he might conclude that the sonne of God also is naturally ioyned to the father in very substaunce The prouing therfore of Hilarius coÌ„clusioÌ„ renneth thus If the sonne of God did truly verily take the nature or substaunce of man vpoÌ„ hym he agreeth with vs naturally in his fleshe we bee sayed to abide in him be cause he hath oure nature in hym And agayn for the other side when we receyue the meate which was instituted of Christe yf we dooe truely and veraily receyue his fleshe we are partakers with hym naturally and he doeth trulye and veraily abide in vs. And thus doeth Hilarius take and frame his argumente of the veritee and trueth of the sacramentes whiche veritee or to bee in the sacramentes we dooe not denye And this was a common custome emong the auncient wryters to fetche the grounde of theyr argumentes out of the Sacramentes as thinges most perfitly knoweÌ„ to al ChristeÌ„ meÌ„ And of al these thinges there is not one iote that is contrary to our sentence and determinacion For it is no part of Hilarius entente to proue that Christes fleashe lieth hidden vnder the accidentes of bread or in this sacrament but he maketh proufe onely and so concludeth that we bee truely and verayly ioyned vnto Christes fleshe whan we receyue the sacrament which thing we do not deny nor say agaynst But ye that make so muche a do for transubstanciacion marke me this poinct that the same self Hilarius a litle before these wordes whiche he writeth of Eucharistia doeth say the very same thinge of baptisme that through baptisme we be ioyned vnto Christ euery onâ— of vs to other not only by an vnion of consent agreyng to gether in minde will but also in an vnitie of nature substaunce Wherfore it the same thinge so be than are ye coÌ„pelled driuen of force to putte a traÌ„substanciacion in Baptisme too yf ye beeyng a transubstanciacion into the sacrament of Eucharistia for the respect aboue mencioned Chrisostome doeth not muche varie from this custome of framing his argumentes out of the sacramentes For in his eightie eighte Homelie vpon the ghospell of Mathew he sayeth as we alledged before that these bee the signes or Sacramentes of oure Lorde Iesus with the whiche wee do both brydle and stop the mouthes of Heretiques For they oftentimes saie howe did Christe suffer And we on oure side obiecte agaynst them again If Christ had not verai true natural fleash in dede thaÌ„ are these signes but vain thinges whych thing foloweth veray well For els the sacramentes shoulde signifye and represente vnto vs feigned thynges And thus the mouthes of the Manichees of the Marcionites and of suche other pernicious heretiques wer stopped of Chrisostome and suche others as he was As touchyng Leo byshope of Rome An auÌ„swere to Leo Bysshoppe of Rome there is no cause why to take muche caâ—e or peine to aunswer him For he in the sentence and determinacion of the sacramentes that is layd vnto vs doth both grauÌ„t a mystycal dystribucyon of it to mo then one and also dooeth putte a spirytuall nourishyng and an heauenly vertue and affyrmeth that we bee transfourmed and chaunged into Chrystes fleashe as he tooke our fleashe and nature vpon him They bryng Emisenus againste vs whose woordes bee reade in the tytle De consecratione that is to saye Emisenus aunswered vnto of consecration and in the second distinction But ther if thou looke well thou shalt finde these woordes Mente attingas et manu cordis accipias corpus Christiâ— that is to saye touche thou Chrystes bodye wyth thy mynde and take thou his bodye wyth the hande of thy herte In the whyche woordes it is plain that he dooeth affyrme and holde that we dooe eate Chrystes bodye spirytually when we receue the sacrament And he moreouer byndeth earnestly as the other olde wryters dooe vpon the chaungeyng of vs into Chryst whych chauÌ„geinge neuerthelesse is doen as we see without any transubstancyatynge of vs. I knowe that many men maye meruaile why we so often times dooe matche that same chaungeing whyche the olde wryters seme to speake of in the sygnes or sacramentes wyth the chaungyng of vs into Chryst whyche they all dooe graunte and constauntly affyrme And some men dooe imagin that there is another manier of ioygnynge betwene Chrystes bodye and the sacramente then there is betwene vs and Chrystes bodye and that therefore thys proporcion and comparisoÌ„ hath no place in this matier although the old wryters affirme avouche both