrifice Two tenth deales of fine flower sprinkled with oile For we must knowe to contemper the perfect manhead and perfect godhead that ys to come together into one in oile that ys by that compassion whiche he hath toward vs. For so the sacrifice ys fownde a swete sauoure to our Lorde when we vnderstand of him thinges that be woorthie In what thinges thys sacrifice whiche ys the oblacion of the intelligible lambe ys and by whome yt ys doen howe yt ys celebrated that that foloweth declareth For neither by vnreasonable beastes doth God receaue sacrifice of vs acording as the woordes that folowe de plainlie shewe For he saieth And the drinke offringe therof shal be of wine euen the fourte parte of an hyn bread and perched corne Bicause perchaunce yt might haue comed in doubte hereafter Christ sacrificing in bread and wine was â— the intelligible sacrifice of whome the mysterie of the sacrifice whiche ys by Chryste which we haue spoken of aboue ys celebrated beholde thowe hauest the sacrifice of the intelligible Melchisedech whiche ys full doen in bread and wine in whiche sacrifice ys offred the fourth deale of the drinke offring of wine that by the fourth deale the tradicion of the Gospell whiche ys in foure bookes and by the drinke offring he wolde signifie the woorde of our Lord when he saieth This ys my bloode whiche shall be shedde yowe for And so yt pleased the Lawe geuer that yt shoulde fully signifie the mysterie of Chryst Thus farre Isycbius In the whiche sainge ye haue the wholl matter testisied that we seke for For wher in Leuiticus God commaunded an he lambe to be offred and that the meat offring therof shoulde be two tenth deales of fine flower mengled with oyle to make bread and the drinke offring shoulde be the fourth deale of an hyn of wyne whiche thing thys Authour seking to Applie to the newe Testament Thowe hauest

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

not repent thee to hear yf thowe desire to knowe the trueth Vpon the text of S. Iohn before treacted of he maketh this exposition Duobus modis dicitur Christus esse panis secundÃ¹m diuinitatem scilicet humanitatatem Euthymins in 6. Ioan. Postquam ergo docuit de modo qui secundÃ¹m diuinitatem est nunc etiam docet de modo qui est secundÃ¹m humanitatem Non autem dixit quem do sed quem dabo Daturus namî€‚ue erat in vltima coena quando sumptum panem actis gratijs fregit deditî€‚ue Discipulis ait Accipitt comedite Hoc est corpus meum Chryste ys saied to be bread two waies that ys after his Godhead and after his manhead Therfore when he had taught the maner whiche ys after his Godhead Nowe dothe he also teache the maner whiche ys after hys manhead For he did not saie which I do geue but which I will geue For he wolde geue yt in the last Supper when thankes being geuen he brake the bread which he had taken and gaue yt to the disciples and saied Take eate this ys my bodie What can the Aduersaries saie against so manifest and so plain a sentence Do not their chekes waâ—e red for shame Ys not blind ignorance or deuelish malice to be laied vnto these men that either do not know the learning of so manie great clerlees or ells yf they knowe do so maliciouslie so deuelish lie preferre their owne arrogant phantasies and opinons and presume to saie the contrarie to that so manie in soch sundrie ages declaring also therby the wholcoÌ„seÌ„t of the church through al Ã¢ges in the same do affirme aÌ„d teach whiche ys that Chryst did treact of and promisse in sixt of Iohn the Sacrament of his bodie and bloode Now gentle Reader wilt thow beleue them in their matters when they be deprehended in soche notable falshead as all the Church doth reprehende them for And yet their falshead shall more appeare by other mo herafter Wherby yt shall most clerely be perceaued that they haue attempted against all trueth to wrest the sixt chapiter of saincte Iohn from the Sacrament And so shalt thowe se howe farre they haue swarued and doo swarue from the treuth THE FIFTH CHAPITER PROCEADETH VPON the same text by saincte Augustin and Chrysostome THat ye maie see more of the vnderstaÌ„ding of this text an other coople shall be produced to shewe yow howe this place of IhoÌ„ ys vnderstanded The first of them shall be famouse Augustine who saieth thus Mensa sponsi tui panem habet integrum poculum sanctuÌ„ quem paneÌ„ etsi fractuÌ„ comminutumî€‚ue vidimus integrÃ¨ tamen cum August de cultura agri Dominici ipso suo Patre manet in caelis De quo pane dicit Panis quem ego daho caro mea est pro mun di vita The table of thy spouse hath perfect or pure bread and an holie cuppe Whiche bread although we haue seen broken and bruysed on the crosse yet yt abydeth with that his Father wholl in heauen Of the whiche bread he saieth The bread that I will geue ys my flesh whiche I will geue for the life of the worlde S. Augustine speaking here to the spouse of Chryste saieth that the table of her Spouse or husbande hath a perfect bread The bread on the table of Chryste what ys yt but the Sacrament Of this bread whiche ys the Sacrament in the table of Chryste the same Chryste saieth S. Augustine saieth The bread whiche I will geue ys my flesh By which woordes yt ys ineuitablie manifest that that sentence of S. Iohn ys spoken of the Sacrament But nowe whether yt be spoken of the SacrameÌ„t as of a bare signe which signe as the Aduersaries alleage as other signes likewise dothe but take the name of the thing that yt ys the signe of or no let vs searche by sainct Augustine here Yt ys euident that saincte Augustine here teacheth that yt ys spoken of the verie thing whiche ys signified and not of the bare signe For S. Augustine speaking of the bread and that of one bread dothe declare yt to All one bodie that was broken on the Crosse ys with the Father in heauen and on the altar be and to haue ben in three sundrie places that ys on the table on the crosse and in heauen with his Father The Sacrament that ys the externe signe was neither on the crosse neither ys in heauen Wherfore yt ys the verie bodie of Chryste which was vpon the crosse and ys with the Father in heauen that ys nowe on the table of Chryste For note the saing well and ye shall finde that he speaketh but of one bread For when he had spoken of yt as being on the table he speaketh again of the same by the relatiue saing which bread although we haue seen broken on the crosse A relatiue as the grammarian knoweth maketh rehersall of a thing spokeÌ„ of before Then when he saied whiche he speaketh of the bread on the table So that by S. Augustine that same bread that ys on the table ys yt whiche was broken on the crosse And that that was broken on the crosse ys yt that ys wholle sitting in heauen with the Father Wherbie yt ys consequent that yt ys the same and verie bodie of Chryste that ys on the table that was vpon the crosse and ys at the right hande of God the Father As saincte Augustine in fewe woordes hath pithilie touched that that we here seke namelie that this place of the sixt chapiter of saincte Iohn speaketh of the Sacrament and yet not of the Sacrament as of a bare signe but of the verie bodie of Chryste and of the same dodie by the name of bread spake the sentence The Bread whiche I will geue ys my flesh So I breiflie haue touched and noted the same to yowe hasting to heare the sainges and expositions of Chrysostome vpon the same text Chrysostome after he had in his learned maner declared in his 44 home lie that Chryste spake this texte of S. Iohn which we treact of nowe of his bodie when he cometh to the same in his owne place after he had repreheÌ„ded the Iewes for their incredulitie and slacknes in the beleif of Chrystes woordes saieth that they therfore tooke no profitte of them Illi tunc temporis Chrysost hom 45. in Ioan. nihil ex ijs dictis nos illius beneficij vtilitatem cepimus Quare necessariÃ² dicendum quÃ m admiranda misteria cur data sint quae eorum vtilitas They at that time tooke nothing by those woordes we haue taken the profitt of the benefitte wherfore necessarilie yt ys to be saied howe wonderfull the misteries be and wherfore they be geuen and what ys the profitt of them These woordes Chrysostome speaketh vpon the woordes of Chryste The bread which I will geue ys my flesh In the whiche woordes forsomuche as Chryste saied he wolde geue his flesh Chrysostom

vt imago in nobis regia storeat Hic sanguis pulchritudinem atque nobilitatem animae quam semper irrigat Chrisost ibid. nutrit languescere non sinit Sanguis enim Ã eibo non fitâ— repentÃ¨ sed prius aliud quiddam Hic quÃ m primÃ¹m irrigat animam eamî€‚ue vi quadam magna râ—buit Hic mysticus sanguis Daemones procul pellit Angelos Angelorum Dominum ad nos allicit Daemones enim cÃ¹m Dominicum sanguinem in nobis vident in fugam vertuntur Angeli auteÌ„ procurrunt Hic sanguis effusus vniuersum abluâ—e orbem terrarum de quo multa Paulus ad Hebraeos prosecutus est Hic sanguis abdita sancta sanctorum purgabat QuÃ²d si eius figura tantam habuit vim in templo Hebraeorum in medio Aegypto limmibus aspersus longe magis veritas Hic sanguis aureum altare significauit Sine hoc Princeps sacerdotum in penetralia ingredi non audebat Hic sanguis sacerdotes faciebat Hic sanguis in figura peccata purgabat in qua si tantam habuit vim si vmbram ita mors horruit quantoperÃ¨ quaeso ipsam formidabit veritatem Hic animarum nostrarum salus est hoc lauatur hoc ornatur hoc incenditur Hic igne clariorem nostram mentem reddit auro spleÌ„ didiorem Huius sanguinis effusio coelum peruium fecit Admiranda sanÃ¨ Ecclesiae mysteria admirabile sacrarium Ex Paradiso fons scaturiit Ã quo sensibiles stuuij emanarent A meÌ„sa hac prodiit fons qui flunios spirituales diffundit This blood maketh that the kinges The great excellencie of the blood of Chryst in the Sacrament image dothe florish in vs. This bloode dothe neuer suffer the beautie and nobilitie of the soule whiche it dothe allwais water and nourishe to fade or waxe fainte Bloode ys not made of meate furth with but first yt ys some other thing This bloode at the first do the water the soule and indewe yt with a certain great strenght This bloode driueth Deuells a farre of and allureth vnto vs Angells and the Lorde of Angells When the Deuells see the blood of our Lorde in vs they are turned to fleight but the Angells runne furth to vs. This bloode bing shedde did washe all the wholl worlde of the whiche Paule hath made a great processe to the Hebrues This bloode did pourge the secrete places and the most holie place of all Yf then the figure of yt had so great power in the temple of the Hebrues and in Aegipte being sprinkeled vppon the vpper postes of the dores moche more the veritie This bloode did signifie the golden Altar Withoute this bloode the cheif preist durst not go into the inwarde secrete places This bloode made the preistes This bloode in the figure pourged sinnes in the whiche if yt had so great might and power yf deathe so feared the shadow how moche I praie thee wil yt feare the veritie it self This blood ys the health of our soules With this bloode our soule ys wasshed with yt she ys decked with yt she ys kindled This bloode maketh our minde clerer then the fire more shining then golde The effusion of this bloode made heauen open Trulie the misteries of the Churche are wonderfull the holie treasour house ys wonderfull From The misteries of the Churche be wonderfull Paradise a spring did runne from thence sensible waters did flowe from this table commeth oute a spring whiche diffundeth and powreth oute spirituall floudes Hether to Chrysostom In the whiche processe ye maie perceaue how moche this holic man estemed the blessed Sacrament Euen so moche did he esteeme yt so moche did he regard yt so moche he reuerenced it that after so moche praise and magnifieng of it as a man beholding the vnspeakable highnesse of it he brake oute and saied Admiranda Ecclesiae mysteria wonderfull be the misteries of the Churche Obiection But perchaunce the aduersarie will gladlie here seke a starting hole as commonlie he dothe when he is charged with the ineuitable trueth and will saie that all these great praises be not of the blood of Chryste whiche we saie ys in the Sacrament but of the blood of Chryste that was shed vpoÌ„ the crosse Answere To the whiche I aunswer that trueth yt ys that all this praise ys of the blood of Chryst whiche was shed vpon the Crosse Bloode of Chryst on the crosse and in the Sacrament all one For I vnderstand the blood of Chryste in the Sacrament to be the same and none other that did flowe oute of Chrystes side vpon the Crosse For as in the Sacrament ys the veraie same bodie in substance that was crucified vpon the Crosse so ys ther the self same blood in substance that was shed vppon the Crosse But in maner diuerse Ther the bodie and blood of a man mortall Here of Chryst immortall Ther passible here impassible Ther visible here inuisible Ther sensiblie perceaued Here faithfullie beleued Neuerthelesse I saie that Chrysostom spake all these praises of the blood of Chryste in the Sacrament the praise of which ys the praise of the other for that they be all one But that my bare saing shall not be sufficient authoritie to answere the vntreu saing of the Aduersarie and that I seke raither to satisfie then to contende Chrysostom him self shal sufficiently aunswer this by his authoritie And that both by that that ys alleaged of him allreadie and also by that that foloweth the same Call therfore to remembrance the sentence of ChrysostoÌ„ To proue that he spake of the Sacrament immediately preceading this long saing nowe last alleaged and let them be ioined together and then by the dependance of the one to the other ye shall perceaue whether all this praise was directed The sentence going before was this I wolde be yowre brother and for yowr sakes I tooke flesh and bloode with yowe And by what thinges I was conioined to yowe those same again haue I exhibited And theÌ„ entreth into this long praise wherby when he speaking of the geuing to vs of his flesh and blood of the whiche also he made a long disputacion before and of the whiche the wholl homelie treacted ioined this saing to it wherof shoulde he speake but of that blood in this sentence that he spake of before in the other and in the wholl homelie And also when he had so greatlie and highly magnified the bloode of Chryst Yet he declareth wherto he looked when he exclamed and saied Admiranda Ecclesiae mysteria The misteries of the Church are wonderfull and then proceading declareth him self manifestlie to speake of the Sacrament by a similitude saing From Paridise runneth a spring from the which floweth sensible riuers from this table goeth oute a wellspring whiche diffundeth spirituall riuers all whiche woordes do clerely showe that all this his processe tendeth to the blood of Chryste as being in the Sacrament And although this aboue saied dothe sufficientlie proue this

how reuerentlie he frameth himself toward the worke of God in this blessed and wonderful mysterie And certifieth vs that yf ye aske him howe the bread and wine be made the bodie and blood of Chryste he will aunswer that the holie Goste aboue speache and vnderstanding woorketh these thinges In the whiche woordes we are not onelie admonished by his example to speake reuerentlie of the mysteries of Chrystes Church but we are also taught that yt ys not man that woorketh this wonderfull worke or to vse the maner of speache that the Deuell teacheth his disciples yt ys not the preist that maketh God but yt ys the holie Goste who aboue that that man can speake or conceaue woorketh this wonderfull A plain place for the presence and traÌ„substanciation worke And though this be the principall thing that in this authour ys at thys present to be sought yet note also by the waie for the presence of Chryste in the Sacrament that he bothe teacheth that the bread and wine be made the bodie and blood of Chryste and also the mean howe that by the worke of the holy Gost ys brought to passe For the bread and wine be transsumed saieth he that ys turned transmuted chaunged transelementated as the fathers saie and as the Church nowe saieth transubstanciated which ys as moche to saie as the substance of bread and wine ys turned into the substance of the bodie and blood of Chryste Chrysostom who liued long before Damascen writeth also of this matter Chrysost homil 2. in 2. Tim. thus Velo quiddam adijcere planÃ¨ mirabile nolite mirari neque turbemim Quid verÃ² est istud Sacra ipsa oblatio siue illam Petrus siue illam Paulus siue cujusuis meriti sacerdos offerat eadem est quam dedit Christus ipse Discipulis quamî€‚ue saccrdotes modÃ² conficiunt Nihil habet ista quÃ m illa minus Cur id quia non hanc sanctificant homines sed Christus quiantÃ¨ illam sacrauerat Quemadmodum enim verba quae locutus est Christus eadem sunt quae sacerdotes nunc quoque pronunciant ita oblatio I will adde herevnto a certain thing plainlie wonderful and meruail ye not neither be troubled And what ys that The holie oblacion whether Peter or Paule or a preist of anie Sacrifice of the Masse what preist soeuer offre yt ys al one with that whiche Christ did maner of life doo offer yt yt ys euen the same that Chryste gaue vnto hys disciples and that the preistes doo nowe consecrate This hath nothing lesse then that why so Bicause men doo not sanctifie thys but Chryste who did consecrate that other before Euen as the woordes that Chryste spake are the same whiche the preistes doo nowe pronounce So also ys the oblacion Thus moche Chrysostom Whom ye haue heard not onelie teaching that Chryst dothe sanctifie the table nowe who did hallowe the table in the last Super but also with a plain negatiue denieng that men doo sanctisie yt Whiche Chrysostom also in an other place speaketh more plainly to thys matter The woordes ther maie be an exposition of these woords here and be after the phrase of speache that ys vsed nowe a daies And therfore I thinke yt expedient to asscribe them Nunc ille praestÃ² est Christus qui illam ornauit mensam ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae Domini corpus facit sanguinem sed ille qui pro Chrysost homil 30. de predu nobis crucifixus est Christus Sacerdotis ore verba proferuntur sed Dei virtute consecrantur gratia Hoc est ait corpus meum hoc verbo proposita consecrantur The same Chryste ys nowe present whiche did beautifie that table he also dothe consecrate this For yt ys not man which with the consecracion Not man but Chryst hiself doth consecrate maketh the thinges of the table that be sett furth the bodie and blood of our Lorde but he that was crucified for vs euen Chryste The woordes are spoken by the mouthe of the preist but they be consecrated by the power of God and grace This ys saieth he my bodie with this woorde the thinges sett furth are consecrated Thus Chrysostome Do ye not see the doctrine of the Church yet euery wher like Do ye not heare ChrysostoÌ„ by directe woordes aunswer these slaunderouse heretikes saing that yt ys not man that doth make the bodie of our Lord and blood but he that was crucified for vs euen Chryste Of whose woordes also as before of DamasceÌ„ learn not onelie who doth consecrate but also what ys doeÌ„ and consecrated Thys ys doen saieth Chrysostome that Chryste maketh the bread A plain place for the Procl and wine which be the thinges sett furth to be his bodie and blood Here ys no meÌ„cion of any figure or signe but plain speache they be made hys bodie and blood which thing all catholike fathers doo teache And that as well of the Latin Church as of the Greke Church we maie see the trueth with full consent and agreement testified S. Ambrose shall also be brought furth as a wittnesse in thys matter Who treacting of the blessinges of the Patriarkes and emong them of the blessing of Aser and of the mysterie of the same for Aser by interpretacion ys riches saieth thus Quis igitur diues nisi vbi altitudo diutiarum est sapientiae scientiae Hic ergo diues est thesaurus huius pinguis panis quem qui manducauerit esurire non poterit Hunc panem dedit Apostolis vt diuiderent populo credentium Hodieî€‚ue dat nobis eum Amb de Bened. Patriarch c. 9 quem ipse quotidie sacerdos consecrat suis verbis Hic ergo panis factus est esca sanctorum Who ys then riche but he in whom ys the great deapth of of wisdom and knowledge This riche man then ys the treasure of this fatte bread which who shall eate he can not hungar This bread he gaue to his Apostles that they shoulde diuide yt to the beleuing people Christ doth dailie consecrat with his owne woordes And nowe he geueth the same to vs whiche he being the preistâ— dothe dailie with his owne woordes consecrate This bread then ys made the meat of the holie In these woordes saincte Ambrose saieth that the preist doth consecrate but what preist ys yt the preist in whome ys the deapt of the riches of wisdom and knowledge of whom saincte Paule speaketh to the Collossians whiche ys Chryste For ther ys none that can consecrate with his owne woordes but Chryste And with his woordes the consecracion ys doen as saincte Ambrose saieth in an other place Hoc igitur astruamus quomodÃ² potest qui panis est corpus esse Christi Consecratione Consecratio Li. 4. de Sacra cap. 4. igitur quibus verbis est et cuius sermonibus Domini Iesu Nam reliqua omnia quae dicuÌ„tur laus

