Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	know_v	spirit_n	word_n	8,791	5	4.5134	4	true

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

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

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

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

again perceaue how wickedlie he Oecol hys wresting of S. Ambrose opened hath abused S. Ambrose in wresting him to his wicked pourpose In this fame sermon wher these woordes be written which as yeperceaue be very plain and of that force that they coulde not well be wrested by the craftie engines of Oecolampadius immediatelie after folowe other woords whiche he perceauing that he might wrest left oute all this that ys before alleadged and tooke onely this that foloweth whiche when yt ys applied to this that ys before rehersed then iudge Reader whether yt be not violentlie wrested from the true mening of sainct Ambrose or no. Thus he alleadgeth Mihi ille panis Dei descendat de coelo qui dat vitam huic mundo Non Iudaeis non Synagogae descendit sed Ecclesiae descendit sed populo minori Nam quomodÃ² Iudaeis descendit Ambr. ibid. panis cÃ¹m omnes qui illum manducarunt hoc est quem Iudaei putarunt Manna in deserto mortui sunt QuomodÃ² Synagogae descendit cÃ¹m omnis Synagoga interierit aeterno ieiunio fidei defecerit Denique si accipissent panem verum non dixissent Domine semper da nobis panem hunc Quid petis Iudaee vt tribuat tibi Panem quem dat quotidie dat semper in teipso est vt accipias hunc panem Accede hunc panem accipies eum De hoc pane dictum est Omnes qui se elogant Ã te peribunt Si elongaris ab eo peribis Si appropinquaris viues Hic est panis vitae Qui vitam manducat mori non potest QuomodÃ² enim moritur cui vita cibus est QuomodÃ² deficiet qui habet vitalem substantiam Accedite ad eum satiemini quia panis est Accedite ad eum potate quia fons est Accedite ad eum illuminemini quia Lux est Accedite ad eum liberemini quia vbi Spiritus Domini ibi libertas Accedite ad eum absoluimini quia est remissio peccatorum Qui sit iste quaeritis Audite ipsum dicentem Ego sum panis vitae qui venit ad me non esurâ—et qui credit in me non sitiet vnquam Audistis eum vidistis eum non credidistis ei ideo mortui estis That bread of God descend vnto me from heauen whiche geueth life to the worlde He hath not descended to the Iewes not to the Synagoge but he hath descended to the Church he hath descended to the inferiour people For howe hath that bread descended to the Iewes seing that all that haue eaten yt that ys whome the Iewes thought to be Manna in the wildernesse are dead Howe hath he descended to the Synagog seing that all the Synagog hath perished and with the hungar or fast of faith hath failed or decaied Yf they had receaued the trewe bread they had not saied Lorde geue vs allwaie this bread What doest thowe aske O Iewe that he shoulde geue vnto thee The bread whiche he geueth to all whiche he geueth dailie whiche he geueth alwaies yt ys in thy self that thow maist take that bread Come vnto this bread and thowe shall receaue yt Of this bread yt ys saied All that make themselues farre from thee shal perish Yf thow make thy self farre from him thow shalt perish yf thow drawe neer to him thowe shalt liue This bread ys the the bread of life He that eateth life can not die Howe can he die vnto whome life ys meate Howe shall he faill that hath that liuelie substaÌ„ce Come vnto him aÌ„d be filled for he ys the foode Come vnto him and drinke for he ys the well Come vnto him and be lightned for he ys the light Come vnto him and be made free For wher the Spirit of God ys ther ys fredome Come vnto him and be absolued for he ys the remission of sinnes Who thys ys do ye aske Heare him saing I am the bread of life he that cometh to me shall not bungar and he that beleueth in me shall not thirst at anie time Ye haue heard him ye haue seeÌ„ him aÌ„d haue not beleued him Therfor ye are dead Thus moche of S. Ambrose ys alleaged of Oecolampadius whiche for that yt hath none of those expresse woordes which be in the rest of S. Ambrose which I haue before alleadged Therfor he tooke this part of S. Ambrose that he might the better wrest yt and left that whiche I haue alleaged bicause he could not so well blind the eie of his reader with the wresting of yt Nowe what wolde ye thinke of a man that so vseth anie holie authour as to bring him against a matter or raither as seming to speake against a matter who in dede speaketh nothing against yt but in the next line speaketh so manifestlie and so plainlie with yt that the wrester ys ashamed and dare not bring him furth and reporte that that there he saieth but knowing that he ys for the trueth will bring him furth as though he were against the trueth There ys no other thing but that he ys an Angell of Sathan transforming himself into the Angell of light and by swete woordes entrappeth the heartes of the simple and of soche as be not ware and circumspecte And therfore yowe must thinke that yt ys necessarie to be vigilant and by earnest prayer to desire the Lord of all Spirittes to geue yowe grace to discern betwixt spirittes I meen betwixt the spirit of trueth and the spirit of errour and so to flie the euell and cleaue to the good And when ye see soche wicked wresters so to abuse the authours thinke as ye haue iust cause that their matter ys naught who seke by soche naughtie meanes to maintein yt Nowe I wish that yf the reader be learned he wolde read these two allegacions in sainct Ambrose yf he be not learned reade them as they be here alleaged For so moche as Oecolampadius alleadgeth foloweth in sainct Ambrose immediately after that that I alleadged euen as yt doth here Nowe ioin them together as one as they be in dede and then iudge yf they teach not the presence of Chryst in the Sacrament and Manna to be a figure of the same howe soeuer Oecolampadius wolde wrest yt to the contrarie This also by the waie ys to be noted that where this and the rest of the Aduersaries of Gods trueth teache that ther ys no difference betwxit the Difference betwene Manna aÌ„d the blessed Sacrament Sacramentes of the olde lawe and the newe as touching anie more excellencie or woorthinesse in the one then in the other but that the one signified Chryst to come the other as comed that sainct Ambrose here noteth a more difference saing that Manna was not the true bread but our bread ys the true bread that was a shadowe our the very thing that gaue not life our geueth life Be not these differences shewing the one more excellent then the other Did not Origen

scriptures haue Scripture ys full of hardnesse and diuerse senscis manie senses and in some places require Tropes and figures in some none in some place they beare one sense in some other place they wil not beare the same And the vnframed capacitie of the vnlearned can not therunto atteign shall yt not be better for them to learn the true vnderstanding of the scriptures by hearing then by reading to fall into misunderstanding Maruaill not Reader at this that I saie For the learned yf they be rassh fall into this daunger For the Arrians the Macedonians the Nestorians the Eutichians the Pelagians the Lutherans the Oecolampadians of the which secte this proclamer ys were learned men and yet folowing their owne arrogaunt phantasie fell in to the misunderstandind of the scriptures and by misunderstanding into heresie Moche sooner the vnlearned maye thus fall knowledge of misteries not common to all HieroÌ„ prafa in Ezech Yt hathe ben vsed emong most people of sundrie sortes not to make the knowledge of their high thinges common of all to be handeled The Iewes were forbidden to read Genesis and the Balletts of Salamon before they were thirtie yeares of age Among the Romans the Bookes of the Sibells were red but of certain selected and speciall choosen men Emong the Philosophers Morall philosophie and speciallie Metaphisick was not to be handeled of all men but of soche as were thought mete for that studie Howe moche more then ys the scripture of God with reuerence and fear to be handeled of the chrystians not that I wolde yt should not be knowen of all as yt aught to be knowen but that yt shoulde not be red of all and therbie through misunderstanding God to be dishonoured the scripture abused and not onelie they that read but other also by them deceaued And thus Reader I wish thee to perceaue the godlie meening of the Churche to see the shaunder of this proclamer against yt and with all to vnderstand that the scriptures be hard Whiche meenyng ys not to be imagined nowe to be in theise latter daies inuented as this Proclamer semeth to charge the Churche but the weightie consideracion of this matter that the people shoulde raither learn then read them selues was not onelie in the latin churche as it appeareth by sainct Hierom but also in the greke churche as yt appeareth by Chrysostom For he declaring the causes of the obscurities of the scriptures and alleaging this for the first saieth Primum quia voluit Deus alios esse doctores alios discipulos Si autem omnes omnia scirent doctor necessarius non erat ideÃ² esset rerum ordo confusus Nam ad eos quideÌ„ Chrystomel 44. in Matth. Esay 40. Deutr. 32. quos voluit esse doctores sic Deus dicit per Esaiam prophetam Loquimini sacerdotes in cordibus populi Ad eos autem quos voluit discendo cognoscere mysteria veritatis sic dicit in Cantico Interroga patrem tuum dicet tibi presbyteros tuos annunciabunt tibi Et sicut sacerdotes ne si omnem veritatem manifestauerint in populo dabunt rationem in die Iudicij sicut dicit Dominus ad Ezechielem Ecce speculatorem te posui domni Israel si non dixeris impio vt Ã vijs suis prauis discedat ipse quidem in peccatis suis morietur animam autem eius de manu tua requiram sic populus nisi Ã sacerdotibus didicerit cognouerit veritatem dabit rationem in die Iudicij Sic enim dicit Sapientia ad populum Et extendebam sermones meos non audiebatis IdeÃ² ego in vestra perditione ridebo Sicut enim paterfamilias cellarium aut vestiarium suuÌ„ non habet cunctis expositum sed alios habet in domo qui dant alios autem qui accipiunt sic in domo Dei alij sunt qui docent alij qui discunt First bicause God wolde some shoulde why God wolde the scriptures to be obscure be teachers some learners Yf all men should knowe all thinges a teacher were not necessarie and therfor shoulde the ordre of thinges be confownded For vnto them whome he wolde shoulde be doctours or teachers God saieth thus by Esaye the Prophete Speake ye preistes in the heartes of the people But vnto them whom he wolde to haue knowledge of the misteries of trueth by learning of other he saieth thus in the Canticle Aske thy father and he shall tell thee thy elders and they shall shewe thee And euen as the preistes except they open all treuth to the people they shall make an accompte in the daie of Iugement as our Lorde saieth to Ezechiell Beholde I haue sett thee a watch man to the house of Israel Yf thow saie not to the wicked that he maie departe from his naughtie waies he shall die in his sinnes but I shall require his sowle at thy hande So also the people except they learn of the prestes and shall know the trueth they shall make an accompte in the daie of iudgement So saieth Sapience vnto The store-house of God not comon to all the people I did sette furth my wordes and ye did not heare Therfor shall I also laugh in your perdicion As the housholder dothe not make his store-house or his wardrobbe common to all men but he hath in his house some that deliuer some that receaue So in the howse of God ther be some that teache some that learn Thus moche Chrysostome Whose saieng I nede not to expownde yt ys so plain of yt self Ye perceaue that he teacheth yowe that God hath sette this ordre that the preistes shoulde be teachers and the people learners and that for this cause God hath willed the scriptures shoulde be obscure Whiche in the ende of his saing he coÌ„mendeth vnto vs to be remembred by Ã goodlie Similitude that the housholder maketh not his storehouse and wardrobbe coÌ„mon to Scripture the store-house of God all but certain do deliuer and other do receaue no more theÌ„ ys deliuered The Storehouse ys the scripture wher in for the feading and cloathing of mans sowle ys reposed great plentie of knowledge whiche yet God hath not made common to all men to take at their owne pleasures But he hath appointed officiers to be kepers of this store which be his preistes to geue yt furthe to the people in due tyme and in due maner and forme As all men haue not discrecion to vse plentie well but some will wast yt some will abuse yt and turne yt to other vses then yt was made or appointed for therfore they haue not accesse vnto yt So all men hauing not grace and discrecion to vse the plentie of Gods knowledge in the scriptures well they wast yt that ys they sett litle by yt they do but bable and talke of yt yt runneth aboute their lippes as the meate doth aboute the childes mouthe bosom and cloathes and ys wasted but yt

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

a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substaÌ„ce but diuerse in maner Caluery but in euery place where Chryst ys knoweÌ„ and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the staÌ„derd bearers of the wicked armie of the enemies of gods trueth ys but a violeÌ„t or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes ParliameÌ„t house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh mencioÌ„ of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad BurdegaleÌ„ cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solÃ¹m in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant euÌ„ in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius Ã terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett

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

then August de peccatormerit remiss holie bread vsed in the primitiue Churche other meates although yt be not saieth he the bodie of Chryst And yet this bread accompteth he not though yt be a Sacrament to them and an holie signe amonge the miraculouse workes of God no more then the Church did the holie bread whiche the people receaued on certain daies Wherfor if the Sacrament were but a sign or token onelie as Oecolampadius saieth yt ys then yt should be but as the bread of the Catechumeni the newe conuerted to Chryst and as the holie bread of Christian people whiche S. Augustine accompteth but as an holie thing and yet referred yt not into the nombre of the miraculouse workes of God No more wolde these holie and auncient Fathers which I haue alleaged so haue esteemed the Sacrament and set yt furth by the great workes of God as a miraculouse worke requiring faith to be beleued to contein more than reason can conceaue or Figures coÌ„tein what reason can conceaue the Sacr. what faith must beleue senseis iudge And therfor the holie fathers haue traueiled to staie and confirme the faith of the Chrystians by examples of workes doen miraculouslie by Gods power accompting this as one of the same kinde or sorte This being well weighed and considered by the Fathers in the Lateran Councell wher were assembled no small nombre of learned men as well of the greke church as of the latin as the Patriarkes of Hierusalem and Constantynople Archebishoppes 70. Bishoppes 400. of other Fathers 92. with the Ambassadours of the Grecian and Romain Empire and the Oratours of Hierusalem Fraunce Spain Englonde and Cypres for the declaracion and confirmacion of the faith in this matteir accordinge to the doctrine of the holie Fathers and to the confutacion of the wicked doctrine of Berengarius at that time yet lurking in corners this Canon was ther agreed vpon and set Concil Lateran cap. 1. de fide cathol furth Verum Christi corpus sanguis in sacramento Altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate diuina The verie bodie and blood of Chryste are verilie and trulie conteined vnder the formes of bread and wine in the Sacrament of the aultar the bread and wine being transubstanciated into the bodie and bloode by the power of God Thus the Councell whiche was celebrated aboue thre hondreth yeares agone Nowe Reader thowe seest the learning and faith of Chrystes Church in this matter of transubstantiacion not onelie nowe in these daies professed taught and beleued through oute all Chrystendome but also aboue three hondreth yeares agon in the great and generall Councell Lateran and so by Fathers testified before and vppewarde vntill ye come to the primitiue church Wherfor minding here after to touche yt more as occasion shall be ministred I think this for this time sufficient to moue anie man to haue a regarde to his faith that hath not solde him self ouer to liue vnder heresie disobedience and sinne Nowe therfor I returne to my pourpose THE TWO AND FIFTETH CHAP. OPENETH the mindes of Sainct Basill and Sainct Ambrose vpon the woordes of Chryst THinke not gentle reader but that ther be manie lefte not here alleaged as Optatus Dionisius Alexandrius Hilarius Origen and other which geue goodlie testimonie for the veritie of Chrystes bodie in the Sacrament But here we alleadge none but soche as treacting of these woordes of Chryst This ys my bodie This ys my bloode doe geue vs their doctrine for the true vnderstanding of them wherfor the other omitted this ordre hath brought vs to S. Basill in the greke churche and to S. Ambrose in the latin church S. Basill to whom this question was moued with what feare what maner Basil quaest compend explic qu. 172. of faith or assured certentie and with what affection the bodie and blod of Chryst shoulde be receaued made this aunswer Timorem docet nos Apostolus dicens Qui edit bibit indignÃ© iudicium sibiipsi edit ac bibit At verÃ² certitudinis perfectioneÌ„ inducit fides verboruÌ„ Domini qui dixit Hoc est corpus meum quod pro vohis datur Hoc facite in meÃ m coÌ„memorationeÌ„ The Apostle teachethvs the feare saing He tht eateth and drinketh vnwoorthilie he eateth aÌ„d drinketh vnto himself iudgement But the perfection of certitude induceth the faith of the woords of our Lorde who saied This ys my bodie whiche ys geuen for yowe Doe this in the remembrance of me Thus moch S. Basill for aunswer to the question For the better vnderstanding of which aunswer consider that this question ys propownded as of them that were vnlearned and wolde be simplie S. Basill how he taught the simple to beleue of the Sacrament instructed in the faithe of Chryst to the instruction of whiche kinde of people S. Basill appointed him self in the solucion of this question and other Wherfor yt ys to be thought that in this solucion he taught the simple and plain trueth Nowe then teaching them that these woordes This ys my bodie doe instruct them what faith they shoulde haue in the receipt of the Sacrament what dothe he but teach that these woordes must be taken as they sownde and so by them to haue this faith that Chrystes verie bodie ys in the Sacrament according as the woordes doe sownde For consider wolde this holie man trowe ye teache the people to grownde their faith vpoÌ„ these woordes if their faith shoulde not be grownded ypon them as they lie but vpon this sense this ys a figure of my bodie Yf the faith of the people of the Sacrament aught to be none other but that yt ys but a figure of the bodie and not the bodie yt self wolde he haue moued them to beleue the woordes as they be spoken and not haue taught the true sense that they aught to grownde their faith vpon in dede No chrystian will so thinke of so woorthie a man as this was And therfor ye maie perceaue that this holieman Ca. 25. 37. 44. vnderstoode Chrystes woordes simplie in propre sense and taught therbie the very presence of Chrystes blessed bodie and bloode in the Sacrament as before ys saied and shall be plentifullie declared in the thirde booke S. Ambr. booke of Sacr. reiected of OecolaÌ„p as S. lames epistle by Luther for their plaintrueth Nowe foloweth S. Ambrose in whome I finde soche copie and soche plentie of plain and euident places to open and declare the right and true vnderstanding of this scripture This ys my bodie that as a man comming into a goodlie garden garnished adorned and pleasantlie furnished with all delectable and swete flowres can not tell which flower to take first Euen so I beholding S. Ambrose and the plentie of goodlie liuely places in him I knowe not whiche to take first But bicause he ys so plain in gods treuth and

will therfor leaue him and heare the minde of his yocke felowe whom we Hieron ad He did q. 2. haue in this place appointed to be S. HieroÌ„ who writeth thus Nos autem audiamus paneÌ„ quem Dominus fregit deditî€‚ue Discipulis suis esse corpus Domini saluatoris ipso dicente ad eos Accipite comedite Hoc est corpus meuÌ„ caliceÌ„ illuÌ„ esse de quo iterum locutus est Bibite ex hoc omnes Hic est sanguis meus noui testamenti qui pro multis effundetur Iste est calix de quo in Propheta legimus CaliceÌ„ salutaris accipia alibi Calixtuus The bread which our Lord gaue was his bodie aÌ„d the cuppe hys blood inebrians quÃ m praeclarus est Si ergo panis qui de coelo descendit corpus est Domini vinum quod Discipulis dedit sanguis illius est noui testameÌ„ti iudaicas fabulas repellamus c. But let vs heare that bread which our Lord brake and gaue to hys Disciples to be the bodie of our Lord our Sauiour forasmoch as he saied vnto theÌ„ Take and eate This ys my bodie And the cuppe to be that of the which again he saied Drinke ye all of this This ys my blood of the newe Testament which shall be shedd for manie This ys the cuppe of the which we read in the Prophete I wil receaue the cuppe of saluacion And in an other place Thy cuppe inebriating ys verie noble Yf therfore the bread that descended froÌ„ heauen ys the bodie of our Lord and the wine which he gaue to his Disciples ys his blood of the newe Testament let vs repell the Iewish fables Thus moch S. Hierom. For the better vnderstanding of this saing yt ys to be considered that a certain vertuouse woman named Hedibia sent to sainct Hierom to be resolued in certain questions Among the which she desiered to be instructed how the saing of Chryst in S. Matthew was to be vnderstanded wher he saied I will not from hencefurth drinke of this generacion of the vine vntill that daie in whiche I shall drinke yt newe with yow in the kingdome of my Father To the answeringe wherof he declareth vnto her first the fond opinion of some that vpon that place inuented a fable that Chryst shoulde reign a thousand yeares corporally in which time of his reign he shoulde drinke wine and so shoulde be fullfilled hys saing that he wolde drinke no more wine Heresie of the Millenaries vntill he dranke yt in the kingdom of his Father in the whiche he shoulde then reign But sainct Hierom well vnderstanding howe great and howe weightie a matter was spoken of in the place wher from these woordes were taken namely of the bodie and blood of Chryst and being greued that yt being so great a worke of God so great a benefitt to man shoulde be intermengled and obscured with soche vain inuentions of soche fables he openeth the true sense of the place and moueth the good woman Hedibia that all soche phantasies reiected and forsaken she shoulde regarde the woordes of Chryst and credit them and that the bread and wine that Chryst spake of in that place were no soch thinges as vpon which soch vain fables should be grownded but they were the bodie and bloode of Chryst forasmoch as he that can speake but trueth saied Thys ys my bodie Thys ys my bloode Now coÌ„sider with me yf Chryst had geueÌ„ to hys Apostles but Bread aÌ„d wine S. Hierom his woordes weighed aÌ„d conferred with the doctrine of the ProtestaÌ„tes as figures of hys bodie and blood wolde S. HieroÌ„ being required to geue the true vnderstaÌ„ding of the scriprure aÌ„d he taking vpoÌ„ him so to doe wold he trowe ye haue saied Let vs vnderstaÌ„d that the bread which our Lord gaue to his Disciples was his bodie aÌ„d that the wine which he gaue was hys blood except we should beleue aÌ„d vnderstaÌ„d theÌ„ so to be in dede Were this an opening of the true vnderstanding of the scriptures Were yt not raither an hiding or a darkning of the scriptures to bid vs to beleue one thing aÌ„d the scripture biddeth an other He biddeth vs beleue that yt ys the bodie aÌ„d blood of Chryst that Chryst gaue to his Apostles aÌ„d the scriptur as the Aduers saieth biddeth vs beleue that they be but figurs Wold S. HieroÌ„ being alwaies an enemie to heresie teache soche an heresie Wolde not he raither if the trueth had ben so haue taught this vertuouse woman the trueth of the matter that she sought at his hand and saied vnto her This vnderstand that the bread and wine which Chryst gaue to his Apostles were but figurs of the bodie and bloode of Chryst and not the thinges themselues And alleaging Chrystes woordes This ys my bodie This ys my bloode wolde he not if they had ben so to be vnderstanded haue saied these woordes are spoken by a figure they be figuratiue speaches and are thus to be vnderstanded this ys a figure of my bodie this ys a figure of my bloode To instructe theÌ„ that NomencioÌ„ of figuratiue speache in S. HieroÌ„s woordes wolde learn the true vnderstaÌ„ding of this scripture if yt were so to be vnderstanded this were the right waie of teaching But here ys no soche woorde here ys no soche maner of teaching And yt ys to be thought that S. HieroÌ„ was not ignorant howe to teache neither was he ignoraÌ„t of the trueth that in this place shoulde be taught Wherfor seing he knewe the trueth and knewe howe to teache yt and nowe he was in place to teache and had good occasion being as ys saied therunto required for somoche as he willeth vs to vnderstande that the bread and wine whiche Chryst gaue to this Apostles were his bodie and bloode and the cause why we shoulde so vnderstaÌ„de theÌ„ ys the woorde of Chryst saing This ys my bodie This ys my bloode Let vs thinke and beleue that the trueth of this matter ys that his bodie and bloode be present verilie in the SacrameÌ„t and that the woordes of Chryste are to be vnderstanded withoute figure simplie and plainlie as they lie And that yt ys the bodie of Chryst the woordes which S. Hierom vseth as the conclusioÌ„ of the matter dothe also prooue For thus he concludeth Si ergo panis qui de caelo descendit c. Yf then the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his Disciples be his bloode of the newe testameÌ„t let vs cast awaie Iewish fables As who might saie forasmoche as these woordes of Chryst speake of no cheering nor banquetting that the Iewes doe dreame shall be in Chrystes worldlie kingdom but they speake of the bread which Chryst gaue to his Apostles which they saie to be his bodie and of the wine which they saie to be his bloode therfor let vs cast awaie soche vain fables and cleaue to the true