chaunginges To suche persones we aunswer and saye that oure argumente is moste pithie and strong For the reason dooeth argue as the Logicyans termes be a maiore ad minus that is to saye from the more necessarye requisyte to the lesse and that regatiuely that is to saye in the waye of denyinge a thing to bee so or so For ther is a greater coniunction and couplyng together of Chryste vnto vs and to suche as dooe receyue the communion then there is of Chryste wyth these outwarde signes of the sacramente For somuche therfore as in vs to bee knitte vnto Christ and to bee made one wyth hym there is no transubstanciacion required muche lesse is there any suche transubstanciacion requyred in the sayd outward sygnes of the sacrameÌ„te And that we be more nere ioygned and knitte vnto Chryste then the outeward signes of the sacramente we are more nere ioyned â—o Chrisâ— theÌ„ the signes it is manifestli proued by this reason that the ioynyng of Christe with the sayde sygnes was first inuented deuised and wrought to none other ende but the we might be ioigned to Christ made one with hym as aforsaid Morouer yâ— wordes of holi scripture pronouÌ„ce before the receyuyng of the Sacramentâ— the holy spirite by which two thinges the signes be coÌ„secrated do much lesse appertaine belong to the sayde said signes then they do appertaine be long to man that receyueth yâ— signes And as touchyng Theophylactus we saie that he is but a newe wryter and a man that wrote but of late dayes Theophilactus aunswered vnto and paraduenture that chaunced to lyue in those daies whan many doubtes and disputacions be gonne to bee moued aboute thys transubstanciacyon that is to wete Nycolas the byshop of Rome at what tyme Ranfrancke and Berengarius were alyue Morouer Theophylactus was a man of no great iudgemente as it maie full well appere by hys declaracyon and exposicyon of the thyrde chapytur of the ghospell of Iohn towardes the later ende of the chapytur where he châ—cketh expressely by name the latin Churche concernynge the procedynge of the holy Ghoste because the latin Churche hade determined that the procedinge of the holy Ghoste is from the father and the soonne Therfore we wyll not thinke nor repute his aucthoritye to be of so greate weight that it ought to bee preiudicyall to the trueth Yet neuerthelesse leat vs ponder weighe his woordes he
the councell And the same Cyrillus hath many thynges concernyng this matier And emong all other thinges he chiefly affirmeth that we beyng made partakers of the holy bodye and of the precious bloud of Christe dooe not nowe receiue common fleashe nor the fleashe as it wer of a sanctified man but fleashe that dooeth veraily sanctifie and make holy and that is nowe become the verai propre fleashe of the verai soonne selfe Thei allege morouer the councell of Vercels holden vnder Leo Bishop of Rome the nynth of that name The councel of Uercels where the Archedeacon Berengarius was condemned of whose recantacion it is also mencioned in the decrees in the title de consecratione that is of consecracion in the second distinccion and in the fowerth of the sentences Besides this thei bring in for theÌ„ the Romain councel Lateranense The couÌ„cell laâ—eraneâ—se holden vnder Innocentius Bishoppe of Rome the third of yâ— name who maketh plaine meÌ„tion of traÌ„substaÌ„ciacioÌ„ in the Decretalles in the title de Trinitate in the chapitur that begynneth thus Firmiter c. and also in the title de celebratione Missarum that is of the celebracioÌ„ of Masses in the chapitur thus beginning Cum Martha c. The councell also holden at Constance The couÌ„cell of ConstaÌ„ce wher Wiâ—â—lief was coÌ„demned because he denyed this transubstanciacion Thei cite in lyke manier for theyr parte as theâ— affirme the consente of the whole churche wherwith Duns was so throughely moued and persuaded in the fowerth of the sentences Duâ—s that a though transubstancion could not by any scriptures or argumentes bee firmely and euidently proued yet he gaue ouer and graunted it because he would not bee against the consent of the churche And hereto they frame a wonderous great and large argumente gathered of the almightifull power of God for that he is able to dooe muche greater and higher thingâ—s then this Thei bring in also many soondry miracles that haue at times ben shewed for testimonie of this truth as for exampâ—e that this Sacramâ—nte in the handes of Gregorie bishop