and allmesses be not desiled with the contagion of erroure For then ys bothe the oblacion of the sacrifice clean and the geuing of almesse holie when they that doo these thinges vnderstand what they doe For when our Lord saieth Except ye eate the flesh of the sonne of man and drink hys bloode ye shall haue no lyfe in yowe Ye shoulde so communicate of the holie table that ye shoulde nothing at all doubte of the veritie of the bodie and bloode of Chryst For that ys taken and receaued by mouthe which ys beleued in faithe And in vain ys Amen aunswered of them of whom against that that ys receaued The mouthe receaueth that faith beleueth argument ys made Thus moch Leo. Who as ye maie perceaue so certenlie tooke this texte to be vnderstanded of the Sacrament and of the verie presence of Chrystes bodie in the same that he vseth yt for an authoritie to prooue the same and saieth that for asmoche as our Lord did saie yt we shoulde nothing at all doubte of the veritie of Chrystes bodie and bloode Wherby this also maie be gathered that he vsing this as an authoritie against heretiques did vse yt as a scripture receaued and so vnderstaÌ„ded throughout all the catholique Church which I saie he vsed against heretikes not against them in the matter of the Sacrament for ther were no soche in those times but against Eutyches and hys disciples whiche most pestileÌ„tlie taught that the nature of man which the Sonne of God did take of the virgen was turned Eutiches his heresie into that nature of God And so destroyed the coÌ„iunctioÌ„ of the two natures in that one persoÌ„ of Chryst Against the which heresie this holie maÌ„ brought this sentence of scripture as a sentence receaued of all men for the veritie of Chrystes flesh in the Sacrament therwith to prooue that forasmoche as the verie flesh of the manhead of Chryste was in the Sacrament Chryste had still the verie nature of man in him Thus ye maie perceaue that the truthe of this matter of the Sacrament that ys to saie that Chrystes verie bodie and blood be reallie in the Sacrament Reall presence so certenlie beleued that auÌ„cieÌ„t fathers vsed yt for authoritie in coÌ„futing of heresies was in those daies so clear withoute doubte and controuersie so substanciallie beleued that yt was reputed esteemed and accompted an authoritie sufficient to confute the heresie of Eutyches and to defende and maintein the true catholique faithe that in Chryste was both the natures of God and man Now yf the verie flesh and blood of Chryst were not trulie verilie and reallie in the Sacrament the matter of the Sacrament coulde proue nothing against this heresie but raither make with yt But forsomoche as ther ys the verie flesh of Chryste yt proueth very well that the verie nature of man ys in Chryst directlie against the heresie of Eutyches This alone in my opinion might suffice to reduce men from erroure considering that thys was a trueth thus receaued a thousand yeares agon in the whiche time we be well assured that the Church was withoute errour in this matter and men so zelouse in the trueth of the catholike faith that an heresie did not so soone appeare and shewe yt self but yt was furthwith impugned as to the learned yt ys well knowen But this matter of the Sacrament was neuer yet impugned of anie catholique writer that hath liued since Chryst as the learned also do knowe wherfore yt ought to be taken as an vndoubted trueth But omitting to make any further prooff herof by thys authour I will according to my ordre prescribed ioin vnto him Euthymius a greke authour who in hys exposition of this texte geueth vs thus to vnderstand yt saing Nisi comederetis carnem filii hominis biberitis eius sanguinem non habebitis Euth in 6. Joan. vitam in vobis Illi quidem hoc impossibile iudicabant ipse verÃ² omnino possibile ostendit neque id tantÃ¹m sed necessarium quod etiam fecit ad Nicodemum Addit autem de sanguine significans de pane ac poculo quae vt dictum est daturus erat Discipulis in vltima coena Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They meening the Iewes thought this vnpossible but he meening Chryste declared yt alltogether to be possible and not that onelie but also necessarie Whiche thing he also did to Nicodemus He speaketh also of hys blood signifieng that he speaketh of the bread and the cuppe whiche he wolde geue as yt ys saied to his Disciples in his last supper Thus Euthymius I haue thought good in this exposition first to note to yow that thys authour notwithstanding the wicked wresting of the Aduersarie vnderstandeth thys scripture with the other holie Fathers of the Sacrament For by plain woordes he saieth that our Sauiour speaketh here of the bread and cuppe that he wolde geue in the last supper And signifieng that he forgatt not what he had saied in the same matter before referreth himself to that that he had before saied saing Sicut dictum est as yt ys allreadie saied For before he saied that Chryst ys called bread two waies that ys after hys deitie and after hys humanitie Therfore after he had spoken of the Chryst called bread two waies bread whiche ys hys deitic nowe in thys place he speaketh of the bread whiche ys hys humanitie of the whiche bread he saied not whiche I do geue yowe but I will geue yowe for he wolde geue yt in his last supper but when when he tooke the bread and after thankes geuen brake yt and gaue yt to his Disciples saing Take eat This ys my bodie And therfor yt ys withoute al scruple or doubte that seing Chryst speaketh here of the bread and cuppe that he wolde geue in his last Supper therfore these woordes be spoken of the Sacrament Neither maie the Aduersarie here cauille vpon these woordes bread and wine that this authour doth meen that in the Sacrament ys nothing but bread and wine as figurs of the bodie and blood of Chryst For so farre wide was this from his meening that he plainlie denieth the substance of the Sacrament to be a figure signe or token of the bodie and blood of Chryst but the verie bodie and blood of Chryst as shall better and more at large appeare by this same authours exposition vpon the xxvi of Matthew in the lviii chap. of this booke Euthimius denieth that which the Sacramentaries affirme aÌ„d affirmeth that they de nie So then thys ys first certen that this sixt chapiter of S. Iohn ys by this authour vnderstanded of the Sacrament which ys one thing that ys denied by the Aduersaries So likewise this authour denieng the substance of the Sacrament to be a figure or signe of the bodie and blood of Chryst but the verie reall and substanciall bodie and

bloode of Chryst for yf the signe or figure be taken awaie the verie substance must nedes be in place the other parte that the Aduersaries denie ys by this authour affirmed and what by the Aduersaries ys affirmed by this Authour yt ys denied Thus gentle Reader thow maist perceaue the doctrine of the Aduersaries to be directly contrarie to the doctrine of the holie Fathers Whiche thing when I consider in the Proclamer me semeth to see before me hym vpon whom this curse of God ys fallen Wo be vnto them that call euell good and good euell which make darknesse light and light darkenesse which make sowre sweet and sweet sowre Wo be vnto them that are wise in their own seight Esay 5. and thinke them selues to haue vnderstanding For the Proclamer and hys complices teaching obedience to the catholique Church to be euell and disobedience to the same to be good trueth to be darknesse and falshead to be light penitent life to be sowre and sensuall life to be swete are they not vnder this curse Dothe not the Proclamer take the seconde curse vpon hym also thinking himself wise in hys owne conceat Dothe not he thinke himself wise and to haue vnderstanding that contemneth all the learned men that haue ben this thousand year Standeth not he in hys owne conceat that stoutely derideth skoffeth mocketh and wickedlie abuseth the learning not of one or two but of manie not of soche as be obscure but of soche as be famouse and haue ben of the Chrystian church reputed and esteemed as learned And finallie ys not he accursed that saieth heresie ys trueth and trueth heresie that trueth ys darknesse and heresie light hys owne phantasies truethes and the truthes of the Fathers phantasies that saieth yea when they saie naie and naie when they saie yea But whether go I. Though grief wolde yet again carie me awaie I will staie here and return to my matter THE SIXTENTH CHAPITER ENDETH THE EXposition of this text in hand by the Ephesine Councell HAuing sufficientlie proued by the sentences and iudgementes of diuerse learned and holie Fathers that the saing of our Sauiour Chryst in the sixt chapiter of S. Iohn Nisi manducauer c. Except ye eate the flesh c. ys to be vnderstanded of the SacrameÌ„t nowe to knitte vppe and ende my processe of the same texte I thought good to alleage the epistle of the Ephesine Councel sent to Nestorius in the which this text being alleaged yt maie be perceaued by the iudge ment of cc. By shoppes both grekes and latines how the saied text ys to be vnderstanded Which as Leo did alleage against Eutiches So do these Fathers expownd the same against Nestorius As Eutyches denied the nature of man to Nestorius and Eutiches their heresies remain in Chryst So did Nestorius denie the nature of God to be incarnate Eutyches saied that he was but one person for that he was onelie God and not man Nestorius saied that both the natures of God and man remained distinctlie as to seuerall persons the Godhead not incarnated the Manhead not deitated as Gregorie Nazianzen termeth yt and so implied he that Chryst born of the virgen was onelie man and not God Against the whiche blasphemouse heresie the Councell sent him the epistle before saied and in the same they write thus NecessariÃ² hoc adijcimus annunciantes Exepist Ephes Concilijad NestoriuÌ„ enim sicut secundÃ¹m carnem mortem vnigeniti filii Dei id est Iesu Christi re surrectionem eius in coelis ascensionem pariter confitentes incruentam pariter celebramus in ecclesiis sacrificij seruitutem sic ad mysticas benedictiones accedimus sanctificamur participes sancti corporis preciosi sanguinis Christi omnium nostrÃ»m Redempto riseffecti non vt communem carnem percipientes quod absit nec vt viri sanctificati verbo coniuncti secundÃ¹m dignitatis vnitatem aut sicut diuinam possidentis habitationem sed verÃ¨ viuificatriceÌ„ ipsius verbi propriam factam Vita enim naturaliter existens vt Deus quia propriae carni vnitus est viuificatriceÌ„ eam professus est Et ideÃ² quamuis dicat ad nos Nisi manducaueritis carneÌ„ filij hominis biberitis eius sanguineÌ„ non habebitis vitaÌ„ in vobis non tameÌ„ eam vt hominis vnius ex nobis existimare debernus QuomodÃ² enim secundÃ¹m naturaÌ„ suaÌ„ viuificatrix esse caro hominis poterit Sed vt verÃ¨ propriaÌ„ eius sactaÌ„ qui propter nos et filius hominis factus est vocatus Necessarelie therfore this also we putte to shewing furth the death after the flesh of the onelie begotteÌ„ SoÌ„ ne of God that ys of Iesus Chryst and confessing also the resurrection and ascension of him into the heauens we do celebrate in the churches an vnbloodie seruice of Sacrifice So also do we come vnto the mysticall benedictions and be sanctified being made partakers of the holie bodie and preciouse Ephesine Councellvn derstandeth this text Except ye cate c. of the Sacrament and so did Nestorius also blood of Chryste the Redemer of vs all not taking yt as comoÌ„ flesh which God forbidde neither as of a sanctified maÌ„ and ioined to the SoÌ„ne of God after the vnitie of dignitie or as possessing the diuine habitacion but truly quickning or geuing life and made the propre flesh of the SoÌ„ne of God For being naturallie life as God bicause he ys vnited to hys owne propre flesh he hath professed yt to be geuing life And therfor although he saieth to vs Verilie verilie I saie to yow except ye eate the flesh of the SoÌ„ne of maÌ„ aÌ„d drinke bys blood ye shall haue no life in yow Yet we should not esteem yt as of a maÌ„ that ys one of vs for how can the flesh of man after hys owne nature be a quickning flesh or geuing life but as made hys own propre flesh who for vs was made the Sonne of man and so called Thus the Councell Do ye not here see howe that this holie CouÌ„cel which ys one of the four famouse generall CouÌ„cells wold that we should not take this text of S. Iohn as Nestorius did to be spokeÌ„ of the flesh of Chryst as of the flesh of a pure maÌ„ but of the flesh of Chryste as the verie owne propre flesh of God and that yt so taken and eaten doth geue life being able so to doe not for that yt ys of the nature of man but bicause yt ys the flesh of God Nowe maie yt not be saied that this ys to be vnderstanded spuÌ„allie For Nestorius that saied that Chryst was but a verie man and grownded hymself moch vpon this text Except ye eate the flesh of the sonne of man and coÌ„cluded ther fore that he was but the Sonne of man did not take the matter so finelie that the flesh of Chryst was in the SacrameÌ„t but merelie spirituallie who had coÌ„ceaued so grosse an opinion of

of auncient time and the Authours of the later time Yf ye obiecte that Chrysostome did vse no soche woordes as this Authour dothe For Chrysostome though he saied that yt was the very meat that saued the soule yet he did not saie that this very meat was vnder the formes of bread and wine as this man doeth Ys this trowe yow abhorring from the sainges of the auncient Fathers though Chrysostom dothe not here speake yt by expresse woordes as this Authour doth Dothe not Chrysostome saie that this ys no parabolicall speache wherby what dothe he ells insinuate but that ther ys the thing euen as yt ys spoken of Chryst whiche ys the verie flesh the very meat of the faithfull Yf this flesh be verilie ther as most certenly yt ys and we do see but the forme of bread then yt ys ther vnder the forme of bread But to declare vnto yow that this maner ofspeache and wordes ys not of late vsage or of late or newe inuencion harke what sainct Augustin saieth Caro eius est quam forma panis opertam in Sacramento accipimus sanguis Lib. sente Prosp A plain place for M. Juell eius est quem sub vini specie sapore potamus Yt ys the flesh of him whiche we receaue couered in the Sacrament vnder forme of bread And yt ys the blood of him whiche we drinke vnder the forme and taste of wine Do ye not heare in these woordes of Saint Augustine the same forme of woordes vsed by Dionise Do ye not heare the forme of bread and Formes of bread and wine a speache knowen to S. Augu. wine Do ye not heare that Chrystes flesh ys vnder the one and his bloode vnder the other Why then do ye sticke still in the mire Why do ye not frame your selues to be obedient to the faith of Crystes Churche Or do ye thinke that ye alone haue the true faithe whiche the Churche had not in the time of sainct Augustine Why do ye perseuere deceauing the simple and vnlearned feading them with lies in stead of trueth with heresie in stead of faith and with Scisme in stead of vnitie of Gods religion Saie not nowe as yt hath ben your common slaunder that these late writers were full of corrupte doctrine For ye see yet that they teache no other doctrine in this matter then the auncient Fathers did And yet in this saing of sainct Augustine ther ys one thing wourthie of note that wher the Aduersaries trauailed to impugne this doctrine of Chrystes being in the Sacrament vnder the formes of bread and wine by the alteracion or chaunge of the significacion of this woorde species Species and forma vsed both in one significacioÌ„ saing that the woorde doth signifie the nature or kinde of a thinge and not the outwaade forme Let them here weigh well and consider saincte Augustines maner of speache who taketh here this woorde species applied to the wine in the same significacion that he taketh forma applied to the bread But this woorde forma ys taken for the outwarde forme wherfor this woorde species must nedes be so likewise And here also I wolde wish the vnlearned that haue erred in this matter that they wolde be aduertised by this good Father and learned man Dionise that they will not abuse these sentences of the scripture Petra erat Christus verÃ¨ foenum est populus The stone was Chryste and Truly the people ys grasse to the maintenaunce of their errour that bycause these be spoken figuratiuelie therfor this also Caro verÃ¨ est cibus My flesh ys meate in verie dede Ys spoken figuratiuelie For yf ye will so then might ye make these sentences Tu es Christus filius Dei viui Thowe arte Chryst the Sonne of the liuing God Et verÃ¨ filius Dei erat iste And trulie this man was the Sonne of God ye might I saie make these sentences figuratiue speaches and so consequentlie subuert the sense of holie scripture and all our faith Therfor vnderstand by this Authour that they be figuratiue speaches or speaches so vsed for some agreablenesse of the thinges compared together and do not ouertwartly turn that to impugne the trueth that ys brought in example for the declaracion of the trueth as I hearde a Reader do in Cambridge who being willing to please the worlde he liued in began to impugne the presence of Chryst in the Sacrament and the Masse Schoole argumentes made for the opening of trueth produced of a Protestant to coÌ„firme a false doctrine And to make his matter good in apparaunce he induced manie argumentes and delighted him self very moche in them as by whiche his matter was moche confirmed and strengthed as he thought In the hearing of the argumentes methought they were soche as I had readde wherfor the lecture being ended I repared to my studie and supposing I had readde theÌ„ in Dunce I tooke him in hande and turned and fownde them Whiche as Dunce had moued against the truthe to be solued for the better declaracion and opening of the trueth So did this man bring them in against the truth to confirme his false doctrine So that soche argument as Dunce framed for an argument of impugnacion this reader vsed yt as an argument of confirmacion And so I feare verilie that manie seke good Authours and what they finde in them to impugn falsheade with that do they defende and fortifie the same Wherfor reader do not the like here that what this Authour bringeth in for a better and further declaracion of the trueth thowe take yt to impugne the trueth I thought yt good also not to omitte that this Authour saieth that we receaue in the Sacrament the very reall and wholl bodie of Chryst with veines sinnewes and bones for that I haue hearde some of the Iewish Capharnaites aske what do we receaue Chrystes bodie bones and all Howe can yt come wholl in to my mouthe Ah thow man of litle faith why doest thowe doubte bicause thowe imaginest with the Capharnaites no other presence but after the grosse corporall The presence of Christes bodie in the Sac. no more impossible theÌ„ many other his workes which some as impossible to naturall knowledge maner But thowe errest fowllie He ys ther spirituallie and yet verilie and really and no more to be thought impossiblie to thee than that that bodie was born of a virgen then that yt walked vpon the sea then that yt was transfigurated on the mount then that yt rose from death life then that yt passed oute of the graue the monument being still fast shett and close then that yt entred into the Apostles the doores being shett then that yt ascended into heauen all whiche factes yf thowe measure by naturall knowledge they will seme as vnpossible as the other For naturall knowledge wondereth and saieth howe coulde the bodie of Chryst being a perfect bodie Hauing flesh and bones passe oute of the sepulchre the sepulchre not being opened

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

astruant si haec vniuersalis Ecclesiae fides vera ad salutem non extitit aut nunquam catholica fuit aut perijt Sed aut non fuisse aut perijsse Ecclesiam nemo catholicus consenserit Nam cÃ¹m Ecclesia Prophetia Euangelijs instituta sit vbi est quod Abrahe veritas promisit In semine tuo benedicentur omnes gentes Itemî€‚ue vbi est quÃ²d eadem veritas Apostolis ait Docete omnes gentes qui crediderit saluus erit CÃ¹m enim onmes gentes ita se credere glorientur si salutis benedictione carent vtrobique veritas Dei in prophena in Euangelio perichtatur Euen the same that Chryst did testifie of the veritie of his bodie did Peter testifie also and hicause he spake for the other Apostles the other Apostles testifie with him What then can more assuredlie be saied of the veritie of the bodie and bloode of Chryst in the Sacrament except we wolde see the verie same flesh with our eies In whiche thing yet our Lorde hath not left vs but hath in all poinctes holpen our litle faith For although by the testimonies of Chryst him self and so manie holie men and also by the catholique faith of the vninersall Churche which from the beginning of her conuersion hath so beleued and ys so saued yt be sufficiently taught or auouched that the verie flesh of Chryst and his verie bloode be sacrificed in our Lordes table The vniuersal Church from the beginning of her conuersion hathe euer beleued the presence and sacrisice leest yet anie ouerwhart man shoulde otherwise vnderstande or expownde yt ther haue ben doen of God certain miracles agreable to this our faith when or wher or to whom he hath vouchesaif to reuele the mysterie Which truly to be doen no man shall be ignorant that shall read the workes of the holie Fathers whiche do testifie that the Sacrament of the bodie and bloode of Chryst the formes of bread and wine taken awaie to haue shewed yt self flesh and blood in his naturall forme as yt ys wont to be Seing then the faithfull that be past and goen and they also that be nowe liuing in euery place of the worlde do this beleue and this teache Yf this faith of the vniuersall Churche be not a true faithe to saluacion then either the Church was neuer catholique or ells yt hath or ys perished But that the Church hath not ben or that yt hath decaied or perished no man that ys The church neuer yet perished catholique will consent For forsomoche as the Churche was sette vppe bothe with Prophecies and Gospells wher ys that that the trueth promised to Abraham In thy seed shall all nacrons be blessed Likewise also wher ys that that the same trueth saieth to the Apostles Teach all nacions he that shall beleue shall be saued Forasmoch then as all nacions glorie that they so beleue yf they arteign not the blessing of saluacion the trueth of God in both partes both in prophecie and in the Gospell ys in daunger Thus farre Algerus By whose testimonie ye see that the vniuersall Church professed this faithe of the presence of Chrystes bodie and bloode in the Sacrament which faith was good to saluacion or ells we must saie that ther was neuer anie catholique Church or ells yf ther were anie that yt ys decaied perished and goen Which maie not be saied For Chrystes Churche abideth for euer And as all the Churche beleued Chryst in the Sacrament to be present so no doubte they adored him ther whom they knewe ther to be present Before this Authour was Paschasius more then twoo hundreth yeares Who reporteth the same faith vniuersallie to be professed in the Churche of Chryst vntill his time of all that trulie beleued in Chryst Thus he writeth Discant diuinis verbis in omnibus acquiescere in nullo de ijs dubitare quia vsque in praesens nemo in â—ijs errasse legitur nisi qui de Christo errauerit Quin potiÃ¹s admiremur profundissimum Dei consilium quÃ²d magni consilij Argelus instituit qui vult omnes saluos fieri homines Admiremur saudemus atque mâ—elligamus in his quÃ²d beatus Hilarius intellexit quo artificio vt ita loquar nos Christus in se collegit vel quo mysterio vnum in se nos esse naturaliter voluit non per concordiam solummodÃ² voluntatis sed per naturam carnis suae sanguinis Ideo verum est quod Ambrosius ait sanctissimus Quia ipsa eademî€‚ue caro est sanguis quam accipimus communicamus quae nata est de Maria quae pro nobis pependit in cruce Vnde si quis negat hoc ita esse quia Sacramentum vocatur erit ei sicut sanclus Augustmus testatur mors non vita qui mendacem putauerit vitam Et quia Christus suum dicit esse corpus suumî€‚ue sangumem non oportet etsi carneis non videmus oculis quod credimus mente dubitare in aliquo Audiuimus quid sanctus Cyrillus cum vniuersis coepiscopis in Epheso congregatis sentiat Quid Graecia cum ijsdem quid Aegyptus sanctus Hieronymus presbiter Et ideo quamuis ex hoc quidam ex ignorantia errent nemo tamen adhuc est in aperto qui hoc ita esse contradicat quÃ²d totus orbis credit confitetur Quapropter charissime nihil in hoc dubites mysterio quod veritas-Christus de se largitus est nohis quia etsi sedet in dextra Patris in caelis non dedignatur suo sacramento quotidiÃ¨ per manus sacerdotis vt vera hostia non infidÃ¨liter sed fideliter immolari Let them learn to agree to the woorde of God in all thinges and in no one poinct to doubte For vnto this present no man ys redde to haue erred but he that hath erred aboute the person of Chryste But raither let vs reuerence the depe secrettes of God whiche the Angell of great secret hath instituted who will all men to be saued Let vs honoure and praise and also vnderstand in these thinges that Sainct Hilarie hath vnderstanded by what workmanshippe or cunning yf I maie so spcake Chryst hath gathered vs into him or by whatmysterie he wolde vs naturally to be one in him not onely by concorde of will but also by the nature of his flesh and bloode Therfor yt ys true that the most holie Ambrose saied that yt ys the same Notable proues of the reall presence verie flesh and bloode whiche we receaue and communicate whiche was born of Marie and which hanged for vs vpon the Crosse Wherfore who soeuer denieth this so to be bicause yt ys called a Sacrament yt shall be to him as Sainct Augustine dothe testifie death and not life that will thinke life to be a liar And bicause Chryst doth saie yt to be his bodie and bloode although we doe not see yt with our fleshlie eies that we beleue with

