Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	add_v	book_n	plague_n	2,933	5	10.1547	5	false

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

his eyes Whervpon belcuing the mysteries of the Chrystians to be merueillouse and wonderfull the next daie he came to S. Basill and desired to be baptised and made a chrystian Thus we maie perceaue that the workes of God be great and merueillouse who vnto this Iewe but suspecting the chrystians to eate flesh and drinke bloode in their mysteries made yt soch to him as he suspected yt to be and to appeare soche to his seight as yt was couertlie to other in verie dede But he sawe yt with his bodilie eye for his instruction that the true Chrystian seeth with his faithfull eye to his saluacion But to return to our first matter so great was the fame that the Chrystians did eate maÌ„nes flesh in their mysteries that to deliuer theÌ„ froÌ„ the enuie that was coÌ„ceaued against theÌ„ for the same Iustinus the holie martyr was enforced in his Apollogie made vnto Antonius Pius to reueil and declare vnto him all the wholl order of the mysteries of the chrystians and what was their faith therin whiche thing was not vsed in those daies to be declared to anie prophane man and infidel but allwaies kept secrette so moche as yt might be And yet vpon this enforcemeÌ„t this Iustinus declared the matter so plainlie as no man of his auncientie to soche men more plainlie as shortlie here after ye shall perceaue As these thinges then hitherto saied do proue by the same that Chryst ys present in the Sacrament and so consequentlie that the woordes of Chryst haue ben and so ought to be vnderstanded in their propre sense withoute trope or figure So wolde I wish them of all chrystians in these daies to be receaued And as by these thinges we maie be moued So by other reasons we maie from the contrarie vnderstanding be disswaded Among manie of whiche I wil bring but one or two that Rupertus doth make and the first ys this Nonne Ioannes Euangelista dicit in Apocalipsi Si quis apposuerit ad haec apponet super illuÌ„ Rupert li. 6. in Joan. Apoca. 22. Deus plagas scriptas in libro isto Et si quis diminuerit de verbis prophetiae libri huius auferet Deus partem eius de ligno vitae de ciuitate sancta de ijs quae scripta sunt in libro isto Nunquid minÃ¹s timenda est hic illa maledictio vt non detrahamus vel apponamus quidquam verbis dicentis Hoc est corpus meum quod pro vobis tradetur Hic est sanguis meus noui testamenti qui pro multis effundetur in remissionem peccatorum CÃ¹m enim illo dicente Hoc est corpus meum nos subauditionem apposuerimus dicentes figuratiuum vel per similitudinem dictum CÃ¹m inquam illo dicente Hoc est corpus meum nos dixerimus hoc signisicat corpus meum nonne multum est quod apponimus vel praua demutatione detrahimus sensum generamus quem tantus Author Deus homo nusquaÌ„ est locutus nec ascendit vnquam in cor eius Dothe not the Euangelist Iohn saie in the Apocalipse Yf anie man shall adde vnto these thinges God shal adde vnto him the plagues that are written in this booke And yf anie man shall minishe of the woordes of the booke of this prophecie God shall take awaie his parte oute of the booke of life and oute of the holie To the woordes of God maie nothing be added nor diminished citte and the thinges whiche are written in this booke Ys this maledictioÌ„ or curse lesse to be feared here that we diminish not or putte any thing to the woordes of him that saied This ys my bodie whiche shall be deliuered for yow This ys my bloode of the newe testament whiche shall be shedde for manie in the remissioÌ„ of sinnes For when he saieth This ys my bodie we shall putto an vnderstanding saing a figuratiue bodie or that yt ys spoken by a similitude when I saie he saieth This ys my bodie we shall saie this signifieth my bodie ys yt not moche that we putto his woordes or by an euell chaunge take from them and make a sense whiche so great an Authour God and man in no place hath spoken neither at anie time did yt ascende in to his heart Thus Rupertus This ys the first reason of this Authour whiche yf yt be well weighed and the thing well considered howe moche we by figures tropes and significacions do alter and chaunge howe moche we putto in woordes and diminish in substance howe the exposition denieth that the text affirmeth we haue good cause to feare the malediction of God spoken by S. Iohn who beareth not soche expositions denieng what he hath saied nor soche gloses confownding his text Wherfore we maie well be dissuaded from soche expositions or rather deprauacions and the rather that their ys no warrant to beare vs so to expownde these woordes of Chryst as of the circumstance of the place maie be perceaued whiche this Authour vseth as an other reason to moue vs not so to vnderstande Chrystes woordes of his supper as the Aduersarie dothe expownde them And thus he saieth CÃ¹m obijcit quis suisî€‚ue scriptitat in sedulis quod itidem dixerit eadem veritas Ego sum vitis tam audacter quaÌ„ imperitÃ¨ in argumentum mendosum illud attrahit cum statim subsequentia verba dicentist Sicut palmes non potest ferre fructum Ã semetipso nisi manserit in vite sic nec vos nisi in me manseritis manifestÃ¨ per similitudinem compellant intelligi praesertim cÃ¹m non signanter dixerit Ego sum haec vitis sicut signanter dixit Hoc est corpus meum hic est sanguis meus apposita protinus descriptione verae proprietatis de corpore inquiens quod pro vobis tradetur de san guine autem qui pro multis effundetur Igitur ne veniant super nos plagae nouissimae neque apponimus neque diminuimus quicquam diuinae definitioni vel descriptioni quam incarnatum Verbum ore proprio deproinpsit Imo quia perfecta charitas foras mittit timorem non tam plagarum timore qunm veritatis amore confitemur quia panis iste corporeus postquam signauerit eum Pater vinum hoc expressum acinis praesentibus mox vt eodem signo signatum est per manus ecclesiae dicentis vt nobis corpus sanguis fiat dilectissimi filij tui Domini nostri Iesu Christi etc. vsque in memoriaÌ„ mei facietis corpus sanguis eius qui huius traditionis author est hoc sacrisicium ipse Christus est cuius passione vt sacrificium fieret Ã Deo Patre in veritate signatum est WheÌ„ one obiecteth and writeth yt also in his bookes euen as boldlie as vnlearned These woordes J am a vine Ioan. 15. are proued by the circuÌ„stance to be a similitudi lie that the same trueth mening Chryst saieth also I am a vine he draweth yt

exclude all other bodies sensible or insensible after he had saied Take this yt a bodie he adioined this worde mine he gaue then his owne bodie to his Disciples and not the bodie of anie other Again least anie priuie thought shoulde come to anie man that he might haue created in his handes a bodie that shoulde be his in deed but not that shoulde be yt that he was himself he added Whiche shall be deliuered for yowe As who shoulde saie doubte yowe not feign yowe not this or that to yowr self thinke not an other thing and an other thinge For thisys the bodie not an other or of an other but mine not permuted or newlie created but that which shall be deliuered for yowe shall be crucified for yowe shall die for yowe So like wise also of the cuppe This ys saieth he bloode not of an oxe nor of a Ramme nor of a lambe or of anie man but mine not an other or produced by a newe creation but which shall be shedde for yowe prouoked by skoorges extorted with nailes thrust oute with a speer Thus moch this authour To this exposition to adde anie thing as therbie to make yt plain to the reader I thinke yt superfluouse Yt ys allreadie so plain as no man in my iudgement can make a more plain exposition Onelie I will open the cause why he wrote this Ther was afect of heretiquesbegonne by one Peter de Bruys aÌ„d one HeÌ„ricus whose disciples were called Petrobrusions and HeÌ„ricians These had inuented a newe phantasticall heresie as yt ys propre to all soche men to make Phansies of Heretiques called the woorde of the Lorde their phantasies matters of faith and cuerie of their phantasies ys the pure and sincere woorde of the lord These had I saie inuented this phantasie that Christ alone at his last supper did coÌ„secrate his bodie and blood aÌ„d gaue yt to ys disciples aÌ„d they al receaued his bodie aÌ„d blood But since that time was yt neuer nor yet ys receaued of anie man Against these men did thys holie father write against whome taking the sword of the Spiritte which ys the woorde of God he fought with them with yt and ouerthrew rheÌ„ by the the woorde of Chryst that saied that the blood which he gaue in the cuppe to his disciples was the bloode of the euerlasting Testament wherupon taking an argument he saieth in the beginninge Saie o Lord the restatour of the newe testament whether this testament be of one daie as these men saie thow woldest yt to be or whether thow hauest decreed yt to be an euerlasting testament An other argument he maketh also of the commaundement of Chryste who saied This doe ye in the remembrance of me Wherby Chryst geuing them commaundement to doe that that he had doen and he by their owne confession consecrated his bodie wherin theye are more gentle to Chryste theÌ„ the Aduersaries and the Proclamer The argument ys good that soche to whom the authoritie ys deriued doe that that Chryst did that ys doo consecrate his blessed bodie and bloode I write thus moche that ye maie perceaue into what varietie and diuersitie of phantasies men doe fall in that beginne to withstande Gods holie faith of which varietie I haue allreadie spoken in the xli chapiter of this booke wherunto yf ye add this phantasie then shal yowe perceauc howe manie contrarie phantasies Sathan can deuise vpon these foure woordes of Chryst This ys my bodie And can as ys saied vtter theÌ„ all to the people for the pure woorde of God But to return to this authour as by these argumentes he hath ouerthrowen the heresie of the Petrobrusians so with these and the plain exposition of Chrystes woordes he conuinceth all the other wicked phantasies and leaueth Chrystes woordes in their propre and natiue sense figures and tropes not remembred I shall not nede to conferre him with the auncient and elder Fathers the conference of other saing as he doeth maketh good that he hath saied as yt did theirs which were coÌ„ferred with him Wherfor omitting that coÌ„ference with his seniours I shall bring in his iuniour to be conferred with him who ys Bessarion Patriarch of Constantinople and Cardinall who liued the yeare of our Lorde 1471. Wherfore not fullie one hondreth yeares agon And yet as his disputacion in the Florentine Councell against the grekes and his booke against Marcus Ephesinus doe proue he was an excellent learned man in this matter thus he writeth Nemo est quem lateat quemadmodum panis vini in corpus sangumem Christin instanti facta transubstautialitas humanam Bessarion li. de Sacr. Euchar. omnem excedit facultatem ingensî€‚ue opus est certÃ¨ diuinum it a etiam huius Sacramenti efficientia verba instar ipsius Sacramenti eximiae cuiusdam virtutis esse debere Christs verÃ² dtuints verbis nihil esse potentius nihil essâ— acius esse posse manfestum est Quamobrem fateri necesse est Dominicis illis verbis nullis aliis dtuinum hoc sacramentum confict posse Nec enim diuinissima per diuinam potentiam confict negauerit quispiam nec verbis Christi nihil effiacius esse cÃ¹m non modÃ² homo verumetiam Deus sit creatorî€‚ue omnium qui solo nutu cuncta produxit qui verbo aegros curauit mortuos suscitauit caeteraî€‚ue miracula fecit quae in Euangelio recitantur Ther ys no man but knoweth how that the traÌ„substanciacion of the bread and wine doen in an instant into the bodie and bloode of Chryst doeth excede all power of man and ys a great and verie worke of God Euen The Sacrament maie be consecrated by noother woords then with these Hoc est cor etc. so also the efficient woordes of this Sacrament shoulde be of some great power like as the Sacrament ys Nowe yt ys manifest that nothinge can be more mightie more effectuouse then the diuine woordes of Chryst Wherfor we must nedes coÌ„fesse that this diuine Sacram. maie with no other woords be coÌ„secrated theÌ„ with those woords of our Lord Neither will anie man denie these most holie thinges to be coÌ„secrated by the diuine power neither that anie thing ys more mightie in woorke then the woordes of Chryste sithen he ys not onely man but also God the creatour of al things who at his onelie pleasure produced all thinges of nothing who with his woorde healed the sicke raised the dead and did other miracles whiche be written in the Gospell Not the merites of man but the power of God consecrateth the Sacr. And within a fewe woordes he saieth thus Panis vini in corpus sanguinem transmutatio non petentium meritis sed eius potentia qui ex nihilo cuncta produxit per sacerdotem tanquam per instrumentum quoddam efficitur The transmutacion of the bread and wine into the bodie and bloode ys doen not through the merittes of the peticioners but by the preist as by a certain instrument through

sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to meÌ„of his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the coÌ„mixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule VnderstaÌ„d that the preist ys the coÌ„mon mynister of the Church wherfor doing the comon The coÌ„mon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he coÌ„monlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt coÌ„mon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to theÌ„ onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in EngloÌ„dor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitacioÌ„ of time aÌ„d place aÌ„d desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist coÌ„mitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuocioÌ„ so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that soleÌ„ ne memorie of Chrysts passioÌ„ and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuocioÌ„ aÌ„d duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exaÌ„ple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestaÌ„ts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of theÌ„ First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquÃ m eccle Canon 19. See this CanoÌ„ cut of in the middest siastica pacis perturbatores Ã Communione arceantur Soch Chrystian men as come to the church and heare the scriptures aÌ„d doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring theÌ„ wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in

allowed him in the matter of Baptisme notwithstanding his holinesse they haue refused him To be short Epiphanius and S. Augustine wrote bookes of the heresies of them that were before and in their times and although manie besides the fore meÌ„cioned had spoken so plainlie of the blessed Sacr. that they cleerly coÌ„fessed the presence of Chrysts bodie in the same as Martialis Ignatius Iustinus Tertullianus Hilarius and manie other yet be none of all these nor none other for that doctrine noÌ„bred ther amoÌ„g heretiques which vndoubtedlie they should haue ben if the matter had so deserued But trulie yt was neuer yet red in anie god writer nor somoche as dreamed that the coÌ„fessioÌ„ of the preseÌ„ce of Chryste in the bless SacrameÌ„t ys heresie or errour Nowe as touching histories witnessing the wicked beginning the miserable progresse and open end and confusion of heresies yt were superfluouse for me to write sith ther hath ben no notable heresie or heretique which are not recorded either by Eusebius Teodoret Sozomenus Nicephorus Aeneus Siluius and soche other whose bookes be dailie in mens hands By whom when your SacrameÌ„taries heresie begaÌ„ we knowe howe loÌ„g yt continued openlie we knowe who withstood yt and wrote against yt we knowe in howe manie Councells yt hath be coÌ„demned we knowe Furder who haue renewed the same in these later daies we knowe when and howe Luther reigned we knowe howe Oecolampadius folowed though an other waie we knowe howe Caluine hath coÌ„troled both catholiques and heretiques we knowe what the doings of these and their complices haue ben and be we knowe and that they haue ben and be condeÌ„ned for heretiques we know To be short ther hath ben no notable alteracion or molestacion in religion by heresie but yt ys committed to memorie in histories Yf theÌ„ your doctrine and faith your religion and profession your notable CoÌ„munion or raither confusioÌ„ were once good and catholique yt can not be but of so great an alteracion as to make catholique faith damnable heresie or holie coÌ„munion wicked diuisioÌ„ ther must be some notable mencion in histories or some auncient monimeÌ„t in writing to declare yt Yf yowe haue anie soche bring them furth and theÌ„ yowe shall doo foÌ„what to allure wise men vnto yowe For in this poinct I hold him nothing wise that will repute either your doctrine faith religion or communion to be good and catholique vntill yowe shewe good testimonies and presidents of the catholique vse of them which I am certen yowe can neuer doo As for soche euidences as your self nowe and your auncetours heretofore haue picked oute of the right and true euidences of the catholique Churche I meen the holie scripturs Councells doctours and approued histories and with great boldnesse haue shewed theÌ„ to the world and auouched them to be yours and to assure your cause they are allreadie well knoweÌ„ aÌ„d tried not to be yours in dede but to make all for the catholique faith and religioÌ„ and mightilie against your singular phaÌ„sies and to ouer throw your wicked heresies when they be plainlie opened and deliuered froÌ„ your craftie corruptions as they haue ben by sondrie and manie famouse learned men as well in this age as before our time And I to my power haue in this booke for soche matters as I haÌ„dle detected your forgerie and corrupting of the euidences therto appertening by your wresting glosing cutting peicing diminishing adding and other wise falsifieng the right cleer wholl perfect godlie and true testimonies of the scripturs Councells aÌ„d auncieÌ„t doctours And soch as be so flatte against your cause as yowe can haue no aide of them but be forced therfor either to depraue their authoritie with mocking and skorning or flatlie to denie their workes they are defended and holdeÌ„ in their woorthie estimacions and their denied works restored to the right authours The first therfor that ys the scripturs CouÌ„cells and auncieÌ„t doctours yowe can no more abuse for shame and chaleng to be on your side wheÌ„ being sifted froÌ„ your sleights and clered froÌ„ your falshead all meÌ„ maie perceaue theÌ„ not to be your right euideÌ„ce making as thei do so plainlie against yowe aÌ„d mightilie ouerthrowing your cause The other that ys the later learned writers and holie fathers yow maie no loÌ„ger contemne being proued to agree as they doe with their elders and approued as they be of the church to be catholique and holie writers your skoffesand mocks against them will stand for no reason before wise men Nowe yowe vnderstand M. Iuell what I haue here doen to the whiche yf either yowe or anie other for yowe shall by railing Rethorike make a pretensed answer I do yowe to witte that I will not vouchsafe to putt my penne to the papire for that kinde of answer For I haue begonne with yowe in an other sort and like a diuine railing I haue left to ruffins and skoldes and coolours of persuasions to rethoricians directlie according to my profession with all plain trueth haue I proceaded Yf answere therfor shall be made let yt be either a direct answere or none Direct answer ys soche as I make to yow where yowe abuse the vnderstaÌ„ding of the scripture or doctour to proue the same vnto yowe where yowe falsilie to alleage the place truely where yowe corrupt to shewe the right saing when yowe adde and put to to declare what yowe adde and put to wheÌ„ yowe leaue oute to expresse the woordes so by yowe left oute And finallie by full plain and expresse testimonie of scripturs Councells or doctours as the condicioÌ„ of the matter requireth to open and declare the trueth and by like authoritie to proue and coÌ„firme the same Thus haue I doeÌ„ to yowe in pleÌ„tifull maner in euery matter here by me handled so that the trueth of euerie thing ys so fullie opened and by good authoritie so confirmed that I trust euerie man that will see maie see and euerie man that will vnderstand maie vnderstand where the weight of the trueth ys Read therfor M. Iuell and diuorcing your self froÌ„ vainglorie to the which ye haue hen a loÌ„g time maried let your vnderstaÌ„ding be captiuated vnto the seruice of Chryste Let not your vain estimacioÌ„ in errour and heresie detein yowe to come to the honorable estimacion that ys gotten in the professing of Gods trueth Let yt not be saied of yowe as the holie father and Pope Leo saied of Eutiches Noluit intelligere vt bene ageret IniquitateÌ„ meditatus est in cubili suo My good will was that this mi doing should haue beÌ„ in your haÌ„ds a loÌ„g timeer this for yt was finished full three years past but sicknesse pouertie and lacke of oportunitie to printe yt haue thus long staied yt But sith nowe at the last yt ys by Gods helpe comed abroad I heseche him of his great goodnesse to grauÌ„t that it maie be to his honour aÌ„d to the helpe of his people aÌ„d that it maie be a medicine of health to yow aÌ„d