of Rome did at his prayers turne into a fyngâ—r of fleashe and that there hath at sometymes in this Sacrament appered a litel preatiechild and aâ—so that this Sacramente beeyng for the nonce pricked with sharpe thinges hath at tymes dropped bloud Thei ferther talke many thinges of Christes bodâ— glorified which body the Apostle Paulâ— in this his former Epistle to the CorinthiaÌ„s calleth a spirituall bodye wherby thei would fain shewe and declare that Christe might verai well do suche a thyng as to deliuer vnto vs his bobye couered and as it wer hidden with sensible accidentes Thei yet ferther allege and brynge in for their purpose that it is not put in the greke simply and onely This is my bodye but this article the is put thereto so that it is sayed in Greke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if ye should saie in Englishe the bodye of me And the Grekes dooe euer coÌ„monly vse to adde suche articles whan they will properly and effectually signifie or expresse the thyng that thei speake of whiche phrase of speakyng by articles the Latin men haue not but our Englishe toung and the moste parte of other toungues haue them Thei go yet ferther and allege that Christ made promise vnto his Apostles saying I Wil be with you vntill the ende or consummacion of the worlde Whiche wordes saye thei are not to bee referred to his godhead onelye for the Apostles theimselfes knewe that point well enough and doubted nothyng of it but because thei wer sad and heauie for his bodily departure therefore he comforteth theÌ„ saying that he will bee present with them afterwarde euen in his body too Besides the premisses in case transubstanciacion should bee taken awaye and breade there remayne than forasmuche as the sayde breade cannot bee the bodye of Christe there should bee leaft onely a significacioÌ„ and in this case the Sacramentes of the newe law should not haue in them anye thynge that were not to bee founde in the Sacramentes of the olde Lawe For the olde Sacramentes did conteyne a significacion of Christe too Yea and if a man haue respect to the outewarde lykenesse or semblaunce the sayd olde Sacramentes wente muche more nerer to the liuelye signifying or fyguryng of Christe then dooeth breade and wyne For their brute beastes were kylled and the bloud of thesame wasâ—hed foorth whereas in bread and wine there dooeth no manier suche thing happen And forasmuche as Christe promised in Peter that the feith of the Churche should not faile and forasmuche as the said Churche is the moste derely beloued spouse of Christe it semeth to them a wonderous case howe he hath of so longe continuaunce leafte the Churche in this Idolatrie and hath not in so longe whyle reueled and shewed the trueth of the matier agaynst so great an abusion Thei argue fâ—rthermore in this manier If the substaunces of breade and wyne beeyng conserued still remainyng the trueth of the thynges can not bee there present as it is afore concluded than shall there bee nothyng more found ne had in the Sacrament theÌ„ in other common meates and repastes For in them al so the feithfull shall well vnderstande the significacion of breade and wyne And thus the dignitie of the Sacramentes perishe and come to nothyng Finally thei allege that the worde of God ought to haue his ful strength and power inuiolably conserued kept whiche if it bee taken away than doeth not transubstanciacion remaine Ambrose in his treactise of the sacramentes Ambâ—ose affirmeth the woord of God to bee a woord of suche operacion and weorkyng that the bread and wyne both remayne still thesame that they bee and yet bee chaunged into another thyng Which wordes one Algerius a writer of late time enterpreteth and expouneth in the seuenth chapitur of the first booke of his weorke that he wrote of this sacramente saying that the bread the wyne remaine stil as touching their accidentes and are chaunged into an other thyng or into a bettâ—r thyng as touchyng their substaunce But now it behoueth vs to see by what argumentes and reasons on the contrarie parte Reasons agaynst traâ—subsâ—anciacion this sentence is clerely defeacted and vtterly made void Firste and formoste the holye scripture purporteth that here is breade The fyrst aâ—gumente Ergo it is not true that the substaunce therof is chaunged into another thyng The Euangelistes auouche and affirme that Christe toke breade and brake it Paul doeth â—iue sâ—ndâ—â—e times cal it bâ—ead and gaue it to his disciplesâ— and Paule dooeth fiue soondrie tymes make expressemencioÌ„ of it callyng it euery where by the name of breade First he saieth i. Corin. x. Is not the breade whiche we breake a Communion or participacion of Christes body And in thesame place All we are one breade and one body which