he ther ys no soche thing of beleife ther. for aboute other thinges to be beleued either Chryst him self or the Euangelistes doe stand in the declaracion as in the matter of the incarnacion and birth of Chryste of his baptisme of his passion and death of his resurrection of his ascension and soche other Wherfor saieth he their ys no soche great worke of faith wrought in the Sacrament But see howe the spirit of erroure blinded this man and whether he Crammers spirit and Chryso stomes compared led him Yf he had ben led by the same spirit that Chrysostom was led by he shoulde haue seen that that Chrysostom did sec Chrysome as ye haue hearde saied that Chryst had spoken manie and great thinges of this Sacrament before to the Apostles and therfor nowe when Chryst went to the perfourmance of his promisse made before and in fewe woordes saied Take cate This ys my bodie Theie were mindefull of his promisse made before and of his great instruction geuen vnto them for their beleif in that behalf so that being sufficientlie instructed and therfor redilie prepared when Chryst spake the woorde and commaunded them to eate his bodie they were not troubled for their saith was staied So that Chrysostom coulde see manie and great thinges that Chryst had spoken of this matter But this other man blinded with the great mist of heresie coulde se nothing wher Chrysostom sawe manie thinges and great thinges Therfor yowe that be yet or haue ben seduced here by this great piller of that sect be aduertised that if he being a learned man and yet the wicked spirit so blinded him that wher Chrysostome saied that Chryst did speake manie and great thinges of this Sacrament whiche yet this learned man coulde not see one of them yowe that be learned see one of yowr best learned meÌ„ blinded and beware in time But yowe that be vnlearned of this moche more doe yowe be ware Foryf the learned be deceaued by the Deuell and blinded and led oute of the waie of trueth moche more the vnlearned maie be deceaued and blinded as was yowr first fownder in this our time Luther by name who saied that the sixt chapiter of S. Iohn was whollie to be set a part as in whiche ther was no sillable that spake of the Sacrament Yet Chrysost saieth Chryst spake manie and great thinges of the SacrameÌ„t And in all the Gospell ther ys noplace that speaketh of yt before the supper but the sixt chapter of S. Iohn Wherfor Luther gropeth also in the darke and can not see one sillable of S. Iohns sixt chapter speaking of the Sacrament which speaketh moche of yt whiche thing also ys by expresse woordes testified of S. Augustine who saieth thus speaking of the supper of Chryst Ioannes de corpore sanguine Domini Aug. li. 3 â–ª de Conseuse Euang. Chryst spake of his bodie and blood plentisullie in the sixt of S. Iohn hoc loco nibil dixit sed planÃ¨ alibi multo vberiÃ¹s de iis Dominum locutum esse testatur Iohn spake nothing in this place of the bodie and bloode of our Lorde But in an other place he plainly testifieth that our lorde verie plentifullie spake of these thinges Wher note breiflie by the waie that S. augustine saieth not that S. Iohn spake of the Sacrament of Chrystes bodie and bloode but of the bodie and bloode of our Lorde by expresse and plain woordes and ther with fignifieth the same bodie and blood to be spoken of both in the sixt of S. Iohn and in the other Euangelistes wher they treacte of the last supper of Chryst And thus ye haue perceaued the authour of that booke not onely blinded but also directlie saing contrarie to Chrysostome in these two places iointly alleaged and also to S. Augustine And therfor once again I wish yow to be warned that seing the sainges of your cheif masters be clean contrarie to the sainges of the cheif masters of Chrystes Church beware of them suspect them flie farre from them Ye haue good cause so to doe yf yowe consider the matter well And now to yowr farder instruction in this poinct and to the more confutacion of the aduersaie and declaracion of the trueth I will craue yowr pacience to heare one other place of the same Chrysostom wherin ye shall both more plainly perccaue both that the vi of Iohn and also the woordes of the supper doe manifestlie speake of the bodie and bloode of Chryst in the Sacrament Thus he writeth Hac de causa desiderio desideraui hoc Pascha vobiscum Chris homil 83. in 26. Math. comedere qno vos spirituales faciam Ipsequoque bibit exâ—â€¦ ne auditis verbis illis dicerent Quid igitur sanguinem bibimus carnem comedimus ac ideo perturbarentur Nam quando prius de iis verba fecit multi solummodÃ² propter verba scandalum passi sunt Ne igitur tunc quoque id accideret primus ipse hoc fecit vt tranquillo animo ad commumcationem mysterioram induceret For this cause with desire haue I desiered to eate this passeouer with yowe by the whiche I maie make yowe spiritual He also dranke of yt lest when they had heard these woordes they shoulde saie what therfor doe we drinke bloode and cate flesh And ther for they shoulde be troobled for when he did first speake of these thinges also manie alonlie for his woordes were offended Lest therfor that also shoulde then happen he himself first did this thing that with quiett minde he might induce them to the partaking or communicacion of the mysteries Thus moche Chrysostome In whiche saing I will first note to yowe for the sixt of S. Iohn that after I maie the more at large open his minde to yowe for the presence That Chryst spake of his bodie and blood in the SacrameÌ„t IoaÌ„ 6. Chryst spake of his bodie and bloode in the sixt of S. Iohn these woordes of this authour doe teach vs wher he saieth Quando de iis prius verba fecit multi solummodÃ² propter verba scandalum pasi sunt When he first spake of these thinges manie euen alonely for the woordes were offended Wherby yowe maie perceaue that Chrysostome sheweth here that Chryst spake before of this mysterie of his bodie and bloode in that place wher manie onelie were offended for the woordes Wher that was yt ys clere to all men that can read the Gospell that yt was ther wher they saied Durus est est hic sermo quis potest eum audire This ys an harde saing who can abide yt wher yt ys manifest Joan. 6. that they were according to Chrysostoms saing offended onely for the woordes of Chryst whiche made them to saie that yt was an hard saing So that wher Chrysostom in the other sentence saied that Chryst had spoken great thinges of this mysterie but opened not in what place here by circumstance he sheweth the certen place This I

That this ys the cause Chrysostome by plain woordes declareth saing Chryst did drinke first of yt lest when they had heard the woordes of Chryste which were these Eate This ys my bodie Drinke This ys my bloode they shoulde saie what doe we eate flesh and drinke bloode and therfor they shoulde be troobled Note that he saieth that the Apostles wolde haue saied whi doe we eat flesh Trooble of the Apost shoulde haue ben bicause they knewe they should eate verie flesh and drinke bloode In the whiche woordes he doth plainlie expresse their faith that they beleued yt to be flesh and bloode And bicause they did certenlie beleue yt to be flesh and bloode and that they shoulde so haue receaued yt yt might haue ben a cause to trooble them Therfor Chrysostom addeth Ac ideo perturbarentur And therfor they shoulde be troobled Therfor that ys bicause they shoulde eate the flesh and drinke the blood of a man Fot that ys the cause that Chrysostom doeth assign of their trooble That whiche foloweth also moche helpeth the declaracion of this matter that when Chryst saieth Chysostom did speake of these thinges before manie for the woordes alonelie were offeÌ„ded In that he saieth that they were offeÌ„ded for the wordes alone he geueth vs to vnderstaÌ„d that the Apostles shoulde not nowe haue beÌ„ offended so but for the doing that where Chryst before did speake of the geuing of his flesh nowe he did both speake of yt and geue yt in dede And so in the receipt of yt in dede they shoulde haue ben offended But saieth Chrysostom that that might not happen he dranke first that they animated and comforted by his example might with a quiett minde neither thinking yt straunge neither lothsome receaue the misteries in the whiche as a mistery requireth was hidden a thinge not open to senseis whiche was the bodie of Iesus Chryste Nowe ye haue heard the minde of Chrysostom vpon the woordes of Chryst and howe he vnderstandeth them yowe maie perceaue and by the same also yowe maie knowe both howe he did beleue and howe also the Apostles who first tooke this misterie at Chrystes hand did beleue And nowe forasmoche as I haue taried long vpon Chrysostom but not without profitt to the reader as I trust I will with the more expedition breislie ouerpasse the breif saing of Sedulius who at this time ys ioined to Chrysostom Sedul in 11 prim Cor. as his yockefelowe to testifie the true vnderstaÌ„ding of Chrystes wordes in the latin churche as Chrysostome hath doen in the greke churche Thus he saieth Accipite hoc est corpus meuÌ„ quasi dixisset Paulus Cauete ne illud corpus A plain place for M. Iuell indignÃ¨ comedatis duÌ„ corpus Chisti est Take this ys my bodie as though Paule had saied Beware that ye eate not that bodie vnworthilie forasmohe as yt ys the bodie of Chryste Thus mochehe Who expownding the woordes of Chryst vttered by S. Paule to the Corinthians dothe by expresse woordes geue vs to vnderstande theÌ„ in their propre sense as speaking of the verie bodie and of no figure or trope For if they were so to be vnderstaÌ„ded this learned man taking vpon him the office of an expositoure and so to expownde the woordes of Chryst and the mening of S. Paule in the alleaging of them wolde haue taught nowe that theie are to be vnderstaÌ„ded by a figure as an expositour aught to doe But forasmohe as he teacheth that they are vndestanded of Chrystes bodie as in opening S. Paules minde yt doeth wel appeare yt can not otherwise be but the woordes Sedulius coÌ„mended of Chryste are to be taken simplie as teaching vs that Cryste and S. Paule spake of the very bodie and not of the bare figure of yt This maÌ„ was both learned and auncient not moche aboue foure hondreth years after Chryste who as by learning he was not voide of good knowledg so by auncientie he was not voide of true faith Wherfor we must nedes confesse that this doctrine ys according to the true faith and so consequentlie acknowledge that yt ys the true faith to beleue Chrystes verie bodie in the Sacrament Thus Reader thowe hauest heard these twoo noble men of Chrystes Parliament The ProclaÌ„er must subscribe to the catholique doctrin of the Church if he will kepe promesse howse openinge to vs the enacted trueth of the vnderstanding of Chrystes woordes bothe of them testifieng the presence of Chrystes bodie by the same woordes and no one title of the Aduersaries figures and signes and that so plainlie and euidentlie that methinke the Proclamer shall doe me wronge if he subscribe not to this trueth for somoche as he hath promised so to doe vpon the seight of anie one plain place in scripture Councell or doctoure Chrysostom I am sure ys so plain and with all so euident and strong against the wicked assertion of the Proclamer that he shall neuer be able with all his engins and false shiftes that he had to withstand his force But yf hys mouthe will not for pride confesse the trueth his conscience I doubte not accuseth him as confownded THE SIX AND FIFTETH CHAP. ABIDETH in the exposition of the same woordes by Theophilus and Leo. NOw gentle Reader coming towardes the ende of these famouse and noble men of Chrystes higher house of Parliament I meen of soche as were within sixe hondreth years after Chryst I trust thowe wilt not fainte to proceade and see the ende And to thy more ease I also as a man trauailing in iourneie and coming towarde the ende being desierouse of the same taketh courage to him and maketh the more hast to atteign his desire Euen so I nowe drawing to the ende will be shorter then I haue ben and so make hast that I maie obtein that that I desire And nowe of those fathers that remain Theoplnlus Archibishoppe of Alexandria Origen his heresic shall be the first that in our matter shall geue his testimonie This man writing against Origen for that he saied that the deuells shall be saued at Theop. Alexand li. 2. pasch the last saieth thus Consequens est vt qui priora susceperit suscipiat quae sequuntur Et qui pro Doemonibus Christum dixerit crucifigi ad ipsos quoque dicendum suscipiat Hoc est corpus meum accipite Hic est sanguis meus Si enim pro Daemonibus crucifigitur vt nouorum dogmatum assertor affirmat quod erit priuilegium aut quae ratio vt soli homines corpori eius sanguiniî€‚ue communicent non Daemones quoque proquibus in passione sanguinem fuderit Yt ys consequent that he that receaueth the first thinges shoulde also receaue those thinges that folowe And he that doeth saie Chryst to be cruicified for Deuels alow also to be saied vnto theÌ„ This ys my bodie and Take this ys my bloode For yf Chryst shall be crucified also for Deuells as the auoucher of newe

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

Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutacioÌ„ of the enemie yt maie appeare that they are vniustlie reiected of theÌ„ wheÌ„ they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in ã€ˆâ€¦ã€‰ Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquÃ m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteÃ hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditî€‚ue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantÃ¹m significatiuÃ¨ sed etiam substantiuÃ¨ Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuÃ¨ sed significatiuÃ¨ tantÃ¹m fieret hoc figura corporis Christi tantÃ¹m existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuÃ¨ tantÃ¹m sed substantiuÃ¨ Thus haue we in the Gospells Iesus tooke

which coÌ„trouersie yt ys nowe easie to be saied first for the first parte of yt that neither the holie Euangelistes neither sainct Paule nor anie of all the holie Fathers of the higher house hathe taught or saied as the Aduersarie dothe teache and saie that Chrystes An Epiloge of authours denieng the Sacramentaries figure woordes are to be vnderstanded figuratiuelie I meen that the SacrameÌ„t ys onelie a figure I saie not one But contrarie wise a nombre of them by expresse woordes denie that Chrystes woordes are so to be vnderstanded and that the Sacrament ys a figure onelie And for the better memorie to be had of them I shall make a breif epiloge of their sainges Chrysostom vpon the the sixt of sainct Iohn saieth that Chryst did not speake these woordes My Chrysost in 6. Joan. flesh ys verilie meat obscurelie or in parables Yf not so theÌ„ plainlie and withoute figure Euthymius vpon Chrystes woordes saied He did not saie these be signes of my bodie and bloode but these thinges be my bodie and bloode Damascen saied The bread and wine ys not a figure of the bodie and blood of Chryst God Euthy in 26. Math. forbidde that anie man shoulde so beleue Haymo saied That same bread ys chaunged into the flesh of our Lorde and the wine ys transferred into the bloode of our Lorde not by a figure nor by a shadowe but by trueth or in Damascen li 4. cap. 14 verie dede Theophilact saied that the bread that ys sanctified on the aultar ys the verie bodie of our Lord and not an aunswering figure For Chryst did Haim in 26. Math. not saie this ys a figure but thys ys my bodie The like saieth he vpon sainct Iohn that yt ys not a figure but the bodie Paschasius saied that he meruciled what they ment that saied that in the Sacrament was not in verie dede the Theophilact in 26. Math. flesh of Chryst and his blood but the vertue the figure and not the veritie the shadowe and not the bodie Anselmus saied Chryst tooke bread and by his blessing of yt the bread was made the bodie of Chryst not onelie significatiuelie or by significacion but substantiuelie or in substance Neither doe Paschasius lib. de corp sang Domini we saieth he from this Sacrament alltogether exclude the figure neither doe we admitte the onelie figure Innocentius saied As the bodie of Chryst was verilie deliuered so was yt verilie demonstrated nor in a figure whiche nowe had ceassed but in trueth which was nowe comed Bessarion saied that we be not so bolde that bicause the Sacrament ys called a figure that we either Ansel li. de offic diui saie or thinke that yt ys not the verie bodie of Chryst God kepe saieth he so great a blasphemie from the mindes of men by which woordes he denieth InnoceÌ„t 3. li de offi Miss the onelie figure to be in the Sacrament without the presence All these staÌ„d directlie against the Aduersarie For wher he saieth that the Sacrament ys a figure onely they saie yt ys not onely a figure by plain woordes And forasmoche as S. Augustin and Hillarie doe teach that the Sacrament ys both the BessarioÌ„ li de sacra Eucha figure and the veritie maie they not be adnombred to this companie as denienge the onelie figure for asmoch as with the other they affirme as well the presence as the figure And in that they doe so they denie the onely figure August Hilar. Thus ye see the first proposition of the Aduersarie by so manie wittnesses denied and the proposition of the catholique Church affirmed Yf the Aduersarie for all these can bring anie one catholique writer that ys auncient and approued that doeth saie as he saieth that the Sacrament ys onely a figure I for my part shall confesse the trueth to be on hys side Yf he can not bring one as I am sure he can not and the catholique Church for the trueth An Epiloge of authours assirming the reall presence that she teacheth bringeth so manie what madnesse ys ther in him that will still persist in his phantasie for the maintenance wherof he hath no authoritie But let vs gather as breif an epiloge for the proposition of the catholiques which ys that Chryst in these woords This ys my bodie spake of his verie bodie Although yt be allreadie sufficientlie prooued and declared by that yt ys not a figure onelie and so importeth that Chryst spake of his bodie yet that Just. apolog 2. the matter maie be plentifullie plain before yowr face I shall take the like pain in this as I haue doen in the other Iustinus who ys the first saied that as Iesus Chryst our Sauiour had flesh and bloode for our saluacion euen so we are taught the foode wher with our flesh and blood be nourished by alteracion when yt ys consecrated by the praier of his woode to be the flesh Iren. coÌ„trahaeres li. 4. ca. 32. and blood of the same Iesus incarnated Irenaeus saied that Chryst tooke bread whiche ys a creature and gaue thankes sainge This ys my bodie and the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion Tertullian saied that the bread which Chryst did take and geue to his disciples he made yt his bodie Tertulli 4 cont Marcion Cypr. de caena Dom. Cyprian saied after our Lorde had saied This doe in the remembance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe as often as yt ys doeÌ„ with these woords and this faith that substancial bread and cuppe consecrated by the solemne benediction doth profitt to the health and life of the wholl man being also a medicin and a sacrifice to heale infirmities and to pourge iniquities Iuuencus saied when Chryst tooke bread in his handes and had geuen thankes he diuided yt to his Disciples and taught them that Juuenc li. 4 bisto euaÌ„g he deliuered vnto them his owne bodie And that he tooke the cuppe and sanctified yt and gaue yt to them to drinke and taught them that he gaue them his bloode and saieth drinke this bloode Eusebius Emisenus saied The inuisible preist turneth the visible creatures into the substance of his bodie Eusebius Emis hom 5. Pasch and blood by his secret power with his woorde saing This ys my bodie And the sanctificacion repeted take and drinke saieth he This ys my bloode Again he saieth when the creatures are sett vpon the holie aultars to be blessed with the heauenlie woordes before they be consecrated with the inuocacioÌ„ of the most high name ther ys the substance of bread and wine but after the Amb li. 4 de sacr ca 5 woordes of Chryst the bodie and bloode of Chryste S. Ambrose saied before yt ys consecrated yt ys bread but when the woordes of Chryst haue coÌ„med to yt yt ys