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

As Chryst yt the verie SoÌ„ne of the Father so ys his verie in flesh the Sacr. flesh of Chryst onely But of the verie substanciall flesh of Chryst For he maketh yt by similitude plain that as Chryst ys the very Sonne of God euen of the substance of the Father Euen so ys yt verie flesh that we receaue whiche ys thus moche to saie As Chryst ys the very Sonne of God So ys this verilie flesh that we do receaue And as he ys the Sonne of the substance of the Father So ys this flesh whiche we receaue of the substance of Chrystes fleshe By whiche woordes of sainct Ambrose the fonde phansies of these phantasticall men be taken awaie For here ys not alowed the figure of Chrystes flesh but the thing in dede not a spirituall receauing of Chryst onely but a reall and spirituall receauing of the substanciall flesh of Chryste And thus ye maie see the trueth of the faith to be had in this matter vttered plainlie withoute any darke maner of speache and so stronglie set furth that yt can not be draweÌ„ to any other vnderstanding And therfor I maie boldely chalenge this scripture from the heretikes which so euidentlie refuseth the figure and so plainly teacheth the reall and substanciall presence of Chryst in the Sacrament THE NINETENTH CHAPITER PROCEAdeth vpon the same text by Eusebius Emis and S. Augustine NOwe that ye haue heard two auncientes vnderstanding thys text nowe in hande we will heare one other coople of eche side of Chrystes ParliameÌ„t house one as the other were aÌ„d these agreyng in one minde as the other did which shall be Eusebius Emisenus and sainct Augustin Of the which Eusebius being the elder shall shewe hys minde who in hys time was a great learned man as sainct HieroÌ„ witnesseth and wrote many workes as against the Iewes aÌ„d also against the gentiles and vpon the Gospells and the epistles of S. Paul also Thys maÌ„ being so profowndly learned so auncient in time as liuing aboute the yeare of our Lord. 344. so famouse in constancie of faith and holy in liuing ys woorthie of credit In a certain homelie alleaging this text he sheweth the same to be vnderstanded thus Quia corpus assumptum ablaturus erat ab oculis illaturus sideribus necessarium erat vt in die coenae sacramentum nobis corporis sanguinis consecraret vt coleretur Euseb Emisen homil spasch iugiter per mysterium quod semel offerebatur in precium vt quia quotidiana indesessa currebat pro omnium salute redemptio perpetua esset redemptionis oblatio perennis victima illa viueret in memoria semper praesens esset in gratia vera vnica perfecta hostia fide aestimanda non specie neque exteriori censenda visu sed interiori affectu Vnde coelestis consirmat authoritas quia caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Bicause he wolde take awaie hys assumpted bodie from our eyes and bring yt vppe into the heauens yt was necessarie that in the daie of hys Supper he should consecrate vnto vs the Sacrament of hys bodie and of hys blood that yt might continuallie be woorshiped in mysterie that once for vs was offred in price that bicause the dailie and incessaunt redemption did renne for the health of all men the oblacion of the same redemption should be perpetuall and that perpetual sacrifice should liue in memorie and alway be present in grace A true one onelye and perfect sacrisice to be estemed by faith and not by outwarde forme nor to be iudged by the outwarde seight but by the inwarde affecte Wherfor the heauenly authoritie consirmeth saing that my flesh ys verilie meat and my blood ys verilie drinke Thus Eusebius In this sentence yt ys first to be considered that this authour declaring the cause of the institucioÌ„ of the Sacrament and of the continuaÌ„ce of the same and also instructing vs how we shoulde esteme yt beleuing ther to be another maner of thing then ther doth appear in outward seight teacheth vs by the allegacioÌ„ of this scripture that yt ys the verie flesh aÌ„d blood of Christ which we must esteme by faith and iudge by our inward affect And therfor he saieth not that Chryst doth saie but that the authoritie of Chryst confirmeth yt so to be wherfor thys ys without all controuersie that this scripture now in hand ys by this authour vnderstanded of the Sacrament But here the Aduersaries do triumphe as allwais they doo when any authour Obiection of the Sacramentaries oute of Eusebius speaketh anie woord that maie by any wresting be drawen to their vnderstanding though in verie dede he ment nothing lesse First they saie that this authour doth no affirme that Chryst did consecrate hys bodie and blood but did consecrate the Sacrament of his bodie and blood And after saieth again speaking of the sacrifice of Chrystes bodie vpon the Crosse that the euerlasting sacrifice shoulde liue in memorie and allwaies be present in grace But note saie they that he doth not saie that that he ys present in bodie but in grace But staie a while Reader and be not troobled with these their notes For ye shall see immediatelie that these notes shall be the notes of their coÌ„fusioÌ„ Aunswer aÌ„d declaracioÌ„ of their false doctrin For God be praised though this authorment yea and did set furth the true faith of Chryst by this that ys allreadie alleadged whiche yet might be peruerted by mysvnderstanding of the maliciouse who haue peruerted euen the very plain woordes of Chryst Yet adioining immediatelie to this sentence more of this matter he addeth woordes so plain that they will neither suffer theÌ„selues neither the woords which the Aduersaries haue gone aboute to wrest to be so vnderstanded as the Aduersaries wolde haue them His woordes immediatelie adioined to the sentence of Chryst by him alleaged be these Recedat ergo omne infidelitatis ambiguuÌ„ quandoquidem qui autor est muneris ipse est testis veritatis Nam inuisibilis sacerdos visibiles Eusebins ibid. creaturas in substantiaÌ„ corporis sanguinis sui verbo suo secreta potestate conuertit Let therfore al doubt of infidelitie go awaie for truly he that ys the authour of the gifte he also ys the wittnesse of the trueth For the inuisible preist by a secret power with hys woorde doth conuert or turne the visible creaturs into the substance of bys bodie and blood Thus he What can the Aduersaries now saie Do ye not heare what this authourment by the sainges whiche the Aduersaries wolde wrest and peruert to The presence plainlie auâ—ached by Euseb against M. Iuell their wicked vnderstanding Did not he as well ther as here though not with so plain woordes teache the treuth of this matter that Chrystes bodie and blood ys in the Sacrament Do ye not nowe perceane that he allead ged the text of S. Iohn to declare that the

when ye see yt broken remembre that Chrystes bodie was broken vpon the Crosse for yowe And likewise take thys wine as a sign or token of Chrystes bloode shedde for yowe vpon the Crosse But vnderstande that yt ys not in verie dede the bodie and blood of Chryst but signes and tokens of them Thys were a maner of speache mete to teache yong ones yf the trueth of the thing were agreable but bicause the trueth ys not so therfore S. Augustin taught them by soche plain speache as the truth wolde beare that ys that they wolde take in the Sacrament that bodie that hanged vpon the Crosse and in the cuppe that blood that was shedde oute of Chrystes side Yea and that they shoulde so take he addeth a coÌ„minacioÌ„ that they should Chryst ys made a liar when his woord ys not beleued take death and not life which think Chryst a lyar Why What saied Chryst Take eate thys ys my bodie He then that dothe not beleue Chryst herin but saieth yt ys not his bodie but a figure of hys bodie he ys the Aduersarie of Chryst the reprouer of Chryst And he maketh Chryst a lyar as S. Augustin saieth and therfor shall haue death and not life In time therfor take hede yf thow beest in errour thow cannest not make Chryst a lyar but thow thy self shalt be fownde a lyar And therfore thowe shalt not be admitted to the blessed companie of the master of the trueth but to the cursed and damnable companie of the Father of lyes RepeÌ„t thee therfore of thine heresie and embrace the trueth that by yt thowe maist atteign to the true life Nowe to this learned Father shall be ioined S. Cyrill who saieth thus Ca. 22. sup 6. Ioann Ex imperitia multi qui Christum sequebantur verba ipsius non capientes pertur babantur Nam cÃ¹m audissent Amen amen dico vobis Nisi comederitis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Ad immanes ferarum mores vocari se Ã Christo arbitrabantur incitariî€‚ue vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt nondum enim mysterij huius formam dispensationem pulcherrimam cognouerant Illud etiam adhoc cogitabant QuomodÃ² caro huius hominis aternaÌ„ nobis vitam largietur aut quomodÃ² ad immortalitateÌ„ adducere poterit Quae cÃ¹m intelligeret is cuius oculis omnia nuda sunt atque aperta alia eos re mirabili ad fidem impellit Frustra inquit o vos propter verba mea conturbamini QuÃ²d si credere non vultis vitam vobis Ã meo corpore dari quid facietis quando in coelum me volare conspicietis Non enim ascensurum me solummodÃ² profiteon ne rursus quomodÃ² id fieri possit quaeratis sed oculis etiam ita fieri vestris cernetis Quid ergo hoc videntes dicetis Annon erit hoc magnum Capharnaites howe thei vnderstood Chryst. Joan. 6. vestrae dementiae argumentum Si enim putatis carnem meam vitam vobis afferre non posse quomodÃ² tanquam volucris in coelum ascendet quomodÃ² per aÃ«ra volabit hoc enim similiter generi humano impossibile est Quod si praeter naturam caro mea in coelum conscendet quid probibet ne similiter praeter naturam viuificet For lacke of knowledg manie that did folowe Chryst not vnderstanding his woordes were troobled For wheÌ„ they heard verily verelye Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They thought themselues to be called of Chryst to the cruell maners of wilde beastes and to be moued that they shoulde eate the rawe flesh of a man and drinke hys bloode whiche thinges are horrible euen to heare They had not yet knowen the goodly forme and dispensacion of this mystery Moreouer also they thought Howe should the flesh of this man graunt vs eternall life or howe can yt bring vs to immortalitie Whiche thinges when he did vnderstand vnto whose eyes all thinges are naked and open with an other merueilouse thing he driueth them to the faith O yowe saieth he vainlie are ye troobled for my woordes For yf ye will Chrystes flesh besiae nature ascendedin to heauen beside nature yt geueth life in the Sacra not beleue life to be geuen yow of my bodie what will ye do when ye shall see me flie vppe into heauen I do not saie that I will onely ascende into heauen least yow aske again howe that maie be doen but ye shall euen so see yt with yowr eyes What therfore wil ye saie seing this shal yt not be a great argument of yowr madnesse Yf ye thinke that my flesh can not bring life vnto yow how shall yt as a slieng thing ascende into heauen howe shall yt flie by the ayer for this likewise ys vnpossible to mankinde Then yf my flesh shall go vppe into heauen beside nature what dothe let that yt likewise beside nature maie not geue life Thus moche S. Cyrill Yow maie in this goodlie and liuely expositioÌ„ perceaue two vain thoughtes that the grosse Disciples had one that they shoulde after the cruel maner of wildes beastes eate the rawe flesh of Chryst as yt were tearing yt or cutting Two vain thoughtes of the Capharn yt oute by peices and so Chrystes blessed flesh as other thinges that be eaten to be consumed The other vain thought was how that flesh which they accompted but as the flesh of a naturall man onely and not as the flesh of God ioined to the Godhead in vnitie of person and therfor supposed yt to be a mortall and a corruptible flesh howe I saie that mortal and corruptible flesh coulde geue vnto them immortalitie and incorruption Nowe to answer bothe these vain thoughtes and to reforme theÌ„ Chryst saied what yfye see the Sonne of man ascende vppe wher he was before By which one saing he answereth bothe their thoughtes and teacheth as concerning the first that wher they thought that his bodie shoulde be cutte or torne in peices that they had an euell vnderstanding For yt shoulde ascende vppe into heauen and that wholl as S. Augustine saied And that they might the better beleue yt they shoulde see yt as S. Cyrill here saieth The other vain thought ys also answered in that he saieth his bodie shall ascend vppe to heauen which ascension ys aboue the order of nature Therby instructing them that as his bodie aboue the course of nature shoulde ascende So yt aboue the course of nature shoulde geue life How the flesh of Chryst shoulde geue life S. Cyrill heretofore hathe declared vpon the sainges of Chryst that yt ys by the eating of Chrystes flesh And therfor he saied of the power of Chrystes flesh Non verbo solÃ¹m verumetiam tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quodsi