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

preist And if they doe let them be openlie rebuked of the Bishoppe Here we finde soch order commaunded as the catholique church for all the west part of yt obserued namelie that the people shoulde heare Masse euerie sondaie but of communion here ys no title A like decree we finde in an other Concil Aurelian councell in these woordes CÃ¹m ad celebrandas missas in Dei nomine conuenitur populus non ante discedat quÃ m Missae solemnitas coÌ„pleatur vbi Episcopus non suerit benedictionem Ã sacerdote percipiat When they be come together in the name of God to celebrate Masse the people maie not departe before the solemnitie of the Masse be fulfilled And wher ther ys no Bishoppe present let them receaue the benediction of the preist This decree commaundeth no more but that the people shall not departe vntill Masse be doen of the communion therys no woorde S. Augustin also made this ordeinaunce as yt ys to be seen in the first distinction of consecracion in these woordes Et hoc attendendum vt missae peculiares quae per dies solemnes Ã sacerdotibus fiunt non ita in publico fiant vt propter eas populus Aug. de conse Dist 1. cap. ct hoc Ã publicis missarum solemnibus quae hora tercia canonicÃ¨ fiunt abstrahatur sed sacerdotes qui in circuitu vrbis aut in eadem vrbe sunt populus in vnum ad missarum publicam celebrationem conueniant And this ys to be obserued that the peculiar Masses that be saied of the preistes vpon the solempn daies be not so openly doen that for them the people be not drawen awaie from the publique solemnitie of Masses whiche be canonicallie doen the thirde howre But the preistes that dwell aboute the cytie or within the same citie and the people also shall come together to the publique celebracion of Masses Thus he In this ordeinanceye first perceaue that peculias Masses were saied in one citie beside the high or coÌ„mon Masse to the which the people might so resorte as that they might not be letted or withdrawen froÌ„ the high Masse Ye see again that both the preistes that had saied Masse and the people that had heard theÌ„ were appoincted neuer the lesse to come to the high Masse Now if none maie be present as the Aduersarie teacheth but soch as will communicate and these preistes hauing saied their peculiar Masses and ther communicated must yet be present at the high Masse by S. Augustines ordeinance yt foloweth that the doctrine of the Aduersarie ys contrarie to the ordeinaunce of S. Augustin And although the name of Masse be so odiouse to the Proclamer yet ye maie perceaue yt was not so to sainct Augustine bus he aloweth both peculiar Masses and high or publique Masses at bothe the whiche although the people might and aught to be yet ther ys no commaundement for them al to communicate as in his ordeinaunce yt ys to be perceaued What shall I nede anie more to saie in this matter sith yt ys manifest by manie practises of the primitiue and auncient churche that both pristes at the ministracion and other persons as well wholl as sicke did and therfor maie nowe receaue the blessed Sacrament alone withoute a nombre of coÌ„municantes And therfor to returne part of the Proclamers woordes home to him and his complices again I saie O mercifull God who wolde thinke ther coulde be so moche wilfullinesse in the heart of man so maliciouslie so slaunderouslie to caluminate the Churche for that she like a good mother doeth suffer her children to take their blessed and holie foode of Chrystes bodie and blood either by nombre or by one alone as deuocion and occasion shall serue sith that both maners haue ben allwaies practised as before ys prooued Wherfor we maie trulie saie O Iustine o Tertullian o Basill o Hierom o Chrysostom o Austen o Leo o auncient councells if we be deceaued ye are they that haue deceaued vs. But sure we are that we are not deceaued but we rest in the trueth that ye haue taught vs. But alas whose heart wolde yt not greiue to see the blasphemie of the Proclamer against Chryst and S. Paule and his detestable slaunder of the holie doctours whom he chargeth to haue taught him his Scismes diuisions and heresies Ys Chryst who ys the trueth the ministre of heresie Ys Paule the doctour and Apostle of the gentiles the teacher of Scismes Be the holie doctours and Fathers of Chrystes Church who haue ben pastours and feaders of Chrystes flocke and kepers of the same with in his folde in vnitie and peace the authours of diuisions and dispersions of the shepe of Chryst Naie yt ys Sathan the first lie maker the father of lies and vntrueth the authour of diuision betwixt God and man that hath taught him heresie Scisme and diuision whose wicked inspiracion the more ys the pitie he foloweth For neither Chryst nor Paule not Iustine nor Basill c. hath taught that the celebracion or ministracion of Chrystes Sacrament ys not godlie or good if ther be not manie communicantes at yt But they haue taught that manie maie receaue yt and that manie did receaue yt and that one alone maie receaue yt and that diuerse alone did receaue yt and both to be true And nowe to ende this matter as the Proclamer hath doen all that he can and yet by no autoritie as ys saied hath prooued that a preist or anie other maie not receaue alone so I saie that neither he nor all his complices though they be ioined all together shall euer bring furth anie expresse place of scripture Councells or doctours that doeth by commaundement forbidde a well disposed chrystian to receaue the Sacrament alone And thus the three principall partes of the Masse being auouched by scriptures Councells and doctours I shall confirme the same by miracle wrought by God in the blessed Sacrament in the Masse time THE TWO AND FOVRTETH CHAP. DROOueth the trueth of these matters of the Sacrament by that yt hath pleased God to confirme the same with miracles ALlthough the cominge of Chryst into the flesh was most certenly taught by promisses figures and prophecies as before in the first booke ys saied yet the same his coming his conception his birth and abode with vs was commended vnto vs by manie protentes miracles and woonders which the Gospell doeth declare Euen so yt hath pleased the goodnesse of God well knowing owre infirmitie and weaknesse to deale with vs in the matter of the Sacrament of the bodie and bloode of the same his Sonne Iesus Chryst The certen trueth wherof although by figures prophecies and by the liuelie woorde of Chryst himself yt be certenlie commended vnto vs yet to the consirmacion of the same trueth to vs warde which otherwise in yt self ys most certen yt hath I saie pleased him to confirme the same trueth to vs by diuerse miracles that we maie be

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

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

Chryst by faith and syncere charitie But that we haue no maner of coÌ„iunctioÌ„ with him after the flesh that we verilie denie and that we saie ys altogether against the scriptures Doth he thinke the power of the mystical benediction to be vnknowen vnto vs which wheÌ„ Chryst dwelleth in vs corporallie not onlie spirituallie The receaued doctrine in all the Church ys that Chryst ys verily and substaÌ„tiallie present in the SacrameÌ„t yt ys doen in vs doth yt not also by the communication of Chrystes flesh make Chryst corporallie to dwell in vs And a litle after he saieth Wherfor yt ys to be consydered that not by inward disposition onelie wihiche ys vnderstand by charitie Chryst dwelleth in vs but also by naturall participacioÌ„ c. These thinges haue we recited that what soeuer they be that shall read thys they shoulde the more clearly perceaue that we defende the doctrine receaued in all the Churche whiche ys that in the supper of our Lorde are verilie and substanciallie present the bodie and bloode of Chryst Thus moche the Germans in their Apologie I suppose this proclamer will nowe take a better minde with him and somwhat contracte and drawe in the large sales of his great bragge so vehementlie puffed vppe with a mightie vain gloriouse winde when he seeth the learned of Germanie so franklie and plainly publishing their faith whiche though yt be not in euery point sownde yet auouche they the contrarie to the doctrine of this proclamer and encouÌ„ter with him in this chalenge For first they coÌ„fesse the very substaÌ„ciall presence of the bodie and blood of Chryst in the Sacrament Secondarely they confirme the same by the authoritie of all the Christian churche as well the latin as the greke church for that in them both not nowe onely but of olde time also yt hath ben so taught receaued and beleued Thirdly they alleadge a clere and most plain place oute of Cyrill whiche by their iudgement as yt dothe appeare doth manifestly and inuinciblie proue the corporall presence of Chryst in the Sacrament And as yt so doth by their iudgement so doth yt by the iudgement of all catholike men not onelie withstand this prowde Goliath But yt plainly ouerthroweth hym Of the force of whiche sentence more shall be saied hereafter Fourthlie earnestly acknowledging this trueth and willing yt to be knowen to all the worlde they declare that the cause of their thus writing ys that all men might knowe that they do defende the trueth receaued of all the Churche which ys saie they that the bodie and blood of Chryst be verilie and substanciallie in the Sacrament This then being a treuth that ys and hath ben receaued of all the wholl Church of Chryste as besides these mens confession all catholique people through oute all christendome do acknowlege yt so to be I praie thee good Reader what parte doth this maÌ„ take to defende who with might and main dothe maintein the coÌ„trarie And impugneth that that the wholl Churche receaueth reuileth that that the whol Church reuerenceth blasphemeth that that the wholl Churche honoureth and that so arrogantlie and impudeÌ„tlie Yt ys pittie that ther ys so moche impudencie and so moche arrogancie The Proclamer ys to be pitied mixed with vntrueth in him I saie pittie for that he ys Gods creature and in Baptisme once professed Christes name in this respecte charitie moueth me to pittie him and the more for that he receauing the plentifull giftes of God doth so wickedlie to the more encrease of his damnacion abuse them and forsaking God and his trueth becometh enemie to them bothe which he well declareth in that with soche violence he impugneth and blasphemeth them both In this parte and respecte as I caÌ„ not ioin with him so for my masters cause and the defence of my Mother the catholique Churche in whose house I desire to coÌ„tinewe I coÌ„tende with him and conteÌ„ne him yea and hate him not the substance that God hath created in him but the wicked heresie that the Deuell hath breathed into him by which as he ys become enemie to God so must all the people of God become enemies to him as of the Prophet Heresiemaketh maÌ„ enemie to God Psalm 148 Dauid we haue good example Do not I o lord saeth he hate them that hate thee And am not I greiued with those that ryse vppe against thee Yea I hate them right sore euen as though they were my enemies And yet as I moue my penne against him So shall I moue my tounge to praye for him Possible yt ys that he being in the highest of his mischief maye be stryken downe as Paule was in the hyghest of his rage of persecucion Saincte Augustine when he walked in heresie and did most stowtly contempne the catholique professioÌ„ of Christes name yt pleased God sodenlie as yt were to geue him a newe minde and caused him to reuerence that that before he despiced The like happie chaunce I wishe this maÌ„ against whom yf I haue ben or in this boke shall seme to be sharpe let yt be referred to the euel cause wich the man defendeth and not the person himself The doctrine ys so wicked so directly against Gods holie woord so discrepant from the holie Councells so dissonant from the auncient Fathers so dissenting froÌ„ the common consent of Christian people so iniuriouse and contumeliouse to the wholl Churche that hath ben from Christ vntill this daie that yt ys by no means tollerable Nowe Reader I trust thowe seist that as moche as this iolie Chalenger required ys nowe perfourmed to him let him therfor perfourme his promesse and subscribe to the catholique faith and confesse Christes reall presence in the Sacrament Yf he will yet maliciouslie persist and saie ther ys no scripture nor doctour nor Councell brought furth that plainly proueth yt theÌ„ we must prouoke to iudges Yf he will not beleue the Germanes being Protestantes not Erasmus who ys accompted of them an vppright man not the Catholiques of our owne contrie and of other contries not the Councells which be alleaged not Cyrills plain and manifest senteÌ„ce not the coÌ„mon receaued faith of the wholl Churche as well of that of the olde time as that that ys nowe bothe of the latines and of the grekes not the plain woordes of Christ who plainlie saith This ys my bodie Whiche woordes Erasmus saieth be owre sure and vmmoueable fundacion I praie thee Reader whome will he beleue besides himself Who shal bringe furth that one scripture doctour or Councell that he will accept as plainlie prouing the matter None but he himself or his likes moche like to the Felon that pleadeth not giltie and stoutlie crieth to be tried by God and the contrie And when by verdict of the iurie and sentence of the iudge he ys coÌ„deÌ„ned he defieth theÌ„ all callinge bothe iudge and qÌ„st false harlotts ad saieth that true meÌ„ wolde neuer haue coÌ„deÌ„ned him But the true meÌ„ that he meeneth be

soche as heys himself Soche true meÌ„ they be nowe also that this maÌ„ wil creditte in this matter eueÌ„ soche as he ys himself yf he doe refuse all these kindes of meÌ„ aboue produced But howesoeuer he shall take this and the rest of my booke in outwarde countenance I trust yt shal touche his conscience And then as Chrysostom Smalle conforte wher conscience ys consounded saieth Leuis erit consolatio vbi conscientiae sentiunt se esse confusas Yt ys but a light or small comfort when the consciences of men perceaue them selues confownded God of his mercie reduce him and all that be gone astraie home to hys folde again that they be not in his terrible iudgement confownded before him and all his Angells Nowe Reader that the order of this my rude worke maye be knowen vnto Ordre of the Booke thee vnderstaÌ„d that wher the enemie of Gods trueth hath in his saied sermoÌ„ made his boast that he ys sure that not one senteÌ„ce caÌ„ be brought by the catholiqÌ„s to proue the Articles ther by him rehersed amoÌ„ge the which beside the reall and substaÌ„ciall presence of Christ in the SacrameÌ„t he addeth manie other thinges apperteininge to the same which he ioineth together vnder one predicameÌ„t that ys that we haue no proof for them that he maye be perceaued to be a vain and false man I will proue yt by scriptures doctours and Councells And incidentlie diuerse other of his rehersed matters to this principal apperteining Whiche allthough I ouerpasse them not in soche maner as he doth onelie to saie and nothing to proue or improue theÌ„ as they be of him vttered yet ye shall finde theÌ„ answered wher occasion ys ministred to speake of soche matter And although manie profownde and excellent learned men whose latchettes of their shoes I am not woorthie to loose haue woorthlie written in this matter yet for that none of them to my knowledge hathe after this maner proceaded orderlie to expownde the scriptures that treact of the Sacrament whiche methinke to the confutacion of this man ys necessarie I will by the helpe of God that waie proceade and not by mine owne phantasie but by the verie mindes of the doctours truely seke oute the true vnderstanding of them And for that these scriptures be in three sundrie bookes of the Bible that ys in the olde Testament in the Gospells and in the epistles ther The contens and ordre of this work for the matter beinge loÌ„g I haue diuided this rude worke into three bookes In the first booke are opened soche promisses figures and prophecies of the olde Testament as appertein to the Sacrament The seconde booke geueth yow vnderstanding of the scriptures apperteininge to the same conteined in the vj. of sainct Ihon his Gospell the xxvj of sainct Matthew and in the xxiiij of saincte Luke The thirde booke expowndeth so moche of the tenth and the eleuenth chapiter of the first epistle to the Corinthians as toucheth that matter and also one sentence of the epistle to the Ephesians and one other to the Hebrues In this exposition to the more confutacion of the Aduersaire and confirmacion of the catholique I for the most part bringinge sundrie and diuerse doctours vpon euerie text doe ioin a greke doctour and a latine together that the concord and agreement of bothe churches maye well appeare and fullie be seen So haue I also ioined the doctours that haue written within the compasse of these nine hondreth yeares to them that haue written before that yt maie be iudged whether that these of the later time doo differ or dissent from them of the auncient time in the substanciall poinctes of our faith as the aduersarie saieth they doo By which processe geÌ„tle Reader thow shalt I trust perceaue that where the arrogante Philistine both blasphemouslie and vntruelie hathe said of the Catholique Church of the liuing God that yt hathe not one scripture one doctour nor one Councell yt hathe vndoubredly as touching the blessed SacrameÌ„t and other articles apperteining to the same not onelie al the holie Scriptures that treact of that holie mysteric but also the holie Fathers and Councells that speake of the same both Grekes and latines and them aswel of the auncient time before a thousand yeares as theÌ„ that were of the later time within the coÌ„passe of a thousand yeares So that the scriptures being thus explained by the common consent of so manie doctours and all the same also conspiring vpon this one trueth as yt shall be perceaued not by a vain bragge withoute proofe but by euident and plain testimonie we maic as truelie as boldlie returning his bragge into his owne lappe saie that this philistine and his coÌ„plices for the maintenance of their heresie against the presence of Christ in the blessed SacrameÌ„t haue not one scripture one doctour nor one CatholiqÌ„ CouÌ„cel to make for theÌ„ Which thiÌ„ge I dare saie the indiffereÌ„t Reader wheÌ„ he shal haue perused this booke wil not feare to auouche with me And wishinge that this my laboure might be profitable to the simple and Catholique Church Christes ParliameÌ„t house vnlearned for whose helpe I haue most speciallie taken yt I haue framed my writing as neare as the matter will suffre to their capacities And wher in ciuill and politike regiment Lawes Actes and statutes haue their force by Councells and Parliamentes therfor wher the veritie of Christes reall presence in the Sacrament ys a trueth establissed enacted and receaued by Christes Parliament house I meen the catholique Churche yt liketh me oftentimes to allude to the name and therto agreablie to name this booke I haue Title of the booke not enteÌ„ded to fall one heere breadth froÌ„ the faith of the catholiqÌ„ Churche Yf anie thing hath slipped from me I submitte yt to the correction of Christes catholique Churche and my self also Prainge thee god Reader to accept my labours in good part and remembre me in thy prayers Vale. THE FIRSTE BOOKE THE FIRST CHAPITER VPON OCCASION THAT THIS ADVERSARIE THIS PROCLAMER AND CHALENger wolde haue the scriptures red of all men presupposing the same to be easie to be vnderstanded entreth as by preamble to treact of the difficultie of the scriptures and to prooue that they aught not of all men to be red without an hable interpretour or teacher HAVING in pourpose to declare by the testimonie of the noble men of Christes Parliament house the enacted and receaued treuth or true meening of all or most of soche scriptures as treact of the blessd Sacrament of the bodie and bloode of our Sauioure Christe ther cometh to my minde the doctrine of Luther the great Progenitour of this Aduersarie who in his booke De seruo arbitrio Luther de seruo arbitr as other his ympes likewise in their bookes teacheth that the scriptures of them selues be easie of all men to be vnderstanded and nede no interpretour Wherunto also the more to infatuate the people he addeth

