hensforth of this fruite of the vine vntil that day when I shal drink it new w t you in my fathers kyngdom This thyng is rehersed also of saynt Marke in these woordes As they dyd eate Iesus toke bread and when he had blessed he brake it and gaue it to theim and sayd Take eate this is my body And takyng the cuppe when he had geuen thankes he gaue it to them and they all dranke of it And he sayd to them This is my bloud of the newe testament which is shed for many Uerily I saie vnto you I will drynke no more of the fruite of the vine vntyl that daie that I drinke it newe in the kyngdome of God The Euangelist S. Luke vttereth this matter on this wyse When the howre was come he sat down and the .xii. apostles with hym And he sayd vnto them I haue greatly desired to eate this pascha with you before I suffre For I saie vnto you Hensforth I wil not eat of it any more vntyll it be fulfylled in the kyngdome of god And he toke the cup and gaue thankes and sayd Take this and diuide it amōg you For I say vnto you I wil not drink of the frute of the vine vntill the kyngdom of God com And he toke bread and when he had geuen thankes he brake it and gaue it vnto them sayeng This is my body whiche is geuen for you This dooe in remembrance of me Likewise also whā he had supped he toke the cup saiyng This cuppe is the newe testament in my bloud whiche is shedde for you Hytherto you haue heard all that the Euangelistes declare that Christ spake or did at his last supper concernyng the institucion of the Cōmunion and sacrament of his body bloud Nowe you shall heare what sainct Paule sayth cōcernyng the same in the tenth chapiter of the first to the Corinthians where he writeth thus Is not the cup of blessynge whyche we blesse a comunion of the bloude of Christe Is not the bread whiche we breake a communyon of the bodye of Christ We beyng many ar one bread and one body For we all ar partakers of one bread and of one cuppe And in the eleuenth he speaketh on this maner That whiche I deliuered vnto you I receaued of the Lorde For the lord Iesus the same nyght in the which he was betraied toke breade and whan he had geuen thankes he brake it and sayde Take eate this is my bodye whiche is broken for you Doo this in remembrance of me Likewise also he toke the cup whan supper was doone saiyng This cuppe is the newe testament in my bloude Doo this as often as you drink it in remembrance of me For as often as you shal eat this bread and drinke this cuppe shew forthe the Lordes death tyll he come Wherfore who so euer shall eate of this breade or drynke of this cuppe vnworthily shall be gyltie of the body and bloude of the Lord. But let a man examine him self and so eate of the bread and drynke of the cuppe For he that eateth and drinketh vnworthily eateth and drynketh his owne damnation bycause he maketh no difference of the Lordes body For this cause manny are weake and sycke among you and many do sleape By these wordes of Christ rehersed of the Euangelistes and by the doctrine also of saynte Paule whiche he confesseth that he receaued of Christe two thynges specially are to be noted Fyrst that our sauiour Christ called the materiall bread whiche he brake his body and the wyne whyche was the fruite of the vyne his bloud And yet he spake not this to the intente that men shulde thynke that materiall bread is his very body or that his very body is materiall bread neither that wyne made of grapes is his very bloud or that his very bloud is wyne made of grapes but to signifie vnto vs as S. Paule saith that the cuppe is a communion of Christes bloud that was shedde for vs and the bread is a cōmunion of his fleshe that was crucified for vs. So that although in the truth of his humane nature Christe be in heauen and sitteth on the ryghte hande of God the father yet who so euer eateth of that bread in the supper of the Lorde accordynge to Christes institution and ordinaunce is assured by Christes owne promyse and testament that he is a membre of his body and receyueth the benefittes of his passion whych he suffered for vs vpon the Crosse. And lykewise he that drynketh of that holly cuppe in that supper of the Lorde accordynge to Christes institution is certified by Christes legacie and testament that he is mad partaker of the bloude of Christe whyche was shed for vs. And this ment saynte Paule when he saith Is not the cuppe of blessyng which we blesse a communion of the bloude of Christe Is not the breade whiche we breake a communion of the body of Christe So that no man can contemne or lyghtly esteme this holy communion excepte he contemne also Christes body and bloud and passe not whether he haue any felowshyp wyth hym or no. And of those men saynte Paule saieth that they eate and drynke their owne damnation bycause they esteme not the body of Christe The seconde thyng whiche may bee lerned of the forsayd wordes of Christe and saynt Paule is this that although none eateth the body of Christ and drynketh his bloud but they haue eternall lyfe as apereth by the wordes before recited of S. Iohn yet both the good and the bad do eate and drynk the bread and wyne whiche be the Sacramentes of the same But beside the Scaramentes the good eateth euerlastyng lyfe the euyll euerlastyng death Therefore S. Paule saith Whosoeuer shall eate of this breade and drynketh of the cuppe of the Lorde vnworthyly he shall be giltie of the body and bloudde of the Lorde Here sainte Paule saith not that he that eateth the bread and drinketh the cup of the Lorde vnworthyly eateth and drynketh the body and bloud of the Lorde but is giltie of the body and bloud of the Lord. But what he eateth and drinketh S. Paule declareth saiynge He that eateth and drynketh vnwoorthyly eateth and drynketh his owne damnation Thus is declared the summe of all that scripture speaketh of the eatyng and drynkynge bothe of the body and bloud of Christ and also of the sacrament of the same AND as these thynges be most certainly true because they be spoken by Christe hym selfe the author of all truth and by his holy apostle S. Paule as he receaued them of Christ so all doctrines contrary to the same be moste certainly false and vntrue and of all christian men to bee eschued bycause they be contrary to gods word And al doctrine concernyng this matter that is more than this whiche is not grounded vpon Goddes word is of no necessitee neither ought the peoples heades to be busied or theyr consciences