stone set for to be the ruine fall and also the arisynge agayne of manye in Israell In the Deuteronomie it is written The bloud is the soule Where as it is but that thing wherby the soule is conserued and signified Iudas the brother of Iosephe speakynge of Iosephe and speakynge that he myghte not be slayne sayd He is our owne fleshe By the whyche phrase of speakynge the natural knyttyng togyther and necessitie of bloud and kynred was signifyed Saynte Paule sayeth that we beynge manye are one breade c. whyche sayinge it canne not be chosen nor auoyded but that it muste â—e vnderstanded to bee fyguratelye spoken And Christe breathed forthe vpon hys disciples and sayde Take ye the holye Ghoste c. Yet was not hys breathynge transubstanciated into the holye ghoste Geneâ— vi In the boke of Genesis it is sayd My Spirite shall not styll dwell in man bicause he is fleshe and in the fyrste Chapitur of Iohn The worde became fleshe c. in whyche place is the plain figure of Sinecdoch For the whole maÌ„ is vnderstanded vnder the name of flesh And our lord Iesus haÌ„ging on the crosse said to Mary his mother Woman behold thy sonne And to his disciple IhoÌ„ Behold thy mother Yet were neyther of theim traÌ„substanciated but remained styl the selfe same persons that they were afore but there was constituted betwene them a newe ordre and degree a newe referrynge and respecte Of Christe it is saide in the scriptures that he is oure peace where as he is only the cause of our peace Also in an other place My wordes are spirite and life where as they did but betoken the same or else were cause of them to the beleuers Iohn Baptiste sayde of Christ. Behold the lambe of god and yet was not his nature chaunged into the nature of a Lambe It is reade here and there in manie places of the holie scriptures that the Lordes wordes are iudgemente and trueth and ryghtuousâ—nes where as these thinges are but signified expressed in the saide wordes of the Lorde And this similitude or comparison doeth passinge wel serue and agre to the sacramentes whych are said to words visible In the Apocalipes it is reade I am α and ω Alpha Omega whereby is mente the firste begynnynge and the laste ende of all thynges And Paule speakynge of hys owne gospell which he preached sayeth The power of God it is to saluation vnto euery one that beleueth Where as it is but onely whereby the power of God declareth it selfe for the sauinge of men And of the preachinge of the crosse he sayeth that vnto the wicked sorte it is folishenes that is to saye it signifieth vnto suche maner of menne but a folishe thynge but to the Godly sort he saith it is the power and wysedome of God for bicause it sheweth and declareth the saide power and wisedome of God vnto the godlye And of the lawe of Moses God sayd that it did put deathe and lyfe blessinge and curssinge vnto the people of the Hebrewes which is none other but by the signification and notifiynge of the lawe the promises and threatenynges of God whiche were in them expressed In the boke of Genesis Gene. xlâ— the seuen kyne and the seuen yeares of corne are saide to be seuen yeres and that is no more but in signifiynge the same Ahias the Prophete a Silonite gaue vnto Hieroboam ten pieces of a cut or torne cloke iii. Kiâ— xi and sayde that he gaue to Hieroboam the kyngedome of ten of the tribes of Israell Also in this same very epistle to the Corinthians and the same eleuenth chapitur whyche we nowe traicte of S. Paule wrote that a woman shoulde haue a power on hyr heade by the whyche worde power he signifieth a coueringe by the whiche couerynge is signified the power and superioritie of the man ouer the woman And in the seconde epistle to the same Corinthians it is coÌ„tayned that God made Christe to be sinne whiche was nothinge els but to the likenes of synne and representation of our fleshe Yea and the ghoste that was offred vp for synne was called sinne And the prestes were saydâ— to â—ate the synnes of the people whyche mente nothinge els but eating the hostes that were slayne and offred vp for the sinnes of the people In the