the bodie of Chryst And before the woordes of Chryst yt ys a cuppe full of water and wine but when the woordes of Chryst haue wrought ther ys made the bloode that redemed the people Gregorie nissen saied the bread by the woorde ys chaunged into the bodie as yt was saied of the woorde mening Chryst This ys my bodie And again he saieth we doe beleue that the bread sanctified by the woorde of God ys chaunged into Greg. Niss ser cathec Hier. ad Hed. qn 2 Isich in Leuit li. 6. ca. 22. the bodie of the Sonne of God S. Hierom saied Let vs vnderstand that the bread which our Lorde gaue vnto his Disciples ys the bodie of our Lorde and Sauionre forasmoch as he saied This ys my bodie aÌ„d that the cuppe ys that of the whiche again he saied Drinke ye all of this This ys my blood of the newe Testament Isichius saied he receaueth the sacrifice by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys his bodie and Ang. in Psalm 33. con 1. Chrysosthom 83. in 26 Math. hom 51. in 14 Marc Cyrill ad CalosyriuÌ„ bloode in verie dede but receaueth the misteries and knoweth not the power of theÌ„ S. Augustine saied that Chryst was born in his owne handes when geuing furth that same his bodie he saied This ys my bodie For he did beare that bodie in his handes Chrysostome saied Forasmoche as he hath saied this ys my bodie let vs be holden with no doubte but let vs beleue and with the eies of our vderstanding let vs verilie see yt Again he saied He that saied This ys my bodie alltogether with his woorde he made the thing also S. Cyrill saied Doubte not whether this be true or no sith he manifestlie saieth this ys my bodie but raither receaue the woorde of our Saiouur in faith For he forasmoche as he ys the trueth he lieth not S. Gregorie saied Chryst ys offred for vs in this misterie of the holie sacrifice Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroade his Grego li. 4. Dial. ca 58 blood ys nowe shedde not vpon the handes of the vnfaithfull but into the mouthes of the faithfull And again whiche of the faithfull can doubte in that time of the sacrifice at the woorde of the preist the heauens to be opened in that misterie of Iesu Chryst coÌ„panies of Angells to be preseÌ„t vnto high thinges lowe thinges to be coopled vnto heauenly thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Isidor saied The sacrifice that ys offred of the Chrystians vnto God Chryst our Lorde and master did first institute when he gaue to his Apostles his bodie and bloode before he wolde be betraied as yt ys redde in the Gospell Jsidorus de â—ffi â—ccl ca 1â— Iesus tooke bread and the cuppe and blessing them gaue them to them Thus haue I breissie tocuhed so moche as maie serue to prooue the second proposition of the catholiques Yf anie desire to see anie more of these authours let him repair to their chapters and ther shall he see them at large And nowe ye see that as by manie wittnesses the figure in the first proposition was denied so by all these that Chryst in his woordes spake of his verie bodie yt ys here affirmed And yet all these notwithstanding yf the Aduersarie can bringe furth but one auncient Father that by expresse woordes saieth as he saieth that Chryst in his supper did not speake of his bodie or that his bodie after coÌ„secracioÌ„ duelie doeÌ„ ys not in the Sacrament I will ioine with him The Proclaimer more arrogantlie theÌ„ trulie saieth of the catholique Churche and that with repeticioÌ„ saing once again I saie as therby with The bragge of the proclamer boldecountenance to beare oute his fal shood and vntrueth that of all the woordes of the holie scriptures of all the examples of the primitiue Churche of all the olde fathers of all the anncient doctours in these causes they haue not one Nowe iudge whether he be true or no and what credditte ys to be geueÌ„ vnto him in other matters that so shameleslie speaketh in this To the farder proofe of the trueth of Chrystes substanciall presence in the Sacrament also beside that that ys saied of manie of the authours seuerallie I haue treacted of tansubstancion wherfor I remitte the reader thither and nowe hauing but one scripture in the Euangelistes to speake of I will breiflie touche yt and so finish this second booke THE FIVE AND SIXTETH CHAP. TREACTETH of the bread blessed and geuen by Chryst to the two disciples in Emaus and prooueth by Theophilact and Bede that yt was the Sacrament IN the gospell after sainct Luke we read that Chryst ioining him self to two of his Disciples goinge to Emaus wheÌ„ he cam thither Luc. 24. he satte downe with them And tooke bread and blessed and brake yt and gaue yt to them and their eies were opened and they knewe him And these Disciples returned with ioie to Hierusalem and tolde the The bread geuen to the Disciples in Emaus was Chrystes blessed bodie Apostles what was doen in the waie and howe they knewe him in the breaking of bread This bread that was here blessed and broke and geuen to the Disciples the holie learned men do testifie not to be common bread but to be by the blessing of Chryst made the bread of life euen his owne bodie Wherfor seinge yt ys so vnderstaÌ„ded I thought yt apperteining to that pourpose that I haue taken in hande to see the mindes of the holie fathers in yt And at this time to ascende I will beginne with Theophilact who writeth thus vpon the same scripture Insinuatur autem aliud quiddam nempe quod oculi corum qui benedictum panem assumunt aperiuntur vt agnoscant illum Magnam enim Theophil in 24. Luc. indicibilem vim habet caro Domini An other thing also ys geuen vs to vnderstande that ys that the eies of theÌ„ which doe take the blessed bread are opened that they maie knowe him mening Chryst For the flesh of Chryst hath a great and vnspeable power Thus he By this authour yt doeth not onely appeare that Chryst gaue vnto the two disciples his bodie but yt ys also euident For when he had first saied that their eies were opened that receaued the blessed bread so well that they might knowe Iesus immediatelie opening what this blessed bread was he saieth For the slesh of Chryst hath an vnspeakeable power The blessed bread then blessed of Chryste to be geuen to the Disciples was so of him blessed by the testimonie of Theophilact that yt was made the flesh of Chryst Whiche he prooueth by the effecte For although Chryst had walked with them somoche waie and had conferred with them and had rebuked their slacknesse of faith and

these wicked men these Manychies against whome he pronownced this sentence did receaue the holie bodie Of the whiche men also Leo saied Ore indigno Christi corpus accipiunt They with vnwoorthie mouthe receaue the bodie of Chryst Yf they receaued the holie bodie forsomoche as they did not being euell men receaue the holie bodie spirituallie yt argueth inuinciblie that they receaued the holie bodie corporallie The seconde thing that he teacheth ys the he calleth not these two kindes Sacramentum a Sacrament But Sacramenta Sacramentes in the Eche kinde an wholl Sacram. plorall nombre Signifieng therbie that eche of them ys an wholle Sacrament And by this be aunswered the fonde sainges of the Aduersarie whiche he vseth against the catholique Church sainge that her preistes geue vnto the people but half a Sacrament or a peice of a Sacrament a truncate Sacrament and soche like Wher by this Proclamers Authour at the least by him produced yt ys manifest that the people receauing one kinde receaue an wholl Sacrament and not a peice They receaue wholl Chryst and not half or a peice of Chryst By this then yt maie be perceaued that the Authour whiche the Proclamer hath truncatelie alleaged against the catholique Churche beinge whollie produced and trulie vnderstanded maketh all together against him Soche ys the synceretie of the man in the handling of the doctours that bringing in ten woordes that semed but in dede made nothing for him he left oute thirtie that directlie made so moche and so plainlie against him that I dare saie he was ashamed and his conscience moche rebuked to bring them in But why shoulde not he vse his false shelft in them nowe as well as Melanchton did his false corrupcion before He than being thus fullie aunswered we will nowe see the practise of the Churche for the receauing vnder one kinde that his trueth maie as well be perceiued in this as his falsheade ys in the other For introduction people in the primitiue church earned home the Sacr. to receaue yt in their houses secretlie wher vnto yt ys to be vnderstanded that in the primitiue Churche were manie and great persecucions moued against the Chrystians by reason of whiche they coulde not but seldome come together to common praier and ministracion of the Sacramentes wherfor the preist at soche time as they might meet deliuered them of the Sacrament wrapped in fair limen cloathes to carie home with them that where they coulde not when they wolde receaue the Sacrament at the hand of the preist in their common assemblies yet they might secretlie at home receaue yt by their owne handes And this coulde be none other but the Sacrament vnder the forme of breade The plain practise wherof we finde declared by Tertullian who writing to his wief and disswading her from the marriage of anie infidell after his deceasse vseth her priuate receipt of the Sacrament as a thing to disswade her bie saing Non sciet maritus quid secretÃ² ante omnem cibum gusles si sciuerit Li 2. ad vxorcia Practises of the primitiue churche prouing aswell reall presence as reseruacion and priuate or sole receipt of the blessed Sac. panem non illum credit esse qui dicitur Shall not thy husbande knowe what thowe doest eate secretlie before all meat and yf he doe knowe yt he will not beleue yt to be that bread that yt ys saied to be As who might saie wher ye vse in the morninges secretie and fasting to receaue the Sacrament whiche I being a chrystian man and your husband ye maie verie well doe but yf I die either by naturall death or by persecucion for my faith which in this time ys like yf after my deceasse ye marrie with an infidell will not he thinke yow perceaue what yow doe secretlie receaue when ye be fasting and so perchaunce forbidde ye so to doe or yf he suffre yow yet this incommoditie and greif ye shall haue that where ye take yt and beleue yt as yt ys in dede a great mysterie he wil not regarde yt neither will he beleue yt to be anie other thing then breade By this then yt ys manifest that this was a practise of the primitiue Churche to receaue the Sacrament vnder one kinde that was vnder the forme of breade whiche might best be reserued and that they did yt secretlie alone withoute anie nombre of Communicantes as hereafter also more at large shall be snewed For this priuate maner of the receipt of the Sacrament Sainct Basill geueth a notable testimome Who writing to a godlie woman that for the reuerence that she bare to the blessed Sacrament feared to receaue the same into her handes as then the vse was and to carie yt home as yt ys saied in a fair linnen cloathe and to reserue yt to receaue when deuocion should moue her withoute the ministracion of the preist saieth thus Illud autem in persecutionis temporibus necessitate cogi quempiam non praesente sacerdote aut ministro Communionem proprta manu sumere nequaquam esse graue superuacaneum Bas Epist ad Cas pat est demonstrare ProptereÃ quÃ²d longa consuetudine hoc ipso rerum vsu confirmatum est Omnes enim in eremis solitariam vitam agentes vbi non est sacerdos Communionem domi seruantes Ã seipsis communicant In Alexandria verÃ² in Aegypto vnusquisque eorum qui sunt de populo plurimÃ¹m habet Communionem in domo sua Semel enim sacerdote sacrificium consecrante distribuente meritÃ² participare suscipere credere oportet Etenim in Ecclesia sacerdos dat partem accipit eam is qui suscipit cum omni libertate ipsam admouet ori propria manu Idem igitur est virtute siue vnam partem quis accipiet Ã sacerdote siue p'ures partes simul As for that not to be a greuouse thing in the times of persecucion anie In Alexandria and Egypt people had the Sac. in their priuate houses reserued man to be enforced with his owne hande to receaue the Communion the preist or Deacon not being present yt ys more then neadeth to prooue for bicause the same thing ys by along custome and by the verie vse of thinges established and confirmed For all they that in the wildernesse Lead a solitarie life reseruing the Communion in their houses wher ther ys no preist they communicate them selues In Alexandria and in Egypt euerie one of the people for the most parte haue the Sacrament in their houses When the preist hath once consecrated the sacrifice and distributed yt we must beleue that we doe receaue and participate the same For in the Churche also the preist geueth parte and he that receaueth yt taketh yt with all libertie and with his owne hand putting yt to his mouthe Yt ys therfor all one thing in vertue of power whether a man take one parte of the preiste or manie partes together Thus moche he Omitting to note vnto

iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womaÌ„ recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauiÌ„g vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be haÌ„dled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures JreÌ„ li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures

moche as here after shall be saied In 10. 1. Cor. hom 23. Chrystians eate the bodie of Christ as the Iewes did Manna All though ye haue had here clere testimonie of Chrysostome in this matter yet he ys more plain in an other place expownding the same scripture and applieng yt to the veritie thus Quae autem sequntur sacram mensam significant Nam quemadmodum tu corpus Dominicum manducas ita illi Manna manducauerunt Et sicut tu sanguinem bibis ita illi aquam de petra biberunt These thinges that do folowe do signifie the holie table For as thowe doest eate the bodie of our Lorde so they also haue eaten Manna and as thowe drinkest bloode so they haue dronke the water of the stone And again in the same homelie speaking of the benefittes whiche God gaue to the Iewes as Manna and the water in figures of the benefittes of his bodie and bloode whiche he geueth vnto vs and shewing him to be the geuer of them bothe saieth in the person of S. Paule Qui enim illa illis prebuit inquit hic hanc praeparauit mensam Et ipse idem illos per mare te per baptisma adduxit Et illis Manna aquam tibi corpus sanguinem dedit He that prepared saieth he those thinges to theÌ„ to these hath he also prepared this table And euen the very same hath brought them through the Sea and the through Baptisme And vnto them he gaue Manna and the water and vnto thee the bodie and bloode What can the Aduersarie once saie against these so clere and manifest testimonies for the trueth What blinde glose or maliciouse interpretacion can he bring to make these sainges anie thing looke towarde him Yf the Iewes receaued the figure and we the veritie what baser or lower thing ys yt theÌ„ the bodie of Chryst Yf the Aduersarie saie that we receaue Chryst spirituallie so did they in the receipt of Manna also I meen all they that receaued Yf the christiaÌ„ receaue Chryste but in figure spirituallie as the Iewe did wher ys theÌ„ the veritie well What then receaue we more nowe in or with the veritie vnder Chryst in the Gospell then they did with their figures vnder Moyses in the lawe Yf they proceade and saie that we receaue the Sacramentall bread as a figure of Chryst so receaued the Iewes Manna as a figure of Chryst Yf in euery place the figure wher ys the veritie Yf ther a figure and here a figure yf ther Chryst spiritually and here spirituallie and no more in the one then in the other what then fignifieth the veritie and wher ys the veritie Farder as ye hearde Chrysostome before saie the veritie must haue excellencie aboue the figure yf then we haue the veritie as Chrysostom also saieth then of necessitie yt must folowe that yf the Iewes had the figure of Chryst in Manna and yf the goode receauers with the figure Manna receaued also Chryst spirituallie that we must haue a certen excellencie with our veritie whiche be none other but the presence of him that ys the veritie in dede whiche ys Chryst For we haue a figure with the Iewes and a spirituall receauing with the Iewes and in these we be equall and on our parte ther ys no excellencie This therfore ys the excellencie that where they had the figure we haue both figure and the thing figurated whiche ys the bodie and bloode of Chryste Of these two authours then as of the other ye perceaue these three thinges auouched whiche were before mencioned that ys Manna and the water to befigures of Chrystes bodie and blood and that same bodie and bloode be in the Sacrament and that ther ys an excellencie in the thinges prefigured aboue the figures as to the veritie yt apperteineth aboue the figure THE SEVENTH CHAP. PROCEADETH TO DEclareth the same by saincte Hierom and sainct Cyrill WHen I consider with my self howe long the veritie of the presence of Chrystes bodie in the Sacrament hath ben receaued and beleued howe not in one corner of the chrystian orbe as nowe the Aduersaries of this trueth do occupie but throughoute in all places where Chryste was professed as well in the east Chruch as the west churche in the greke churche as in the latin Churche this trueth was embraced the Sacrament moch reuerenced Chryst God and man there truly and highlie honoured the same also by the greatest grauest and holiest learned men taught and preached and in their bookes by the testimonie of their handes testified and to all the worlde comended I can not ceasse to merueill howe men of this our time be bewitched and infatuated to leaue so sure an anker while they be in the trooblesom sea of this worlde and take holde of a feather in the whiche there ys no suertie nor staie but raither great occasion of present perill and destruction They be not alltogether vnlike the dogge in the fable who swimming through the water and hauing a good bone in his mouthe sawe the shadowe of the same in the water and Protestanres compared to the dogge in the fable soddenlie withoute consideracion leauing his good bone snatched at the shadowe to haue caught yt and so lost for the shadowe the substancial thing So these men swimming through the trooblesome water of his worlde and hauing in their mouthes the substanciall woorde of trueth that was able to feed them seing the shadowe of this vain doctrine whiche like a shadowe appeareth to be somwhat but ys nothing in dede they let the catholique and substanciall doctrine fall from their mouthes and catche the shadowe But as long as they haue but the shadowe their feeding will be so bare or raither nothing that their soules which shoulde be fedde withe the true woorde of God shall perish with famine yt encreaseth my merueilling and woondering that they seing these graue fathers and learned writers so manifestlie teaching the trueth yet as men addicted to swear to the woordes of their wicked masters they moue not from their phantasies What then Shall we ceasse to call vpon them Naie God forbidde S. Paule although he well sawe the stif neckes of the Iewes that they wolde not bowe to the faith yet he saied Quamdiu sum gentium Apostolus ministerium meum Rom. 11. honorificabo si quomodÃ² ad aemulandum prouocem carnem meam saluosfaciam aliquos exillis As long as I am the Apostle of the gentiles I will magnifie mine office yf by anie mean I maie prouoke them whiche are my flesh and might saue some of them God graunte the charitie of S. Paule to all whom God hath called to the office of teachers that they maie magnifie their office and call vpon the people continuallie that some maie be saued though damnacion to them that be called and will not heare be the more greuouse Wherfor although these two coople in the chapiters before alleaged might suffice to certifie vs