was Christe Amonge suche maner of speeches he reherseth those words which Christ spake at his laste supper This is my bodye whiche declareth plainly S. Augustines mynd that Christ spake those woordes figuratyuelye not meaning that the breade was hys bodye by substaunce but by signifycacion And therfore S. Augustine saith Contra MaximinuÌ„ that in sacraments we must not considre what they be but what they signifye For thet be signes of things beyng one thyng and signyfiyng an other Whych he doth shew specyally of thys sacrament saying The heauenly bread which is Christes flesh by some manner of speache is called Christes body when in very deede it is the sacrament of his body And that offering of the flesh whiche is doone by the priestes handes is called Christes passion deathe and crucifiyng not in very deede but in a mystycall signyfycacion And to this purpose it ys both pleasaunt comfortable and profytable to reade Theodoretus in hys Dyaloges wher he dysputeth sheweth at length how the names of thyngs be changed in scrypture and yet thynges remayne styll And for exaumple he proueth that the fleshe of Chryst ys in y e scrypture sometyme called a vaylor couerynge someâ—yme a clothe sometyme a vestiment and sometime a stole the blud of the grape is called Christes blood and the names of breade and wine and of his fleshe and bloode Christe doth so chaunge that sometyme he calleth his body corne or bread and sometime contrarye he calleth breade his body And likewise his bludde sometime he calleth wyne and sometyme contrary he calleth wyne his bludde For the more plaine vnderstandinge whereof it shall not be amysse to recite his owne saiyngs in his foresaid dialogs touchiÌ„g this matter of the holy sacrament of Christes fleshe and bluâ— The speakers in these dialoges bee Orthodoxus the ryghte beleuer and Eranistes his companion but not vnderstanding the right faith Orthodoxus saith to his companion Doest thou not knowe that God calleth breade his fleshe Eranistes I knowe that Orth. And in an other place he calleth his bodye corne Eran. I know that also for I haue heard him saye The hower is come that the sonne of man shalbe glorified and Except the grain corn that falleth in the ground dye it remaineth sole but if it dye than it bringeth forth much frute Orth. Whan he gaue the mysteries or sacramentes he called bread his body and that which was myxt in the cuppe he called bloude Eran. ' So he called them Orth. But that also which was his natural bodye maye well be called his body and his verye bludde also maye be called his bludde Eran. ' It is playne Orth. But oure sauiour without doubt chaunged the names and gaue to the body the name of the signe or tooken and to the tooken he gaue the name of the body And so when he called himselfe a vyne he called blud that whiche was the token of blud Era. Suerly thou hast spoken the truth But I would knowe the cause wherfore the names were chaunged Orthod The cause is manyfest to theim that bee experte in true religion For he would that they whiche bee partakers of the godly sacramentes should not sette their myndes vppon the nature of the thynges whiche they see but by the chaungyng of the names should beleue the thynged whiche be wrought in them by grace For he that called that which is his natural body corne and bread and also called him selfe a vyne he dyd honour the visible tokens and signes with the names of his body and bloud not chaungyng the nature but addyng grace to nature Eran. Sacramentes bee spoken of sacramentally and also by theim bee manyfestly declared thynges whiche all men knowe not Ortho. Seyng than that it is certaine that the Patriarche called the Lordes body a vestiment and apparelle and that nowe we be entred to speake of godly sacramentes tel me truely of what thyng thynkest thou this holy meate to be a tooken and figure of Christes diuinitee or of his body and bloud Era. It is cleare that it is the fygure of those thynges wherof it beareth the name Orth. ' Meanest thou of his body and bloud Era. ' Euen so I meane Orth. Thou haste spoken as one that loueth the trueth for the Lorde when he tooke the token or signe he sayd not This is my diuinitee but This is my body and This is my bloud And in another place The bread whiche I wylle geue is my fleshe whiche I wylle geue for the life of the worlde Era. The thynges be true for they be Gods wordes All this wryteth Theodoretus in his fyrst Dialogue And in the second he wryteth thesame in effect and yet in some thynges more plainly against suche heretikes as affirmed that after Christes resurrection and ascencion his humanitee was chaunged froÌ„ the very nature of a maÌ„ turned into his diuinitee Against whoÌ„ thus he writeth Orth. Corrupcion health sickenes death be accidentes for they go and come Era. ' It is meete they be so called Orth. Mens bodyes after their resurrection bee deliuered from corrupcion death and mortalitee and yet they lose not their propre nature Era. ' Trueth it is Orth. The body of Christ therfore did ryse quit cleane from all corruption and death and is impassible immortall glorifyed with the glorye of God and is honoured of the powers of heauen and yet it is a body and hath the same bygnes that it had before Era. Thy saiynges seme true and accordyng to reason but after he was asceÌ„ded vp into heauen I thynke thou wylt not say that his body was turned into the nature of the Godhead Orth. I would not say for the persuacion of mans reason nor I am not so arrogaÌ„t and presumptuous to affirme any thyng whiche scripture passeth ouer in silence but I haue heard S. Paule crye that God hath ordayned a day whan hee wyll iudge all the worlde in iustice by that maÌ„ which he appointed before performyng his promise to all men raisyng him from death I haue learned also of the holy angels that he wyll comme after that fashion as his disciples sawe him go to heauen But they saw a nature of a certaine bygnes not a nature whiche had no bygnes I heard furthermore the Lord say You shall see the soÌ„ne of maÌ„ come in y â— cloudes of heaueÌ„ And I knowe that euery thyng that menne see hath a certaine bygnes For that nature that hath no bignes can not be seen Moreouer to sytte in the throne of glory and to sette the Lambes vppon his right hande and the goates vpon his left hand signifyeth a thyng that hath quantitee and bygnes Hytherto haue I rehersed Theodoretus wordes And shortly after Eranistes sayth Era. Wee must turne euery stone as the prouerbe sayth to seeke out the truth â–ª but specially whan godly matters be propounded Orth. Tel me than the sacrameÌ„tal signes whiche
glory For when I se his vineyard ouergrowen with thornes brambles wedes I know that euerlastyng woâ— apperteyneth vnto me if I holde my peace and put not to my handes tonge to labour in purgyng his vineyard God I take to witnes who seeth the harts of al men thrughly vnto the bottom that I take this labour for none other consideration but for the glory of his name the discharge of my duetie and the zeale that I beare toward the flock of Christ. I knowe in what office god hath placed me to what purpose that is to say to set forthe his word truly vnto his people to the vttermost of my power without respect of ê‘son or regarde of thyng in the world but of him alone I know what accompt I shall make to hym hereof at the last day whan euery maÌ„ shal answere for his vocation and receiue for the same good or yl accordyng as he hath done I know how Antichriste hath obscured the glory of God the true knowlege of his word ouercastyng the same with mystes and cloudes of errour and ignorance thorough false gloses and interpretations It pitieth me to see the symple and hungrye flocke of Christ ledde into corrupt pastures to be caryed blyndfield they know not whether and to be fed with poyson in the stede of holsome meates And moued by the duetie office and place wher vnto it hath pleased God to call me I geue warnyng in his name vnto all that professe Christe that thei flee far from Babylon if they wyl saue their soules to beware of that greate harlot y t is to saye the pestiferous sea of Rome that she make you not dronk w t her pleasaÌ„t wine Trust not her sweet promises nor banket not with her for in steed of wine she wil giue you sower dregs and for meate she will feede you with ranke poisoÌ„ But come to our redemer and sauiour Christ who refresheth