prophet Ezechiel it is written I wil poure forthe cleane water vpon you by the waâ—er he signifieth the holy ghostâ— whych selfe same thing we reade of Christ whan he sayth Who so drinketh of this water c. In whiche place the Euangeliste mencioneth that Christe spake of the holye ghoste whyche they shoulde afterwarde receiue Of the Lambe we heare that it was called Pascha thoughe some there be that attempte the same to denye But the playne words of the Hebrue doth declare it where it is sayd The sacrifice is Pascha that is the passeouer By the sacrifice there can not be vnderstanded anye other thinge but either the slaine hoste that was offred vp or els that same veray acte of sacrifisynge the sayde host So we haue the body of Christ expressed bothe by breade and wine and also by the acte as well of eatynge as of drynkinge And the said Lambe was not the passinge ouer of the Aungel but onely a monumente and token or signification of hym so passing ouer Christ sought a place wher he might eat the passeouer with his Apostles and by the word of passeouer he vnderstode those meates those consecrate or hallowed thynges which dyd betoken and signifie the passe ouer S. Paule also said Christe our passe ouer hath bene offered vp c. And in the same place he called Christe hymselfe our solemnitie oure passage or passeouer whych thinges can not be taken nor vnderstanded but as figuratelye spoken And the sayde lambe was not the passinge ouer of the aungell whyche was theÌ„ to be done or in doyng but whiche was done in old tyme many hundred yeres afore the remembraunce whereof was represented by these same externall signes Here also in thys sacrament we haue the bodye of Christ that heretofore suffered not that is nowe at thys present deliuered vnto the crosse or whose bloud is now at thys day shedde forth but a great while ago And in case these meÌ„ wold straightly expoune the words of Christ wheÌ„ he saith This is my bodye whyche is betrayed for you They coulde not chose but saye that the breade shoulde be crucified or at leaste wyse Christe couered vnder the accidentes of the bread in the sacramente as their exposition and determination is For Christe shewinge forthe that yâ— he theÌ„ had in hys handes sayd that the same it was that shoulde be betrayed and deliuered and shedde forthe for them That if they saye that in dede the same it was that was betraied and deliuered but not after the same manier nor in the same fourme or shape than do they seke interpretacions and expositions
of the texte and sterting holes and do not take the proposition or the clause playnelie as the wordes sound without any ferther addicion or circumstauÌ„ce And the selfe same thynge also ye maye see in the wordes is betraighed or deliuered and is shedde forth The which wordes if while we pronounce the wordes in the conâ—ecration and halowing they betakeÌ„ as they soâ—ne the body of Christe shall be signified that euen now it is deliuered vnto the crosse and hys bloude is euen nowe at thys presente shedde forthe or els immediatlye to be shedde forthe But nowe they wyll haue these wordes to be referred to the tymes pasâ—e so that we muste vnderstand the body to be already deliuered the bloud already to be shed a great while ago so to do is haÌ„dle the matier with tropes and figuratiue speakinges whaÌ„ one tyme is taken for another and one tyme referred to an other or vsed for another Nowe where Paule sayd that they were gyltye of the body bloud of the lord which eat it vnworthely also that such persons dooe eat iudgement vnto them selues bicause they make no difference of the Lordes bodye all this is no matter at all For Ambrose maketh answere as touching the fyrst while he enterpreteth that same very place of scripture and there he thus sayeth They shall be punished for the Lordes deathe bycause he was put to deathe for such as accoumpt and reken his benifite in vaine Ambrose dothe expoune such to be guiltye of the Lordes deathâ— as we haue heard and yet â—s not transubstaÌ„tiation thereunto required And suche as take it vnworthelye are iustelye affirmed not to put such difference as they oughte that is they are iudged not to haue the lordes body in due price and estimation For so great a coniunction there is betwne the signes and the things that are signified that the despisyngâ— or vnreuerente vsinge of the one redoundeth to the other The vnreueâ—ent vsinge of the sacrament