together ye shal easilie perceaue Which I saie not as that ther ys in dede no agrement or consonant trueth betwixt theÌ„ But that yt maie the raither appeare and be wel knowen that the trueth of the historie of the Gospell lieng hid yt ys not easie for euery man to finde oute the same Chrysostom also findeth an other obscure place for thus he saieth Illud ChrysostoÌ„ in pri Matth. quoque inter occulta numeratur quomodo Elizabeth de Leuitica existens tribu Mariae cognata dicatur That also ys to be enombred emonge the hid thinges howe that Elysabeth being of the tribe of Leui maye be called the cosine of Mary Forasmuche as the lawe was that men shoulde marrie within their owne tribes yt dothe appeare that Elisabeth being married to Zacharie she was of the same tribe Likewise that Ioseph being of the tribe of Iuda and marrieng the virgen Mary that she was of the same trybe Whiche thinge ys declared by saincte Hierom and Chrysostom also in soluing this double Why the Euangelistes do bring the ordre of the genealogle of Christ to Ioseph seing that Ioseph was not the father of Christ in dede but his putatiue or supposed father To this they answere that Ioseph and Mary being of one tribe the Genealogie commeth right to Christe So then Mary being of the tribe of Iuda and Elisabeth of the trybe of Leui the doubte staÌ„deth howe the virgen Marie shoulde be cousin to Elisabeth And yet the Euangelist saincte Luke recitinge the woordes of the Angell saieth Et ecce Elizabeth cognata tua ipsa concepit filium in senectute sua And beholde Luc. 1. thy cousin Elisabeth she also hath conceaued a sonne in her olde age Also yt ys not withoute Doubte that ys saied of our master Chryste as the Euangelist saincte Marke reciteth wher he speaking of the coming of Marc. 13. the Sonne of man to the general iugement saieth De die auteÌ„ illa hora nemo nouit neque Angeli in caelo neque filius nisi pater But of that daie and howre knoweth no maÌ„ no not the Angells which are in heaueÌ„ neither the Sonne himself saue the Father oneli Whiche doubte ys liuelie opened aÌ„d sett furth by the holie father Chrysostom in the xlviij homelie vpon saincte Matthew wher emong other godlie woordes as touchinge this matter he saieth thus Quis haec vnquaÌ„ Chrysost hom 48. dicere potuit Patrem filius optimÃ¨ nouit eo prorsus pacto quo pater filium diem autem illum ignorat Praeterea Spiritus dei profunda inuestigat Filius verÃ² nec tempus nouit Sed quomodÃ² quidem iudicare oporteat non fugit eum archana singulorum clam eo non sunt quod autem multo vilius est id ignorat Adhuc quomodÃ² is per quem omnia facta sunt sine quo factum est nihil diem illum ignorabit Qui enim secula fecit is profectÃ² creauit tempora diem produxit quomodÃ² igitur quae ipse produxit ignorat Who coulde at any time saieth Chrysostom saie thesethinges The Sonne knoweth the Father verie well and eueÌ„ the verie same waye that the Father knoweth the Sonne and dothe he not knowe that daie Moreouer the Spirit of God searcheth the depe Botomes of the secretes of God and dothe not the Sonne knowe the time But howe he must Iudge the worlde he ys not ignorante and the secretes of all men are not hidden from hym and ys he ignorante of that that ys not so wourthie a thinge Howe also dothe he by whom all thinges are made and withoute whom nothing was made not knowe that daie he that made the worldes he trulie created the tymes and brought furthe the daie howe theÌ„ doth he not knowe that that he produced Thus moche Chrysostome wherby ye maie see what doubte ther ys in the text Whiche yf yt shoulde be vnderstanded as yt lieth what errour and heresie shoulde spring oute of yt Thus as many a man swimming aboue vpon the smoothe of the water seeth not the depe botome therof So manie a man readinge the smoothe face of the Scripture seeth not the depe doubtes of the same Algasia and Hedibia women bothe vertueouse and studiouse by their studies Hieron ad Alg. qn 1. perceaued many darke places in the scriptures whiche they not taking vpoÌ„ them rashlie to explicate as persuading them selues that the scriptures were not easie and plain sent from the fordest partes of Fraunce to saincte Hierom then being at Bethleem the one of them twelue questions The other eleuen questions whiche all be of the newe Testament as well of the gospells as of the Epistles Algasia moueth this doubte whie saincte Iohn the Baptist being in prison sent hys disciples to Chryste asking him this questioÌ„ Arte thowe he that shall come or do we looke for an other seing before he had appointed him Luc. 7. Ioan. 1. with his fingar saienge of him Ecce agnus Dei ecce qui tollit peccata mundi Beholde the laÌ„be of god beholde him that taketh awaie the sinnes of the worlde Yt augmeÌ„teth the doubte also that Ihon had baptised Chryste at which time he knowing him to be Chryst the verie Messias did not onelie saie to Chryst I haue nede to be Baptised of thee and comest thowe to me But also sawe the heauens open and the Spirite of God descending like a doue Matth. 3. and lighting vpoÌ„ him and heard also the voice from heauen saieng Thys ys my beloued Sonne in whoÌ„ I am wel pleased howe then dothe he aske this whether he be the Messias that shoulde come or that they must looke for an other Thys as I suppose maie well appeare to be a doubte to a simple reader and not withoute consultacion of learned men to be dissolued Hedibia moueth this doubte emoÌ„g other in the gospell Howe saincte Matthew saieth Mary Magdalen with the other Mary fell downe at the feete of Ioan. 20. Matth. 28 Hed. qu. 5. Hieron ad Christ after his resurrection and helde his feet Seinge that sainct Iohn saieth that Christ forbod her saieng Touche me not For I haue not yet asscended to my Father Yt semeth that one of theise must be vntrue An other doubte moche like vnto this ther ys betwixt saincte Iohn and saincte Marke Sainct Marke saieth when the Sabboth was past Mary Magdalen Marc. 16. and Mary Iacobi and Salome bought swete odoures that they might come and anoynt Iesus And early in the morning the first daie of the Sabboth they came to the Sepulchre when the Sunne was risen Saincte Iohn saieth The first daie of the Sabboth came Mary Magdalen earlie in Ioan. 20. the morning when yet was yet darke Yt ys not verie eafie for an vnlearned reader to agree theise two In the storie of the resurrection of Christe ther be a great nombre of apparant Matth. 28. Ioan. 20. Marc. 16. contrarieties as of the time of the

the misterie of our redemption by these and soche other like figures to the Fathers in their oweÌ„ persons So did he the like by sundrie and manifolde figures in ceremonies and sacrifices of the lawe of Moises What was the wholl preisthood of Aron with all the sacrifices therto apperteining but a prefiguracion of the sacrifice doen by our Sauiour Christe vpon the Altar of the crosse Wherof sainct Paule being not ignorant doth at large treacte in his epistle to the Hebrues not onelie conferring and comparing the thing figurated to the figure but also therby prouing the excellencie wourthinesse value and force of Christes sacrifice confirmeth and establissheth the placing and continuance of the newe Testament so set furthe by the same newe sacrifice to endure for euer In the ninght chapiter he teacheth that the olde lawe had ordinaunces and seruinges of God and describeth the ordre of the tabernacle and the ordre also of thinges Hebr. 9. therin conteined in a brief maner of whiche he saieth he can not speake particularlie And after that he had in a like compendiouse sorte touched the maner of sacrifices doen as well in the first Tabernacle as in the second into the whiche the high preist alone entred once euery yeare and that not withoute blood whiche thinges were figures of better thinges to come as ther he saieth that the holie Goste by these thinges signified that the waie of holie thinges was not yet opened he descendeth to the thinges signified and figurated But Christ saieth he being an high preist of good things to come came by a greater and a more persect tabernacle not made with handes that ys to saie not of this buildinge neither by the bloode of goates and calues but by his owne blood he entred once into the holie place and fownde eternall redemption In the which saieng yt ys woorthie to be noted howe wounderfullie well he adapted the thinges figurated to the figures and therwith declareth the excellencie of them aboue theise In whiche applicacion this we maie learn that the high preist of the lawe figured Christe our high preist The tabernacle by which he entred into the holie place figured the tabernacle of Christes bodie by whiche he entred into the holie place The blood wherwith the preist entred figured the Chrysost in 9. ad Heb. blood of Christe The entring and sacrificing of the high preist once in the yeare figured the sacrificing of Christ and his entringe into the holy place of heauen once for all The cleinsing and purifieng of the people by vertue of the sacrifice of the high preist whiche as saincte Paule saieth purified the vnclean as touching the purifieng of the flesh figured the clensing and purifieng of the consciences of the beleuers from dead workes and all filthinesse of sinne For Lauit nos Ã peccatis nostris in sanguine suo he hath washed vs Apoca. 1. from our sinnes in his bloode saieth saincte Ihon As the death and blood shedding of kiddes and calues and soche other aÌ„d the sacrifices doen by theÌ„ did figure the passioÌ„ and bloodshedding of Christ aÌ„d the holie sacrifice offred by him for he was sacerdos victima both preist and sacrifice by the whiche the beleuing people in Chryst to come were instructed that the Sauiour of the woorlde shoulde die for the sinnes of the same So by figures also were they taught that he should rise again the third daie As by that figure which Chryst applieth to him self for that pourpose in the Gospell Sicut enim Ionas suit in ventre ceti tribus diebus tribus noctibus sic erit filius hominis in corde terrae c. As Ionas saieth he was three daies and three nightes in the whalls bellie So shal the Sonne of man be thre daies aÌ„d three Matth. 12 nightes in the heart of the earth Which figure liuelie declareth not onelie that Chryst shoulde be three nightes in the earth as Ionas was in the belly of the whall But that as Ionas the third daie caÌ„ oute of the whalls bellie aliue So Christ the third daie shoulde rise oute of the earth aliue Whiche thing to be verified and so doen in Chryst all the Euangelistes do testifie As his buryall and abode in the graue and his resurrection was figured by Ionas So was his Ascension by the takinge vppe of Elias in a chariett of fyre into heauen Elias went to heauen by the powre of God Chryst ascended into heauen by the power of his Godhead Tediousnes that should moche offende the Reader moueth me to staie to bring in anie mo figures of Chryste at this present to this pourpose Wherfore I will ceasse at this time any farder to procead therin and treact of the like matter by prophecies which ys the third waie by which God vsed in sundrie times and ages to reueill the misterie of our redemption THE ELEVENTH CHAPITER DECLARETH by the Prophetes of what line Messias shoulde come with his conception birth passion and deathe IN the shewing aÌ„d opening of the prophecies I wil obserue this ordre before vsed First to set furthe of what line Messias shall come Secondlie of his conception and birth Thirdlie of his passioÌ„ and death Fourthlie of his resurrectioÌ„ and last of his asceÌ„sioÌ„ As coÌ„cerning the first As God promised that the same Messias Sauiour of Prophecie of the line and stock of Christ. the worlde should be of the seede of AbrahaÌ„ aÌ„d of the fruict of the bodie of Dauid So long after their times by his prophet Esaie did he manifestlie speak the same Egredietur virga de radice Iesse et flos de radice eius asceÌ„det Ther shal come a rodde oute of the kinred of Iesse aÌ„d a blossom or flowre shal flowrish oute of his roote Who ys the roote the rodde and the flower S. Ambrose expouÌ„deth Esay 11. saing Radix familia IudaeoruÌ„ virga Maria flos Mariae Christus est qui foetoreÌ„ mun Ambr. de Benedict Patriach ca. 4. danae colluuionis aboleuit et odoreÌ„ vitae aeternae infudit The roote ys the familie of the Iewes The rod ys Marie The flower of Marie ys Christ who hath takeÌ„ awaie the stinke and hath powred in the odoure of euerlasting life That Christ ys that flower that the Prophete speaketh of the scriptures also that do ther immediatelie folowe do euidentlie proue Whiche to auoid prolixitie and in consideracion that I writte not to Iewes but to ChristeÌ„ meÌ„ I leaue to induce referring the Reader to the place of the Prophet which he maie easelie peruse supposing yt sufficieÌ„t to shew how Gods woords aÌ„d his trueth ys constante vnifourme and permanente in all ages and howe agreable his woorde spoken by his prophete ys to his promissemade to Abraham and Dauid as before ys mencioned Nowe therfor let vs procead to weigh other prophecies howe they will Prophecie of the coÌ„ceptioÌ„ of Christ Esay 7. aunswer the figures And first the prophecie of the