all that trewely come vnto him be their anguishe and heauines neuer so great Giue credite vnto him in whose mouth was neuer found gile nor vntruth By him you shalbe clearly deliuered from all your diseases of hym you shall haue full remissyon A pena à culpa Hee it ys that feedeth contynually all that beelong vnto hym with his owne flesh that hanged vppon the crosse and gyueth them drinke of the blud flowyng out of his owne syde and maketh to springe within them water that floweth vnto euerlasting lyfe Lysten not to the false incantacyons sweete whisperinges and craftye iuglynges of the subtyl Papystes wherwith they haue thys manye yeares deluded and bewytched the world but harken to Chryst gyue ear vnto hys wordes whych shall lead you the ryghte waye vnto euerlastyng lyfe there wyth hym to lyue euer as heyres of hys kyngedome AMEN THE FYRST BOKE IS OF THE TRVE AND CATHOLIKE DOCTRINE AND VSE OF the sacrament of the body and bloud of our Sauiour Christe THE SVPPER OF the Lorde otherwise called The holy Communion or Sacrament of the body and bloode of our sauiour CHRISTE hathe beene of many men and by sondry wayes very much abused but speciallye within these fower or fiue hundreth yeares Of some it hathe beene vsed as a sacrifice propiciâ—torye for synne and otherwise supersticiously farre frome the intent that CHRIST dyd fyrst ordaine the same at the beginning doing therin greate wronge and iniurye to his death and passion And of other some it hath beene verye lyghtly esteemed or rather contemned and dispised as a thynge of small or none effect And thus betwene bothe the parties hath been muche variance and contention in diuers places of Christendome Therefore to the intent that this holy sacrament or Lordes supper may here after neither of the one partie bee contemned or lyghtly estemed nor on the other partie be abused to any other purpose than Christe hym selfe dyd fyrste appoynte and ordeyne the same and that so the contention on bothe parties may be quieted and ended the most sure and playn way is to cleaue vnto holy scripture Wherin what so euer is found must be taken for a moste sure grounde and an infallible truthe and what soeuer can not bee grounded vpon the same touchyng our faithe is mans deuise chaungeable and vncertayne And therfore here are set forth the very wordes that Christe hym selfe and his apostle saynt Paule spake bothe of the eatyng and drynkyng of Christes body and bloud and also of the eatyng and drynkynge of the sacrament of the same FYRST as concernyng the eatyng of the body and drinkyng of the bloude of our sauyour Christe he speaketh hym selfe in the .vi. chapiter of saynt Iohn in this wyse Ueryly verily I saie vnto you except you eate the fleshe of the sonne of man and drinke his bloud you haue no life in you Who so eateth my fleshe drinketh my bloud hath eternall lyfe and I will rayse hym vp at the laste daye For my fleshe is very meate and my bloud is very drink He that eateth my fleshe and drinketh my bloud dwelleth in me and I in hym As the liuyng father hath sent me and I liue by the father euen so he that eateth me shall lyue by me This is the bread whiche came doune from heauen Not as your fathers dyd eate Manna and ar dead He that eateth this breade shall lyue for euer Of these wordes of Christe it is playne and manyfest that the eatyng of Christes fleshe and drynkyng of his bloude is not lyke to the eatyng and drynkyng of other meates and drinkes For although without meate and drynke man can not lyue yet it foloweth not that he that eateth and drynketh shall lyue for euer But as touchyng this meate and drynke of the body and bloude of Christe it is true bothe he that eateth and drinketh them hath euerlasting life and also he that eateth and drynketh them not hath not euerlastynge life For to eate that meate and drynke that drynke is to dwell in Christe and to haue Christ dwellyng in him And therfore no man can say or thynk that he eateth the body of Christ or drinketh his bloud excepte he dwelleth in Christe and hath Christe dwellyng in hym Thus haue ye hearde of the eatynge and drynkynge of the very fleshe and bloud of our sauiour Christ. Nowe as touchynge the sacramentes of the same our sauiour Christe dyd institute them in breade and wyne at his last supper whiche he had with his apostles the night before his deth At whych tyme as saynt Mathewe sayth When they were eatyng Iesus toke breade and when he had geuen thankes he brake it gaue it to his disciples and sayd Take eate this is my body And he toke the cup and when he had geuen thankes he gaue it to theim saiynge Drynke ye all of this for this is my bloud of the new testament that is shed for many for the remission of synnes But I saie vnto you I will not drynke
body and blud is not receaued in the mouthe and digested in the stomacke as corporall meates and drynkes commonly bee but it is receaued with a pure harte and a sincere faithe And the trewe eatyng and drinking of the sayd body and bloude of Christ ys wyth a constant and a lyuely faith to beeleue that Chryste gaue hys bodye and shedde hys bloude vppon the Crosse for vs and that he doeth so ioyne and incorporate himselfe to vs that hee is our heade and wee his membrâ—s and fleshe of his fleshe and bone of his bones hauinge hym dwellynge in vs and wee in hym And herein standeth the whole effecte and strength of this sacrament And this faith God woorketh in wardely in our hartes by hys holy spirite and confyrmeth the same outwardly to our eares by hearinge of hys woorde and to our other senses by eatynge and drynkynge of the sacramentall breade and wyne in hys holy supper What thynge then can be more comfortable to vs than to eate thys meate and drynke thys drynke Wherby Christ certyfyeth vs that we bee spirytually and trewely fedde and nouryshed by hym and that wee dwell in hym and he in vs. Canne this bee shewed vnto vs more playnly than whan he saith hym selfe He that eateth me shall lyue by me Wherfore whosoeuer doth not contemne the euerlasting lyfe how can he but highely esteme this sacrament How can he but imbrace it as a sure pledge of his saluacion And whan hee seeth godly people deuoutly receaue the same howe can he but be desyrous oftentymes to receiue it with them Surely no man that wel vnderstandeth and diligently wayeth these things can bee without a greate desire to come to thys holy supper All men desyre to haue goddes fauoure and when they knowe the contrary that they be in his indignacion and caste out of his fauoure what thinge can comforte them Nowe be theyr myndes vexed What trouble is in their consciences All goddes creatures seme to be against them and do make theym afraide as thinges being ministers of goddes wrath and indignacion towards them And rest and comfort caÌ„ they finde none neither within them not withoute them And in this case thei do hate as well God as the diuel God as an vnmerciful and extreme iudge and the dyuell as a moste malicious and â—ruel tormentour And in this sorowful heauines holy scripture teacheth theim that our heauenly father can by no meanes be pleased with theim againe but by the sacrifice and deathe of his only begotten sonne whereby God hathe made a perpetuall amitee and peace with vs doth pardon the sinnes of them that beleue in him maketh theim his chyldren giueth them to his first begotten son Christe to be incorporate into him to be saued by him and to be