heaueÌ„ which Chryst our Sauiour by his blod hath bought vs to we shall be coÌ„deÌ„pned to that pain that we were once redemed froÌ„ aÌ„d so eternallie become miserable with him vnto whoos 's wordes we wolde geue credditte before the woordes of our Lorde God As nowe ye perceaue howe like the teÌ„ptacions be so maie ye perceaue howe like the rewarde of the asseÌ„ting or agreing to the teÌ„ptacioÌ„ of the enemie ys Yf therfor ye will auoide the rewarde which ys pain eternal withstaÌ„d the temptacion whiche beginneth the thrall A mong manie other two thinges methinketh shoulde with the assisteÌ„ce of Two thinges which aught to moue vs to resist the temptatioÌ„s of the Sacramentaries gods grace moche moue yowe to withstaÌ„d his wicked teÌ„ptacions in this be half the one ys that as in the first teÌ„ptacioÌ„ to our first parentes he spake the plain coÌ„trarie of that God had spokeÌ„ so in this his teÌ„ptacon he speaketh the verie contrarie to that that Chryst our Lorde God hath spoken For Chryst saied This ys my bodie But SathaÌ„ saieth yt ys not his bodie Now wheÌ„ anie thing ys taught that ys manifestlie repugnant to the woorde of our Lorde God who caÌ„ speak nothing but trueth except we be woorse bewitched them the Galathians were we must nedes deme and iudge that doctrine to be false coming from Sathan the father of lies vntrueth and falshod And being false what ells ys to be doen but to withstande and reiecte yt The other thing that aught to moue vs to withstaÌ„d this teÌ„ptacioÌ„ ys that Sectes of Sacramentaries Bereng Wicleff Io. Hus. the woordes of his doctrine be not consonant nor agreable For besides his diuerse and coÌ„trarie spirit which he breathed into Berengarius the first publique and open impugner of this blessed misterie as yt ys saied in the preface of this book into Wiceff and Hus he hath in this our time poured oute manie contrarie spitites and meruelouslie shewed himself the authour of disseÌ„tion and repugnant doctrine in the same misterie But for that I might be iudged partiall in the report of this diuerse doctrine I will not vse mie owne woordes but the woordes of Luther Satans cheif and first Commissionar in this maner of proceading and of Melancthon his right ofspring and defendour of his doctrine Luther in his breif confession noting the diuerse and repugnant spirittes that reigned amongest the Sacramentaries saieth in this maner At the first Eight disaegreing spirittes amoÌ„g the Sacramentaries nombred by Luther Carolstad Zwinglius Oecolamp Swenckfel these men were well warned of the holie Gost when that vpon that one text they diuided them selues into seuen spirits eche one differing allwaies from the other First Carolstadius wold haue the text so that this ys my bodie should signifie here sitteth my bodie Then Zwinglius saieth that that coulde not be well saied no though the Father of heauen had reueiled yt Therfor being moued with an other holie spirit of his own thus he turned the text Take eate this signifieth my bodie The thirde Oecolampadius brought furth his third holie spirit which turned that text into an other hew as thus Take eate this ys the token of my bodie The fourth Swenckfeldius thinking to make his stench to smell as muske brought vs furth of his holie spirit this rule These woordes this ys my bodie must be remoued from oure seight For they do let vs of the spirituall vnderstanding The fifth holie spirit being but excrementes of that other doth thus read that text Take and eate that which ys deliuered for yowe in this my bodie The sixt holie spirit saieth Take and eate this ys my bodie in remembrance as though Chryst had saied Take and eate this ys the monument of my bodie The seuenth holie spirit Ioannes Campanus bringeth this exposition Take and eate this ys my breadie bodie or bodie of bread Beside all these an other spirit flieth Ioan. Cam aboute For the Deuell ys an holie and great spirit whiche persuadeth men that herein ys no article of oure faith and therfor we aught not to contend of this matter but leaue yt free to euery man to beleue herein what he list Thus farre Luther See ye not by Luthers one woordes seuen and in th end of his collection one mo to make eight dissonant and disagreable doctrines vpon these woordes of Chryst This ys my bodie See ye not Sathan diuided against Sathan See ye not his ministres plaing at crosse wasters for the victorie Be persuaded then that wher soche contencion soche strife soche Battaill ys amongest men springing all oute of one Gospell that in that Gospell ys no treuth But we haue not yet seen the ende Melanchton the right of spring and heire of the Lutheran doctrine was not onelie intoxicated with a diuerse spirit from his Father and Fiue sectes of SacrameÌ„taries amoÌ„g the Lutherans nombred by Melanct. master Martin Luther in the ende of his life but also reporteth that among the Lutherans them selues ther were fiue Sacramentaries sectes or heresies For some saieth he be of Helhusius minde some of Sarcerius minde some other folowe the ministers of Breme and some Ioachimus Morlinus other also he alleageth whose opinion ys that Chrystes bodie maie be in euery place Whiche sectes being fiue in nombre yf ye put them to the eight enombred by Luther they make thirtene Thus by their own report yt ys to be perceaued that the woordes of Sathans doctrine be not of one sownde of one agreeement but his spirit Chrystes woordes wrested to sixtene diuerse senses by the Protestants hath breathed into his disciples vpon these fewe woordes of Chryst diuerse and and plain repugnant expositions and doctrines To these thirtene diuerse doctrines yf we adde and putto the expositions of Luther himself Melanchton and Caluine whiche esteemed them selues as the lightes of the worlde we shall make vppe sixtene diuerse expositions and doctrines of this matter fettfurth by Sathans disciples As for Luther yt ys euindent that he expounded Chrystes woordes farre vnlike to Zuinglius OecolaÌ„padius or anie of that line yea vnto Berengarius himself For he saieth they must be thus vnderstaÌ„ded This ys my bodie that ys this bread ys my bodie Melanchton in his later daies as yt ys common to heretiques to growe worse and worse forsooke Luthers spirit and tasted of Zwinglius spirit Melancth His mutabilitie but so as he wolde in soch wise correct him that he wolde make him a newe spirit And therfor he wolde haue this sense vpon Chrystes woordes This ys my bodie that ys This ys a participacion of my bodie whiche newe interpretacion saieth Staphilus ys plainlie a newe Sacramentaries heresie Last of all the doctrine of Caluine swarueth from all these teaching that Chryst ys geuen to vs reallie but not corporallie as though the sense of Io. Caluine Chrystes woordes might be This ys my bodie that ys This ys the verie substance of my bodie but it ys

into a false argument seing that the woordes immediately folowing of him saing thus As the braunche can beare no fruit of him self except he abide in the vine So neither can yowe except ye abide in me Do manifestlie enforce that saing to be vnde by a similitude speciallie for that he did not with a singular demonstracioÌ„ sate I am this vine as with a singular demonstracion he saied This ys my bodie this ys my bloode Wherunto furthwith he put the description of the true propertie of eche of them of the bodie saing whiche shall be deliuered for yowe of the blood also whiche shall be shedde for manie Therfor that these later plagues come not vpon vs we neither diminish nor put to any thing to the diuine definition or discription whiche the Sonne of God incarnate hath spoken or vttered with his owne mouthe But raither bycause perfecte charitie casteth oure feare not so moche for the feare as for loue of trueth we do confesse that this bodilie breade after the Father hath blessed it and this wine pressed oute of these present grapes as sooen as yt ys blessed by the handes of the churche saing that yt maie be made to vs the bodie and bloode of thy most beloued some Iesus Chryst and so furth vntill ye come to these woordes ye shall do yt in the remembrance of me that yt ys the bodie and bloode of him who ys the Author of this tradicion and that this sacrifice ys Chryst him self by whose passion yt was blessed of God the Father in verie dede that yt might be made a sacrifice Thus farre he Two thinges I thinke good geÌ„tle Reader in this reason of this Authour to note to thee The one ys that where the Aduersarie bringeth furth certain places of the scripture whiche be vnderstand by tropes as wher Chryste saieth I am a vine I am the dore and soche like therby to prooue that these woordes of Chryst This ys my bodie shoulde so be vnderstande also whiche in dede proueth nothing this Authour declareth that the circumstance of these places doth compell vs so to vnderstand them as in the opening of this text I am a vine he hath declared So this scripture also I am the doore the woordes of Chryste immediately folowing teache vs that they are to be vnderstande by Joan. 10. a similitude for streight waie he saieth By me who soeuer entreth he shall be saued and shall go in and go oute and finde foode So that we haue Chrystes owne warrant Willfull or naturall reason ys no sufficient warrant allwaies in the court of faith so to vnderstand them But to vnderstande the woordes of Chrystes supper in like maner vieue the place ye shall finde no title in the texte to cause yt to beare the Aduersaries sense So that they haue no other warraÌ„t but wilfull and naturall reason whiche warrant ys not allwaies sufficient and aloweable in the courte of faith Wherfore as these scriptures be to be vnderstanded by a trope bicause the circumstance ther so teacheth So are the other woordes in their propre sense to be vnderstanded bicause the circumstance so teacheth For declaracion of whiche matter I maie deuide the seconde note into two partes The one ys to note the enunciacion of bothe scriptures For though Chryst saied I am a vine yet he did not particularly take a braunche of a vine and saie I am this vine or this vine ys my bodie but vsed the generall woorde and saied I am a vine But speaking of the mysterie of his bodie he did not vse that maner of speache saing I am bread whiche maner of phrase maie seeme well to beare a trope yf anie circumstaÌ„ce had ben adioined to declare and open the same But leauing the generall woorde of bread and particularlie taking a peice of bread in his handes and blessing and geuing thankes saied with a particular and speciall demonstracion This ys my bodie As these two propositions spoken of an olde man I am a childe and by speciall demonstracion to this childe saing This ys my childe haue a great difference The first I am a vine and this ys my bodie be no like speaches being spoken by a similitude for that reason witte vnderstanding and senseis being decaied in him he maie saie I am a childe that ys like a childe The other being spoken of his owne childe and importing not a similitude but a naturall substance of him in the childe So these propositions I am a vine and this ys my bodie haue great difference The one being spoken by a similitude bicause Chryst ys like a vine The other by certen demonstracion of substance for that that Chryst made demonstracion vnto was his verie substance The second parte of the note ys that the circumstance of the scripture reiecting figures and tropes dothe mightilie prooue the sense of that place to be propre and not figuratiue or tropicall For the propretie saieth he apper teinâ—ng to the bodie whiche can not be applied to the figure ys furthwith added whiche ys that the thing ys there whiche shaÌ„ll be deliuered for manie And that ys in the cuppe whiche shall shed in the remission of sinnes whiche can be nothing ells but the bodie and bloode of Chryste Who onelie gaue his bodie to be crucified and his bloode to be shed for owre redemption Thus then ye perceaue that these woordes of Chryst This ys my bodie were spoken of him withoute the putting to of anie trope figure or signe They This ys my bodie no figuratiue speache are left to vs written by the three holie Euangelistes whithoute any mencioÌ„ of trope or figure They were so taught by S. Paule to the Corinthians and afterwarde so writteÌ„ The promisse of Chryst wherin he saied The bread which I will geue ys my flesh which I will geue for the life of the worlde was plainlie whithoute any trope spoken Yt ys so reported of the Euangelist S. Iohn Yt ys so expownded of all the auncient doctours and so shewed what the woordes be teaching the perfourmance of that promisse Ye perceaue also the fame of the communion of the Chrystians emong the infidels to be not by a figure of flesh but by verie flesh in dede Ye perceaue emong Chrystians the beleif of the Sacrament to be the flesh of Chryst to be so commonlie receaued and beleued that younge babes in those daies coulde speake yt Ye perceaue that yt ys not laufull for vs to putte to or to take awaie from the woorde of Chryst For yf we do we fall into the daunger of Gods malediction and other plagues All these consideracions and manie mo shewe vnto vs that we shoulde take the woordes of Chryste as they be of him spoken yf ye put to anie of these woordes Signum or figura Token or figure ys not that put to that Chryst spake not and do ye not so fall into the daunger of Gods plagues Ouer and besides this ye perceaue that the circumstance