redouÌ„â—eth to the bodi of Christe which is the thing of the Sacrameâ—te After the same maner spake Paule whan he sayde A man prayinge or preachynge wyth hys heade couered dothe open vilanye vnto Christe Where Paule playnely determined that it redounded to Chriâ—t and touched Christes honoure that was done about the heade of a man bycause it was a sygne and token of Christe It is further to be considered that Paule wrote vnto the Corinthians whyche were a people not altogyther destitute of fayeth but they were infected wyth certaine infirmities and as for such kinde of people we haue not sayde that they receyue onelye the sygnes and not to haue the body of Christe but it is of infideles EpicuriaÌ„s that thynke there is no god and of suche as are cutte of frome the congregation of suche it is I saye that we pronounce that they receyue the sygnes onelye Wherfore it myght well be sayd to the CorinthiaÌ„s not only as coÌ„cernyng the signes but also as touching the thyng of the Sacrament that they were guiltie of the bodye and bloud of the lorde and that they didde not putte a difference betwene the Lordes bodye for asmuche as thei receiued the thynges with feith and did not expresse the same feith in theyr liuyng And here this thyng also is diligently to be marked that Paule whan he traicteth of the sacramentall accion or dooing that is to wete of eatynge and drynkynge of the sacrament at the veray receyuyng of it he so speaketh of it that he calleth it breade saying Who so eateth this breade c but afterwarde whan he goeth about to shewe the fault of ill receiuing it how great and grieuous it is than doeth he so make mencion of it that he calleth it the lordes bodye Ferthermore if the matier bee well examined and iustely rekoned it shall bee found that in all his traiâ—â—yng of this Sacramente the Apostle hath oftener expressed the name of bread then he hath mencioned the Lordes body For ye maye well fynd that fiue tymes he made expresse mencion of breade but of the Lordes bodye no more but fower tymes But now is it to bee seene and considered what occasions thei bee that dooe so earnestly moue vs to take this clause and sayinge of Chrâ—ste This is my body as a thing figurately spoken Fyrst and formoste we dooe consider that Christ himselfe was presente at the supper so that it was a thyng nedelesse for hym to shewe his bodye to the Apostles For thei sawe hym there presente with theyr yies Secondly how coulde it possibly bee doen that hymselfe should really and corporally or bodylye eate his owne selfe And that he did coÌ„municate with his Apostles is not onely affâ—rmed by the old fathers and auncient wryters but also Christ hymselfe doeth saye it as thou haste in the ghospell of Matthewe wher Christ sayeth After this tyme I shall not drynke of this fruite of the vinetree Ferthermore we haue a regard that here it is treated of the memoryal and remembraunce of his death and passion wherein is well to be notifyed that there is a figuratiue speakyng in the woordes And as for these transubstanciatours we se that thei dooe chaunge the tymes so that that whiche is spoken by the future tense that is to saye for the tyme to come or by the presentense that is to saye for the tyme that is nowâ— present of the delyueryng of the Lordes bodye and of the sheddyng foorth of his bloud that same dooe thei expoune by the preter tense that is to saye for the time past After all this we ferther consider that they can not lacke tropes in the consecratyng of the sacrament for this woorde Est is they take for conuertitur is chaunged or transubstanciatur is transubstanciated or chaunged insubstaunce or els forfyt is made And forasmuche as Christ did institute it as a sacrament and for a sacrament it is conuenient that the signes be taken accordinge to their significacions and betokenynges of the thyng and that they bee taken as figuratly spoken accordyng to the nature of a sacrament whiche is that it be a signe We haue also a respecte to the ascension of Christe into heauen and to the veritee and trueth of his humayne nature whiche he toke here vpon hym and also to that that is conteyned in S. Iohns ghospell whan it is sayed to the Capernaites My woordes are spirite and lyfe the fleashe profiteth nothyng as in dede true it is if it bee carnally and fleashly eaten the spirite it is that geueth lyfe And agayne we consider Paule who in this place to the Corinthians doeth in moste playne woordes put the terme of Breade where neuerthelesse these men will nedes haue that there is a trope and a figure thoughe they so greatlye abhorre that in the other place of oures there shoulde bee anye trope We heare also Paule hymselfe witnessing that the auncient fathers of the olde testament had the veray selfe same sacramentes that we nowe haue For