conception What the figure was ye haue heard The Prophet Esaie being taught of God thus saied Ecce virgo coÌ„cipiet pariet filiuÌ„ Behold a virgeÌ„ shal coÌ„ceaue and beare a SoÌ„ne As the person of the figure for that that nature failed coÌ„ceaued aÌ„d brought furth a childe by Gods power So a virgen wher nature hath not her ordre to conceaue hath besides nature and against the ordre of nature conceaued by Gods power And this prophecie of Esaie doth wel opeÌ„ aÌ„d declare the former prophecie He saied a Rod shal come furth of the kinred of Iesse aÌ„d a flower shal florish oute of his roote Virga virgo est The rodde ys the virgeÌ„ the florishing flower ys the SoÌ„ne of the virgeÌ„ What maner of SoÌ„ne yt ys the Prophete immediatelie declareth Et vocabitur nomeÌ„ eius Emanuel And his name shall be called Emanuel Matth. 1. What Emanuel ys the EuaÌ„gelist declareth Quod interpretatur nobiscum Deus which yf a maÌ„ interprete ys as moche to saie as God with vs. Whiche interpretacioÌ„ geueth vs to vnderstaÌ„d that the SoÌ„ne of this wirgeÌ„ ys the verie Messias God and man who was God with vs For In terris visus est cum hominibus Baruch 3. coÌ„uersatus est He was seen in the earth and was coÌ„uersaunt with meÌ„ or dwelt with men So theÌ„ wher the prophete said A rodde shall bring furth a flower nowe by plain woordes he saieth A virgen shall bring furth a Sonne called Emanuel And that this was fulfilled as yt was prefigured and prophecied the EuaÌ„gelist testifieth CÃ¹m esset despoÌ„sata mater Iesu Maria Ioseph antequam coÌ„uenireÌ„t inuenta Math. 1. est in vtero habeÌ„s de spiritu sancto WheÌ„ Marie the mother of Iesus was maried to Ioseph before they came to dwel together she was founde with child by the holie Goste That she coÌ„ceaued by the holie Goste the Angel testified to Ioseph Ioseph fili Dauid noli timere accipere MariaÌ„ coniugeÌ„ tuaÌ„ Quod enim in eanatuÌ„ est de spiritu sancto est Ibidem Ioseph the soÌ„ne of Dauid saieth the Angel feare not to take vnto thee Marie thy wief For that that ys coÌ„ceaued in her cometh of the holie Goste And to coÌ„clude thus the EuaÌ„gelist saieth Hoc auteÌ„ totuÌ„ factuÌ„ est vt adimpleretur quod dictuÌ„ est Ã Domino per ProphetaÌ„ dicenteÌ„ Ecce virgo coÌ„cipiet pariet filiuÌ„ voca buÌ„t nomeÌ„ eius Emanuel Al this was doeÌ„ that yt might be fulfilled which wasspokeÌ„ Esay 7. of oure Lord by the Prophete saieng Beholde a maide shal be with child aÌ„d shall bring furth a sonne And they shal cal his name Emanuel In this processe yt ys easie to be perceaued how the prophecie auÌ„swereth the figure aÌ„d the EuaÌ„gelist auÌ„swereth both figure aÌ„d prophecie certifieng vs that to be fulfilled aÌ„d doeÌ„ in facte that thei promised the one in figure the other inwoord Christs passion and all notable partes therof conferred to the prophecies Ioan. 3. Esaie 53. Prophecie of Christes passion We haue heard of Chrystes coÌ„minge into flesh by his coÌ„ception aÌ„d birth Now let vs procead to speake of the third which ys his passioÌ„ aÌ„d death And for eÌ„trie theruÌ„to first let vs search by the prophecies wherfor he caÌ„ into flesh Chryste himself saieth Venit filius hominis quaerere et saluuÌ„ facere quod perierat The SoÌ„ne of maÌ„ came to seke aÌ„d saue that that had perished But by what meanes was yt his pleasure to saue that that had perished The Prophet declareth saieng Ipse auteÌ„ vulneratus est propter iniquitates nostras attritus est propter scelera nostra Disciplina pacis nostra super euÌ„ et linore eius sanati sumus He was wouÌ„ded for our offences aÌ„d smitteÌ„ for our wickednes For the chaistesemeÌ„t of our peace was laied vpon him and with his stripes are we healed By what means did he come to his passion and howe came he into the haÌ„des of his enemies By the treason of one of his Apostles who as by the figure was prefigurated solde him to the Iewes as the Brethren of Ioseph solde him to the Ismaelites But that prolixitie maie be auoided and yet so notable a matter not omitted as wherbie the faithfull maie take occasion to reioice in the sowndenesse of their faith and therin glorifie God I will by the helpe of God passe through the storie of the PassioÌ„ as yt ys written of the Euangelistes comparinge euery notable parte of yt with the prophecies wherby shall appeare that the faith of the chrystians beleuing Chryst to haue died for the sinnes of the woorlde and by that death to haue wrought the redemption of the same ys a sure substancial and a grownded faith fownded vpon the vnmoueable trueth of Gods woorde As yt was by his foreknowledge by his holie prophetes liuelie and plainlie spoken howe and by what means Messias should woorke the saluacioÌ„ of maÌ„ EueÌ„ so plainly and liuelie hath our Messias wrought and doen the same in facte that was before spoken in woorde as by this brief comparison ensewing yt shall appeare And to beginne the howre of the passioÌ„ of our Lorde drawing nere which he right wel knewe Sciens Iesus quia venit hora eius vt transeat ex hoc mundo ad Patrem Iesus knowing that his howre was coÌ„med that he should departe oute of this worlde to the father he prepared him and willinglie went to HierusaleÌ„ Appropinquante hora passionis appropinquare voluit loco passionis The howre of Joan. 13. his passion drawing nere he wolde also drawe nere to the place of his passion And therfore as S. Matthew saieth he going vppe to Hierusalem tooke the xii disciples aside in the waie and saied to them Beholde we go vppe to Gregor Hierusalem and the Sonne of man shall be betraied vnto the chief preistes and vnto the Scribes and they shall condemne him to death and shall deliuer him to the gentiles to be mocked to be scourged and to be crucified aÌ„d Matth. 20 the thirde daie he shall rise again By the which his saieng and doing yt appeareth that he willinglie went to suffer his passion Which yet at the instant of the same when Iudas with his companie came to the garden wher he and his disciples were he did more plainlie shewe in effecte For as S. Iohn saieth Sciens Iesus omnia quae ventura erant processit et dixit eis Iesus knowing all thinges that shoulde come on him wente furth and saied whome seke ye They saied Iesus of Nazareth Iesus Ioan. 18. saieth to them I am he As soen as he saied vnto them I am he they weÌ„t backward aÌ„d fel to the grownd Wherbie yt ys manifest both in that that he came to mete them aÌ„d also in that at his meting with theÌ„ with his onelie woorde he threwe theÌ„ on the grownd that he with like power might haue eschaped Ibid. Zach.

Ascendisti in altum cepisti captiuitatem accepisti dona in hominibus Thow arte gon vppe on high thowe hauest led captiuitie captiue and receaued gistes for men That the Prophete did in this sentence speake and prophecie of the ascension of Christe saincte Paule ys wittnesse who alleaging this prophecie proceadeth vppon yt thus Vnicuique nostruÌ„ data est gratia secundÃ¹m mensuram donationis Christi Propter quod dicit AscendeÌ„s in altum Ephes 4. captiuam duxit captiuitatem dedit dona hominibus c. vnto euerie one of vs ys geuen grace according to the measure of the gifte of Christe wherfore he saieth when he went vppe on high he led captiuitie captiue and gaue giftes vnto men That he ascended what meeneth yt but that he also descended first into the lowest partes of the earth He that descended ys euen the same also that ascended vppe aboue all heauens to fullfill all thinges By the whiche woordes that saincte Paule taketh the sainge of Dauid to be a prophecie of Christes Ascencion yt ys more manifest then yt neadeth anie further probacion of me or anie other man But this scruple perchaunce maie moue a diligente reader that the Psalme saieth Thowe arte gon vppe on high thowe hauest led captiuitie captiue and receaued giftes for men or emonge men Accepisti dona in hominibus And the Apostle saieth Dedit dona hominibus He hath geuen giftes to men betwixte geuinge and receauing ther ys a great difference This doubte doth saincte Augustine dissolue writting in this wise Sed Aug. l. 15 de Trinit cum Propheta dixerit Accepisti dona in hominibus Apostolus maluit dicere Dedit dona hominibus vt ex vtroque scilicet verbo vno Phrophetico Apostolico altero quia in vtroque est diuini sermonis autorites sensus plenissimus redderetur VeruÌ„que enim verum est quia dedit hominibus et quia accepit in hominibus Dedit hominibus tanquaÌ„ caput membris suis accepit in hominibus idem ipse vtique in membris suis propter quae membra sua clamauit de coelo Saule Saule quid me persequeris But when the Prophete hath saied Thowe hauest receaued giftes in men or emong men the Apostle hath chosen to saie Thow hauest geuen giftes to men that oute of both sainges the one of the Prophete the other of the Apostle by cause that in bothe ys the autoritie of Gods woord a most full and perfecte sense might be geuen For both be true bothe that he gaue giftes vnto men and also receaued giftes in men He gaue giftes vnto men as the head to the membres the self same also receaued giftes in his membres for the whiche his membres he cried from heauen Saul Saul why doest thowe persequute me Thus moche sainct Augustin Albeit the Scriptures be copiouse and plentifull of Prophecies as well of this matter as of other all teachinge vs one trueth though they be vtterred by diuerse organs or instrumentes of the holie Goste forbicause the holie Goste the Schoolemaster of all trueth ys but one Yet I will not molest the Reader with the rehersall of anie mo well knowing that the truthe ys as Holie Gost schoolmaster of all trueth perfecte as sure and as substaÌ„cial in one senteÌ„ce of the holy Goste as in tweÌ„ti Neuerthelesse he that ys desierouse to read mo prophecies of this matter I referre him to the xlvj psame to the lxiij chapiter of Easie and to the second of Micheas as the holie learned fathers haue taught me Thus praise be to God I haue through his helpe profourmed that that I entended namely declared that the misteries of our RedemptioÌ„ were by diuerse meanes that ys to saie by promisses figures and prophecies reueiled vnto the Fathers by Allmightie God and that in diuerse ages and times as in the time of the lawe of Nature in the time of the lawe of Moyses All whiche promisses figures and prophecies promised figured and prophecied soche thinges as by our Sauiour Christe were fullfilled accoÌ„plisshed and ended whiche so beinge they haue their ende according as Christ himself saied Etenim quae de me scripta sunt finem habent For the thinges whiche are written of me haue an ende Luc. 22. THE THIRTENE CHAPITER HOW THAT MELCHIsedech was a figure of Christe bothe in preisthood and sacrifice NOwe to approche to the matter in this first booke principallie entended Wheras Allmightie God did paint open and shewe the misterie of our Redemption by promises figures and prophecies in the olde testament to the great comforth of theÌ„ that liued in that testament whiche Redemption ys alredie wrought doen and perfected Euen so hath he by figures and prophecies shadowed and spoken before of thinges that shal be doen in the new Testament as a perpetuall memoriall of the same redemption to the great and spirituall comforth of them that liue vnder the newe testament whiche memoriall ys nowe in the Churche of Christendom vsed and continned For as by his bloodsheding vpon the Crosse he did the verie thing in dede that the legall Sacrifices did prefigurate shadowe in the olde testament So by the same blood he as being the thing yt felf and the verie light causingge figure to ceasse and the shadow to be remoued abolished the olde Testament and established and confirmed a newe Testament not to remayn for a season as the other was appointed to do when Moises saied Hic sanguis Testamenti quod mandauit ad vos Deus This ys the bloode of the Testament whiche God hath made with yowe But a newe euerlasting Testament according Exod. 24. Hebr. 9. Hebr. 13. Aeternum TestameÌ„tuÌ„ as saincte Paule saieth This euerlasting Testament hath accordinglie an euerlasting preist and an euerlasting sacrifice The euerlasting preist ys our Sauiour Christe as wittnesseth sainct Paule Nec Christus semetipsum glorificauit vt pontifex sieret sed qui dixit ad eum Filius meus es tu ego hodie genui te Quemadmodum in alio loco dicit Tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech Neither did Christe glorifie him self to be made the high preist but he that saied vnto him Hebr. 5. Thowe arte my Sonne this daie haue I begotteÌ„ thee As he saieth also in an other place Thowe arte a preist for euer after the order of Melchisedech The euerlasting sacrifice ys the verie bodie and bloode of the same our Christes bodie and blood an euerlasting sacrifice Luc. 22. Sauiour Iesus Christe whiche as he according to the ordre of his preisthood did sacrifice in his last Supper vnder the formes of bread and wine So did he geue auctoritie and coÌ„mandement to the Apostles and ministres of his Churche to do the same saing Hoc facite in meam coÌ„memorationeÌ„ This do ye in the remembrance of me The continuance of the doing of this thing in the remembrance of him sainct Paule declareth saing Donec veniat vntill he come