Chryst deliuered to his Apostles his own bodie Of these verseis this maie be the sense in english When Chryste had thus saied he tooke bread in his handes and when he had geuen thankes he diuided yt to his Disciples and taught them that he deliuered vnto theÌ„ his owne bodie And after that our Lorde tooke the cuppe filled with wine he sanctifieth yt with thankes geuing and geueth yt to them to drinke and teacheth them that he hath geuen them his blood and saieth This bloode shall remitte the Sinnes of the people Drinke ye this my bloode c. This Authour setting furth the historie of the Gospell in verse and therwith oftentimes geuing vs with the historie the sense and vnderstanding of yt dothe euen so here For he dothe not onely saie that Chryst saied Thys ys my bodie but geueth the vnderstanding of yt saing that Chryst taught his Apostles that he deliuered vnto them his owne bodie In whiche maner of speache note this also that he saieth not onelie that Chryst deliuered them his bodie But addeth this woorde owne and saieth that he taught them that he deliuered to them his owne bodie Whiche maner of speach hath soche force and strenght with yt that as yt declareth the catholique saith and geueth great testimonie of the same so yt beateth and driueth awaie the wicked glose of onely figures and signes inuented by the Aduersaries to peruert the trueth For what more plain testimonie wolde we desire for the vnderstanding of Chrystes woordes then to saie that when Chryst saieth Take eate this ys my bodie that he taught his Apostles that he gaue them his owne bodie A plain saing for the Procla Thus maie yow see that for the catholique faith yow haue plain testimonie for the heresie of the Aduersarie yow haue not one woorde For I assure yowe of this as partlie before ys saied ther ys not one catholique writer neither olde nor yong from Chryst to Berengarius that euer taught or wrote that the Sacrament ys onely a figure or signe of the bodie of Chryst And therfor Reader looke to thie self be not caried awaie from Chrystes faith with onely bragges and glosing woordes voide of all good proofe But raither settle thy self wher thowe findest the trueth sett furth to thee with simplicitie and plainnesse commended with moche proofe and authoritie But hauing yet manie mo wittnesses let me hast me to bring him that ys appoincted to be this authours yockfelowe to declare the continuance of the vnderstanding of Chrystes woordes in the greke churche as the other hath doen in the latin churche This ys Eusebius Emisenus who by the supptacion of learned men liued in the same time that Iuuencus did He writeth thus Recedat omne infidelitatis ambiguum quoniam quidem qui author est muneris ipse est etiam testis veritatis Nam inuisibilis sacerdos visibiles creaturas in substantiam corporis sanguinis sui verbo suo secreta potestate conuertit ita dicens Hoc est corpus meuÌ„ Et sanctificatione repetita Accipite bibite ait Hic est sangnis meus Let all doubte Euseb Emis Homil 5. Pa. Visible bread and wine turned into the substance of the bodie and blood of Chryst of insidelitie or vnbeleif departe For truly he that ys the authour of the gifte he also ys the wittnesse of the trueth For the inuisible preist by his secret power dothe with his woorde conuert or turne the visible creatures into the substance of his bodie and bloode saing thus Take and eate This ys my bodie and the sanctificacion repeted Take and drinke saieth he this ys my bloode In this saing of Eusebius ther ys no soche darke maner of speache that the reader nede to doubte of the true presence of Chryste in the Sacrament or howe to vnderstand the woordes of Chrystes supper seing that he so plainlie saieth that Chryste whom he calleth the inuinsible preist with his power and woorde saing This ys my bodie This ys my bloode turneth the visible Reall presence and transubstaÌ„tiacioÌ„ plainlie auouched by Euseb Emis creatures of bread and wine into the substance of his bodie and bloode Yf they be turned into the substance of his bodie and bloode as by the testimonie of this authour they trulie be then these woordes Corpus sangnis bodie and blode in the sainges of Chryst doe not signifie the figures of the bodie and bloode of Chryst but the substance of the bodie and bloode of Chryste into which substance to make the bodie and blood verilie present the creatures of bread and wine be turned and so Chryst saing This ys my bodie this ys my blood yt ys asmoch as he had saied This ys the substaÌ„ce of my bodie this ys the substance of my blood This doctrine ys so certen so sure and so true that this authour gaue exhortacion and admonicioÌ„ in the beginning of his saing that in this matter ther should be no doubte all vnbeleife should departe and so faithfullie to beleue Chrystes woordes that forasmoch as he ys the authour of all trueth and saieth This ys my bodie This ys my blood vndoubtedly so to take yt Beside this doctrine of faith of the presence of Chrystes verie substanciall bodie and blood in the Sacrament this authour also teacheth the meaÌ„ how Transubstantiacion treacted of God woorketh yt and saieth that yt ys doen by turning the creatures of bread and wine into the substance of the bodie and blood of Chryst which turning or chaunging of one substance into an other as the holy Fathers do diuersly terme some of theÌ„ calling yt a conuersion or turning some of theÌ„ mutacioÌ„ or chauÌ„ging some communicacion or translacion some transelementacioÌ„ some traÌ„smutacion so the Church fullie and liuelie to expresse the thing that ys doen and therby the better to repell the heresies that haue risen and encoÌ„bred the Church since the time of Berengarius hath tearmed yt TransubstanciatoÌ„n which terme importeth no more in this matter then transmutacion or transelementacion but yt sowndeth and openeth the thing that yt signifieth more liuelie and suffreth notthe heretiques to wrest yt as they doe the other Which ys the cause that manie be so greuouslie offeÌ„ded with the terme But bicause the Proclamer doth lightlie ouerpasse yt I will not tarie loÌ„g vpoÌ„ yt But in the allegacioÌ„ of the Fathers as thei shal make meÌ„cioÌ„ ofit so shal I breleiflie not it And yet that the reader shall not thinke that that matter ys so barren that nothing can be saied of yt or being desielrouse to learn should be frustrate of his desire aÌ„d expectacioÌ„ I shall somewhat here saie of yt desiering withal that as they do read the doctours that shall be hereafter alleaged they will note in them what they shall finde as therunto I shall geue theÌ„ occasion in euerie one that doth speake of this matter And for that we haue taken occasioÌ„ of this authours woordes to speake of yt we wil first

maie be by this perceaued that the Aduersaries figuratiue speache hath no place as they vnderstande yt in this saing of Chryste But this ys raither to be saied that his interprise in so wresting and abusing of Chrystes woordes ys wicked and detestabele For yf that sense might haue ben here vpon these woordes placed who can doubte that S. Ambrose so often rehersing them wolde not in one place or other haue reported the true sense and saied yt had ben but a signe But forasmoche as in no place he so doeth but continuallie and constantlie saieth yt ys the bodie of Chryst let no man doubte of the trueth of that that he teacheth Consecracion the terme of the Papistes vsed of S. Ambr. seriousâ—ie but embracing that let him flie the feigned figures In these sainges also of S. Ambrose this ys breiflie to be touched with a note that wher the Aduersarie in skorne when he happeneth to speake of this woorde consecracion for the most parte addeth as the Papistes teare yt yet ye perceaue that yt ys vsed of S. Ambrose and not sknorned And howe so euer yt liketh him to dallie and trifle withe that woorde yet S. Ambrose in so weightie a matter dothe vse the woorde seriouslie And if for that he vseth this woorde the Aduersarie will also accompte him for a papist I had leuer be a Papist wiht the one then an heretique with the other But yt ys time to call in an other coople THE THREE AND FIFTETH CHAP. CONTINVeth in the exposition of Chrystes woordes by Gregorie Nissen and S. Hierom. AS a man permitted to come into a councell chambre and admitted through speciall fauoure to talke withe eche of the counselours and haue their senerall aduertisementes howe he shall safelie beare him self in the state that he ys called vnto or as a man desierouse to be resolued in a matter of learning entreth an assembley of learned men and gentlie receaued heareth their seuerall iudgementes vttered with great and full agreement to his full resolucion and contentacion can not be but therwith moche delighted so I trust the reader being as yt were in Godes counsell chambre or in Gods Schoole and hearing the aduertisementes and iudgementes of Gods counselours and learned men so seuerallie and yet so agreablie vttered to his full and perfect resolucion I trust I saie he ys delighted and the more for that all these with whiche he hath conference and yet for a good nombre shall haue be all verie auncient and with in the compasse of sixe hondreth yeares after Chryst Wherfor let vs in Gods name proceade with delight and pleasure to heare the other that remain to be conferred with all for they be as ys saied a good nombre of theÌ„ bothe auncient and learned and though all be not auncient yet all learned and approued Of these auncientes that remain the first ys Gregorie Nissen the brother of S. Basill and therfor in the greke church meet next to folowe him This ys his iudgement in this matter Thus he writeth Qua ex cause panis in co corpore mutatus in diuinam virtutem transiit eadem de causa idem nunc fit Vt enim illic verbi Greg. Nissen anserm catathetico de diuinis sacram Dei gratia sanctum efficit illud corpus cuius firmamentum ex pane constabat ipsum etiam quodammodÃ² panis erat sic panis vt ait Apostolus per verbum Dei orationem sanctificatur non quia comeditur eo progrediens vt Verbi corpus euadat sed statim per verbum in corpus mutatur vt dictum est Ã Verbo Hoc est corpus meum By what cause bread in that bodie chaunged passed into the diuine vertue by the same cause that same thinge ys nowe doen. For as ther the grace of the Sonne of God made that bodie whose substanciall nutriment was of bread and yt also in a maner was bread so also this bread as the Apostle saieth ys sanctisied by the woorde of God and praier not tending to this poinct that bicause yt ys eaten yt ys the bodie of the Sonne of God but that furthwith by the woorde yt ys chaunged into the bodie as yt was saied of the Sonne This ys my bodie By this authour who vndoubtedlie geueth a notable testimonie for the veritie of the Sacrament be ouerthrowen three heresies in the same matter Three heresies ouerthrowen by one saing of Gregor Nissen Of the whiche Luther or at the least the Lutherans did settfurth one which was that the Sacrament was the bodie of Chryst if yt were receaued and to him that receaued yt yt was the bodie of Chryst otherwise yt was not Another ys sett furth bothe by Luther and all the Lutherans and by Oecolampadius and all the Oecolampadians and by this Proclamer whiche ys that the bread and wine be not chaunged into the substance of the bodie and bloode of Chryst of the whiche we haue somwhat at large spoken before The thirde ys settfurth by Carolstadius Oecolampadius and their disciples and also by this Proclamer whiche ys that Chrystes substanciall bodie ys not verilie present in the Sacrament Against these three this authour teacheth vs very good documentes according to that that the catholique Churche now teacheth And nowe for the first that the Lutherans doo teache wher they saie that in the Sacrament ys the bodie of Chryst to him that receaueth the Sacrament otherwise yt ys not the bodie of Chryst this authour hath direct What warrant haue the LutheraÌ„s for this woordes to the contrarie wher he saieth Hic panis sanctificatur per verbum Dei orationem non quia comeditur eo progrediens vt verbi corpus euadat This bread ys sanctified by the woorde of God and praier not tending to this poinct that bicause yt ys eaten therfore yt ys the bodie of the Sonne of God So that yt ys not receauing or not receauing eating or not eating that causeth the presence of Chrystes bodie in the Sacrament Receauing or notreceauing causeth nor presence nor absence of Chrystes bodie in the Sacr. but the power of God with the woorde of Chryst as before ys saied The cause of so great a worke as to make present the bodie of Chryst dependeth not of so simple and weake cause as the will of man whiche yt should dooe if yt should depende vpon the receipte For yf the man wolde receaue yt then were yt the bodie of Chryste yf he wolde not receaue yt were not the bodie of Chryst so willing and not willing shoulde make bodie or no bodie after that fonde opinion But to adde somwhat beside the authoritie of this auncient Father which ys more then sufficient to conuince so vain and foolish an heresie what apparance haue they of anie scripture or holie writer For substanciall grownde in ame of them both they haue none to make some shewe or counteinance for the maintenance of their heresie yt ys certen that they haue