were made partakers of the aultar the answer ys bicause they did eate of the sacrifice Again to applie to the other what ys the cause that the christians be partakers of the bodie and bloode of Chryst shall the answer be bicause they eate a peice of bread and drinke a cuppe of wine no the causes be not like and that cause can not make vs partakers of the bodie and bloode of our Lorde As the Israelites and infidels had their sacrifices so the chrystians haue their sacrifice eueÌ„ the bread and cuppe of blessing What ys the cause then That that ys like the other whiche ys this Bicause the chrystians do eate of the sacrifice therfore they be partakers of the sacrifice whiche ys the verie bodie and bloode of Chryst For so sainge ther ys a good argument to be made from the liklihood of the causes in eche of theÌ„ to the like effectes of eche of them As thus to saie The Israelites bicause they did eate of the sacrifice they were partakers of the Aultar So the Corinthians bicause they did eate of Idolathites whiche were sacrifices of Idolls they were partakers of Idolls Of like maner the christians bicause they eat of the sacrifice of Chryst they be partakers of the bodie and blood of Chryst And thus the disputacion of S. Paule ys of force and prouerh well his enteÌ„t And that S. Paule did aswell take the bread of our Lorde and his cuppe to be a sacrisice of the chrystians as the Idolathites of the Corinthians to be the sacrifice of the Infidells euen this doth strongly proue yt that he setteth the table and the cuppe of our Lorde against the table and cuppe of deuells Ye can not saieth he drinke of the cuppe of our Lorde and the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells In the whiche maner of speache as by the cuppe and table of Deuells he vnderstandeth the sacrifice doen to Deuells so must yt nedes be that by the table and cuppe of our Lorde he vnderstandeth the sacrifice doen to our lorde As yt might in plain maner thus haue ben saied Ye can not eate and drinke of the sacrifice that ys offred vnto God and of the sacrifice that ys offred to Deuells For except they were both sacrifices the setting of the one against the other were of no great force And again yf S. Paule did not aswell take the cuppe and table of our The cuppe and table of oure Lorde takeÌ„ for the sacrifice of oure Lorde Lorde to be a sacrifice as the cuppe and table of Deuells to be a sacrifice he wolde not haue vsed like termes to them bothe but as he had vnderstaÌ„ded a difference or diuersitie in the thinges so wolde he haue vsed a diuersitie in woordes and tearmes to expresse and declare the same But for somoche as he vnderstanding therby the sacrifice of deuells called the same the cuppe and table of Deuells yt ys manifest that he calling the meat of our Lorde by the like terms vnderstood the thing also to be like that ys to be a sacrifice In this opening of the text gentle Reader thowe perceauest two thinges Reall presence and sacrifice proued by S. Paule to be here learned of S. Paule The one ys the presence of Chrystes bodie and bloode in the Sacrament the other ys that the same bodie and blood be a sacrifice But that yt maie appeare to yowe that this ys not my owne dreame or phantasie in thus vnderstanding S. Paule but the comoÌ„ sentence of the Fathers of Chrystes Parliament house we shall for triall therof and for better setting furth of Gods trueth and the faith catholique heare the sainges of a In 10. 1. Cor. good nombre of them And first of the auncient Father Chrysostom who expownding this text saieth thus MaximÃ¨ his sibi verbis fidem facit horrorem Eorum autem huiusmodi est sententia Quod est in calice id est quod Ã latere fluxit illius sumuâ— participes Calicem autem benedictionis appellauit quoniam cÃ¹m prae manibus cum habemus cum admiratione horrore quodam inenarrabilis doni laudamus benedicentes quia sanguinem effudit ne in errore permaneremus Neque tantÃ¹m effudit sed nos omnes eius participes effecit Itaque si sanguinem cupis inquit noli Idolorum aram brutorum animalium coede sed meum altare meo sanguine aspergere Quid hoc admirabilius Dic quaeso quid amabilius Hoc amantes faciunt cum amatos intuentur alienoruÌ„ cupiditate allectos propriis elargitis suadent vt ab illis abstineant Sed amantes quidem in pecuniis vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam Christus autem in hoc curam vehementem in nos dilectionem ostendit With these woordes he doth gette greatly vnto him self both creditte and feare Of those woordes this ys the mening That that ys in the chalice ys yt that flowed from the side and we are partakers of yt But he hath called yt the cuppe of blessing For when we haue yt before our handes with admiracion and certein A plain saing of ChrysostoÌ„ for the Proclamer horrour of the vnspeakeable gift we laude blessing that he hath shedde his bloode that we shoulde not abide in errour Neither hath he onely shedde yt but he hath made vs all partakers of yt Therfore if saieth he thowe doest desire blood do not sprenkle the aultar of Idolls with the slaughter of brute beastes but sprenkle mine aultar with my bloode Saie I praie thee What ys more merueilouse then this What ys more louing This do louers also wheÌ„ they see these whom they loue allured with desire of straunge thinges when they haue geuen frely to them of ther owne they moue theÌ„ that they abstein from the other But louers shewe this desire in money in apparell in possessions but in his owne blood no man at anie time hath doen yt But Chryst in this also hath shewed his care and vehement loue towardes vs. Thus moche Chrysostom God for euer and allwaies be praised who although yt be his pleasure Note here that this ys the meaning of St Paules woordes that that ys in the chalice which flowed out of Chryctes side that his church shall be vexed and tried with the fire of tribulacion as at this present yt ys miserablie afflicted shaken and torne yet he leaueth yt not destitute of sufficient staie and comforte of trueth wherby yt maie bothe defende yt self and impugne the enemie as in this authour expownding this scripture we maie well perceaue Doste thowe reader marke the expositioÌ„ of the text S. Paule saieth Ys not the cuppe of blessing whiche we blesse a partaking of the bloode of Chryst Chrysostome saieth of these woordes this ys the meaning That that ys in the cuppe ys yt that flowed oute of the side

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

by flesh Go to let vs saie a fewe woordes of this matter and lett CoÌ„iunction of us to Chrysse by faith and charitie spirituallie by his flesh naturallie both auouched vs shewe the sense of the holie scripturs peruersly to be expownded of him Yet for all that we denie not that we be ioined spirituallie to Chryst by right faith and sincere charitie but that we haue no maner of coniunction with him after the flesh that truly we vtterlie denie and we saie that to be alltogether contrarie to the diuine scriptures For who hathe doubted Chryst also so to be the vine and we the braunches whiche from thence gett life vnto vs Heare Paule saing that we all are one bodie in Chryst for alltho we be manie yet we are one in him For we do all partake of one bread Do ye not here see that S. Cyrill bringeth in this text of S. Paule to proue that we haue not onely a communion spirituall with Chryste but also a communion after the flesh What plainer exposition can be desired for the vnderstandinge of the scripture then that sense in the whiche yt ys alleadged in argument to conuince an heresie And if sainct Cyrill did iudge him perâ—erslie to expownde the scriptures that saied that we had no corporall The Proclamer and his felowes setfurth that for a trueth now which S. Cyrill reputed an heresie communion with Chryst but onelie spirituall what shall we saie of the fautours of the like vntrueth Shall we not saie that they also peruerslie expownde the scriptures And shall we not woorthilie repute them as corrupters of Godes trueth and deceauers of his people whiche settfurth that to them for a trueth whiche was so manie hondreth yeares agon reproued as a falsheade and so of all catholiques and good Chrystians holden and estemed no doubte but God will so declare yt when yt shall please him to take his time to ouerthrowe their building Endure yt can not For they haue builded vpon the sandes and not vpon the rocke In the mean time let them bluster oute their stinking doctrine as yt shall please God to suffer them for the punishment of our sinnes for the triall of the constancie of hys faithfull and for the excercise of their pacience to the honour and glorie of God But veritas vincet The trueth shall ouercome and veritas Domini manet in aternum The trueth of our Lord abideth for euer Yt maie be impugned but ouerthrowen yt can not be What the trueth ys in this matter I trust yt maie easilie be perceaued and yet ther lacke no wittnesses for the better declaracion of the same S. Thomas a man approued as learned and holie of all the church hath trauailed in the exposition of the scriptures and that not withoute his immortall laude and praise He ys a woorthie wittnesse in this matter And for the fuller vnderstanding of him we will heare his exposition on bothe the textes iointlie as they lie one depending of the other Thus he saieth Et panis quem frangimus id est sumptio panis fracti in altari noune participatio corporis Domini est faciens noâ— vnum cum Christo quia sub specie panis sumitur corpus S. Thomas Aqui. in deci 1. cor Christi Deinde cum dicit Quoniam vnus panis c. ostendit quod omnes sumus vnum in corpore eius mystico tangit duplicem vnitatem primam incorporationis qua in Christum transformamur aliam vitae sensus quam Ã Christo capite accipimus quasi diceret Per hoc patet quod vnuni sumus cum Christo quoniam vnus panis vnione fidei spei charitatis vnum corpus multi sumus per subministrationem operum charitatis Corpus seilicet illius capitis qui est Christus Multi dico scilicet omnes qui de vno pane id est corpore Christi vno calice id est sanguine participamus digna participatione scilicet spirituali non tantÃ¹m sacramentali And the bread which we breake that ys to saie the receauing of the bread broken on the aultar ys yt not a partaking of the bodie of our Lorde Vnder the forme of bread ys receaued the bodie of our Lorde making vs one with Chryst For vnder the forme of bread ys receaued the bodie of Chryst TheÌ„ wheÌ„ he saieth For we are one bread c. he sheweth that we are all one in his mysticall bodie aÌ„d he toucheth a double vnitie The first ys the vnitie of incorporacion by the whiche we are transformed into Chryst The other ys of life aÌ„d feeling which we take of Chryst our head As who might saie by this yt ys manifest that we are one with Chryst For we being manie are one bread bi the vnioÌ„ of faith hope aÌ„d charitie And one bodie bi the subministracion of the workes of charitie that ys to saie the bodie of that head which ys Chryst I saie manie that ys to saie all we that do partake of one bread that ys to saie of the bodie of Chryst and one cuppe that ys to saie of the bloode of Chryst with a woorthie participacion not onely sacramentall but also spirituall Thus moch S. Thomas In whose exposition we finde nothing dissonant from the elders but in all consonaÌ„t The elders before alleadged haue expownded the bread and the cuppe whiche we partake of to be the bodie and blood of Chryst so doth S. Thomas his doctrine consonaÌ„t to the elders this S. Thomas They haue taught that S. Paules mindeys that by that participacion we are made one bodie with Chryst and the like teacheth he also Thus as God ys the God of peace and concorde so in his house ys agrement and consent in the substanciall poinctes of our faith and religion And this ys a trueth hetherto constantlie as yt were with one mouthe taught that the bread broken in the aultar or table of Chryst ys his bodie and all we woorthilie receauing yt are by the same incorporated to Chryst and made one bodie with him Wherfore we shall nowe leaue these and heare other THE SEVEN AND TVENTETH CHAPITER proceadeth vpon the same text by Euthym. and Hugo AS God hath builded his church vpon a Mounte to be seen of all men so hath he caused his trueth to be professed of manie that yt might be knowen to all men He sent his Apostles into all the woorlde to preach the Gospell to euery creature He hath appointed learned men in euery parte of the worlde to geue the true vnderstanding of the same to euery creature Praised therfore be his holie name that wher now Sathan hath sent his wicked mynistres to corrupt the trueth of the Gospell and to lead vs from the true vnderstanding of the same our mercifull Lorde God hath prouidentlie before prouided soche teachers by whom we maie not onelie see the falshead of the wicked but also haue sufficient knowledge and testimonie to rebuke detect and conuince

So that yt ys most manifest that he speaketh distinctlie bothe of the bread that ys partaken Whiche bread ys the bodie of Chryst and that verilie and also of the partakers who be made his misticall bodie therby See then Reader what a plain document this ys howe mightilie yt confirmeth the catholique trueth and confuteth the Aduerscries heresie Weighe yt well and thowe shalt perceaue good grownde to staie thie self vpon Consider that the authour ys an auncient writer of the Greke churche and for that which he hath written he was neuer by anie godlie writer impugned No man hath inucighed against him for his assercion of Chrystes presence Catholiqus fathers agree all in one in the Sacrament Oecolampadius Zwynglius Carolstadius and that rable they haue not onelie ben impugned but also their wicked heresies in this poinct haue ben in manie and sondrie Councells condemned erthey tooke vpoÌ„ them by the mocion of Sathan to pull them oute of that filthie and stinking pitte wher they and manie other heresies laie buried And nowe yet again they and their heresies against the blessed Sacrament haue ben newlie by a generall Councell condemned This authour standeth vpright clean vntouched and vndefiled Consider that he expownding the text of S. Paule last before this treacted of that ther he called the cuppe of blessing the cuppe of the bloode of Chryst So that as ther he taught the presence of Chrystes very bloode so here he agreablie teacheth the presence of his bodie Ther ys not in his mouthe neither in the mouthe of anie of the other catholique fathers whose doctrine we folowe bothe yea and naie but onelie yea In the mouthe of Luther OecolaÌ„padius and other ther ys both yea and naie yt ys so and yt ys not For Luther hath not onelie preached and taught the preseÌ„ce of Chrystes bodie in the Sacrament as the catholique Churche doth but hath also writteÌ„ yt euen so Again he hath preached taught and written moche against that that the catholique Church dothe teach In this he agreeth with the catholique churche that he teacheth the verie reall presence of Chrystes bodie in the Sacrament But in this he varieth that he saieth the bread ys the bodie of Chryst and the wine ys his bloode And here note that heretiques falling froÌ„ the catholique church as they Heretiques dissent froÌ„ the church and among them selues dissent and varie from yt so do theye amonge them selues For as heresie ys election so they though they take occasion by some one or other to folowe some deuelish doctrine yet they will haue in diuerse thinges a speciall choice neither agreable with the catholique Churche neither with these heresiarkes whoÌ„ they folowe As Luther who ys a great folower of Wicleff hath not chosen to folowe him in his assertion of the Sacrament as he left yt but hath a peice of his propre phansie as he thought yt good For wicleff affirming Luther the presence of Chryst in the Sacrament but denieng transubstanciacion taught that the bread remained with the bodie of Chryst so that ther was both the substance of bread and the substance of the bodie of Chryst in the Sacrament But Luther varieth from this and choosing to folowe his owne inuencion so affirmeth the presence of Chryst that he wolde auouche the bread to be the bodie of Chryst Nowe Oecolampadius the disciple sometime of Luther hath in this mouth OecolaÌ„pad both yea and naie For he somtime both taught and preached yea also did write that Chrystes bodie was reallie present in the Sacrament euen as the catholique Churche doth teache Afterwarde being by his owne election the disciple of Luther he beganne to haue a peice of a naie in his mouthe to that to the whiche before he had saied yea And finallie as his master Luther choose to varie from his Master Wicleff and to folowe his owne phantasie so this Oecolampadius chose to varie from his Master Luther and to folowe his phantasie For he neither with his master neither his graunt M. Wicleff wolde phantasie as they did but all together the contrarie teaching that ther was no presence of Chryst in the Sacrament but as in a signe or figure In the whiche he was so vehemeÌ„t that he wrote against his master Luther and that verie earnestlie So that in these mens mouthes ye maie perceaue ther hath ben yea and naie Their mouthes were soche of the which S. Iames speaketh that oute of them cometh bothe blessing and cursing They are soche springes as oute of the whiche come waters both salte and fresh bitter and swete So that as ther ys no staie in them selues so can no man be staied by them in any good certentie The masters whom God hath appointed in his catholique Churche they be not inconstant they be not double tunged with yea and naie in one matter they saie not nowe this and then that The master saieth not one thing and the scholer an other The pestilence and destruction of comon wealths whiche be discorde contencion and diuision ys not among them But as allmightie God saied by his Prophet Malachie of Leui. Lex veritatis Malach. 1. fuit in ore eius iniquitas non est inuenta in labiis eius In pace aequitate ambulauit mecum The lawe of trueth was in his mouthe and ther was no wickednesse fownde in his lippes he walked with me in peace and equitie and did turne manie one awaie from their sinnes This as S. Hierom saieth The office of a persight preist in three poinctes being the description of the office of a persight preist agreeth very well to these holie preistes of the stocke of spirituall Leui our auntient Fathers and writers in whose mouthes was the lawe of trueth and they walked with God in peace and equitie and turned manie from their sinnes This being the office of a perfight preist and Luther and his complices taking vpon them to reforme the state of the wholl Church as though they were the masters of perfection let vs make a proof how yt will agree with them The first point of this office ys that the lawe of trueth shoulde be in their mouthes But this poincte ys not in them For besides that the catholique Church argueth and reproueth them of most detestable falshead and heresie they among them selues do reproue one an other of fasheade and vntreuth Oecolampadius writing against Luther and so his wholl sect of Sacramentaries against the sect of the Lutherans wherin the one conuincing the other of vntrueth they make this true that the lawe of trueth ys not in their mouthes Hauocke made in the churchs by heretiques An touching the secoÌ„d which ys that a preist should walke with God in peace and equitie in this also they are to farre wide For ther yt not onely a great lacke of peace betwixt God and their conscience But also they be fixed in deadlie warre against his holy spouse the church Whiche they haue most cruellie

yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the CorynthiaÌ„s froÌ„ Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficieÌ„tlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiî€‚ue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penÃ¨ ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cÃ¹m occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomoruÌ„ Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the mediceÌ„ of satisfactioÌ„ S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they

the preist who ys the common ministre of the Churche and offreth for them all to be offred of them all And therfore the preist saieth plurallie offerimus we offre And when he hath doen he likewise saieth plurallie obtulimus we haue offred And this common offring or sacrifice ys commonly called Masse The other ys that ther maie be mo Masses then one in a Church on one daie Whiche nombre of Masses in one church the Proclamer impugneth Ther maie be mo masses then one in one churche and one daie by a membre of his proclamacion and chargeth the catholique Church with an abuse in that ther haue ben in one Churche mo Masses than one in one daie Yf he saie that yt was doen that the people might communicate I content me let yt be so though the trueth ys ys was doen that all the people might sacrifice Then for communion ther maie be no Masses then one in one daie Then yf ther be fiue ten or twentie communions in one daie ther maie be fiue ten or twentie Masses in one Church in one daie For why not aswell twentie as two and those aswell for thoffring of sacrifice as for communion what scripture hath the Proclamer to the contrarie But thus moche oute of the principall matter by occasion as the like shall happen again when we shall alleadge Telesphorus But nowe as touching the name of Masse we finde yt also vsed of Sainct Ambrose For he saieth of him self Ego mansi in munere missam Ambrosius epist 33. facere cepi orare in oblatione Deum vt subueniret I did abide in my office I began to saie Masse to praie God in the sacrifice that he wolde helpe In which saing Sainct Ambrose vseth the name of Masse to expresse to vs the sacrifice of God that he began to doe Whiche by plain woordes he openeth when he saied he began Masse to praie God in the sacrifice to helpe So that to saie Masse was to offre sacrifice and the oblacion of yt to make praier to God So familiare was the name of the Masse that as yt ys thought Sainct Ambrose making two godly praiers to be saied before Masse he entitled them the praiers preparatiue before Masse Yt ys not vnlike that the name of Masse was familiar in Sainct Ambrose daies seing yt was in vse in the time of Telesphorus Who being the seuenth Byshoppe of Rome after Sainct Peter was wellnigh three hundreth yeares before Sainct Ambrose This man made a statute that in the feast of the natiuitie of our Lorde there shoulde three Masses be songe The first at midnight when Chryst was born in Bethleem The seconde in the morning when he was seen of the shepards The thirde aboute the howre that Chryst suffred his passion And ye maie perceaue that yt was the Masse nowe in vse for a Telesphor Three masses coÌ„maunded to be doen on Chryst maesse daie 140 yeares agoÌ„ great parte of yt calling the Masse the wholl Ceremonie that was by this man appoincted For by him was Gloria in excelsis commaunded to be songe before the sacrifice shoulde be offred From this mans time who liued more the fourten hundreth yeares agon not onely the name of Masse hath ben in the Churche But also on the daie of the Natiuitie of our Lorde three Masses haue ben vsed in the Church For some proofe wherof we haue Sainct Gregorie who vpon the Gospell of Sainct Luke readde that daie in the Churche making an homelie or sermon to the people saieth thus Quia missarum solemnia ter hodie celebraturi sumus diude Greg. hom Euangelica lectione loqui non possumus Bicause this daie we must sing three solemne Masses we can not long speake of the Euangelicall lesson That this hath ben also obserued in these later daies ther ys no doubte Then seing yt hath ben solemnely obserued so long time to sing three solemne Masses vpon the daie of Chrystes birth who can be so blinde not to see the name to haue ben from the primitiue church vsed Nowe here by the waie note howe true the article of the Proclamer ys wher in he auoucheth that yt can not be shewed that mo Masses then one were saied in one daie Yt ys I suppose laufull to haue mo then one on a daie when first we finde yt by so auncient and so holie a Martyr commaunded and that so nere to the beginning of the Churche Secondarely for that Leo gaue ordre that in one daie and in one Church mo Masses should be celebrated then one Thirdlie we maie iudge yt laufull forasmoche as we finde yt so obserued to Sainct Gregories time In all which time who can doubte the Churche to haue ben in good perfection And yf the Churche did repute yt well doen that time Yf so manie learned men as were in that flowrishing time whiche was for the space of foure hundreth yeares in the which time liued Tertullian Cyprian Hylary Hierom Ambrose Augusten and a nombre of men both famouse in holinesse of life and excellencie of learning did practise the same did obserue and folowe the same What maie we or can we saie but yt ys laufull to haue mo Masses saied then one in one daie and in one Churche For yf three be commaunded to be saied Why maie not fiue be saied Why not ten Why not not fiftene and so furth wher the nombre of preistes and denocion of the people suffice and require The Proclamer brageth moche of the primititiâ—e churche but his doinges be against yt Thus ye maie see howe the Proclamer bragging of the primitiue Churche ys confownded by the primitiue Churche He wolde with woordes of the primitiue Churche bleer the eyes of men when the doinges of the same Church shall cause them to see him ouerthrowen And thus by shamefull speakinge against the trueth he geueth occasion to his owne shame to haue the trueth shewed And here also yt ys to be obserued that this impugnacion of the nnmbre of Masses can not procead oute of anie godly or vertuouse principle For yf yt be godly and to our duetie apparteining highlie to esteeme Chrystes passion and death for oure redemption therin wrought to rendre to God and our Sauiour Chryst most humble heartie and often thankes and often also to doe that solemne memoriall that Chryst himself hath appoincted to be doen all whiche be doen in the Masse what shoulde let or what likelie or apparaunt dissuasion can this Proclamer make that the Masse shoulde be seldomer and not raither oftener doen Soche doctrine as moueth to vertue to the setting furth of Gods honoure ys to be embraced Soche as dissuadeth from vertue and causeth a decaie of deuocion and slacknes of our duetie in remembring of Chrystes passion and death and thankes geuing for the same ys not onely to be suspected but to be iudged euell deuelish and abhominable And truelie in this ys a farder matter entended by Sathan and his mynisters then ys yet opened But this