beheld saieth he and lo a great multitude whiche no man coulde nombre of all nacions people and tounges stood Apoca. 7. before the seat and before the Lambe cloathed in long white garmentes and palmes in their handes And they cried with a Loude voice sainge Saluacion be asscribed vnto him that sitteth on the Seate of our lorde God and vnto the lambe which Lambe ys Chryste Of whome again he saieth by plain woordes I beheld and lo in the middest of the seate and of the foure beastes and in the middest of the elders Apocal 5. stoode a lambe as though he hadde ben killed And when he had taken the booke the foure beastes and the xxiiij elders fell down before the laÌ„be and with instrumentes sang a newe songe saing Thow arte woorthie to take the booke and open the seales therof For thow was killed and hauest redemed vs with thy bloode But forasmoche as this parte of the figure namely the passion of Christe ys allreadie treacted of and of this ther ys no controuersie I shall diuert me to speake of the other parte of the figure which ys of the eatinge of the lambe Whiche figureth the eatinge of our Paschall lambe in the institucion of the newe passouer And of yt also nowe so frequented and vsed in the churche of the same Lambe our Sauiour Christe and that by his commandement whervpon standeth nowe the controuersie In this matter to make a comparison As the lambe killed was a figure of Christe verelie killed So the same lambe being verilie eaten ys a figure of Christ verilie eaten As the Lambe was eaten reallie and substanciallie So ys Christe eaten reallie and substanciallie That the eating of this lambe was a figure of the eating of Christ our lambe in his last Supper Christ himself doth wittnesse who speaking of the verie Paschall Lambe saied Desiderio desideraui hoc Pascha manducare vobiscum antequam patiar I haue Inwardlie desiderd to eate this Pasouer with yowe Luc. 22. before that I suffer This was not spoken of the olde pasouer whiche he had eaten with them before but of the newe whiche was figured by yt whiche he entred immediatelie to institute to answere the figure and to fullfill the Scripturs Therfore saincte Paule considering bothe the principall partes of the figure the lambe that he must be bothe offred in sacrifice and also eaten applieth them bothe vnto Christe and ioineth theÌ„ together sainge Pascha nostruÌ„ immolatus est Christus itaque epulemur Christe our pasouer ys offered vppe for vs behold here the sacrifice Therfore lett vs eate note here the eating of Christ For as the lambe that was offred for the passouer was also eaten So Christ as saincte Paule saieth was also offred vppe for our passouer therfor let vs eate The same lambe that was offred for the figure was eaten The same Christe that was offred to answer the figure was and ys eaten And for further probacion of his matter note that in good thinges the thing figured ys better then the thing that ys the figure And coÌ„trarie wyse August in Psal 77. Figures in good thinges not so god as the thinges figured Figures in euell thinges not so euell the figure in euell thinges ys better then the thing figured Or more proprelie and trulie to saie In euell thinges the thing figured ys woorse then the thing whiche ys the figure As for example first of this latter that we maie with the other procead King Pharao tirannouslie reigning ouer the children of Israell ys a figure of the Deuell tirannouslie reigninge ouer sinfull men and with holdinge them from the due seruice of God The seruitude that the childeren of Israell were in ys a figure of the seruitude of sinne that man was in The bretheren of Ioseph conspiring the sale of him were a figure of Iudas and the Iewes conspiring the like matter against Christe In the whiche as in other of like sorte ye maie note and preceaue that Pharo being the figure of the deuell and the seruitude of Egipte being the figure of the feruitude of sinne And the bretheren of Ioseph being the figure of Iudas and the Iewes the thinges figured are woorse then the figures For the Deuell the thing figured ys woorse then Pharao the figure The seruitude of sinne being the thing figured ys woorse then the seruitude of Egipte being the figure Iudas and the Iewes conspiring against our Sauiour Christe being the thinges figured are woorse then the bretheren of Ioseph being the figure So shall ye finde in all other figures of the olde lawe of thinges that be not good that the thing figured ys allwaies woorse then the thing that ys the figure But as for goodthinges the thing figured ys better then the thing that ys the figure As for example Abraham ys a figure of God the Father Isaac a figure of Christ Gods sonne God the Father and Christ his sonne the thinges figured are withoute comparison better then the thinges that be the figures The rodde of Aaron and the blossomme of the same are figures of the virgen Marie and Christ the blossome of the same The Brasen Serpent vpon the pole ys a figure of Christe vpon the crosse Ionas in the beallie of the whall a figure of Christe in the heart of the earth In euerie of these the thinges figured be better then the thing that ys the figure as by comparison Passouer of the Christians more excellent then the Passouer of the Jewes ye maie perceaue Nowe then to the pourpose As the Paschall Lambe beind offered was a figure of Christe offred So the lambe eaten ys a figure of Christ by ys eateÌ„ Wherfore as Christe offred being the thing figured ys better then the lambe offred being the figure So of consequence must the passeouer figured being eaten be better then the passouer the figure whiche was eaten Yf the passeouer which ys nowe eaten be but a peice of bread a bare signe or figure as the Sacramentaries do affirme then the Paschall lambe ys the sigure of a peice of bread which bread in special thinges hath no similitude to answer the figure as all thinges figured doo And so also shall not the thing figured in the newe Testament be better then the figure whiche ys in the olde testament whiche maie not be But that the Reader that hath ben seduced and drawen from the catholique faith conceaue no sinistre opinion of me and thinke that I go aboute to deceaue him with rules of mine owne inuencion as thinges feigned besides the Scriptures Let the same vnderstande that this rule that thinges figured be better then the figures as ys aboue declared ys not the dreame ArgumeÌ„t of S Pauls epistle to the Hebr. of mine own head but a substanciall trueth grownded vpon the sure foundacion of Gods woorde I meen vpon the cheif argument of Saincte Paules epistle to the Hebrues For what dothe saincte Paule in that epistle trauaill to proue more than that

consummantes verum mysterium sequi figuras quae praedicta sunt demonstrant Neque enim est eiusdem temporis Sed aliud quidem pertinere ad figuram aliud autem ad veritatem qui vtraque sanciuit praecepit Propter quod Christus primÃ¹m celebrauit figuratum Pascha PÃ²st caenam autem intelligibilem tradit angustante eam tempore pro die horaÌ„ immutauit vel magis etiam diem Sic enim ad vesperam quartae decimae diei caenae Iudaicae Paschalis festiuitatis celebratur Post hoc auteÌ„ Christus propriam tradidit caenam The thin ges therfore which are afore saied doe declare that we hauing present and doinge the true misterie maie not folowe figures Neither ys yt apperteining to the same time But he that ordeined both coÌ„maunded one time to appertein to the figure an other time to the veritie Wherfore Crist also did first celebrate the figuratiue passeouer but after supper he deliuered the intelligible Supper and the time straicting the same he chaunged an howre for a daie or raither also the daie For so in the euening of the fourtenth daie the Supper of the Iewish Paschall solemnitie ys celebrated And after this Christe deliuered his owne Supper Thus farre Isychius In whose woordes yt maie be perceaued first what was the Iewish Paschall offring whiche was an oxe or Ã shepe whiche were a figure of Christ our Paschall oblation Secondlie he teacheth that we nowe hauing the true misterie maie not folowe figures In whiche wordes note gentle Reader that he saieth that we nowe haue the true misterie wherby we are taught that we haue in our Paschall solemnitie the verie or true presence of Christe For he putteh here this terme true misterie to answere the figuratiue presence in the figure Paschal laÌ„be aÌ„d christ compared The figure hath but the shadowe of the thing but that that ys figured hath the thing yt self The Paschall Lambe of the Iewes eaten in their Passouer was a figure of Christ our Paschall lambe eaten in our Passouer Wher for as the Iewes had a verie earthlie lambe the figure in their supper So we haue the verie heauenlie Lambe Christ the truthe of that figure in our Supper Whiche thing this Authour in the woordes folowinge doth plainlie declre For saieth he one time serueth not for the figure and the thing figured Verie Christ in oure Passouer but ther ys one time for the figure an other time for the veritie Note then again that he calleth the thing figured the veritie what ys the veritie but the verie thing in dede that the figure did perfigurate The lambe the figure did perfigurate Christ Wherfore verie Christe ys in our passouer This ys not fallen from this Authour as a thing vnwittinglie spoken but proceading aduisedlie in the matter and applieng the thinge figurated and declaring the accomplishing of the thing by Christe he saieth Wherfore Christ also did first celebrate the figuratiue Passouer But after supper he deliuered the intelligible Supper What ys meaÌ„t by the intelligible Supper ye shall better perceaue by other places of this Authour wher he vseth this woorde whiche he doth almost in every leaf As in his same chapiter shewing wherof Aegipte ys a figure he saieth Etenim AEgyptus intelligiblis praesens mundus quia AEgyptus coÌ„tenebratio inter Isych Ibid. pretatur The intelligible Aegipt ys this present worlde For Aegipt by interpretacion ys called a darkning Likewise vpon this text of Leuiticus wher Allmightie God saied to the children of Israel by Moyses When ye shall come into the land whiche I will geue vnto yowe and reape downe the haruest therof ye Iebitic 23. shall bring a sheife of the first fructs of your haruest vnto the preist who shall waue the sheife before the Lorde to be accepted for yowe First teaching who were figured by the sheiues he saieth Illi enim sunt Jsic li. 6. ca. 23. Matth. 9. messores et intelligibiles segetes ad quos Dominus dicebat Messis quidem multa operarij auteÌ„ pauci etc. They be both the reapers and the intelligible sheiues to whom our lord said The haruest trulie ys great but the woorkmen or reapers are fewe And likewise opening who was figured by the preist that shoulde make their oblacion accepted of God for them he saieth Manipulum autem primitiarum intelligibilis sacerdos Christus corpus proprium offerebat The intelligible preist Chryst did offer his owne bodie a sheif of first fruicts Again in the same chapiter vpon this text And ye shall offer that daie when ye waue the sheife an he lambe withoute blemish of a yeare olde for a burnt offring vnto the Lorde he saieth Volens nos in die qua celebramus Domini resurrectionem et manipuli intelligibilem oblationem celebramus non obliuisci dominici sacrificij ex quo nobis est oblatio manipuli sed caedere agnum immaculatum anniculum in holocaustum Domino intelligibilem agnum Domini traditionem immolantes mysticÃ¨ et offerentes ipsius autem vt sacrificium caedentes memoriamfecit Owre Lorde willing vs in the daie wherin we do celebrate the resurrection of him and do celebrate the intelligible oblacion of the sheif not to forgett our Lordes sacrifice of the which we haue the oblacion of the sheif but to offer vppe a lambe withoute spotte of one yeare olde for a burnt sacrifice to our Lorde mysticallie sacrificing and offring the intelligible lambe being the tradicion of our Lorde in the doing of this sacrifice he hath made his memoriall In an other place also wher almightie God saied A man that hath sinned Isich li. 7. ca. 5. through ignorance and hath doen against the lawe and knoweth himself giltie shall offer an vnspotted Ramme vnto the preist RectÃ¨ intelligibilis aries Christus huius peccatum in sacrificio pro eo oblatus diluit Euen verie wel Chryste the intelligible ramme being offred for him in sacrifice wipeth awaie the sinne of this man In all these places these woordes the intelligible Egypte the intelligible sheiues the intelligible preist the intelligible oblacion the intelligible lambe the intelligible Ramme what doe these ells signifie but the verie thinges shadowed and signified by the figures Wherby we maie conclude by this authour that the legall Supper and the lambe therin eaten were the figures of Chrystes Supper and the lambe therin eaten beinge the verie thinges in dede that ys Chrystes owne Supper and hys owne blessed bodie whiche ys the intelligible lambe that was and ys therin eaten And that this shall be so plain that the Aduersarie shall not against saie Leuit. 24. yt heare this Authour clerelie opening the matter Expownding howe Aaron and hys children were touched with the bloode of the Ramme Isich in Leuit li. 2. ca. 8. that was sacrificed for them and applieng yt to that that yt was a figure of he saieth Sed tamen primus sacerdos sanguine post eum filij eius secundÃ¹m