Father teacheth vs that in Chrystes bodie the substance of bread was chaunged into the substance of that diuine bodie TraÌ„substaÌ„tiacion a nouched and what yt ys and by example of that teacheth the like to be nowe doen in the Sacrament that as in the one ther was a chaunge of one substance into an other so in this ther ys a chaunge of one substance into an other that ys once again to saie of the substance of bread and wine into the substance of Chrystes bodie and blood why maie not this turning chaunging or transmuting of substances into substances be called transubstantiacoÌ„n seinge yt ys so in dede Whie I saie maie not the same terme by the Church be vsed liuelie to expresse a treuth and to auoide an heresie as in the time of the Arrians the Church for the confutacion of that heresie was enforced to vse this terme consubstantialitie therby to declare that God the Sonne was and ys of one substance with God the Father A newe mischeif must haue a newe remedie As the woord ConstaÌ„tialitie in the time of Arius so TraÌ„substaÌ„tiacion in the time of BereÌ„g was taught by the holie Goste and for a newe sore a newe salue must be fownde So as for the Arrians whiche was then a newe mischeif and a newe sore in the Churche these tearmes consubstanciall and consubstancialitie were by the holie Gost deuised in the same So when Berengarius began this newe mischeif and sore against the Sacrament teaching that ther was no chaunge of the substance of bread into the substance of the bodie of Chryste which sore the Church had not felt before the same Churche perceauing that all the termes that the holie Fathers had vsed to expresse this chaunge as turning chaunging mutacion transmutacion transumption transelementacion did not suffice but the Deuell wolde by his ministers dallie with them to deceaue Chrystian soules and impugne the holie Chrystian faith the Church I saie by the holie Gost deuised to vse this tearme transubstanciacion to declare fullie the thing that ys doen whiche ys the chaunge of one substance into an other and so to open the true faith by the same to defende the faith and to sett yt for a salue and a remedie against that sore and mischeif that the Deuell had newely caused to springe And as in the time of the Arrians ther was no newe thinge deuised in faith though a newe tearme was set furth so nowe no thing ys newlie deuised but onelie the tearme fullie to declare and make vs vnderstand that thing that was before Wherfore the newnesse of the tearme shoulde not offende speciallie being fetfurth by no particular man but by a generall consent so that yt be not a prophane noueltie prophanelie abducinge men from an auncient trueth to a newe inuented falsheade and so by a newe terme newely commended to vs to supplant vs. But a newe tearme to expresse an olde trueth hath ben in the beginning of the Churche and maie also nowe be well vsed as S. Augustine saieth Audite Apostolum salubriter admonentem Prophanas inquit verborum A newe tearm to expresse anold treuth vsed in the primitiue church and maie so be nowe nouitates deuita Multum enim proficiunt ad impietatem sermo eorum vt cancer serpit Et non ait solÃ¹m verborum nouitates sed addit Prophanas Sunt eium doctrinae religionis congruentes verborum nouitates Sicut ipsum nomen Christiaâ—orum quando dict caeperat sicut scriptum est In Antiochia enim primam post ascensionem Domini sic appellati sunt Discipuli Sicut legitur in Actibus Apostolorum Et Xenodochia Monasteria postea appellata sunt nouis nominibus res tamen ipsae ante nomina sua erant religionis veritate sirmantur quae etiam contra improbos defenduntur Aduersus quoque impietatem Arrianorum haereticorum nouum nomen patres Homousion condiderunt sed non rem nouam tali nomine signauerunt Hoc enim vocatur Homousion quod est ego Aug. tract 96. in Ioan. Pater vnum sumus vnius videlicet eiusdemque substantiae Nam si omnis nouitas prophana esset nec Ã Domino diceretur mandatum nouum do vobis nec testamentum appellaret nouum nec cantaret vniuersa terra canticum nouum Heare the Apostle holsomlie admonishing Prophane nouelties of woordes saieth he auoide They doe moche aduaunce impietie and their woorde fretteth like a kanker And he doeth not Some newe woordes be agreable to good religioÌ„ saie onely nouelties of woordes but he addeth Prophane For ther be nouelties of woordes also agreable to the doctrine of religion as the name of Chrystians when yt first began to be spoken of as yt ys written For so first in Antioche after the ascension of our Lorde were the Disciples called at yt ys redd in the Actes of the Apostles And Hospitals and Monasteries after ward were called with newe names the thinges them selues for all that were before these their names and are established with the veritie of religion and are also defended against wicked men Against the impietie or wickednesse also of the Heretiques the Arrians the Fathers made the newe tearme Homousion but by that name they did Homousion what yt signisieth not signifie a newe thing For Homousion ys called the same that this ys I and my Father be one that ys to saie of one and the very same substance For if euery noueltie were euell yt shoulde not be saied of our Lorde I geue yow a newe commaundement neither shoulde his testament be called newe neither shoulde the wholl earth sing a newe song Thus moch S. Augustin Wherfor this tearm of transubstanciation which the Aduersarie calleth newe although yt hath beÌ„ in vse more then three hondreth years by the minde of S. Augustine ys not to be reiected But for somoche as the thing whiche yt signisieth ys auncient as Homousion against the Arrians so this against the Sacramentaries ys of all faithfull people to be accepted But what doe I tarie so long vpon this matter seing moche ys saied of yt allreadie and more shall by waie of note as occasion shall be geuen The thirde heresie ys also by this authour refelled in that he teaching the bread to be chaunged by these woordes of Chryst This ys my bodie teacheth both the reall presence and also the woordes to be vnderstand withoute figure or trope as the Aduersaries wolde haue them vnderstanded That he so doeth yt ys easie to be perceaued by his owne wordes whiche he vttereth in this maner Panis statim mutatur in corpus vt dictum est Ã Verbo hoc est corpus meum The bread ys furth with chaunged by the woorde into the bodie as yt ys saied of the Sonne of God This ys my bodie But what neadeth to tarie anie loÌ„ger to saie more for the opening of this authour where euerie parte of yt ys so opeÌ„ of yt self that a childe maie see yt I

that ther ys not one auncient doctour that maketh for the catholique faith of the Sacrament Thus ChrysostoÌ„ expownding these woordes of owre Sauiour Chryst in the xxvi of Matthew saieth Credamus vbique Deo nec repugnemus ei etiamsi sensui cogitationi nostrae absurdum esse videatur quod dicitur superet sensum rationem Chrys in 26 Math. hom 83. nostram sermo quaeso ipsius quod in omnibus praecipuÃ¨ in mysterus faciamus non illa quae ante nos iacent solummodÃ² aspicientes sed verba quoque eius tenentes Nam verbis eius defraudari non possumus sensus verÃ² noster deceptu facillimus est Illa falsa esse non possunt hic soepius ac soepius fallitur Quoniam ergo ille dixit Hoc est corpus meum nulla teneamur ambiguitate sed credamus oculis intellectus id perspiciamus Let vs in Gods word euen coÌ„trarie to senses must be beleued euerie place beleue God and let vs not striue against him although that that he saieth seem to our sense and thought vnlikely Let hys woorde I beseche yowe ouercome bothe our wittes and reason which thing let vs doe in all thinges but cheiflie in the mysteries not onely loking on those things whiche lie before vs but also regarding hys woords For by hys woords we cannot be deceaued our sense ys easie to be deceaued they can not be false this our sense ys often and often deceaued Forasmoche them as he hath saied This ys my bodie Let vs be holden with no ambiguitie or doubte but let vs beleue and with the eies of our vnderstanding let vs verilie see yt Thus farre Chrysostom In this saing yt ys to be perceaued howe he laboureth that in this matter of the SacrameÌ„t we should discredit our senseis aÌ„d creditte Chrysts woords And sorasmoche as he saied This ys my bodie thouh yt passe our reason to comprehend the worke of God in making present the bodie of Chryst and our senseis can not of themselues atteign to perceaue the same bodie for neither But yt passeth not reason tomake present a figure of his bodie our eies doe see yt neither our tast discern yt neither our feeling or other senses perceaue yt yet saieth Chrysostome we maie not doubte of yt but beleue yt to be the bodie of Chryst bicause he saied yt was so Nowe consider with me if the woordes of Chryst had an other sense theÌ„ they doe outwardlie purporte as that they shoulde teache vs that yt ys but a figure of Chrystes bodie and not the bodie yt self wolde Chrysostom trow ye in this his open sermon wil the people to beleue and not to doubt of the trueth of the woords as they be spokeÌ„ and wold not raither first vtter the true sense and vnderstanding of them yf anie other were and then perswade the people of that sense not to doubt Yt ys an euel maner of teaching to will the people to beleue the woordes of scripture as they lie and are not so to be vnderstanded but in a sense moche different from that Yt ys not the Chryso willeth Chrystes woordes to be vnderstaÌ„ded as they be spoken maner of Chrysostom so to teache wherfore for so moche as he willeth them not to doubte but to beleue the woordes as they be spoken whiche he dothe in that that he teacheth no other sense yt ys manifest that these woordes are to be vnderstanded in their propre sense withoute the Aduersaries figure And that Chrysostome himself did so vnderstand them thys proueth that he in sondrie and manie places of his workes treating of these woords Reall presence auouched by Chryso of Chryst Thys ys my bodie he neuer addeth this sense Thys ys a figure of my bodie But euer leaueth them in the sense that they be spoken and in some place by expresse woordes in some place by plain circumstance he dcclareth the verie presence of Chrystes bodie in the Sacrament By expresse woordes as wher he saieth Qui dixit Hoc est corpus meum rem simul cum verbo consecit Jn 14. Marc. hoÌ„ 51. He that saied Thys ys my bodie He with hys woorde made the the thing also I wishe these fewe woordes of Chrysostom to be well marked that they Chryst saing This ys my bodie with the woorde made the thing neuer fall from memorie but maie allwaies be reteined as a rule to vnderstand him in all places wher he speaketh of the Sacrament of Chrystes bodie and blood For yf Chryst with hys woorde made the thing also that he spake of and the thing that he spake of was hys bodie then with the speaking of hys woorde he made hys bodie This then being trueth as Chrysostome here teacheth yt can not be denied but that by expresse woordes he teacheth the presence of Chrystes verie bodie in the Sacrament And thus by Chrysostome ys clerely wiped awaie the hereticall figuratiue Figure of the Sacramentaries wiped awaie by Chrysost vnderstanding of these woordes of Chryst Thys ys my bodie For the Aduersaries wolde haue yt so a figure as of a thing absent But Chryst as Chrysostome saieth made the thing together with the woorde Wherfore as the woorde was present so was the thing present Yf the thing be present then the figure of the Aduersaries can not here be admitted Vpon the certentie of which presence the same Chrysostome in the same homelie thus taught hys people Quando igitur sacerdotem corpus tibi prebere Plain places of Chrysost for the Pooclamer Chrys ibi videris noli sacerdotis sed Christi manum ad te porrigiarbitrari Therfore when thow seest the preist geue thee the bodie thinke not the hand of the preist but the hand of Chryst to be put furth to thee And that the people shoulde geue full creditte to this trueth he vseth this perswasion in the same homelie Qui enim maius idest animam suam prote posuit quare dedignabitur suum tibi tradere corpus Audiamus igitur tam sacerdotes quÃ m alij quÃ m magna quÃ m admirabilis res nobis concessa est Audiamus oro perhorrescamus carnes suas nobis tradidit seipsum immolatum nobis proposuit Quam igitur satisfactionem offeremus cum tali pabulo nutriti peccemus cum Agnum comedentes in lupos conuertamur cum ouinis carnibus refecti vt leones rapiamus He that hath geuen a greater thing for thee that ys to saie his life why will he disdein to deliuer hys bodie to thee Let vs therfore heare bothe preistes and other howe great and wonderfull a thing ys graunted vnto vs. Let vs heare I praye yowe and let vs feare He hath deliuered vnto vs hys flesh himself offred hath he putte before vs. What satisfaction then shall we offre that being nourished with soch foode doe sinne When eating the lambe we are turned into wolues when satisfied with shepes flesh we rauine as lions Thus farre Chrysostom Note well