feithfull forasmuche as they haue it not of theymselfes nor yet by the procreation of Adam they doe chalenge take it of Christ whaÌ„ thei are incorporated into him by the sacramentes and by feith Thus than there happeneth a certain slidynge and issuynge of Chryste into vs The issuing of Christe in to vs. and a certain spirytuall touchynge whyche Paule considered wel weighed whan he sayd to the Galathians I lyue yet not I but Chyste lyueth in me Neyther it is necessarye that for these thynges Chryste shoulde bee dyspersed and scattered aboute throughoute infinyte places For all that euer we dooe here teache is spirituall And yet is it not a feygned thynge nor phantasticall For phantasies idolles or thynges imagined and feigned dooe not fede the solle as it is certayn that it is dooen herein this sacramente For we haue saied and dooe confyrme that these materiall sygnes dooe moste truely sygnyfye represente and exhibite vnto vs the bodye of Chryste to bee eaten howebeit it is spiritually that is wyth the mouth of the solle to bee eaten and not of the bodye If ye demaunde howe the fathers of the olde lawe coulde haue the selfe same thynge in theyr sacramentes that we haue the aunswer is easy to bee made For we haue concluded that in thys sacramente the matier is not dooen corporallye but spiritually And it is read in the Apocalypse that the lambe was offred froÌ„ the beginniÌ„g of the world The fathers of the old law awaited for thinges to come we remembre the thinges that now alreadie past Finally this onâ—ly thing we shewe and declare necessarie to bee taken hede vnto whyche is that the same whyche we dooe alwayes adde of the spirituall manier of receyuyng taken to bee preiudicyall or deâ—ogatiâ—e vnto the trueth For Austen saied vpon the fiftie fowerth psalme that the lordes bodye is in a certain and determinate place that is to wete in heauen but the trueth of the lordes bodye is euerye where For wheresoeuer the faithfull bee they conceyue and beleue that Chryste had a true bodye in dede whyche was geuen for vs and by feith thei eate thesame Thus haue I said my minde what ought to be dooen accordyng to the scriptures in this matier of the sacramente Whiche thinges I woulde wyshe the godly reader well to examine and pondre thesame to take in good paâ—te God of his goodnesse graunt that the Churche of Chryst maie once obteine to come to the truth and also to a concord peace concernynge thys sacrament Whyche twoo thinges I dooe for thys cause wishe and desire for that I considre the sacramente of Eucharistia wherof we treacte to haue ben hitherto ouerwhelmed buried deformed with lyes deceyptes and supersticions that it might bee rather estemed any other thynge then that whiche the lorde in his supper did institute Whiche churche to the entent we should not haue easely or soone pourged the deuil beyng a most greuous enemie to all peace and trueth hath sowen so many opinions contencions debates Heresies and battailes in manier euen to bloudshed manslaughter that an vniforme and reasonable consent and agrement therin suche as is mete for Christen people to haue semeth in a manier vnpossible to be hoped for Howebeit alas we suffre these thynges not without desert for the that we haue dishonoured this sacramente two manier of wayes partely in that that of this so excellent and so singuler a gifte of Christe we haue erected and sette vp an execrable Idoll and partly for that we haue vsurped these holye mysteries with an vnclene feith with a conscience polluted with moste greuous synnes without any due profe or examinacion of our selues Wherfore I beseche almighty god that he wil take pitie vpon this great calamitie that he vouchesafe once to restore vnto his Churche the Sacramente of Eucharistia truelye receiued and restored and I beseche hym that he wyl graunt vs the right vse thereof through Iesus Christ oure Lorde Amen Finis ¶ Imprinted at London by Robert Stoughton dwellinge within Ludgate at the signe of the Bysshoppes Miter for Nycolas Udall Cum priuilegio ad imprimendum solum