two significacions of the Sonne and of the holie Gost and to the washing of the Soule from sinne by grace geuen in the ministracion of the same Sacrament yet the wholl ministracion and praiers aswell before batisme as after vsed in the same by a generall significacion ys called Baptisme So ys the consecracion and oblacion of the bodie of Chryst with all praiers and Ceremonies either going before or folowing the same by generall significacion called Masse This breif description of the Masse being made let vs examin the partes of yt whiche of them or howe manie of theÌ„ be against the woorde of God and the example or practise of the primatiue Church as yt ys pretended that yt maie be perceaued what iust cause the Proclamer hath so moche to exclame against the Masse The first parte ys consecracion This parte for that by yt ys taught the Parts of the Masse presence of Chrystes bodie and bloode whiche the Proclamer can not abide ys one cause why he reiecteth the Masse But howe iustly he doth it yt maie be perceaued through oute all this booke in which ys prooued the presence whiche the catholique Church teacheth and the figure ys improued whiche the Aduersary mainteineth An other parte ys oblacion or sacrifice wherin the Churche offreth Chryst to God the Father according to the commaundement of the same owne maister Chryst in the memoriall of his passion and deathe That this parte ys not against the scriptures and the holy Fathers yt ys allready proued in the declaracion of the prophecies of Melchisedech Daniel and Malachie in the first booke wherunto ys made an addicion whiche thowe shalt finde in the xxxvij chapiter of that same booke sufficient I trust to aunswere and satisfie anie reasonable man An other parte ys receauing of the Sacrament In the whiche twoo thinges do offend the Proclamer The one ys that the people do receaue vnder one kinde The other that the preist receaueth alone Whether the receauing vnder one kinde be against the Scriptures or the practise of the Primitiue Churche yt ys disputed and the trueth declared in the seconde booke from the lxiiij chap. to the. end of lxvijchap As for the receauing whiche the Proclamer termeth priuate yt shall be hereafter treacted of In doctrine which ys an other parte I knowe not what fault he can finde In praier the first and last parte of the Masse he findeth two faultes The one that praier ys made to sainctes The other that praier ys made for the dead for these two we shal haue recourse to the primitiue Churche and there make triall whether the Church doth well in so doing or the Aduersarie euell in denieng the same to be laufull and good Nowe for the first parte of the Masse whiche ys consecracion I will not moche otherwise here treact of yt but onelie laing furth the practise of the Apostolique and primitiue Churche therin compare the doinges of the catholique Churche nowe therwith that yt maie be perceaued howe iustlie yt foloweth the example therof As for the effect of consecracion whiche ys the presence of Chrystes bodie ther neadeth here no speciall treactice for that the woll booke treateth therof so fullie that yf the Proclamer will finde fault in the Masse forthat the presence ys taught ther to be he maie in other places of this worke finde sufficieÌ„t matter for the proofe of the presence whiche yf yt will not satisfie him neither maie a fewe woordes here spoken moche helpe him As for the seconde parte whiche ys the oblacion or sacrifice of Chrystes bodie as before yt ys declared that yt ys offred according to the will and commaundement or Chryst himself and that by the testimonie of the Scripturs as they be vnderstaÌ„ded of a nombre of the most auncient Fathers and by diuerse other graue authorities So shall yt be nowe set furth and coÌ„mended to yowe by the practise of the Primitiue Churche Whiche we haue differred to this place And forasmoche as the Proclamer to extenuate and abase the honorable estimacion of the Masse whiche yt ought to haue in the heartes of the people doth for shame and with shame conceale the names of soche auncient Authours as do testifie that both Sainct Peter and Sainct Iames saied Masse the one at Rome the other at Hierusalem and doth also to WheÌ„ truth and learning serueth not mocking and skorning be their best argumeÌ„tes bring the matter in contempt aske by waie of skorn whie raither we saie not that Chryste him self saied Masse for that were the neerer waie to bring the Masse in creditte I shall by good and sufficient authoritie shewe that not onelie Sainct Peter and Sainct Iames but also Chryste him self did saie Masse And so beginning at Chryst descende to three or foure hundreth yeares after Chryst and shewe the practise of the Churche And for this time I will ouerpasse the farder mocke and skorn that he maketh against the blessed Masse asking whie we doe not raither saie that Aaron and his chapleins saied Masse For in dede saieth he as yt hath ben vsed the Churche hath had moch more of the Robes of the Ceremonies and of the sacrifices of Aaron then of the institucion or ordeinance of Chryste For ys I shoulde touche him for that I shoulde cause Arons garment worne for a Bishopporke and the CoÌ„munion ministred in a cope him to be perceaued to impugne and in that behalf to skorne the ministracion of the Communion For that ys ministred in coapes and other soche garmentes as before were vsed in the Churche and he himself refuseth not to weare Aarons garment for a Bishoppericke So well agreeth his doing and his preaching together And thus scoffing at the garmentes that be nowe yet vsed he seemeth to me not to like this order of Religion that he liueth in but raither to reprooue this as he doth the other For in this poinct by his iudgement they holde both of Aaron But letting this passe I will returne to my matter and wish the Reader to remembre what this woorde Masse doth signifie as yt ys declared in the last chapiter and therwith to haue in minde as yt ys saied in this chapiter Chryste saied Masse that Masse ys the action of the consecracion oblacion and receauing of the bodie and bloode of Chryst and so vnderstanding Masse I saie that Chryst did saie Masse For he in his last Supper did institute Masse and did ther consecrate his bodie and bloode and offred them in sacrifice and gaue them to his Apostes to be receaued and commaunded that so yt shoulde be doen in the remembrance of his passion and death In this matter who listeth to be satisfied forsomoche as one auncient Authour maie satisfie a man let him reade the Epistle of Sainct Ciprian to Cecilius Epist li. 2. Epist. 3. and he shall ther sinde euery parte of the Masse here reckned to be doen by Chryst First for the consecracion he saieth thus Vt in Genesi

holie Gost instituted and not of Chryste In this processe then be diligent to see the agreement in the substanciall matters of ministracion be yt either Masse or Communion and yf anie be fownde to varie in the substanciall partes from the doctrine of the Apostolique and primitiue Chruche discredit them and reiect them and soche as shall be fownd to retein like doctrine in inthose parts to the primitiue Churche receaue them and embrace them So vpright and indifferent will I be that other thing then trueth will I will not require And that the matter as yt ys confessed on either part maie clerlie appear and as yt were lie flat before yowe vnderstand that the catholique Masse what yt ys Churche reteining the name of Masse confesseth yt as ys saied tobe a consecracion and oblacion of the bodie and blood of Christe in the memoriall of his passion and dath to the releef and comforte both of the liuing and of the dead and the holie receauing of the same blessed bodie and blood And although the Proclamer and his complices moche raill against the name of Masse yet the thing that they shoote at and wherwith they are most greiued ys the presence of Christes bodie and blood and the sacrifice of the same Take awaie these two and they will not force what name ys put to yt But frasmoche as the catholique Churche teacheth these things and these be they that the Aduersarie impugneth yf we can shewe these two things to haue ben vsed of the Apostles and their disciples and the Fathers of the primitiue church we shall caselie prooue them to haue vsed Masse whiche thing by Gods helpe I doubte not to doe And doing this I must to eche of these adde one other thing as it were an handmaidden to wait vpon them For to consecracion must be added intencion and to sacrifice praier for acceptation Fo so shall we see a great part of the order of the Apostolique and primitiue Churche in this holie ministracion vnderstand therfor that of these four that ys of the two principals and their haÌ„dmaides we wil seuerallie treat after this order First of consecration then of the intencion of the consecratours after that of oblacion last of praier for acceptacion of the same In treating of euerie of whiche I will laie to the practise of the Apostolique and primitiue Churche the doinges of the catholique Church in these daies and of the schismaticall Churche that iust triall maie be made whiche agreeth withe the Apostles and Fathers which dissenteth from them To enter into this matter let vs first see the maners of the ministration of the Apostles And forasmoche os the Proclamer with a certain skof or skorn of some saie beginneth with the cheif Apostle S. Peter saing that some saie he saied Masse at Rome I will also first beginne with him And albeit as ys saied yt ys spoken with skorn that he saied Masse yet yf yt be well weighed the skorn turneth to the Proclamers owne head For yf some saie that he saied Masse and none saie the contrarie I meen among the catholique writers then that S. Peter saied Masse bicause yt ys of some affirmed yt ys a trueth And that he saied no Masse whiche this Proclamer saeth bicause yt ys of no catholique writer affirmed ys an vntreuthe And thus though in skorn he hath confessed more for the trueth then he ys hable to bring to maintein his vntrueth For yf we haue some to saie for vs and he none to saie for him whose cause ys best yt ys easie to iudge That S. Peter saied Masse at Rome I can not doubt for that he and S. Paule being the fownders of the Churche ther as Irenaeus witnesseth and Peter being ther Bishoppe resident xxv years as bothe Eusebius and S. Hierom do testifie yt maie not be thought of soche an Apostle so feruentlie Irenaeus li. 3 cap. 3. Euseb eccl hist. lib. 3. cap. 2. Hieron li. eccl scriptoruÌ„ Hugo de S. Vict. lib. 2. de Sac. part 8. cap. 14. professing and folowing Christe for so long time to haue neclected that part of his duetie And that he thersaied Masse yt proueth well that before being resident at Antioche he ys of diuerse testified so to haue doen. Wherfor yt well foloweth that he saing Masse at Antioche wher he was first resident did the like at Rome wher as Irenaeus saieth he fownded the churche and was all the rest of his life resident That he saied Masse at Antioche Hugo de S. Victorys a plain wittnesse who saieth thus Celebratio Missae in coÌ„memorationeÌ„ passionis Christi agitur sicut ipse praecepit Apostolis tradens eis corpus sanguinem suum dicens Hoc facite in meam commemorationem Hanc Missam beatus Petrus Apostolus primus omnium Antiochiae dicitur celebrasse in quae tres tantÃ¹m orationes in initio fidei dicebantur The celebracion of the Masse ys doen in the commemoracion of the passion of Chryste as he commaunded the Apostoles deliuering vnto them his bodie and blood saing This doye S Peter saied Masse at Antioche in remeÌ„braÌ„ce of me This Masse S. Peter the Apostle ys saied first of all to haue saied at Antioche in the which in the beginniÌ„g of the faith ther were oneli three praiers saied Thus moche he In whom besides his testimonie that S. Peter saied Masse at Antioche yt ys also testified and taught that Chryste did institute the Masse in the which he deliuered his bodie and blood And that yt shoulde not be left in doubt what Masse S. Peter saied this authour saieth that he saied this Masse wherin ys deliuered the bodie and blood of Chryst whiche ys the Masse of the catholique Church A moch like testimonie geueth Remigius But yt shal suffice to heare the testimonie of Isi lorus who ys the eldest of these three for he liued more then Jsid li. 1. de off ecl cap. 15. nine hundreth years agon who saieth thus Ordo Missae vel orationum quibus oblata Deo sacrificia consecrantur primÃ¹m est Ã sancto Perro institutus The ordre of the Masse or of the praiers with the which the sacrifices offred to God are consecrated was first instituted of S. Peter Thus Isidorus In whiche his saing yt ys to be noted that he maketh not S. Peter the institutour or authour of the Cap. vltim Masse For as yt ys shewed in the first booke he doth attribute that to Chryste but he maketh him the authour of a certain ordre of the Masse and of praiers to be saied at the consecracion oblacion and mynistracion doen in the Masse but not of the Masse yt self Thus moch being saied to aunswer the Proclamer for S. Peters Masse let vs nowe procead Yt maie perchaunce seem straunge to the Proclamer to saie that S. Paule saied Masse but that he did so to the faithfull Chrystian considering the weight of that that shall be saied yt shall be made manifest Yt ys therfore to

of these Apostles the trueth of the blessed ministracion maie be embraced THE FIVE AND THIRTETH CHAPTER SHEweth the maner of consecracion vsed and practised by the Disciples of the Apostles and the Fathers of the primitiue and auncient Church HAuing nowe saied of the consecracion vsed in the Apostles time and to yt coÌ„ferred the maner of consecracion of the cathollque Church that now ys aÌ„d the disordred maner of the schismatical church yt shall geue good light to the atteigning of the trueth yf we see allso the order of the same consecracion vsed of the eldest fathers of the priuitiue Church AmoÌ„g the whiche as among the Apostles we began with S. Peter and S. Paule so shall we here beginne with their disciples S. Clement and S. Dionise That S. Clement saied Masse and consecrated the bodie and blood of Chryste in the same maner that S. Peter and the rest of the Apostles did not onelie his Masse which ys extant and the woordes of consecracion ther in conteined but also Nicolaus Methonen by expresse woordes doth testifie yt Whose woordes for the clere declaracion of the matter I shall at large alleage Thus he saieth Offerimus pancÌ„ perfectuÌ„ viuum siue corpus Christi quod perfectum etiam post passionem permansit integrum Neque enim os eius contritum est Ã diuina vita inseparabile planÃ¨ quale ipse primus noster ac magnus Pontifex sacrificus victimaî€‚ue suis ipsius Discipulis tradidit iiî€‚ue denuo qui ab initio suis ipsis oculis verbum intuiti sunt eiî€‚ue ministrarunt catholicae Ecclesiae ab extremis ad extremos vsque orbis terrarum limites tradiderunt Omnes quidem Hierosolimitanae vbi D. Iacobus primi magniî€‚ue Pontificis frater ac successor mysticaÌ„ incruentaÌ„que bturgiam exposuit Petrus autem et Paulus Antiochensi Paulus verÃ² peculiariter orbi vniuerso Marcus Alexandriae Ioannes Andreas Asiae Europae Omnesî€‚ue vniuersae Ecclesiae vbicunque sit per eam quaÌ„ S. Clemens conscripsit hturgiam tradiderunt in qua haec ita ad verbum habentur Memores igitur eorum quae propter nos passus est gratias agimus tibt omnipotens Deus non quantum debemus sed quantum possumus vt â—ius statutuÌ„ adimpleamus In qua enim nocte tradebatur accipiens panem in sanctas unmaculatas suas manus eleuatis oculis ad te Deum Patrem suum fregit deditî€‚ue nobis dicens Accipite ex eo comedite hoc est corpus meum quod pro multis comminuitur in remisstonem peccatorum Similiter calicem ex vino aqua temperatum sanctisicauit deditî€‚ue nobis dicens Bibite ex eo omnes Hic est sanguis meus qui pro multis essunditur in remisstonem peccatorum Hoc sacite in meam commemorationem We offre a perfect liuelie bread that ys the bodie of Chryste whiche The bodie of Chryste ossred in the Masse remained also perfect and wholl after his passion for ther was no bone of his brokeÌ„ and plainlie soche bodie as oure high and great Bishoppe who ys both preist and sacrifice deliuered to his owne Disciples was from the diuine life inseparable and they again whiche from the beginning did withe their eies see the Sonne of God and did wait vpon him deliuered the same to the catholique Churche euen from one ende of the worlde to an other euen all of them at Hierusalem wher also S. Iames the brother and successour of that cheif and great Bishoppe settfurth the misticall and vnbloodie sacrifice or Masse Peter and Paule at Antioche but Paule peculiarly to the The Masse of S. ClemeÌ„t the same that all the Apostles vsed wholl worlde Mark at Alexandria Iohn and Andrew in Asia and Europe And all of them deliuered yt to the vniuersall Churche wher soeuer yt be by that same Masse whiche S. Clement setfurth in the which these woordes be had woord for woorde Being mindefull of those thinges whiche he suffred for vs we geue thee thankes Allmightie God not asmoche as we aught but asmoche as we can and we fullfill his ordinance In the night that he was betraied taking bread into his holie and vndefiled hands and lifting vppe his eies vnto thee God and his father he brake yt and gaue yt vnto vs saing Take of yt eate This ys my bodie whiche ys broken for manie in the remission of sinnes Likewise also the cuppe mixed with wine and water he sanctified and gaue yt to vs saing drinke ye all of this This ys my blood which ys shed for manie in the remissioÌ„ of sinnes This doe ye in the remembrance of me Thus moche this authour I haue produced this part of the Masse setfurth by S. Clement vnder the authoritie and testimouie of this man both for that he being of the greke churche ys not to be suppected of Papistrie by the euell bretheren and also liuing some hundreth years agon ys to be thought the freer from corruption And albeit I iudge this that he saieth that Peter Paule Iames and all the Apostles saied the same Masse that S. Clement afterward vsed and commended also to the churches to be a verie notable saing euen so notable that both catholique and protestant maie well note yt the catholique for ioie seing the catholique religion well testified the protestant for furie and greif seing his vntrueth impugned and his falshed detected yet I shall in consideracion that of this matter moche ys saied in the last chapter ouerpasse yt and applie my self to that that ys in this chapter to be spoken of This then in this place ys to be noted that the Masse that S. Clement vsed ys euen the same that Peter Paule and all the Apostles did vse This Masse vseth not anhistoricall narracion in the rehersall of the woordes of Chryste at the consecracion but entring into yt by praier made to the heauenlie father abideth and continueth in the same vsing the like directioÌ„ of woordes as were vsed in the Masse of S. Iames as by confernce yt shall be easilie perceaued This also here as in S. Iames Masse yt to be noted that the cuppe of Chryste was not a cuppe of wine onelie but yt was a cuppe of wine mixed with water S. Proclus tractatu de tradi diuina liturgie But perchaunce the Aduersarie will demaunde howe we prooue that yt ys S. Clements Masse God be praised we lacke no proues for besides this Grecian whom we haue allreadie produced we haue an other Grecian Proclus Bishoppe of Constantinople who liued aboute 1100 years agon testifieng that manie did setfurth the Masse in writing emong whiche he noÌ„breth sainct Clement his woordes be these Multi quidem alii diuini pastores qui Apostolis successerunt ac Ecclesiae doctores sacrorum illius diuinae liturgiae mysteriorum rationem explicantes scriptis mandatam Ecclesiae tradiderunt In quibus primi clarssimi sunt beatus Clemens summi illius Apostolorum Discipulus