made heires of heuen with him And in the receauing of the holy supper of our Lorde wee bee putte in remembraunce of this his deathe and of the whole mysterye of our redemption In the which supper is made mention of his testamente and of the aforesayde Communion of vs with Christe and of the remission of oure sinnes by his sacrifice vppon the crosse Wherefore in this sacrament yf it be rightly receaued with a true faithe we bee assured that our sinnes bee forgiuen and the leage of peace and the testament of God is confirmed betwene hym and vs so that who so euer by a true faithe doth eate Christes flesh and drinke his bludde hath euerlastinge lyfe by hym Whiche thynge when wee feele in oure hartes at the receauynge of the Lordes supper what thing can be more ioyfull more plesaunte or more comfortable vnto vs All this to bee trewe is moste certaine by the woordes of Christe hym selfe whanne hee dydde fyrst institute his holy supper the nyght beefore his deathe as it appeareth as well by the woordes of the Euangelistes as of S. Paule Dooe thys saythe Christe as often as you drynke it in remembraunce of me And Saint Paule saithe As often as you eate this breade and drynke this cuppe you shall shewe the Lordes death vntyll he come And againe Christ saide This cup is a newe testament in mine owne bloud whiche shal be shed for the remission of sinnes This doctrine here recited maye suffice for all that be humble and godly and seek nothing that is superfluous but that is necessarye and profitable And therefore vnto suche persones may bee made here an ende of this booke But vnto them that be contencious Papists ydolaters nothing is enough And yet bicause thei shall not glory in their subtile inuencions and deceiuable doctrine as though no man were able to answere them I shall desire the readers of pacience to suffre me a litell while to spend some time in vaine to confute their most vaine vanities And yet the time shall not bee altogither spent in vaine for there by shall more clearly appeare the lyghte frome the darkenes the truth from false sophisticall subtelties and the certaine word of God from mens dreames and phantasticall inuentions BUt these things can not manifestly appear to the reader except the principall pointes be first set out wherin the Papistes vary froÌ„ the truth of Gods worde whiche be chiefely fower Fyrst the Papisâ—s say that in the supper of the Lorde after the words of consecracion as they call it there is none other substaunce remaynyng but the substaunce of Christes fleshe and blud so that there remaineth neither bread to be eaten nor wyne to be dronken And althoughe there be the colour of bread wyne the sauour the smell the bygnes the fashion and all other as they call them accidentes or qualities and quaÌ„tities of bread and wyne yet say they there is no very bread nor wyne but they bee turned into the fleshe bloud of Christ. And this coÌ„uersion they call Transubstantion that is to say turnyng of one substaÌ„ce into another substaÌ„ce And although all the accidentes bothe of the bread and wyne remayne styl yet say they the same accidentes be in no maner of thyng but hang alone in the ayre without any thyng to stay them vpon For in the body and bloud of Christ say they these accidentes can not be nor yet in the ayre for the body and bloud of Christ and the ayre be neither of that bignes fashion smell nor colour that they bread and wyne be Nor in the bread and wyne say they these accidentes can not be for the substaÌ„ce of bread and wyne as they affirme be cleane gone And so there remaineth whitnes but nothing is white there remayneth colours but nothing is coloured therwith there remaineth roundnes but no thyng is round and there is bygnes and yet no thyng is bygge there is swetenes without any swete thyng softnes without any soft thyng breakyng without any thyng broken diuision without any thyng deuided and so other qualities quantities witout any thyng to receyue them And this doctrin they teache
as a necessary article of our fayth But it is not the doctrine of Christe but the subtill Inuension of Antechrist fyrst decreed by Innocent the thyrd and after more at large set furth by schole authors whose studye was euer to defende and set abrode to the worlde all suche matters as y e byshop of Rome had once decreed And the deuil by his minister Antichrist had so daseled the eyes of a great multitude of christen people in these latter dayes that they sought not for their fayth at the cleare light of Gods worde but at the Romishe Antichrist beleuyng whatsoeuer he prescribed vnto thē yea though it were against all reason all senses and Gods most holy worde also For els he could not haue been very Antichrist in dede except he had been so repugnaunt vnto Christe whose doctrine is cleane contrary to this doctrine of Antichrist For Christ teacheth that we receiue very bread and wyne in the most blessed supper of the Lord as sacramentes to admonishe vs that as we be fedde with bread wyne bodely so wee be fedde with the body and bloud of our sauiour Christ spiritually As in our baptisme we receiue very water to signifye vnto vs that as water is an element to washe the body outwardly so be our soules washed by the holy ghost inwardly The seconde principall thyng wherein the Papistes varry from the truth of Gods worde is this They say that the very natural fleshe and bloud of Christe whiche suffered for vs vpon the crosse and sitteth at the right hand of the father in heauen is also really substancially corporally and naturally in or vnder the accidentes of the sacramental bread and wyne which they cal the fourmes of bread and wyne And yet here they varry not a lytle among them selues For some say that the very natural body of Christ is there but not naturally nor sensibly And other saye that it is there naturally and sensibly and of the same bygnes fashion that it is in heauen and as the same was borne of the blessed virgyn Mary and that it is there broken and torne in peeces with our teethe And this appeareth partly by the schole authors and partly by the confession of Beringarius whiche Nicholaus the second constrayned him to make whiche was this That of the sacramentes of the Lordes table the sayd Beringarius should promise to holde that fayth whiche the sayd Pope Nicholas and his counsail held whiche was that not onely the sacramentes of bread and wyne but also the very fleshe and bloud of oure Lorde Iesu Christ are sensibly handeled of the priest in the altare broken and torne with the teethe of the faythfull people But the true catholike fayth grounded vpon Gods moste infallible woorde teacheth vs that our sauiour Christ as concernyng his mannes nature and bodely presence is gone vp vnto heauen sitteth at the right hand of his father and there shall he tarry vntyl the worldes ende at what tyme he shal come agayn to iudge both the quicke and the dead as he sayth him selfe in many scriptures I forsake the worlde sayth he and go to my Father And in another place he sayth You shal haue euer poore men among you but me you shall not euer haue And again he sayth Many hereafter shall come and laye Loke here is Christe or looke there he is but beloue them not And sainct Peter sayth in the Actes that heauen must receiue Christe vntyll the tyme that all thynges shall be restored And saint Paule writyng to the Colossians agreeth hereto saiyng Seke for thinges