this perswasion of his Yf Chryst hath vouched saif to geue his life for thee will he not vouche safe to geue his bodie he hath geuen his life for thee whiche ys a great matter will he not geue thee his bodie whiche ys not so great a matter After that we haue considered this perswasion let vs somwhat more depelie weigh this place of Chrysostom and we shall finde yt so euident in declaring the presence of Chrystes bodie in the Sacrament that Sathan himself Tearmes to plain for figuratiue speaches can not well open hys mouthe against yt moche lesse hys mynisters For if they will glose this place of Chrysostom they must bestowe a great nombre of figures vpon yt For here be manie plain woordes and tearmes as his bodie his flesh a great and a woonderfull thinge himself offred settfurth before vs soche foode the lambe the flesh of the shepe whiche doe declare vnto vs the presence of Chrystes bodie And therfore as ys saied they must be darkened with manie figures and mystie gloses yf they shall be peruerted to the Aduersaries corruption of the trueth And trulie yt were wonderfull that Chrysostom preaching to the people wolde vse so manie plain tearmes and leaue them as sownding in their owne significacion when in verie dede as the Aduersaries saie and wolde bear vs in hand they doe all signifie figuratiuelie But let vs yet a litle deapelier consider the wholl place and tearmes of the same And first as touching the perswasion let vs weigh the comparison that ys made in the same by this authour to declare the great loue and mercie of Chryst towardes vs wherin he compareth the life of Chryste whiche he gaue for vs to his bodie which he geueth to vs. Nowe if the Aduersarie by the bodie will vnderstand a figure of the bodie howe vnmeet a comparison will he cause Chrysostom to make as to compare a bare figure to the life of Chryst Or who will thinke that Chrysostome Figures be no wonderfull things wolde vse soche a great matter as the life of Chryst geuen for vs to perswade vs to beleue so small a matter as that Chryst geueth vs a peice of bread a figure of his bodie after the sense of the Sacramentarie But that yt can not beare that sense the woordes that folowe doe well prooue For he saieth that the thing that ys geuen vnto vs ys a great and a wonderfull thing Yf yt be but a figure yt ys no great thing For figures haue ben since the beginning and for the most parte not esteemed as great thinges in the respect that they were figures Yf the Aduersarie will saie that Chrysostom speaketh of the bodie of Chryst spirituallie receaued whiche ys a great thing Yet yt will not helpe wonderfull what ys proprelie him to wrest Chrysostom to him For albeit the bodie of Chryst spirituallie receaued be a great thing yet yt ys not proprelie woonderfull For that ys proprely woonderfull that ys not in vse but rare seldom and almost not seen as saieth sainct Augustine Nowe to receaue the bodie of Chryst spirituallie ys no rare matter for yt hath ben in vse from the beginning SpuÌ„all receipt onelie of Chryst ys not wonderfull of the worlde yt was comon to the holie Fathers and Patriarches in the lawe of nature Yt was in vse among the faithfull Iewes and so among the faithfull Chrystians though not among the false Chrystians yt ys no straunge matter and therfore not a woonderfull thing though a greate thing But to receaue Chrystes bodie bothe spirituallie and reallie that ys both a great thing and a woonderfull thing woonderfull I saie for that yt was neuer in vse the bodie of Chryst reallie to be receaued before Chryst saied Take eate this ys my bodie at whiche time he did institute and ordein yt so to be receaued Before Chryst did so by his woorde instite the worlde neuer knewe this maner of receipt yt was neuer in vse neuer in practise And therfore yt ys a wonderfull thing not onelie for that yt exceadeth the compasse of reason and passeth the reache of the senseis that a naturall bodie shoulde in soche maner be receaued but also for that before Chrystes institucion yt was neuer in vse But what needeth me to trauaill so moche in declaring this when the SpuÌ„all and real receipt together of Chrystes bodie ys wonderfull authour himself openeth what the great and wonderfull thing ys that he speaketh of heare saing in the same place Audiamus oro perhorrescamus carnes suas nobis tradidit seipsum immolatum nobis proposuit Let vs heare I beseche yow and let vs feare He hath deliuered to vs his flesh himself offred hath he sett before vs. Thys ys the great thing that he spake of this ys the woonderfull thing that ys geuen to vs which he meneth of the slesh of Chryste Chryst himself sett before vs. Which thing that we shoulde well geue heed vnto and perceaue the greatnesse and wonderfullnesse of yt he preuenteth vs with hys aduertisement saing Let vs heare and feare whiche kinde of aduertisement neaded not if yt were but a peice of breade And note here that Chrysostome to the entent the thing might fullie be perceaued according to the trueth and his mening in the same he did not content himself onelie to saie that Chryst hath deliuered vnto vs his flesh but he addeth that Chryst sett himself offred before vs wherbie are remoued all the SathaÌ„s seales can not be hanged to Chrysostomes woordes figures and tropes whiche the Aduersaries to the corruption of the trueth wolde here haue putto For yf Chrysostome had saied no more But that Chryst hath geuen to vs his flesh then wolde Sathan by his ministers hanged on one of his comon seales as this woorde figuratiuelie or spirituallie and so made yt to haue appeared that yt ys his euidence But the holie Gost being a good schoolemaster hath taught hys scholer Chrysostom so to frame his woordes that if the enemie wolde go aboute to falsifie them by putting to one of his comon seales yet his falhead shoulde needes appeare For when Chrysostome had saied that Chryst had deliuered vnto vs hys flesh he immediately added as an exposition of those woordes himself hath he setfurth before vs. By whiche woordes the matter ys made plain for yf Chryst himself be sett before vs then ys the bare figure taken awaie and denied Yf he be sett before vs then ys he not onely spiritually receaued For spirituall receipt ys in vs and not before vs. Chryst by the doctrine of the Aduersarie ys within vs and not in the Sacrament before vs but Chrysostom saieth that he ys before vs and speaketh of the being of Chryst in the Sacrament Wherfore he himself ys in the Sacrament before vs and so ys excluded the onely spirituall maner whiche ys the other seale of the Aduersarie and the reall presence ys proued whiche ys the doctrine catholique The farder

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

the power of him that brought oute all of nothing Of this authour as of all the rest we learn the power and mightie worke of Chrystes woordes God and man by which the bread and wine be transmuted and chaunged into the bodie and blood of the same owre master aÌ„d Sauiour Iesus Chryst And wher transmutacion and transubstanciacion ys confessed and taught as this authour confesseth bothe ther ys the Aduersaries figure denied and the propre sense of Chrystes woordes and not the figuratiue sense admitted and alowed But we shall heare him with his owne woordes declare himself Thus he saieth Corpus est duplex Verum alterum alterum mysticum Et verum quidem est quod in hoc diuino Eucharistiae sacramento consecratur atque conficitur sub visibili specie panis The true bodie of Chryste vnder the forme of bread ac vini Hoc idem est cum eo corpore quod fuit ex beata Virgine Spiritus sancti obumbratione conceptum De quo ipse Dominus in exhibitione sacramenti cum nobis sensibileÌ„ panem vinumque ostendisset ait Hoc est corpus meuÌ„ hic est sanguis meus Deinde addidit Quod pro vobis traditur qui pro vobis effunditur in remissioneÌ„ peccatoruÌ„ MysticuÌ„ auteÌ„ eius corpus est Ecclesia congregatio fideliuÌ„ Chryst hath two bodies A true bodie and a mysticall bodie The true bodie ys yt that ys coÌ„secrated and made in this diuine Sacrament vnder the visible forme of bread and wine This ys all one with that bodie that was by the ouershadowing of the holie Goste conceaued of the blessed virgen Of which bodie our Lorde himself in the geuing furth of the Sacrament when he had shewed to vs sensible bread and wine saied This ys my bodie and this ys my blood Then he added which ys deliuered for yowe and whiche ys shed for yowe in the remission of sinnes But his mysticall bodie ys the Church and the congregacion of the faithfull And afterward by expresse woordes denieng the Aduersaries figure saieth thus Cauendum autem ne quis propterea quÃ²d Eucharistiae mysterium figura esse dicitur A great blasphemie to saie or thinke the Sacr. ys not the bodie of our Lord. dicere aut omnino suspicari audeat non esse verum Domini corpus Absit tanta blasphemia Ã fidelium mentibus Yt ys diligentlie to be taken heed vnto that no man bicause the Sacrament ys called a figure be so bolde to saie or by anie meanes to thinke that yt ys not the verie bodie of our Lorde God forbidde so great a blasphemie from the mindes of the faithfull Thus farre he In whiche saing as before diuerse times ys saied the authour according to the catholique faith teacheth that the Sacrament ys both a figure and the bodie of Chryst But bicause yt ys a figure therfore as the Aduersarie saieth yt ys not the bodie of Chryste That blasphemie saieth this good man God kepe from the mindes of the faithfull Beholde Chrystian reader that to saie that the Sacrament ys a figure and not the verie bodie of Chryst yt ys a blasphemie O mercifull Lord howe moche blasphemie then ys ther nowe committed God of his mercie preserue soche as yet haue not that they neuer speake blasphemie against ther Lorde God in this matter and call again soche as haue that his heauie indignacion fall not vpon vs. I see I haue taried long vpon these fewe woordes of Chryst And therfore although I might haue brought furth manie moo of the lower house as the learned knowe ther be manie yet I haue of them takeÌ„ but sixe cooples remembring that I had a good nombre of the higher howse and they mynistred moche occasion of matter vpon which I had better will to tarie bicause the Proclamer aloweth their authoritie Who in dede if he will looke well vpon himself and will thinke no more of himself then ys meet nor take more vpon him then becometh him shoulde not with skorn and contumelie reiect anie of these of the lower house nor disalowe soch learned men as he doeth and soche a nombre and of so long time and so manie yeares except MisunderstaÌ„ding of Chrystes woordes mother of all the heresies of the Sacramentaries he doeth yt vpon like policie as some men doe who mystrusting their cause refuse manie to go vpon their questes bicause they shall be fownde giltie I haue I saie taried long vpon this short text and fewe woordes of Chryst bicause the misunderstanding of them whiche ys the mainteinance of their heresie and the mother and damme of all the wicked opinions in this matter maie be taken awaie and the true vnderstanding whiche ys the grownde of true faithe and the verie fowntain and liuelie well spring of whollsom doctrine maie be staied settled and with like mindes of men to be receaued For he that hath the true vnderstanding of the woordes of Chryst can not lightlie erre in the matters of the Sacrament And he that misunderstandeth them for the most parte erreth in all matters that be moued by euell men against the blessed Sacrament Nowe ye haue heard first the three holie Euangelistes and S. Paule reporting in one maner those woordes of Chryst ye haue heard eleuen cooples of Chrystes higher house of parliament of eche side that ys both of the greke Churche and latine Church men not obscure but most famouse among all writers that haue written vpon these woordes of Chryst not onelie in learning but in auncientie Catholiques howe they vnderstand Chrystes woordes in holinesse and in grauitie ye haue heard sixe cooples of Chrystes lower howse of Parliament chosen also of both sides of the howse men also in their times famouse both in learning in holinesse of life and in my iudgement most woorthie men I saie amonge those that I coulde finde that did treact of the woordes of Chryst by waie of exposition In the processe also ye haue hearde the propositions or saynges of the catholiques and of the aduersarye as touching the vnderstanding of these woordes of Chryst wherin standeth the controuersie The catholiques haue twoo saynges The one that the woordes of Chryst are to be vnderstanded withoute figure The other Sacramentaries howe they vnderstaÌ„d them whiche foloweth vpon that that Chryst spake of his verie bodie The Aduersaries contrarie wise haue two sainges the one that Chrystes woordes are to be vnderstanded with a figure The other that Chryst did not speake these woordes of his verie bodie The catholique vpoÌ„ his sainges growndeth this trueth that Chrystes verie bodie and verie bloode after the coÌ„secracion be reallie and substanciallie in the Sacrament and so geuen to the receauers The aduersarie vpon his sainges growndeth his erroure that Chrystes verie bodie and blood be not reallie and substanciallie in the SacrameÌ„t but in the SacrameÌ„t ys onelie a figure of the bodie and ys geueÌ„ to the receauers as a signe or tokeÌ„ of Chryst As coÌ„cerning