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

not onelie testifie the Cypr serm de coena dead to be praied for by the decree of the Apostles but also that they are to be praied for in the celebracion of the honourable mysteries Which mysteries after when he speaketh of the praiers of the preistes aÌ„d the people he calleth the fearfull sacrifice wherbie ys fullie taught that this holie celebracioÌ„ ys a sacrifice Finallie howesoeuer the Deuel hath bewitched some that they in their death beddes make speciall request not to be praied for when they be dead and at the buriall of the dead praier ys abandoned yet of S. Chrysostom we maie learn that yt ys highlie beneficiall to the dead that the preistes and the people shoulde in the presence of the blessed sacrifice which ys Chrystes bodie and bloode praie for the dead But let vs go to S. Basills Masse and see whether he did therin praie for the dead In his Masse Basil in Missa I finde this praier Nos auteÌ„ oeÌ„s de vno pane de vno calice participantes coadunari Spiritus sancti coÌ„munione nulluÌ„ nostruÌ„ ad iudiciuÌ„ aut condemnationeÌ„ facias accipere sanctuÌ„ corpus sanguineÌ„ Christi tui Sed vt inueniamus misericordiaÌ„ gratiaÌ„ in coetu omniuÌ„ sanctoruÌ„ qui Ã seculo tibi placuerunt AuoruÌ„ PatruÌ„ PatriarcharuÌ„ ProphetarÃ¹ ApostoloruÌ„ EuangelistaruÌ„ Martyrum Confessorum DoctoruÌ„ omnis spiritus iustorum fineÌ„ in fide habentium PraecipuÃ¨ sanctae intermeratae benedictae dominatricis nostrae Dei genitricis semper virginis Mariae sancti Ioannis praecursoris Baptistae Sancti illius cuius memoriam facimus omnium sanctorum tuorum quorum postulationibus visita nos Deus Et memento omnium dormientium in spe resurrectionis vitae aeternae refrigera eos vbi visitat lux vultus tui Make all vs partaking of one bread and cuppe to be made S. Basil praeied in his Masse for the dead and made intercessioÌ„ to Sainctes one together in the Communion of the holie Goste and make none of vs to receaue the holie bodie and blood of thy Chryst to iudgement and condemnacion but that we maie finde mercie and grace in the companie of all sainctes which haue pleased euen from the time of owre Graunfathers Fathers Patriarches Prophetes Apostles Euangelistes Martyrs Confessours doctours and of the spirittes of all righteouse men hauing their ende in faith speciallie of the holie and vndefiled our blessed Ladie the Mother of God and euer virgen Marie of sainct Iohn the forerunner and Baptist and of that Sainct whose memorie we make this daie and of all thie sainctes by whose praiers visite vs o God And remembre all them that sleape in the hope of resurrection of euerlasting life and refresh them wher the light of thy countenaunce comforteth Thus fare S. Basill In this praier yt not onely request made for them that be deade whiche Iacob in Missa S. James made intercession to Sainctes ys one thing among other for the whiche the Aduersarie raileth at the Masse But ther ys also intercession made to sainctes which ys an other matter that misliketh him therin which intercession also ys in the Masse of sainct Iames. For thus shall yowe finde ther Commemorationem agamus sanctissimae immaculaiae gloriosissimae benedictae Dominae nostrae Matris Dei semper virginis Mariae ac omnium sanctorum iustorum vt precibus atque intercessionibus eorum omnes misericordiam consequamur Let vs make a commemoracion of the most holie vndefiled most gloriouse our blessed ladie the Mother of God and perpetuall virgen Marie and all holie and iust men that by their praiers and intercessions we maie all obtein mercie See ye not peticion here made that by the intercessions and praiers of all sainctes and iust men mercie maie be obteined Nowe yf the knowledge of S. Iames Masse teacheth vs the consecracion of the bodie and bloode of Chryst yf yt teach vs the same bodie and bloode ther to be offred in sacrifice yf yt teache vs yt to be auaiable to the quicke and the dead yf yt teache vs the intercession of Sainctes and yf the same thinges be in the Masse nowe vsed in the Churche howe happened yt that the Proclamer coulde make that to be ignorance in our Masse that ys knowledge in sainct Iames Masse sithen ther ys one knowledge in them bothe Yf yowe will knowe how yt happened I shall shewe yowe Yt happened by the same mean that he in an other comparison saieth that sainct Iames in hys Masse preached and setfurth the death of Chryst but they in their Masse speaking of the catholique Church haue onelie a nombre of dumbe gestures and Ceremonies which they themself vnderstande not and make no maner mencion of Chrystes death The mean that he spake this by was the spiritt but wilt thow aske me what spirit For ther be two spirittes Spiritus veritatis qui docet omnem veritatem The Spiritte of The spiritt of the Proclamer trueth that teacheth all trueth And Spiritus mendax in ore prophetae the lieÌ„g spiritt in the mouth of the Prophet To the question then I saie that yt can not be the spiritt of the trueth that teacheth all trueth For that spiritt can teach and vtter nothing but trueth aÌ„d with vntrueth he medleth not But yt ys the lieng spiritte who although somtime he vtter a trueth yet yt ys to maintein an vntrueth and to sett a countenance of a trueth vpon an vntrueth and so by that countenance of trueth to make sale of his bragge and vntrueth For in the comparison vnder this trueth that S. Iames in his Masse preached and setfurth the death of Chryst he vttereth three vntrueths against the Three vntrueths vttered in one place by the Proclamer catholique Church First he saieth that they in their Masse haue onely a noÌ„bre of duÌ„be gestures and ceremonies How farre wide this ys from the trueth yt ys easie to perceaue by his one testimonie For he saieth that in the Masse ys holie praier holie doctrine of the woorde of God holie consecracion and holie receauing But contemning his testimonie ther ys as in S. Iames Masse the sacrifice of lawd es and thankesgeuing ther ys the holie sacrifice of Chrystes bodie with praiers for all states and soch other ther ys a remembrance of Chrystes frendes the holie Apostles and Martyres and Sainetes What thinges be conteined in the Masse now vsed to the settingfurth of Gods honour in them who so mercifullie hath wrought in them that in their weake bodies he wolde woorke the stronge confession of his holy name euen to the sheding of their bloodes for the same ther ys charitable praier for the soules departed according to the tradicion of the Apostles all which be more theÌ„ onelie duÌ„be gestures aÌ„d ceremonies wherfor by this he ys conuinced to haue spokeÌ„ and writteÌ„ an vntrueth The seconde vntrueth ys that he saieth that we oure selues vnderstaÌ„de

shewe of woordes and no proofe in dede of that that he alleadged yt for As for the ninthe Canon of the Apostles yt also after the right vnderstanding proceadeth not of necessitie but of condicion For if they or anie of them that attend vpon the Bishoppe in the time of ministracion haue reasonable cause to saie whie they abstein they maie abstein And possible yt might be that when the Bishoppe had but three attendante vpon him or soche like small noÌ„bre they might all haue cause to abstein And so yt ys plain that this Canon geueth vs to vnderstand that wher a nombre ys assembled at the ministracion if all the nombre haue iust cause to astein from the receaving of the Sacrament that the Bishoppe or preist shall neuer the lesse proceade to receaue alone For the sacrifice must be receaued And so by this Canon the preist alone maie receaue though in that place ther be none to communicate with him But whether all or no certen yt ys that some of the attendantes might abstein and so yt foloweth ineuitablie that some might be present and not receaue Priuate Masse vsed in the time of Chrysost And thus ye maie perceaue that wher the Proclamer saieth that he wolde make yt plain to yowe by the most auncient writers that were in and after the Apostles time and by the order of the first and primitiue church that then ther coulde be no priuate Masse yt was a saing more full of ostentacion and bragge then of trueth For though he hath heaped a sorte of places yet ther ys no one sentence in anie of them that prooueth that ther coulde be Jssue ioined with the Proclamer for priuate Masse no priuate Masse And so farre from trueth ys this his saing that in the auncient Churche was no priuate Masse I mene a Masse with sole receauing that in the Masse of Chrysostom ys a plain rule geuen what was to be doen wheÌ„ the preist receaued alone and what wheÌ„ the people receaued with the preist But yt ys like the Proclamer had not learned so farre as to knowe this And here to knitte vppe all that he hath saied or can saie in this matter whiche he tearmeth priuate Masses This I saie that if he can bring furthe anie one scripture auncient councell or catholique doctour that saieth that that Masse that ys saied withoute a nombre of Communicantes in the same place ys naught or that yt ought not to be saied except ther be mo then the preist to receaue or that ther ys prohibition for the preist to receaue alone or anie penaltie in anie catholique lawe assigned for the preist that doeth receaue alone or anie like decree forbidding a sicke man to receaue the Sacrament except some receaue with him Let him I saie prooue these or some one of them by expresse woordes in maner aboue saied and I will not onelie subscribe but I will agnise myself his scholer during our two naturall liues TAE ONE AND FOVRTETHT CHAP. PROOueth that the Masse maie be saied and the Sacrament receaued withoute a nombre of communicantes at one time in one place AS yt ys not sufficient for a man to decline from euell but also to doe good the scripture so ioining them together and saing Declina Ã malo fac bonum decline from euell and doe good So Psal 33. yt ys not sufficient for a man onelie to flie heresie but he must also professe the trueth Wher then I haue in this last chapiter opened the craftie falshed of the Proclamer and solued his argumeÌ„tes which in dede be not woorthie to be called argumeÌ„tes for that they haue no force to impugn that that they are forged for and therby geuen occasion as I myself doe flie that wicked doctrine that other men maie doe the like so will Rom. 10. Soche ther be maie nowe in Englond I nowe professe the tueth of that matter that other men maie doe the same Manie in this time of temptacion embrace parte of the saing of S. Paule Corde creditur ad iusticiam but the greater noÌ„bre the more ys the pitie staÌ„deth not to the other part Ore confessio fit ad salutem Thei beleue well in heart but they feare with mouth to confesse the same to saluacion They turne the admonicion of Chryst vppe side downe Chryst saieth Nolite timere eos qui occidant corpus animam autem non possunt occidere sed illum potius timete qui potest Math. 10. animam corpus mittere in gehenuam Feare not them that sleie the bodie but can not sleie the soule But raither feare him who can cast both bodie and soule into hell fire But they saie in their dedes feare him that killeth the bodie and regarde not him that hath power to kill both bodie and soule For lamentable yt ys to saie soche ys the loue of manie to the life of the bodie and to worldlie honour and wourshippe and to the transitorie baggage of this worlde that for the conseruacion of these man ys feared and God the lorde of all power and maiestie neclected God graunt vs to heare the voice of the caller that calleth and saieth Venite filti audite me timorem Domini docebo vos Come ye children and heare me I will teach yowe the feare of our Psal 33. Lorde Yf we feare him and loue him as to our duetie apperteineth we shall neither feare nor be ashamed to confesse him and his holie faith before men S. Paule thought all thinges in the worlde as filth or dunge so that he Worldlie cares kepemen from God might winne Chryst but we are contented to lese Chryst so that we maie wine the worldlie mucke and filth for sauegarde of the which wher Chryst in his last supper instituting the sacrifice of his bodie and bloode to be offred and frequented of his faithfull in the remembrance and for the high and solempn memoriall of his passion and death and we haue heretofore so receaued yt and in heart still receaue yt yet nowe we ioin with them that hate yt we go with them that raill at yt and abandoning yt with them we doe as they doe But mans folie shall come to an ende and the trueth of our Lorde abideth for euer To take awaie this trueh of Chrystes sacrifice Sathan hath taught his Disciples that the Sacrament was instituted to none other ende and pourpose but onelie to be receaued and not to be offred And to make that apparante all their and his endeuoure ys to prooue that yt must be receaued of manie And that that receipt maie be compassed and the sacrifice defaced they exclame against the Masse But when they haue all saied and doen the Masse shall be holie and good and this shall be a trueth that a preist saing Masse or anie other Man godlie disposed sicke or holle maie receaue the holie Sacrament alone For proofe of this first I vse this reason All thinges

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

the differeÌ„ce for anie thing that he in these comparisons hath saied that as before he was borne they were in substance all one so be they still and so will remain when he shall be rotten But where I haue made comparisons betwen S. Iames Masse and the Communion of the Churche of this Proclamer and his complices yowe maie see manifest and great differences not by my woordes not by toies of rethoricall inuencion not by vntrueths but in the things them selues in their substanciall poincts in matters of weight and trueth For soche ys the SubstaÌ„cial dyffereÌ„ces of the Masse and the newe CoÌ„mnunioÌ„ difference betwen S. Iames Masse whiche ys the Masse of all the holie Apoles and fathers and of the catholique Churche that hath ben or nowe ys for in substance all ys one and the newe CoÌ„munion of the newe Churche that first wher the Masse setting furth the matter of the Sacrament doth vse bread wine and water the newe Communion vseth no water wherin yt doth neither folowe the Apostles nor so well and liuelie set furth the death of Chryste as the Masse For as oute of the side of Chryste yssued oute bothe blood and water so the Masse in the latine Churche at the putting in of the water into the chalice saith thus of him be this water blessed oute of whose sideo ran oute both blood and water And the greke Church saieth these woordes of the scripture Et vnus militum lancea latus eius aperuit continuÃ² exiuit sanguis aqua And one of the Soldiers perced his side with a speer and furth with ther went oute blood and water both well minding that blessed welspring of Chrysts side oute of the whiche ran that clensing water and blood that washed awaie the filth of our sinnes Here yowe see one difference in substance The Masse of the Apostles Fathers and catholique Churche as ys saied had intencion and beleued that they folowing Chrysts institucion shoulde consecrate the bodie and blood of Chryste The newe Communion of the newe Churche hath no soche intencion nor beleueth no nor mindeth nor pourposeth to consecrate the bodie and blood of Chryste according to his institucion The Masse as before ys saied foloweth the institucion and coÌ„maundement of Chryste who commaunded saing This do ye in the remem and consecrateth as he did his verie bodie and blood The newe Communion neither consecrateth the bodie and blood of Chryste neither abideth the name of consecracion so farre ys yt from that Church either to obeie Chryste or to folowe the church of his Apostles and Fathers The Masse according to Chrysts institucion and commaundement as ys proued offreth his bodie and blood in sacrifice to the Father in the remembrance of his passion and death The newe Communion not onelie abhorreth this to do but also detesteth both the name of sacrifice and the name of him that hath authoritie to do yt that ys A preist The Masse aswell of the Apostles as other offreth the same sacrifice as yt ys also proued for the liuing and the dead The newe Communion of the newe Churche deriding both offreth neither for the one nor for the other The Masse of the catholique Churche desiereth the aide and intercession of blessed Saincts to commende their seruice and praiers to God The newe Churche skorneth yt and vseth yt not in their Communion The Apostles and fathers with great reuerence and lowlie humblenesse came to an aultar semelie as meit yt was adorned to do this blessed oblacion and memoriall of Chrysts death The minister of the newe Communion commeth Tapster like to a pelting table onelie to eate and drinke and to deliuer to a fewe mo a bare peice of bread and a cuppe of wine so that the Apostles and catholique Churche in their Masse fedde them selues and the people with the blessed bodie and blood of Chryste the fatt and the sine flower of the heauenlie wheat and these feed them selues and the people with chaf and bran in respect euen a bare peice of bread and a cuppe of wine Soche differeÌ„ce ys ther and soche maie yowe see betwixt the Apostles Masse and the newe communion And these defferences be in weightie matters and substanciall poincts soche as the doing or refusing of them bringeth life or death heauen or hel saluacion or damnacion Wherfor Reader looke well to thie doings ther ys no dallieng in Gods matters For the Masse ther haue ben brought furth without all haulting or colouring withoute all dissembling and lieng the auncient presidents of the Apostles of their Disciples and of the Fathers of the Apostolique and primitiue Churche as plainlie as truelie and as simplie as they be commended to vs by the books of our elders As for the comparisons of the Proclamer besides that they be but voluntarie deskant they are toies colours of Rethorik cloaked vntrueths setfurth withoute all authoritie Nowe therfor which ys to be embraced whether the Masse commended to vs by so good authoritie great antiquitie long and reuerend continuance or the newe Communion set furth without good authoritie and of no antiquitie and neuer yet reuerentlie continued yt ys of him that hath either grace or wisdom easie to be perceaued Wherefor trusting that I haue sufficientlie instructed and warned the reader aboute the Masse I ende and go forwarde in my matter THE FOVRE AND FOVRTETH CHAPT RETVRning to the exposition of S. Paule expowndeth this text As often as ye shall eate of this bread c. by S Hyerom and Theophilact IDoo here omitte the institucion of the Sacrament declared by S. Paule to the Corinthians as he had receaued the same of our Lorde for that in the seconde booke those woordes of Chryste and that his institucion ys largelie spoken of and expownded by a great nombre of holie learned Fathers Wherfor I thought yt wolde be to tediouse to the reader and superfluouse for me to expownde the same woordes here a gain I come therfor to the woordes immediatelie folowing in S. Paule As often as ye shall eate of this bread and drinke of the cuppe ye shall shewe furth the death of oure Lorde vntill he come For that this text hath ben woonderfullie abused and by soche abuse manie of the simplie haue ben deceaued and caused otherwise to thinke and beleue of the blessed Sacrament than the trueh ys I haue thought yt good to open the true vnderstanding of the same scripture to the reader that he being instructed maie withdrawe his foote from the snares of Sathan and well espie his falshoode and so eschewe soch erroure as he wolde entrappe him into Vpon this text the ministres of Sathan haue grownded two argumentes against Chrystes reall presence in the blessed Sacrament The one ys as Two arguments of the Sacramentaries grownded vpon S. Paule theie saie that by this scripture yt ys manifest that the Sacrament ys instituted for a memoryall of Chryst A memoriall ys of a thing that ys absent Wherfor the Sacrament

of the bodie of our Lorde To make no differeÌ„ce saieth S. Augustine ys non discernere Ã ceteris cibis diuinuÌ„ corpus to make no differeÌ„ce of the bodie of our Lorde from other meates but euen as wewolde with polluted coÌ„sciences eate prophane meates aÌ„d with pourpose of sin ne without repentaÌ„ce or pourpose of amendmeÌ„t of life receaue our bodilie foode so receaue the bodie of our Lorde In whiche fewe woordes again S. Augustine teacheth the bodie of Chryst to be receaued of euell persons Thus ye haue the mindes of Chrysostome and Sainct Augustine in the vnderstaÌ„ding of S. Paule which bothe vnderstand him to haue spoken of the bodie of Chryste as the catholique Churche teacheth and not of SacrameÌ„tall bread as the malignaunt Churche feigneth Thus moche being doen we shall with like spede heare other that remain that the trueth of Chrystes faith maie be seen to the confusion of the enemie THE NINE AND FOVRTETH CHAP. CONtinueth the same exposition by Isichius and. Sedulius SAinct Augustine writing against the Manicheis in whiche sect he was by the space of nine years pietifullie deteined and deluded perceaued after his conuersion one great cause of the continuance of manie in that heresie to be that they wolde not heare the holie learned doctours and Fathers of the Churche Wherfor to remoue them from that euell minde he thus wrote to them Audite doctos catholicae Ecclesiae Viros tanta pace animi eo voto quo ego vos audiui Nihil opus erit nouem annis quibus Aug. de morib Eccl. cap. 25. me ludificastis LongÃ¨ omnino longÃ¨ beuiore tempore quid intersit inter veritatem vanitatemî€‚ue cernetis Heare ye the learned men of the catholique Churche with so moche quiettnesse of minde and with that desire that I heard yowe Ther shall not nede the nine yeares in the whiche ye mocked me In a shorter time yea in a moche shorter time shall ye see what difference ys betwixt veritie and vanitie Euen thus doe I wish that they that haue ben deluded with vain perswasions and haue ben therbie insnared and entrapped in the heresie of the Sacramentaries wolde with as good will heare the learned Fathers of Chrystes Churche as they haue hitherto hearde them that haue deceaued them And I nothing doubte but yf they will so doe aÌ„d with deuoute praier to God for grace assistent and with humblenesse of minde enkindled with feruent desire all affection sett aparte Learn and knowe the verie trueth but that they shall sooen discerne betwixt veritie and vanitie Sixe nowe haue ben alleadged of the auncient and right famouse Fathers The Proclamer required one plain senteÌ„ce he hath had nowe these sixe and manie nio before aÌ„d herester yet mo shal haue whiche all with great and goodlie consent haue expownded the woordes of Sainct Paule to be vnderstanded of the bodie of Chryst Whiche expositions be not settfurth with obscurities in doubtfull maner as they maie seme to be vnderstanded diuerse waies whiche maner of sentences the Aduersarie doth produce to maintein his heresie But they are clere plain and easie to be vnderstanded in their right sense so that they can not be drawen to anie other sense And therfor let the Proclamer looke well vpon these expositions of these sixe Fathers past and he shall perceaue that they by expresse woordes teache that the bodie of Chryst ys in the Sacrament and ther receaued both of good and euell men whiche thinge he shall see also taught of sixe other or mo And therfor let him for shame recant and call in again his arrogant sainge that the catholique Churche hath not one scriptureÌ„ nor one doctour For I doubte not but by the iudgement of them that shall reade this worke that his sainge shall be prooued to be as false as vain Of these that yet remain to be alleaged the first coople shall be Isichius and Isich in Leuit ca. 26. Sedulius Isichius hath this sainge Propter quod sanctuarium eius paueamus vt nec corpus nostrum polluamus nec ad corpus Christi in quo est omnis sanctificatio in ipso enim omnis plenitudo inhabitat diuinitatis sine subtili dijudicatione nostri temerÃ¨ accedamus sed potius nosmetipsos probemus reminiscentes eius qui dixit Quicunque manducauerit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini Wherfor Jsich vnderstaÌ„deth S. Paule to haue speken of the bodie of Chryste let vs feare his holie place that we neither defile our owne bodie nor rashlie come to the bodie of Chryst in the whiche ys all sanctificacion For in him abideth the fullnesse of the Godhead withoute diligent examinacion of our selues But raither let vs trie our selues remembring him that saied Whosoeuer shall eate the bread aÌ„d drinke the cuppe of our Lorde vnwoorthielie shall be giltie of the bodie and bloode of our Lorde Howe this Authour vnderstandeth S. Paule yt ys withoute great studie to be perceaued For he exhorting vs to come with great examinacion of our selues with puritie and cleannesse of bodie and soule to the receipt of Chrystes bodie vseth for the place of his authoritie the sainge of S. Paule nowe in hand WhoÌ„soeuer eateth the bread and drinketh the cuppe of our Lorde vnwoorthielie shall be giltie of the bodie and bloode of our Lorde Wher in as the other Fathers haue doen before what Sainct Paule calleth the bread of our Lorde that doeth he by explaining woordes call the bodie of Chryste And that we shoulde not take yt for a figuratiue bodie but for the verie true and self same bodie of Chryst and therwith to stirre vs to haue the more regarde to our duetie as with all honour and reuerence to come to yt he saieth that in that bodie dwelleth the fullnesse of the Godhead that ys as Theophilact saieth Si quid est Deus Verbum in ipso inhabitat That that ys the Sonne of God dwelleth in him And farder expowndinge the same saieth Ne autem cÃ¹m audis Theoph. in 2. cap. ad Collâ—ss habitauit existimes quÃ²d ageretur aut impelleretur sicut Prophetae commorabatur enim in illis Deus iuxta illud inhabitabo in ipsis inambulabo adiecit corporaliter hoc est non energia vel operatio quaedam verÃ¹m substantia ac veluti corporatus vna hypostasis existens cum assumpto Least thowe when thowe hearest this woorde Exod. 29. 2. Cor. 6. dwelleth shouldest thinke that he shoulde be moued or led as the Prophetes were for God dwelled in them also accordinge to that saing I will dwell in them and I will walke a mong them he added Corporally that ys not a certain force or operacion but a substance and as corporated and being one persoÌ„ with the nature assumpted Cyrill also by the testimonie of Theophilact expownding these woordes geueth great light to the vnderstanding of them by an example and saieth