that be aboue where Christ is sittyng at the right hand of the father And sainct Paule speakyng of the very sacrament sayth As often as you shall eate this bread and drynke this cuppe shewe furth the Lordes death vntyll he come Tyll he come sayth S. Paule signifiyng that he is not there corporally present For what speeche were this or who vseth of him that is already present to say Untyl he come For Untyl I come signifyeth that he is not yet present This is the catholike fayth whiche we learne from our youth in our common Crede and whiche Christ taught the Apostles folowed and the martyres confirmed with theyr bloud And although Christ in his humayne nature substantially really corporally naturally and sensibly be present with his father in heauē yet sacramentally and spiritually he is here present in water bread and wyne as in signes and sacramentes but he is in deede spiritually in the faythfull christian people whiche accordyng to Christes ordinaunce be baptised or receyue the holye communion or vnfainedly beleue in him Thus haue you hard the seconde pryncipal article wherin the Papistes vary from the truthe of Goddes worde and from the catholike faith Nowe the thyrde thynge wherin they varye is this The Papistes saye that euell and vngodlye men receaue in this sacramente the very bodye and bloud of Christe and eate and drynke the selfe same thinge that the good and godly men doo But the truthe of Gods woorde is contrary that al those that be godly mēbres of Christe as they corporally eate the bread and drinke the wyne so spiritually they eate and drinke Christes very fleshe and bloude And as for the wycked membres of the dyuell they eate the sacramental bread and drinke the sacramental wyne but they doo not spiritually eate Christs fleshe nor drinke his blode but they eate and drinke theyr owne damnation The fourthe thynge wherein the Popyshe preestes dissente frome the manifest woorde of God is this They saie that they offre Christe euery day for remission of sinne and distribute by their Masses the merites of Christes passion But the prophetes apostels and euangelistes doo saye that Christe him selfe in his owne person made a sacrifice for our sinnes vppon the Crosse by whose woundes all our diseases were healed and our sinnes pardoned and so dyd neuer no preest man nor creature but he nor he dyd the same neuer more than ones And the benefite hereof is in no mannes power to gyue vnto any other but euery man muste receaue it at Christes handes him selfe by his owne faith and beliefe as the prophete saieth HERE ENDETH THE fyrste booke THE SECONDE BOOKE IS AGAINST THE ERROVR OF Transubstantiation THVS HAVE you hearde declared fower thynges wherein chiefly the papisticall doctrine varieth from the true worde of God and frome the olde catholyke Christen faith in this matter of the lordes supper Nowe lest any man shuld thynke that I faine any thinge of myne owne heade without any other ground or authoritee you shall heare by Goddes grace as well the erroures of the Papistes confuted as the catholike truthe defended both by goddes most certaine woorde and also by the moste olde approued authors and martyrs of Christes churche And fyrst that breade and wine remain after the woordes of consecration and bee eaten and drunken in the
gone hence estranged from vs. For that were to make two natures of one body to diuide the bodye of Iesus for as much as one nature can not at one tyme be both with vs and absent from vs. And therfore saith Origen that the presence must be vnderstand of his diuinitie and the absence of hys humanitee And according herevnto S. Augustin writeth thus in a pistle ad Dardan Doubt not but Iesus Christe as concernynge the nature of his manhode is now there from whence he shal come And remēbre well and beleue the profession of a christian man that he rose from death ascēded into heauen sitteth at the righte hande of his father and from that place and none other shall he come to iudg the quick and the dead And he shal come as the angels said as he was sene go into heauen that is to say in the same forme substaunce vnto the which he gaue immortalitee but changed not nature After this forme saith he meaning his mans nature we may not thinke that he is euery where For we must beware that we do not so stablyshe hys dyuinitee that wee take awaye the veritee of his body These bee S. Augustines plaine wordes And by and by after he addeth these woordes The Lorde Iesus as god is euery where and as manne is in heauen And fynally he concludeth this mattier in these fewe woordes Doubt not but our lorde Iesus Christe is euerye where as God and as a dwellar he is in man that is the temple of God and he is in a certayne place in heauen bicause of the measure of a very bodye And againe S. Augustine writeth vpon the gospell of S. Iohn Our Sauiour Iesus Christ saith S. Augustine is aboue but yet his truth is here His body wherein hee arose is in one place but his truthe is spred euerye where And in an other place of the same boke S Augustine expoundyng these woordes of Christe You shaleuer haue poore menne with you but me you shall not euer haue saithe that Christ spake these woordes of the presence of his bodye For saith he as concernyng his diuine maiestie as concerninge his prouidence as concerninge his infallible and inuisible grace these woordes bee fulfilled whiche hee spake I am with you vnto the worlds end But as concerning the flesh which he toke in his incarnation as concerninge that which was born of the vigin as cōcerning that which was apprehended by the Iewes and crucified vppon a tree and taken doune frome the Crosse lapped in linnen clothes and buried and rose againe and appered after his resurrection as concernyng that fleshe he said You shall not euer haue me wyth you Wherfore seeyng that as concernyng his fleshe he was conuersaunt with his disciples fortye daies and they accompanyeng seyng and folowyng him he wente vp into heauen bothe hee is not here for hee sytteth at the ryght hande of his father and yet hee is here for hee departed not hense as concernynge the presence of hys diuine Maiestie As concernynge the presence of his maiestie wee haue Christe euer with vs but as concernyng the presence of hys fleshe he said truely to his disciples Ye shall not euer haue me with you For as concernynge the presence of hys fleshe the churche had Christ but a fewe dayes yet nowe it holdeth hym faste by faythe though it see him not with eyes All these be S. Augustines woordes Also in an other booke entitled to sainct Augustine is written thus We muste beleue and confesse that the sonne of god as cōcerning his diuinite is inuisible without a body immortal and incircumscriptible but as concernyng his humanitee we ought to beleue and confesse that he is visible hath a body and is contayned in a certayne place and hath truely al the membres of a man Of these wordes of S. Augustyne it is most cleare that the profession of the catholike fayth is that Christ as cōcernyng his bodely substāce and nature of man is in heauen and not present here with vs in yearth For the nature and property of a very body is to be in one place and to occupie one place and not to be euery where or in many places at one tyme. And though the body of Christ after his resurrection and ascencion was made immortal yet the nature therof was not chaunged for than as saint Augustyn sayth it were