dothe speake of the greate prouidence of God in ordering and disposing all thinges in heauen in earthe and in the Seas signifieng therby in the spirite of prophecie the goodlie disposition of thinges in the Church of Christe beautified adorned and confirmed with Sacramentes in most goodlie wise of the which Christe and his Churhe ys the wholl prophecie of that booke as here after more at large shall be declared amonge the whiche sacramentes speaking of the Sacrament of Christes bodie and bloode the prophet saied Vt educas panem de terra vinum laetificet cor hominis panis cor hominis confirmet That thow maist bringe furthe foode Psalm 103 oute of the earth and wine that maketh gladde the heart of man and bread to strenghthen mÃ ns hearte yt shall suffice for this present to declare the same by the woordes alleaged of saincte Hierom. For he ther declaring the ceassing of the olde Paschall lambe and the beginning of the newe whiche he calleth the true Passouer in the beginning of the same saieth thus Assumit panem qui confortat cor hominis He taketh bread whiche comforteh the hearte of man Yt was most certen as saincte Ciprian saieth that Manducauerunt de eodem pane secundÃ¹m formam visibilem They had eaten of the same bread after a visible maner But to that bread so eaten sainct Hierome wolde not applie the sainge of the Prophete but wher he beginneth to shewe howe Christe commeth to the institucion of this blessed Sacrament in the whiche they shoulde eate the true Paschall Lambe the bodie of Christe the verie bread of life and comforth Ther he applieth the propheicie of the Prophete to the verie thing that yt prophecied of and saieth He taketh the breade that comforteth the heart of man Thus the placing and applicacon of that Scripture well considered and weighed of the reader shall cause him well to perceaue howe the same ys to be vnderstanded as ys by me before saied And nowe altough saincte Hierom hath sufficientlie declared his faith in this matter of the veritie enacted and receaued throughout all the house of Christe in his time Yet for the satisfieng of them that thirst for the trueth I will bring in saincte Hierom in an other place speaking so plain woordes Hieron ad HeliodoruÌ„ cpistola 1. Christes bodie ys coÌ„secrated of the preist as neither the enemie can withstaÌ„de so euident a trueth nor other men take occasioÌ„ of doubte Absit saieth he vt de ijs quicquam sinistruÌ„ loquar qui apostolico gradui succedentes Christi corpus sacro ore conficiunt God forbidde that I shoulde speake anie euell of them whiche succeading the Apostolike degree with their holie mouth do consecrate the bodie of Christe In the whiche sainge ye maie perceaue that sainct Hieroms faith was being so taught of the churhe wherin he liued that he preist doth consecrate the bodie of Christe wherby also then yt ys most manifest that Christes verie bodie ys in the Sacrament And this also ys not to be ouerpassed that the he saieth the preistes doo Amb. de saor lib. 4. cas Euseb Emise hoÌ„ pasch Chry. de prod Hom. 30. with their holie mouth consecrate the same bodie of Christ For hereby ys reiected that foolish heresie void aswell of reason as of authoritie which taught that the faith of the receauer made the presence of Christ in the Sacrament for yt ys as S. Ambrose Eusebius and Chrysostom saie the holie woord of Christ spoken as sancte Hierom here saieth by the mouth of the preist that consecrateth the bodie of Christ And thus also if by the mouth of the preist the bodie of Christ be consecrated then ys that bodie verilie present And further yt maie be learned of this great learned and holie father that the ordre of preisthoode ys not to be contemned but reuerenced who Preistes aught to be reuereÌ„ced for their ordre and office with a maner of speache of vehemencie saieth God forbidde that I shoulde speake anie euell of them c. By whiche maner of speache he noteth yt to be a greate crime to speake euell of them The causes why he wolde not speake euell of them be that they succeade the Apostles in office whiche ys an high degree and that the worke of their ministracioÌ„ ys great and that they do consecrate the bodie of Christe And nowe that this noble maÌ„ hath so plainlie opened the treuthe enacted Chrysostom his woorthinesse of learning holinesse constancie and auncientie and receaued of the one side of Christes Parliament house we will also heare what one of the other side will saie Whiche shall be golden mouthed Chrisostome who ys wourthie so to be called for the golden sentences that proceade oute of his mouthe Who also ys woorhie to be beleued not onelie for his holinesse and great learning But also for his constancie of faith and auncientie in time Who being in the time of the heresie of the ArriaÌ„s aboute the yeare of Christe 350 and therfore aboute 1200 yeares a gone gaue no place to yt neither for Princes neither for the losse of his Bishopperick neither for banishment neither for anie persecucion that did come to him for his constancie in faithe but stood immoueable inflexible and streight vpright by the right piller of trueth Wherfore we maie conceaue a good opinion of him that he will doo and hath doen the like in teachinge vs the matter that we nowe seke Let vs therfore heare Thus he saieth Sed per hoc etiam aliud maius beneficium monstrabatur quÃ²d ille agnus futuri agni fuit typus ille sanguis dominici sanguinis monstrabat aduentum ouis illa spiritalis ouis Omel. de prodi Juda. fuit exempluÌ„ Ille agnus vmbra fuit Hic veritas Sed postquam sol iusticia radiauit vmbra soluitur luce ideÃ² in ipsa mensa vtruÌ„que Pascha typi veritatis celebratu est NaÌ„ sicut pictores pingendam tabulam vestigijs quibusdam adumbrare solent et sic coloruÌ„ varietate perficere ita Christus fecit in mensa typuÌ„ Paschae descripsit et Pascha veritatis ostendit Vbi vis paremus tibi comedere Pascha Iudaicum Pascha erat sed vmbralumini cedat aduectata imago veritate superetur But by that also an other great benefitte was shewed that that lambe was a figure of the lambe to come and that bloode declared the cominge of our Lordes bloode and that shepe was an exaÌ„ple of the spirituall shepe That laÌ„be was a shaddow This laÌ„be the trueth But after that the SuÌ„ne of righteousnes shewed furth his beames the The olde Paschal lambe a shaddowe oure lambe the trueth shadowe ys put awaie with the light And therfor in that tablebothe the passeouers both of the figure aÌ„d of the trueth were celebrated For as the painters are wont to shaddowe the table that ys to be paincted with certain signes and lineamentes and

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

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

eating the olde Paschall Lambe and the beginning of the newe testament with the newe Paschall Lambe Which Paschall Lambe how yt was and what yt was and how yt ys wrought aÌ„d made he leaueth yt not vndeclared He tooke bread saieth he mening Chryst and brake yt and gaue yt to his disciples saing Take eate This ys my bodie And that he might leaue no place to the enemies to misconstrue him and to wrest him to their pourpose he addeth the probacion of yt by the powre of God in other of hys workes which ys also a most plain declaracion of hys faith That as God by his woorde made heauen and earth and all thinges in Chryst turned the bread into his bodie and the wyne and water into his blood them conteined So by his woorde saing Thys ys my bodie yt ys euen so made in dede as yt ys saied For can not he saieth Damascen make the bread his bodie and the wine and water his bloode Which woordes being so plain nede no in terpretacioÌ„ For he affirmeth that God by hys woord and allmightie powre dothe make the bread his bodie and the wine and water his bloode And wher the Aduersarie hath against this saied that he doubteth not of the power of God but that he ys able to do yt yf he will or yf yt be his pleasure but we finde not saieth he in the scripture that his pleasure ys that the preist pronouncing the woordes shoulde by gods power consecrate the bodie of Chryste This ys their ignoraunt scruple But if they had leuing all arrogancie mekelie consulted with thys DamasceÌ„ they shoulde haue fownd yt in the scripture that Gods pleasure ys that the bodie of Chryste shoulde be consecrated by the poower of God and by the preist as his mynister For God saieth Damascen Chryst commaunded his bodie to be coÌ„secrated saied at the beginning Let the earth bring furth grene herbe and vntill this time the earth being holpen with Godes commaundement doth bringe furth fruict God saied This ys my bodie this ys my bloode this doe ye in remembrance of me And by his allmightie commaundement yt ys so made Note then that when Chryst by his powre had of bread made his bodie for he saied yt was his bodie and his saing ys making Then he gaue commaundement to his mynistres saing Hoc facite This doo ye by the whiche allmightie commaundement saieth Damascen yt ys doen. But nowe when the scripture ys produced and laied before their face hauing no good will to accept the trueth they procead to questioning and aske howe How the question of the faithlesse auÌ„swered proue ye that Chryst by these woordes commaunded the consecracion THE ONE AND TWENTETH CHAPITER CONcludeth this matter of the figure of the paschall lambe by Haymo and Cabasila THe nombre ys great that might be called oute of this lower house whiche for that yt wolde make thys rude worke to growe into to great a volume I will content my self and staie after I haue brought furth one coople mo and so leaue this figure The first of theise shall be Haymo for that he ys the elder being aboute the yeare of Chryst 734. and so aboue eight hundreth yeares agon before the time of Berengarius who was the first open and notable Aduersaire of this Sacrament that laboured to take awaie the reall presence of Chryste Therfor this learned Father maie wel be coÌ„sulted with all who being before this controuersie was moued ys to be thought to speake vpprightlie aÌ„d not parciallie In his exposition therfore vpon S. Matthew he saieth thus Coenantibus Haymo in 26. Matt. autem eis accepit Iesus panem c. Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Postquam coenauit dedit eis panem et vinum in mysterio videlicet corporis et sanguinis sui Quia enim panis cor hominis confirmat vinum auget sanguinem in homine meritÃ² idem panis in carnem Domini mutatur et idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter et sanguis As they were eating at Supper Iesus tooke bread c. When the Solemnities of the olde Passouer Bread and wine chauÌ„ged into the bodie and blood of Chryst not in figure but in trueth were fullfilled our Lorde goeth to shewe furthe the Sacrament of the newe Passouer After he hadde Supped he gaue them bread and wine in mysterie of his bodie and bloode For bicause bread doth strenghten the hearte of man and wine encreaseth the bloode in man the same bread ys woorthilie chaunged into the flesh of our Lorde and that same wine transferred into the bloode of our Lorde not by figure nor by shaddowe but by the verie trueth For we beleue that in trueth yt ys the flesh of Cbryst and likewise his bloode Thus farre Haymo The two principall pointes here enquired this holie Father hath agreablie bothe to the elders of the higher house and also to them of the lower house declared First hys comparing of the olde Passeouer to the newe ys easie to be perceaued And then what the newe Passeouer ys he doth most plainlie manifest Yf he had left the matter of the newe Passeouer when he had said He deliuered bread and wine in mysterie of hys bodye and bloode then the Aduersaries wolde haue vsed their accustomed violence to haue drawen him by force to be a wittnesse of their syde I saie by force bicause this Authour not mening as they do as after yt shall appeare yet they wolde with great boast haue saied that he had mened as they doo Heretiques how they alleage the Fathers Which maner of doinge Reader ys their coÌ„moÌ„ practise For wher they in their workes alleage the holie Fathers they alleadge theÌ„ in doubtful places wher they vse the common termes of Sacrament mysterie and soch other whiche when controuersie and contencion ys raised by wicked men maie SacrameÌ„taries can not bring one Father teaching the Sacrament to be only a figure be drawen to either parte Albeit the Authours intended and ment but the onelie one true waie of Chrystes trueth and faith as this Authour nowe alleaged did But gentle reader yf thow perusest their bokes and findest that they bring anie allowed Authour saing by expresse woordes and plain sentence that the Sacrament ys but a figure or a sign or by plain deniall shall saie that Chrystes bodie ys not in the Sacrament reallie or in verie dede we shall yelde and geue them the victorie for certen I am that they can not But on our syde that ys on the parte of the catholique faithe of Chrystes Churche ye shall heare a nombre that by expresse woordes shall affirme the verie presence of Chrystes bodie of whiche noÌ„bre ye haue allreadie heardsome And by like expresse woordes shall denie that yt