whiche God of his mercie graunt Amen THE ONE AND SIXTETH CHAPITER maketh a recapitulacion of that that ys doen in this worke NOwe gentle Reader haue I goen thorowe all those scriptures that treact of the holie Sacrament speciallie soche as be commonlie alleadged either by the catholiques to proue the same or by the Aduersaries to improoue yt In the haÌ„dling of which scriptures so litle haue I geuen to mine owne iudgement that yt beinge suppressed I haue as meit yt ys and as I wolde wish all that liue in this time of controuersies to doe geueÌ„ place to the iudgementes of the learned fathers of Chrystes Churche in all ages In the setting furth of which Fathers I haue in sundrie places and matters coÌ„ferred the doctrine of the elder and the younger together that the concorde that ys betwixte theÌ„ might fullie be perceaued This being trulie and faithfullie doen the iudgement wher of I referre to the catholique Churche and submitte both myself and this ys my worke to the correction of the same yt maie and doeth easilie appeare and maie clerelie be seen howe vain the bragge of the Proclamer ys who wolde haue but one scripture one doctour or one Councell produced for the testimonie of the trueth of the catholique faith And nowe ther be so manie scriptures doctours and Councells brought furth that ther ys not one left to bolstar vppe his heresie The scriptures which he and his complices pretend to haue in their possession are by the iudgement of the Fathers of Chrystes Parliament house prooued neuer to be theirs but are and haue ben allwaies in the possession of the catholique Churche Considre Reader howe manie fathers of the greke churche be here produced as Dionise Iustyne Irenaeus Origen Gregorie Nazianzen Basill Chrisostom Cyrill with other of the elder sort which although they were of one Churche yet they were of diuerse times some of them with in one hundreth yeare after Chryst some two hundreth some three and yet all these agree in one trueth of the presence of Chrystes bodie in the bless Sacrament In the latine Churche were Alexander Tertullian Cyprian Hilarie Optatus Hierom Ambrose Augustine and other whiche although they were farre distaunte manie hundreth of miles from the fathers of the greke Churche yet in consent and agreement together in this matter they ioin and go together Of the greke churche again be produced other that were manie yeares after the other Fathers before rehersed as Theodorete Euthimius Damascen Theophilact Oecumenius and Bessario with other whiche although they liued in great diuersitie of ages hauinge manie hundreth yeares passing betwixt them yet they liued in the vnitie of faith and religion Again also in the latine Churche answerablie to these were produced Gregorie Beda Haymo Anselme Paschasius Thomas de Aquino Lyra and Dionise with other whiche also liuinge with moche difference of times and diuersitie of places were yet with the eldest and the midlest and with the latest all of one minde And here note that these authours as they doe according to the rule of Vincentius Lirinen alltogether teache Chrystes presence in the Sacrament so doe they yt manifestlie commonlie and continuallie For Origen Basill Chrysostome Cyrill Theodoret Euthymius and Theophilact whiche be the greater writers of the grecians are not produced once onely neither speaking obscurelie but they are often and manie times and that with speache most plain and manifest and that commonlie in euerie weightie matter of the booke Likwise be the Fathers of the latine churche whiche in euery place beare agreable testimonie to the Fathers of the greke churche And for asmoche as these fathers haue expownded the scriptures to vs that doe treact of the Sacrament and doe therin agree yt ys meete for vs to accept that sense and vnderstanding that by the handes of so manie Fathers ys so consonantlie deriued to vs. All they vnderstande them of the presence of Chryst in the bless Sacrament wherfor yt ys meete that we also vnderstand them so and not onelie yt ys meete but we aught and are bownde to doe so Nowe therfor let the Proclamer turne his Historie of Mitridates vnto his owne heade and his likes who lainge wicked seige to the citie of Gods Church wolde beare the citizens in hand that the armie of the holie learned Fathers and doctours of Chrystes Churche were on their side But God be praised the contrarie nowe appeareth For this holie armie ys comed down and haue ioined with Gods citizens and haue vanquished Mitridates and his companie and deliuered the citie from their cruel tirannie of he resie and haue declared them selues to all the worlde that they be frendes of Gods citie and defenders of the same and aduersaries to Mitrydates the Proclamer and vanquishers of the same For we haue not by bragge onelie saied that the scriptures doctours and Councells be on our side as this Mitrydates this proclamer did But we haue euidentlie and inuinciblie prooued yt in dede Giezi the lieng and leprouse seruante of Heliseus coulde not when his master was compased aboute with the theues of Syria see anie that were on his masters side but against his Master he sawe manie yet in verie dede there were mo on the Prophets side then on the Syrians part as after yt was well declared So this Giezi this Proclamer the lieng leprouse seruant seeth not what a noble companie ys on Christs side but on the Syrians side the enemies of Chryste he seeth multitudes For hitherto beinge blinded with ambition and as Giezi did lieng for some gain or promotion he hath since fallen into the deapth of the spirituall leprey which S. Austen calleth heresie Leprosi saieth he non absurdÃ¨ in telliguntur qui scientiaÌ„ verae fidei non habentes varias doctrinas profitentur erroris Nulla porrofalsa doctrina est quae non aliqua vera intermiseat Vera ergo falsis inordinatÃ© permixta in vna narratione vel disputatione hominis tanquam in vnius corporis colore significant lepram tanquam veris falsisî€‚ue colorum fucis humana corpora variantem atque maculantem The lepres are verie well to be vnderstanded those whiche not hauinge the knowledge of the true faith doe professe diuerse doctrines of errour For their ys no salse doctrine whiche hathe not some true thinges medled with yt True thinges therfore inordinatelie permixed with false thinges in one narracion or disputacion of a man as yt were appearing in the coloure of one bodie doeth signifie the leprey altering and defiling the bodies of men as yt were with true and false shewe of coloures By these means then this man was so blinded that he could not see one scripture one doctour nor one Councell on Chrystes side or on his trueths side But on the enemies side on heresies side he could see an wholl armie But I compare this armie vnto the people that were with in the walls of Hierusalem at the time of the destruction of the same whiche as Iosephus

Excellencie of SacrameÌ„ts standeth in three points cap. 12 Excellencie of the blessed Sacrament aboue Manna cap. 14. item 25. excellent titles therof cap. 30 Exhortacion to preparacion by Chrysost ca. 54 F. Fabianus made a lawe that the people shoulde communicate thrice in the year lib. 3 cap. 40. Faith howe yt ys requisit to the receauing of the blessed Sacrament lib. 2. cap. 20. lib. 3 cap. 53 Faith that beleueth the flesh of Chryste to be in the blessed Sacrament a spirituall faith li. 2. cap. 37. Faith aboue senses and reason and teacheth manie things contrary to them lib. 1. cap. 16. lib. 2. cap. 39. 62. 10. Faith ã€ˆâ€¦ã€‰ in the mysterie of the ã€ˆâ€¦ã€‰ lib. 2. cap. 37. Faith iudgeth possible that reason iudgeth impossible cap. 10. 30 Faith and Baptisme inseparable means of saluacion ca. 48 Faith without woorks sufficieth not in persons of discrecion li. 3. ca. 1 Faith nourished by the bodie and bloode of Chryste lib. 2. ca. 49 Faith catholique described li. 3. ca. 53 False Chrystians more woorthie reproche then Iewes lib. 1. cap. 19. item lib. 2 cap. 9. False doctrine hath some trueth admixed cap. 12 Fame of the chrystian rites among infidells proueth the presence ca. 42 Fasting for merit punishable by statute lib. 3. ca. 60 Fathers learned of their elders lib. 1. cap. 7 Fathers in the primitiue Churche spake of the mysteries often couertlie lib. 2. cap. 3 Figurs of Chrystes incarnacion li. 1. ca. 10 Figurs be not in all points comparable ibi Figures of the blessed Sacrament foure cap. 15. Figurs in good things not so good as the things figured in euell things not so euell ibid. Figuratiue passouer and the true passouer both on one table ca. 18 Figurs of the olde lawe and veritie of the newe lawe be as shadowes and the thing shadowed li. 2. ca. 22 Figurs of things be not merueillouse but the Sacrament ys merueillouse ca. 47 Figure taken two waies cap. 49. Figurs contein what reason conceaue the Sacrament what faith beleueth cap. 51. Figure of the Sacramentaries excluded from Chrysts woordes lib. 2. cap. 51. 52. wiped awaie by Chrysost cap. 55. denied cap. 58. 59. 60. 62. Figure what yt must be li. 3. ca. 2 Figure geueth not life but the blessed Sacrament geueth life ergo c. cap. 8 Figurs and things figured compared cap. 10. Figure maie forshewe life but yt can not be life ca. 14 Flesh of Chryste in the Sacrament hath an vnspeakeable power lib. 2. ca. 1 Flesh of Chryste called life as being the flesh of God who ys life ca. 14 Flesh and blood of Chryste both vnder one kinde in the catholique maner of ministracion neither of both vnder two kindes in the hereticall Communion cap. 16. Foode of Chrystes flesh cause of our immortalitie lib. 2 cap. 17. 26. item lib. 3 cap. 24. 58. 59. Flesh of Chryste meate in plain maner lib. 2. cap. 18. lib. 3. cap. 5 Flesh of Chryste geueth life and yet remaineth still naturall flesh cap. 27. Flesh profiteth nothing Iohn vi ys not spoken of the flesh of Chryste for that profiteth moche cap. 36. Flesh of Chryste both naturall and spirituall cap. 36. lib. 3. cap. 10. Flesh of the Sonne of God and the consecrated bread one bodie cap. 52. Flesh of Chryste appeareth not in the B. Sacrament for our infirmities sake lib. 2. ca. 7. 8. 19. 57. lib. 3. ca. 20. Flesh vnited to the Sonne of God by assumtion the same vnited to vs by participacion li. 3. cap. 27. Flesh of Chryste called spirit li. 3. ca. 10. Flesh of Chryste receaued in the B. SacrameÌ„t seed of euerlasting life li. 2. ca. 57. Forme essence nature substance all one lib. 2. cap. 7. Formes of breade and wine a speache knoweÌ„ to S. August ca. 22. and forme of bread remain cap. 60. Foure thinges called the bodie of Chryste ca. 58. Foure benefitts of the Iews noÌ„bred li. 3. ca. 1. G. Gelasius his meaning opened li. 2. ca. 68. Gelasius truncatelie alleaged by the Proclamer auoncheth two thinges whiche he concealed ibid. Genesis not red of the Iewes before thirtie yeares of age li. 1. ca. 2. Germanes acknowlege the reall presence prolog Good religion professed withoute good life not auailable li. 3. ca. 1. God appointed no vain figure li. 1. cap. 24. God and his spirit in his creaturs two waies li. 3. ca. 49. God good by nature man by participacion li. 1. cap 33. li. 2. cap. 12. God plagueth vs in these daies for the abuse of the bl Sacrament lib. 2. ca. 5. God punisheth some teÌ„porallie some eternallie some both waies li. 3. ca. 58. Gods woorde contrarie to senses must be beleued li. 2. ca. 55. Gods order in his Church for doctrine lib. 1. cap. 6. Gods order inuerted ibid. Godhead of Chryste hath not possibilitie but to be euery where his manhead hath possibilitie to be somwhere li. 2. ca. 12. Godhead of the Sonne filleth his boddie sanctified by the preist lib. 2. cap. 28. lib. 3. cap. 25. Gospell hath two commodities li. 2. cap. 1. Gospell hath not the figurs but the verie things ca. 18. Gospell commaunded the eating of blood the lawe did forbidde yt ca. 50. Gospell and lawe compared li. 3. cap. 15. Grekes affirme the real presence prol H. Heresie maketh man enemie to God prol Hetesie by arrogancie moche preuaileth lib. 1. cap. 5. Heresie the farder yt goeth the worse yt fretteth cap. 31. Heretiques haue moued warre against the church prolog Heretiques agree in conspiring against the Church li. 1. cap. 8. Heretiques why they are not to be folowed ibid. Heretiques barke against the trueth as dooges against the Moon cap. 16. Heretiques build there faith vpon reason and senses ibid. Heretiques howe they alleage the fathers lib. 1. ca. 21. li. 2. ca. 3. Heretiques haue no faith but opinions li. 1. cap. 21. Heretiques refuges in reasoning of the Sacrament ibid. Hereticall Councells allwaies repressed ca. 25. Hereticall expositions of the prophecie of Malch cap. 33. Heretiques call their phansies Gods woorde li. 2. ca. 33. Heretiques must be shunned li. 3. ca. 25. Heretikes of oure time wel described ca. 60 Heretiques like men in feuers ibid. Heretiques saings coÌ„pared to the saings of Ethnikes ibid. Hierom of praga condemned prolog S. Hierom howe he learned the scripturs li. 1. ca. 7. et 8. he expowndeth the scripturs contrarie to the Sacramentaries ca. 39. S. Hieroms saing opened li. 2. ca. 57. he expowndeth S. Paule of the bodie of Chryste li. 3. ca. 44. S. Hilarie vnderstandeth the vi of S. Iohn of the Sacram. li. 2. ca. 24. Holie Gost consecrateth the B. Sacr. by the hande and tung of the preist li. 2. ca. 63. Holie Gost woorketh the consecracion aboue our vnderstaÌ„ding li. 1. ca. 20. li. 2. ca. 63. Holie bread vsed in the primitiue church li. 2. ca. 51. li. 3. ca. 23. Honour due to God wherin yt consisteth li. 1. ca. 18. Honour or dishonour doen by the receauer ys referred to the Sacr. li.

before declared hath both S. Ambrose and S. Augustin when they saied Non eraet corpus Christi ante consecrationem sed post consecrationem dico tibi quÃ²d iam corpus est Christi Yt was not the bodie of Chryst before the cosecracion but after the consecracion I sai to thee that nowe yt ys the bodie of Chryst Thus nowe ye see the consonant testimonie of this Father of the latin Church with Euthymius of the greke Church and of these twoo with all the rest and of all among them selues which all as yt were with one mouth as yt becometh soche auncient fathers and noble men of Chrystes high Parliament house and right scholers also of his blessed schoole though they were in diuerse places half of the greke Churche and half of the latine Churche and diuerse times some in the verie beginning of the Churche some two hundreth some three hundreth some foure hundreth years after other and yet in faith and in agreement in the same in the vnderstanding also of the woordes of Chrystes supper they speake as they were but one mouthe and in one time and place all confessing vpon these woordes of Chryst the verie presence of his reall bodie and not one confessing yt to be a figure Tertullian onely excepted who yet so doeth not after the maner of the Aduersaries doctrine but after the maner of the catholique doctrine which as ther at large ys declared teacheth that the Sacrament ys bothe the figure and the thing yt self Nowe therfore Reader seing thowe seest so great consent and agreement of so manie auncient learned Fathers euen of the eldest of the Church of the whiche diuerse haue testified their faith by their bloodes and be holie Martirs of Chryst diuerse holie confessours and sainctes in heauen and all vertuouse and good vpon whose authoritie next vnto the scripturs the Canons of the holie Apostles and the holie generall Councells the Church doeth fownde and buill their faith and religion in all poinctes of the same honouring and reuerencing them and submitting themselues to them and their iudgementes as children to fathers and scholers to masters submitte also thy self to them consent to them agree with them and beleue with theÌ„ that thowe maist be saued with them Remembre whether thowe be English Let all the ProtestaÌ„tes bring furth if they can when anie contrie did whollie opeÌ„lie and quiethe professe soche religon as they nowe preache man or Frenche man Germain Flemming or Saxon. that when thie contrie first receaued Chryst yt receaued this faith in this yt hath continued in this thy fathers were baptised in this they liued in this the most parte of them died and in this hope ys that they be saued Bringe furth yf thow can yf euer till nowe of late daies thy contrie professed soche faith yf yt maie be called faith yf euer yt vsed soche maner of religion yf euer they did so often chaunge their profession Yf no soche president can be shewed yf this waie be a waie that thowe neuer sawest before why wilt thowe vpon the phantasie of nouelties be caried awaie Call to thy minde the good aduertisement of sainct Paule who saieth Be not caried awaie with diuerse and straunge doctrines Forgett not that when Luther first began hys pestilent heresie he acknowleged the presence of Chrystes bodie in the Sacrament so did his disciples Heb. 13 Diuersities of religioÌ„ in these daies howe they began also till within fewe daies hys Disciples Carolstadius Zuinglius and Oecolampadius fell from him and began a newe waie and taught that Chrystes bodie was not in the Sacrament Besides these oute of Luther came the Anabaptistes and a nombre moo of other sectes so that in diuerse contries so manie free cities so manie Dukedomes so manie lordships almost so manie faithes or raither opinions and so manie diuerse countenances of religions In Englonde in the time of King Henrie the eight ther began a newe countenance of religion In the first yeare of the reign of Mutacions of religion in EngloÌ„d his Sonne King Edwarde an other countenance within twoo yeares after ter euen in the time of the same king hys reign an other countenaunce And that ys nowe in thys same Realme varieth from them all Perceaue then that the doctrines that be nowe settfurth by the Proclamer as they be straung so be they diuerse so be they variable so be they chaungeable The doctrine that was before this kinde of people troubled the Church was not diuerse but one not straunge but of auncient continuance not causing warre debate tumultes and insurrections in Realmes diuisions dissentions and contencions betwixt neighbours But as touching religion great quietnesse ioifull peace and amiable concorde not onely in Citties and townes but also in all free cities Lordshipps Dukedomes and realmes of Europe Remembre again that as S. Paule saieth God ys not the God 1. Cor. 14. of dissention but of peace Wher then thow seist peace thither diuerte ther setle thy self ther abyde among these holie Fathers thow seist peace in this matter of the Sacrament among the other ther ys discord as thow hauest perceaued in the xli chapiter of this booke leaue the one and cleaue to the other and the God of peace be withe thee THE NINE AND FIFTETH CHAPITER beginneth the exposition of the same text by the fathers of the later daies and first by Damascen and Haymo I Haue hitherto vsed the testimonies of the auncientes and Fathers of Chrystes Churche naming them noble men of the higher house of Chrystes Parliament for that they be all within or verie neare sixt hundreth years of Chryst whiche the Proclamer can not refuse except he will saie as the great heresiark Luther Luthers prowde contempt of holie fathers saied Non curo mille Cyprianos nec mille Augustmos I care not for a thousand Cyprians nor a thousand Augustines By the testimonie of all whiche the woordes of Chryst are deliuered from the mystie and clowdie figures of the aduersaries and are placed and adourned with the auouching of the bright and clere presence of Chrystes blessed bodie and blood And so ys the Proclamer plentifullie confuted by soche holie fathers as he himself can not refuse And the faith of the catholique Church by the same ys as fullie mainteined and declared And although the Proclamer by Luciferance pride semeth as yt ys in the english prouerbe to correct magnificat I meen to correct the Church and the faith of the same and to be a iudge vpon all the learned men that haue ben these nine hundreth years and by his iudgement withoute anie sufficient Commission to condemne them to deface them and not to esteem their sainges learning or authoritie wherin he foloweth the Manichees and other which for the mainteinaunce of their heresieswolde accept soche scriptures as they liked and soche as they liked not they wolde refuse Yet forasmoche as the Church hath allowed them and their doctrine ys agreable to

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