no very body And further sainct Augustyne sheweth bothe the maner fourme howe Christ is here present with vs in yearth howe he is absent saiyng that he is present by his diuine nature and Maiestie by this prouidence and by his grace but by his humaine nature and very body he is absent frō this worlde and present in heauen Cyrillus likewyse vpon the Gospel of sainct Ihon agreeth fully with S. Augustyne saiyng Although Christ toke away frō hence the presence of his body yet in the Maiestie of his Godhead he is euer here as he promised to his disciples at his departyng saiyng I am with you euer vnto the worldes ende And in another place of the same boke sainct Cyril sayth thus Christian people must beleue that although Christ be absent from vs as concernyng his body yet by his power he gouerneth vs and all thynges and is present with all them that loue him Therfore he sayd Truly truly I say vnto you whersoeuer there be two or thre gathered together in my name there am I in the myddes of them For like as when he was conuersant here in yearth as a man yet than he fylled heauen did not leaue the company of Angels euen so beyng nowe in heauen with his fleshe yet he fylleth the yerth is in them that loue him And it is to be marked that although Christ should go away onely as concernyng his fleshe for he is euer present in the power of his diuinite yet for a lytle tyme he sayd he would bee with his disciples These be the wordes of sainct Cyril Sainct Ambrose also sayth that we must not seeke Christ vpon yearth nor in yearth but in heauen where he sytteth at the right hand of his father And likewyse sainct Gregorye wryteth thus Christe sayth he is not here by the presence of his fleshe and yet he is absent no where by the presence of his Maiestie What subtiltee thynkest thou good reader can the Papistes nowe imagyne to defend their pernitious errour that Christe in his humayne nature is bodely here in yearth in the consecrated bread and wyne seyng that all the olde Churche of Christ beleued the contrary and all the olde authors wrote the contrary For they all affirmed beleued that Christe beyng but one parson hath neuerthelesse in him twoo natures or substaunces that is to say the nature of his Godhead and the nature of his manhood They say furthermore that Christe is both goone hence from vs vnto heauen and is also here with vs in yearth but
neuerthelesse both present and absent he is all one Christe Hytherto you haue herd Uigilius speke that Christ as concernynge his bodily presence and the nature of his manhode is gone from vs taken from vs is gone vp into heuen is not with vs hath left vs hath forsaken vs. But as concernyng the other nature of his deitee he is styl with vs so that he is bothe with vs and not with vs with vs in the nature of his deitee and not with vs in the nature of his humanitee And yet more clerely doth the same Uigilius declare the same thyng in an other place sayenge If the worde and the fleshe were bothe of one nature seyng that the word is euery where why is not the fleshe than euery where For whan yt was in earthe than verily it was not in heauen and nowe whan it is in heauen it is not surely in yearth And it is so sure that it is not in earth that as concernyng it we looke for hym to come from heauen whom as concernyng his eternall woorde we beleue to bee with vs in earthe Therfore by your doctrine saith Uigilius vnto Eutyches who defended that the diuinitee and humanite in Christe was but one nature either the word is conteyned in a place with his fleshe or els the fleshe is euery where with the worde For one nature can not receaue in it selfe two diuers and contrary thinges But these two thinges be dyuers and farre vnlyke that is to say to be conteyned in a place and to be euery where Therfore in as muche as the word is euery where and the fleshe is not euery where it appeareth playnly that one Christ hym self hath in hym two natures that by his diuine nature he is euery where and by his humain nature he is conteined in a place that he is created hath no beginnyng that he is subiect to death can not die Wherof one he hath by the nature of his worde wherby he is God the other he hath by y ◠nature of his fleshe wher by the same God is man also Therfore one son of God the self same was made the sonne of mā and he hath a begynnynge by the nature of his fleshe and no begynnynge by the nature of his Godheade He is created by the nature of his fleshe and not created by the nature of his Godhead He is comprehended in a place by the nature of his fleshe and not comprehended in a place by the nature of his Godhead He is inferiour to angels in the nature of his fleshe and is equall to his father in the nature of his Godhead He dyed by the nature of his fleshe and died not by the nature of his Godhead This is the faithe and catholyke confession whyche the Apostles taught the martyrs dyd corroborate and faithfull people kepe vnto this daie All these be the saiynges of Uigilius who accordyng to al the other authors before rehersed and to the faith and catholike confession of the apostles martyrs and all faithfull people vnto his tyme saith that as concernyng Christes humanitee whan he was here on erthe he was not in heauen and nowe whan he is in heauen he he is not in earthe For one nature can not bee both conteyned in a place in heauen and be also here in earthe at one tyme. And for asmuche as Christe is here with vs in earth and also is conteined in a place in heauen he proueth thereby that Christ hath two natures in hym the nature of a man wherby he is gon from vs and ascended into heauen and the nature of his godhed wherby he is here with vs in erth So that it is not one nature y t is here with vs that is gone from vs that is ascended into heauen and ther cōteined that is permanēt here with vs in erth Wherfore the Papistes whiche nowe of late yeares haue made a newe faythe that Christes naturall bodye is really and naturally present bothe with vs here in earthe and sytteth at the ryght hande of his father in heauen do erre in two very horrible heresies The one that thei confound his two natures his godhead his manhod attributynge vnto his humanitee that thyng which appertaineth only to his diuinitee that is to say to be in heuen and erth and in many places at one tyme. The other is that they deuide and separate his humain nature or his body makyng of one body of Christ. ii bodyes and ii natures one whiche is in heauen visible and palpable hauing al membres and proportions of a most perfect natural man an other which they say is in erth here with vs in euery bread and wyne that is consecrated hauing no distinction forme nor proporcion of membres whiche contrarieties diuersities as this holy martyr Uigilius saith can not be together in one nature But now seyng that it is so euident a matter bothe by the expresse wordes of scripture also by all tholde authors of the same that our sauior Christ as cōcernyng his bodely presence is ascended into heauē and is not here in yerth And seyng that this hath been the true confession of the catholike fayth euer sithens Christes ascencion it is nowe to be cōsidered what moued the Papistes to make a newe and contrary fayth what scriptures they haue for their purpose What moued them I knowe not but their own iniquitie or the nature and condicion of the sea of Rome whiche is of all other most contrary to Christ and therfore