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

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

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

secoÌ„d wher Chryst saied which I shall geue for the life of the world that bread saieth Bede did our Lord geue wheÌ„ he offred himself to God the Father on the altar of the Crosse I nede not here to note that Bede expowndeth this text of the SacrameÌ„t wher the woordes are so plain But this I note that he calleth the flesh of Chrystes bodie vpon the crosse called bread Chryste offred vppon the Crosse bread as well as the same flesh deliuered to the disciples in the last supper Wherby it appeareth that wher the Aduersarie when he findeth the Sacrament called bread do the take occasion to maintein his errour and saie that it ys but bread yt ys no good argument Neither doth it any more conclude that the Sacrament ys but breade bycause it ys called bread then that Chrystes bodie on the crosse ys but bread bicause it ys called bread Chryste calleth himself being whollie God and man as Cirill saieth bread And therfor bothe the godhead and the manhead of Chryste maie be called bread and be of Chryste him self in the sixt of S. Iohn so called But yet therfore yt ys no good consequent that the bodie of Chryste shoulde be but materiall breade So likewise ys yt no good consequent that the manhead of Chryste shoulde be but materiall bread Yf then these two in the person of Chryste be called breade and yet be not materiall breade why shoulde not they being in the Sacrament be called bread and yet be no materiall breade But raither this ys to be saied according to the sainge of Chryste in this place of S. Iohn and also Bede expounding the same that as the flesh of Chryste vpon the crosse ys called bread aÌ„d yet ys verie flesh So ys the blessed flesh of Chryst in the Sacrament called bread and yet ys yt verie flesh Chryste so saing that the breade whiche he wolde geue was his flesh Thys his geuing as ye haue heard Bede expownd was vnto his disciples vnto whom he gaue his flesh called breade As ye haue hitherto heard diuerse whiche be of good authoritie aÌ„d high estimacion in Chrystes Church which all haue expownded this text of S. Iohn to be spoken of Chrystes bodie in the Sacrament not as in signe but by reall presence So God ayding ye shall heare some other liuely and agreablie expownding the same Therfor now shal Cyrill also a Father of the Greke Churche geue his testimonie This man like himself learnedly and godly expownding the sixt chapiter of S. Iohn saieth thus Antiquus ille panis figura Cyrill in 6. Ioan. imago vmbraî€‚ue solummodÃ² fuit nec quicquam praeter quÃ m quÃ²d corruptibile nutrimentum ad modicum tempus exibebat Ego verÃ² sum ille panis viuus ac viuificans in aternum Et panis quem ego dabo caro mea est quam ego dabo pro mundi vita Vides vt paulatim magis magisî€‚ue se aperiat explicet mirificum hoc mysterium Dixit se pauem viuum et viuificantem qui se manducantes faceret corruptionis expertes donaret immortalitate Nunc dicit panem illum carneÌ„ suam esse quam daturus erat pro mundi vita per quam nos illam participantes viuificaturus Siquidem verbi viuificans natura illi ineffabili illo vnionis modo coniuncta viuificantem eandem effecit propterea participantes viuificat ista caro eijcit ab eis mortem interitum penitus expellit That olde bread was onelie a figure an image a shadowe neither did yt geuevnto the corruptible bodie any thinge els but a corruptible nutrimeÌ„te for a litle time But I saieth Christ am that liuing and quickning bread for euer And the bread that I will geue ys my flesh which I wil geue for the life of the worlde Thow seiest how by Chrystes flesh in the Sacrament geueth life to the receauers litle aÌ„d litle he more aÌ„d more openeth himself aÌ„d doth declare thiswoÌ„derful mysterie He hath saied that he ys the liuing and quickning bread whiche shoulde make the partakers of yt withoute corruption and geue theÌ„ immortalitie Now he saieth his flesh ys that bread which he wolde geue for the life of the woorld And by the which he wolde geue life to vs that do receaue the same For truly that quickning nature of the Sonne of God conioined to that flesh by that vnspeakable maner of vnion hath made that flesh quickning and therfore doth this flesh quicken the partakers of yt For yt doth cast oute death from them and vtterly expelleth destruction I thinke yt not obscure to yow to perceaue that Cyrill in this saing dothe both expownde this sentence of Chryst so often allready spoken of of the flesh of Chryste in the Sacrament And also that he doth here as he doth all most euery wher in this chapiter teache the verie presence of Chryst in the same For after he had alleaged the saieng of Chryste note that he doth aduertise vs how Chryste doth open him self and dothe plainlie set furth this wonder full mysterie For wher before he saied that he himself was the bread Now he doth more open himself and saie that bys stesh ys breade And that he speaketh of the flesh of Chryste in the Sacrament he declareth by that that he saieth that yt geueth life to them that be partakers of yt For the propre partakinge of Chrystes flesh ys in the receauing of this holie Sacrament This being plainlie declared by Cyril who draweth by the line coÌ„cord with the rest of the auncieÌ„t fathers as ye do perceaue yt maie be knoweÌ„ that on both sides of the Parliament house God hath euer remained with one receaued truthe of this Sacrament THE SEVENTH CHAPITER ENDETH THE exposition of this text by Theophilacte and Lyra. FOrasmoche as ther remaineth more matter to prosequute in the expounding of the rest of this sixt chapiter of saincte Iohn for the proof of the veritie of Chrystes reall presence in the blessed Sacrament I shall adde onelie two mo wittnesses to geue ther testimonie of this text nowe in hande and so ending the exposition therof proceade in my matter and pourpose entended by like exposition of other mo textes in the same chapiter The first of these shal be Theophilactus who expownding this texte geueth Theophilact in sextam Ioan. a plain testimonie of the trueth Attende saieth he quÃ²d panis qui Ã nobis in myste rijs manducatur non est tantÃ¹m figuratio quaedam corpo is Domini sed ipsa caro Domini Non enim dixit Panis quem ego dabo figura est carnis meae sed caro mea est Transsormatur enim arcanis verbis panis ille per mysticam benedictionem accessionem sancti Spiritus in carnem Domini Et ne quem conturbet quÃ²d credendus sit panis caro etenim in carne ambulante Domino ex pane alimoniaÌ„ admittente panis ille qui maÌ„ducabatur in corpus eius

Neither do we nowe offer one lambe and to morowe an other but allwais euen the self same Therfore ys this one sacrifice by this reason Otherwise for that The sacrifice offred in manie places ys but one Chryst yt ys offred in manie places ther be manie Chrystes Not so But ther ys one Chryste euery wher bothe here being full and ther full euen one bodie And as he that ys euery wher offred ys one bodie and not manie bodies Euen so also ys the sacrifice one Weigh well this testimonie of Chrysostom gentle Reader and first this that he saieth That the sacrifice of Christes bodie ys but one For otherwise bycause yt ys offred in manie places ther shoulde be manie Christes In whiche woordes howe plainlie dothe he saie that Chryste ys offered in manie places and yet not manie Chrystes but one Chryste This Father teacheth not like a naturall Philosopher but like a diuine Philosopher a louer of the wisdom of Chrystes faith according to the whiche and contrarie to Philosophie he confesseth Chrystes bodie to be in manie places at once and that with reuerence and not with doubtfull admiracion and exclamacion as this Proclamer doth to be in a thousand places at once Althouh in his reuerent woordes ther ys as moche implied as the woordes folowing do well declare Whiche also good reader note For he saieth vbique offertur he ys euery wher offred and that ys more then in a thousand places And although this mans heresie hath fretted and eaten in manie places moche like a deadlie cankre yet I beleue Chryste ys not so forsaken but he ys yet offred in mo then a thousand places and shall be except our sinnes shall deserue that he be taken awaie from vs. As for that that he saieth that Chryste ys our sacrifice and therfore present I will leaue yt withoute note to be considered in a place more conuenient As before ye haue heard S. Basill and Chrysostom vttering almost all one and the same woordes of this matter So shall ye heare Saincte Ambrose speaking almost the same woordes that Chrysostome did So be these good Fathers linked together in one trueth that they oftentimes speake all one and the same woordes in one and the same matter Thus writeth saincte Ambrose Proinde vnum est hoc sacrificium Alioquin hac ratione quoniam Ambr. in 10. Heb. multis in locis offertur multi Christi sunt NequÃ quam Sed vnus vbique est Christus hic plenus existens illic plenus vnum corpus Sicut enim qui vbique offertur vnum corpus est non multa corpora ita etiam vnum sacrificium Therfore this sacrisice ys Chryst offred euerie wher ys but one bodie and one sacrifice one or ells by this reason for that yt ys offred in manie places ther be manie Chrystes Not so but euerie wher one Chryst both here being full and ther full euen oneÌ„ bodie For euen as he that ys offred euerie wher ys one bodie and not manie bodies Euen so also ys the sacrifice one I will not trouble yow with noting sainct Ambrose woordes but what ys geuen yow to note vpon Chrysostom note the same euen here likewise and I will hast me to heare an other place of S. Ambrose wher he saieth thus Vidimus Principem sacerdotum ad nos venientem Vidimus audiuimus offerentem pro nobis sanguinem suum Sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium Amb. in Psalm 38. etsi infirmi merito honorabiles tamen sacrificio quia etsi nunc Christus non videtur offerre tamen ipse offertur in terris quaÌ„do Christi corpus offertur We haue seen the high preist coming to vs. We haue seen and heard him offring for vs his bloode Let vs priestes as we maie folowe that we maie offre sacrifice for the people although by merite we are weake yet are we by the sacrifice honorable For although Chryste ys not nowe seen to offrer Yet ys he offred in earth when the bodie of Chryste ys offered Leuing all other thinges that maie be here noted this ys not to be ouerpassed that saincte Ambrose saieth that Christe ys offred in earthe But when Chryst ys offred in earth wheÌ„ his bodie ys offred ys he offred When his bodie ys offred Wherbie yt ys manifest that as we maie confesse Chryste verilie to be in glorie So maie we also confesse that he ys verilie in earth for somoche as he ys ther offred in sacrifice And so being verilie both in heauen and earth that ys true that we trauaill here to proue But that that ys yet remaining to be saied in this matter will not suffer me to tarie to note and saie what might be noted and saied here For besides other thinges we haue yet to heare the goodly testimonie of S. Bernarde who so plainlie teacheth this matter and so godly that yt were pitie the reader shoulde be defrauded of the reading of so notable a sentence Thus he writeth Sed vnde hoc nobis pijssime Domine vt nos vermiculi reptantes super faciem terrae nos inquam qui puluis cinis sumus te praesentem habere mereamur Bernard sermone de coena Dom. prae manibus prae oculis qui totus integer sedes ad dextram Patris qui etiam vnius horae momento ab ortu solis vsque ad occasum ab Aquilone vsque ad Austrum praestÃ² es omnibus vnus in multis idem in diuersis locis vnde hoc inquam CertÃ¨ non ex debito neque ex merito nostro sed ex voluntate tua dulcedinis tuae beneplacito But howe happeneth this vnto vs O most mercifull Lorde that we litle woormes creping vpon the face of the earthe maie haue thee present before our handes before our eyes whiche all and wholle sittest at the right hand of the Father Which also in the minute of an howre from the East to the West from the North to the South Chryst being one ys at one time in manie places arte present to all Thowe being one arte in manie and being the self same arte in diuerse places from whence cometh this I saie Trulie not of anie duetie neither of our desert but of thy will and the pleasure of thy gentlenesse Thus saincte Bernard See ye not howe this holie Bernard not with woordes of skoffes and doubtfullnesse but with godlie simplicitie and reuerence confessing the veritie of Christes presence both at the right hand of God the Father and also in the Sacrament before our handes before our eyes and therof nothing doubting woundereth at the great goodnesse and mercie of our Sauiour Chryste howe he doth vouchsaif so moche to do for vs poour litle woormes creping vpon the earth Suche was the simplicitie of faith the humblenesse of minde in good Fathers that beleuing the thing they did agnise the great benefitt of God wher this Proclamer puffed vppe

their argumeÌ„tes whiche apparantlie confirmed their sainges Yt ys a verie treuth that Chryst ys both God and man and yet ther were that saied he was not God as Ebion and Cerynthus and ther were that saied he was no man as Eutyches and Dioscorus Yt ys a certen trueth that God the Sonne ys God coequall and consubstanciall to the Father yet Arius saied that he was a creature not equall to the Father in deitie power or maiestie Yt ys an infallible trueth that the holie Goste ys God yet Macedonius taught that he was a creature Yt ys a certen trueth that Chryste suffred death for vs yet ther were that saied that yt was Symon Cyrinensis of whome ther ys mencion made in the Gospell that he bare Chrystes crosse These and an innumerable sorte mo haue all apparant argumentes to make a cowntenance that their doctrines be true and do intermingle in August ho. All false doctrine hath some treuth admixed dede some trueth with their falshead as sainct Augustine saieth Nulla porrÃ² doctriâ—a falsa quae non aliqua vera intermisceat Ther ys no false doctrine that dothe not intermingle some treuth therbie the better to vtter their heresie So of this matter of the presence of Chryste in heauen and in the Sacrament apparant argumentes be made by other Aduersaries to deceaue the people which well weighed and examined haue no force nor weight to proue that they intended As for this Aduersarie the Proclamer as yt ys saied made no argumente in his matter for that he wolde haue the people receaue but his onelie bare proclamacion wherfore to him the aunswere ys soen made But his great master Oecolampadius heapeth vppe in dede a great nombre of Scriptures by quotacion onely which he saieth he shall not nede to alleage Scriptures alleaged against the presence by Oecolamp at large bycause yt ys an article of our faithe that Chryste sitteth at the right hande of the Father Of the which scriptures I will alleadge some that the reader maie both knowe them and also perceaue that they be not against the doctrine of Chrystes Churche as touching the reall presence of Chrystes bodie and blood in the blessed Sacrament In saincte Iohn his gospell we finde written thus Iesus knowinge that this howre was comed that he shoulde go oute of this worlde to the Father c. And in an Joan. 13. other place thus A litle while saieth Chryste and ye shall not see me and a litle Ibid. 16. while and ye shall see me For I go to the Father And in the same place I went furth from the Father and came into the worlde again I leaue the worlde and go to the Father Jbid. Again in an other place And nowe I am not in the worlde and these be in the worlde and I come to thee And in the Actes of the Apostles This Iesus that ys taken from Act. 1. yow into heauen shall so come as ye haue seen him going into heauen These and all other like scriptures that teache vs of Chrystes going to his Father of his exaltacion aboue all poures and soche other we reuerence theÌ„ Phil. 2. we accept them we beleue them we embrace them For they teache vs that which we doo confesse that Chryste ys God that he ys ascended

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