most worthy to be called the sea of Antichrist And as for scripture thei allege none but only one that not truly vnderstāded but to serue their purpose wrested out of tune wherby they make it to gerre sound cōtrary to al other scriptures partainyng to that matter Christ toke bread say they blessed and brake it and gaue it to his disciples saiyng This is my body These woordes they euer styll repeate and beate vpon that Christe sayd This is my body And this saiyng they make their shote anker to proue therby aswell the real and nataral presence of Christes body in the sacrament as their imagined Transubstantiation For these woordes of Christ say they be most playne and most true Than forasmuch as he sayd This is my body it must nedes be true that that thyng whiche the priest holdeth in his hādes is Christes body And if it be Christes body than can it not be bread whereof they gather by their reasonyng that there is Christes body really present and no bread Nowe forasmuche as all their profe hangeth onely vpon these wordes This is my body the true sence and meanyng of these wordes must be examined But say they what nede thei any examinacion What wordes can bee more playne than to say This is my body Truth it is in deede that the woordes bee as playne as may be spoken but that the sence is not so plaine it
of the Lordes bodye And by and by foloweth So many hostes muste bee offered in the altare as wyll suffice for the people And yf any remayn they must not be kept vntill the mornyng but be spent and consumed of the clearkes with feare and tremblynge And they that consume the residue of the Lordes bodye may not by and by take other common meates least they shoulde mixte that holy portion with the meate which is dygested by the bealy and auoyded by the foundament Therfore if the Lordes portion bee eaten in the mornynge the ministers that consume it must faste vnto sixe of the clocke and if thei do take it at thre or four of the clocke the minister must fast vntyl the euenyng Thus much writeth Clement of this matter If the Epistle which they alledge were Clementes as in dede it is not But they haue fayned many thynges in other mennes names thereby to stablyshe their fayned purposes But whose so euer the Epistle was if it be throughly consydered it maketh muche more agaynst the Papâ—stes than for their pourpose For by the same Epistle appereth euidently thre speciall thyngs against the errours of the Papistes The fyrst is that the breade in the sacramente is called the Lordes body and the peeces of the broken bread be called the peeces and fragmentes of the Lordes body whyche can not bee vnderstande but fyguratiuely The seconde is that the bread oughte not to be reserued and hanged vp as the Papistes euery where doo vse The third is that the priests ought not to receyue the sacrament alone as the Papistes commonly do makyng a sale therof vnto the people but they ought to coÌ„municate with the people And here it is diligently to bee noted that we ought not vnreuerently and vnaduisedly to approche vnto the meate of the Lordes table as we doo to other common meates and drynkes but with great feare and dreade least we shulde come to that holy table vnworthely wherein is not onely represented but also spirytually geuen vnto vs very CHRISTE hym selfe And therfore we ought to come to that boord of the Lorde with all reuerence faythe loue and charitee feare and dread accordyng to the same Here I passeouer Ignatius and Ireneus whiche make nothyng for the Papistes opinions but stand in the commendacion of the holy Communion and in exhortacion of all men to the often and godly receiuyng therrof And yet neither they nor no manne els can extolle and coÌ„mende the same sufficiently accordyng to the dignitee therof if it bee godly vsed as it ought to be Dionysius also whom they allege to praise extoll this sacrament as in dede it is most worthy beyng a sacrament of moste high dignitee and perfection representyng vnto vs our moste perfect spiritual coniunction vnto Christ oure continual norishyng feadyng comforte spiritual life in him yet he neuer sayd that the fleshe and bloud of Christ was in the bread and wyne really corporally sensibly and naturally as the Papistes wold beare vs in hand but he calleth euer the bread and wyne signes pledges and tokens declaryng vnto the faythfull receiuers of the same that they receiue Christ spiritually and that they spiritually eate his flesh drynke his bloud And although the bread and wyne bee the figures signes and tokens of Christes fleshe and bloud as sainct Dionyse calleth them bothe before the consecracion and after yet the Greke annotations vpon the same Dionyse do say that the very thynges them selfes be aboue in heauen And as the same Dionyse maketh nothing for the Papistes opinions in this point of Christes reall and corporall presence so in diuers other things he maketh quite and clean against them and that specially in thre pointes In transubstantiation in reseruacion of the sacrament and in the receauinge of the same by the priest alone Furthermore they do alleage Tertulian that hee constantly affirmeth that in the sacramente of the altare we do eate the body and drinke the blud of our sauiour Christ. To whoÌ„ we graunte that our flesh eateth and drinketh the bread and wyne whiche be called the bodye and bloude of Christ bicause as Tertulian saith they do represent his body and bloude although they bee not really the same in very deed And we graunt also that oure soules by faith do eate his verye body and drinke his bludde but that is spiritually suckinge out of the same euerlastinge lyfe But we deny that vnto this spirituall feedinge is required any reall and corporall presence And therefore this Tertulian speaketh nothinge against the truthe of our catholicke doctrine but he speaketh many thinges most plainly for vs and against the Papistes and specially in thre pointes Firste in that he saithe that Christe called breade his body The second that Christ called it so bycause it representeth his bodye The thirde in that he saithe that by these wordes of Christe This is my bodye is mente This is a figure of my body Moreouer they allege for theym Origen because they would seeme to haue many aunciente authors fauourers of their erronious doctrine whiche Origen is moste clearely against them For although hee do saye as they allege that those things which before were signified by obscure figures be nowe truely in dede and in theyr very nature and kinde accomplished and fulfilled And for the declaration therof he bringeth forth thre examples One of the stone that floweth water an other of the sea and cloude and the thirde of Manna whiche in the olde testamente did signifie Christ to come who is now come in deed and is manifested and exhibited vnto vs as it were face to face and sensibly in his worde in the sacrament of regeneracion and in the sacramentes of breade and wine Yet Origene mente not that Christ is corporally either in his worde or in the water of baptime or in the breade and wine nor that we carnally and corporally be regenerated and borne againe or eate Christes flesh blood For our regeneracion in Christ is spiritual and our eating and drinking is a spirituall feeding which kinde of regeneration and feeding requireth no real and corporall presence of Christ but onlye his presence in spirite grace and effectuall operacion And that Origen thus mente that Christes fleshe is a spirituall meate and his bludde a spirituall drinke and that the eating and drynkinge of his fleshe and bloude maye not bee vnderstande literallye but spirytually it is manifested by Origenes owne woordes in his seuenth homylye vppon the booke called Leuiticus where hee sheweth that those wordes must bee vnderstande figuratiuely and who so euer vnderstandeth theim otherwise they bee deceaued and take harme by their owne grosse vnderstandinge And likewise ment Cypriane in those places whiche the aduersaries of the truthe alleadge of hym concernynge the true eatinge of Christes very fleshe and drinkinge of his bludde For Cyprian spake of no grosse and carnal eatinge with the mouth but of an inward
spirituall and pure eatinge with hart and mind which is to beeleue in oure hartes that his fleshe was â—ente and torne for vs vppon the crosse and his bludde shedde for our redemption and that the same fleshe and bludde nowe sitteth at the ryght hande of the father making continual intercession for vs and to imprint and digest this in our mindes puttinge our whole affiaunce and trust in him as touchinge our saluacion and offering ourselues clearlye vnto hym to loue and serue hym all the dayes of our lyfe thys is trewely sincerely and spiritually to eate his flesh and to drinke his bludde And this sacryfyce of Christe vpon the crosse was that oblation whyche Cypriane saithe was figured and signifyed before it was done by the wyne whiche Noe dranke and by the breade and wyne whiche Melchisedech gaue to Abraham and by many other figures which Cyprian there reherseth And nowe when Christe is come and hath accomplished that sacrifice the same is figured signified and represented vnto vs by that bread and wine which faithfull people receaue daylye in the holy communion Wherein lyke as wyth their mouths carnally thei eat the bread drink the wyne so by their faithe spiritually they eate Christes very fleshe and drinke his very bloode And herby it appeareth that S. Cyprian clearly affirmeth the moste true doctrine and is wholy vpon oure side And against the Papistes hee teacheth moste plainly that the communion ought to be receaued of all men vnder bothe the kindes and that CHRIST called breade his body and wyne hys bloude and that there is no transubstantiation but that breade remaineth there as a figure to represent Christes body and wine to represente his blud and that those whyche bee not y â— lyuely membres of Christe doo eate the breade and drynke the wyne and bee nouryshed by theym but the verye fleshe and bludde of CHRIST they neyther eate nor drinke Thus haue you hearde declared the mynde of Saint Cyprian But Hylarius thynke they is plainest for theym in this matter whose woordes they translate thus If the worde was made verely fleshe we verely receiue the worde beyng fleshe in our Lordes meate howe shall not Christ be thought to dwel naturally in vs who beyng borne man hath taken vnto him the nature of our fleshe that can not be seuered and hath put together the nature of his fleshe to the nature of his eternitee vnder the sacrament of the communion of his fleshe vnto vs. For so wee bee all one because the father is in Christe and Christe in vs. Wherfore whosoeuer will denye the father to be naturally in Christe he muste denye fyrste either him selfe to be naturally in Christ or Christ to be naturally in him For the beyng of the father in Christe and the beyng of Christ in vs maketh vs to be one in them And therfore if Christ haue taken verily the fleshe of our body and the man that was verely borne of the virgyn Mary is Christ and also we receiue vnder the true mysterye the fleshe of his body by meanes whereof wee shall bee one for the father is in Christ and Christ in vs how shall that be called the vnitee of wylle when the naturall propertie brought to passe by the sacrament is the sacrament of vnitee Thus doth the Papistes the aduersaries of Gods woorde and of his trueth allege the authoritee of Hilarius either peruersely and purposely as it seemeth vntruely cityng him and wrastyng his wordes to their purpose or els not truely vnderstandyng him For although he sayth that Christe is naturally in vs yet he sayth also that we be naturally in him And neuerthelesse in so saiyng he ment not of the natural and corporal presence of the substance of Christes body of ours for as oure bodyes bee not after that sorte within his body so is not his body after that sorte within our bodyes but he ment that Christe in his incarnacion receyued of vs a mortall nature and vnited the same vnto his diuinitee and so be we naturally in him And the sacramentes of Baptisme and of his holy supper if we rightly vse the same do moste assuredly certifye vs that wee bee partakers of his godly nature hauyng geuen vnto vs by him immortalitee and life euerlastyng so is Christ naturally in vs. And so bee wee one with Christ and Christ with vs not onely in wylle mynde but also in very naturall properties And so concludeth Hilarius against Arrius that Christe is one with his father not in purpose and wylle onely but also in very nature And as the vnion betwene Christe and vs in baptisme is spiritual and requyreth no real and corporall presence so lykewise oure vnion with Christ in his holy supper is spiritual and therfore requyreth no real and corporall presence And therfore Hilarius speaking there of both the sacramentes maketh no difference betwene our vnion with Christ in baptisme our vnion with him in his holy supper And sayth further that as Christ is in vs so be wee in him â–ª whiche the Papistes can not vnderstand corporally and really except they wyll say that all our bodyes be corporally within Christes body Thus is Hilarius answered vnto both plainly shortly And this answere of Hilarius wyll serue also vnto Cyril whom they allege to speake after the same sort that Hilarius doth that Christ is naturally in vs. The wordes whiche they recite be these We denye not sayth Cyril against the heretike but we be spiritually ioyned to Christ by fayth and syncere charitee but that we shuld haue no maner of coniunction in our fleshe with Christ that we vtterly deny and thynke it vtterly discrepant from Goddes holy scriptures For who doubteth but Christ is so the vyne tre we so the branches as we get thence our life Heare what sainct Paule sayth Wee be all one body with Christe for though we be many we be one in him All we participate in one foode Thynketh this hereticke that we knowe not the strength and vertue of the mistical benediction whiche when it is made in vs doth it not make Christ by coÌ„munication of his fleshe to dwell corporally in vs Why be the membres of faythful mens bodyes called the membres of Christe Knowe you not sayth sainct Paule that your membres be the membres of Christ And shall I make the membres of Christ partes of the whoores body God forbyd And our sauiour also sayth He that eateth my fleshe and drynketh my bloud dwelleth in me and I in him Although in these wordes Cyril doth say that Christ doth dwell corporally in vs whan we receiue y â— mistical benediction yet he neither sayth that Christ dwelleth corporally in the bread nor that he dwelleth in vs corporally onely at suche tymes as wee receiue the sacrament nor that he dwelleth in vs not we in him but he sayth aswel y t we dwel in him as that he dwelleth in vs. Whiche dwellyng is