mare rubrum significat ChristuÌ„ Populus transiens significat fideles Mors Aegyptiorum significat abolitionem pectorum The reade Sea a figure of Baptism The redde sea signifieth Baptisme Moyses the leader through the redde sea signifieth Chryst The people passing through yt signifieth the faithfull The death of the Egiptians signifieth the abolishing of sinnes Thus he In whiche saing of S. Augustin we perceauing the thinges doen in the olde Testament to signifie thinges doen in the newe Testament maie also by applicacion of the one to the other perceaue howe answerable the one ys to the other Whiche yet in some parte S. Augustine more clerely openeth in an other place Rubet mare rubrum Baptismus vtique Christi sangnine consecratus Hostes sequentes Ã tergo moriuntur peccata praeterita Ducitur populus per desertum CoÌ„t Faust baptisati omnes nondum perfruentes promissa patria sed quod non vident sperando per patientiaÌ„ expectando tanquam in deserto sunt The redde Sea ys redd likewise Baptisme consecrated with the bloode of Chryst The enemies folowing die be hinde their backe the sinnes past are destroied The people ys ledde through the desert all the baptised not yet enioieng the promissed contrie but hopping and through pacience looking for that they see not they are as in the desert Thus moche S. Augustin Chrysostome also most manifestly setteth furth this figure applieng yt to baptisme as to the thinge by yt figured And first he diligentlie noteth howe S. Paule to euery of these figurs whiche the fathers receaued addeth this woorde all saing all our fathers were vnder the cloude and all did passe the Sea and all were baptised vnder Moyses and all did eat of one spiritual meate and all did drink of one spiritual drink In the which he noteth a In dictum Apost Nâ—olo vos ignor great similitude aÌ„d answearablenesse of the things figured to the figures and afterapplieng yt to the pourpose saieth Volens enim declarare quod sicut in EcclesianoÌ„ est discrime serui liberi neque ciuis aduenae neque senis adolescentis neque insipientis saptentis neque priuati principis neque mulieris viri sed omnis aetas omnis dignitas vnaquaeque natura in Baptismum descendit etiam Rex pauper eadem purificatione vtuntur id quod maximum nostrae praesertim nobilitatis est argumentum Nam similiter mendicus purpuram gestans ad mysteria admittuntur neque in sacramentis maior istius quam illius est respectus sic in veteri conuenienter omnes posuit Neque enim dicere potes quÃ²d Moyses per aridaÌ„ Iudaei per mare transierunt neque quÃ²d abundantes per vnam indigi per aliam viam neque mulieres sub sereno viri sub nube fuerunt sed sub mari omnes sub nube omnes in Moysen omnes Nam transitus ille futuri Baptismi tipus erat Oportebat igitur primum figuram illam benÃ¨ omnia figurare quÃ² omnes ipsam tenerent sicut hic omnes ex aequo participes sunt He willing to declare that as in the Churche ther ys no difference of bond man and free man neither of contrie man and straungerneither of olde man and young man neither of vnwise man and wise man neither of priuate man and prince neither of woman and man but euery age euerie dignitie and euery nature equallie descendeth into the font both king also and poour maÌ„ vse one purificacion The whiche thing ys a great argument cheiflie of our nobilitie Baptisme ys receaued of all in different he both rich and power For bothe the begger and he that weareth purple be in like sorte admitted to the misteries neither in the sacramentes ys ther any more respecte of this then of the other So in the olde he hath conuenientlie vsed the woord al for neither canst thowe saie that Moyses did passe by the drie land and the Iewes by the sea nether that they which were riche passed by one waie and the neady by an other neither the wemen vnder the clere and the men vnder the clowde but that they were all vnder the sea and all vnder the clowde and all vnder Moises for that passage was a figure of Baptisme to come Yt behoued therfor that the figure shoulde figurate all thinges well that all shoulde be vnder the lawe eueÌ„ as here all be equallie partakers Hetherto Chrysostom Whom as ye perceaue to affirme that the passage through the red Sea was a figure of baptisme so haue ye also perceaued the one very liuely applied to the other for that parte and for so moche as they were compared together For whiche afterward coming to the very poincte of the thing he directly applieth the figurs to the things figured in theÌ„selfs Et poterimus te docere quomodÃ² vetus ad nouum Testamentum habeat cognationem ille transitus ad nostrum baptisma Nam ibi aqua hic aqua Lauachrum hic ibi pelagus Omnes hic in aquam ingrediuntur ibi omnes Iuxta hoc similitudo est Postea vis cognoscere colorum veritatem ibi quidem liberati sunt ex AEgipto per mare hic autem ab Idololatria ibi quidem Pharao submersus est hic autem Diabolus Ibi AEgyptii submersi hic autem vÃ¨tus homo peccatis defoditur And we can teache thee saieth Chrysostom howe the olde Testament agreeth to the newe and that passage with our baptisme For ther was water and here ys water Here a wishing place and Baptisme aÌ„d the read Sea compared together ther the Sea All here entre into the water and all ther. According to this here ys similitude Wilt thowe afterwarde knowe the trueth of the colours Ther they were deliuered oute of Egipt by the Sea here froÌ„ Idolatrie Ther Pharao was drowned here the Deuell Their Egiptians were drowned here the olde man with his sinnes ys buried In this although Chrysostom hath sufficientlie shewed the agreement and similitude of the figure of Baptisme with Baptisme yt self Yet he staieth not but proceadeth by like applicacion to shewe the excellencie of the effecte or operacion of the one aboue the other sainge thus Vide cognationem figurae ad veritatem veritatis excellentiam Vbi igitur est affinitas figurae ad veritatem Omnes ibi hic omnes Per aquam sunt ibi hic per aquam A seruitute liberati sunt illi nos Ã seruitute liberati sumus sed non ab eadem omnes Nam illi quidem Ã seruitute Aegytiorum nos vero Ã seruitnte Daemonum Illi quidem Ã seruitute Barbarorum nos verÃ² Ã seruitute peccati ad libertatem venerunt illi nos sed non ad eandem Nam nos ad The goodlie effectes of Baptisme multo clariorem Beholde saieth he the likelihood of the figure to the trueth and the

added And they haue all eaten of one spirituall meate As thowe saieth he cominge vppe froÌ„ the wasshing place of the waters doest hast the to the table so they also cominge vppe from the sea came to a newe and a woonderfull table I speake of Manna In these woordes ye perceaue Chrysostome to expownde this same one meate whiche all the Fathers did eate of after they had passed through the red Sea to be Manna Agreablie wherunto S. Augustin also speaking of this text of S. Paule whiche we haue nowe in hande saieth thus Quando auteÌ„ manducauit Manna populus Israel CÃ¹m transisset mare rubrum When did the people of Tract 11. in Ioan. Israell eate Manna When they had passed through the red sea And a litle after he saieth Si ergo figura maris tantum valuit species Baptismi quantum valebit Si quod gestum est in figura traiectum populum ad Manna perduxit quid exhibebit Christus in veritate Baptismi sui traiecto per eum populo suo Yf then the figure of the Sea was of so great force of what force shall the veritie of the Baptisme be Yf that was doen in figure did bring the people that was ledde ouer vnto Manna what will Chryst in the veritie of his baptisme geue vnto his people led and coÌ„ducted by him Manna then as by the holy Fathers we are taught was the meate that all the Fathers did eate of Tho. Aqui Jn. 10. 1 Cor. But yt ys to be considered whie sainct Paule did call yt spirituall meat seing yt was sensible and corporall and did corporallie feade He dothe so call yt bicause yt was miraculouslie geuen vnto them as sainct Thomas in the exposition of this same text saieth Vocat cam spiritualem cÃ¹m esset corporalis miraculosÃ¨ fuit data He calleth that meat spirituall when yet yt was corporall bicause yt was miraculouslie geuen The like cause why yt was called spirituall Jn. 10. 1. Cor. doth Chrysostome also assign Quamuis quae dabantur in sensu perciperentur spiritualiter tamen dabantur non secundÃ¹m naturam consequentium sed secundÃ¹m muneris gratiam Although those thinges whiche were geuen were perceaued in sense or sensiblie yet they were geuen spirituallie not according to the course Manna why it was called a spirituall meat of nature but after the gifte of grace For although Manna were a corporall thinge yet yt was made by God in the cloudes by his especiall worke causing yt to fall as yt were dewe vpon the earth whiche thing we see not to be doen by common course of nature for that the like ys not nowe done So that yt maie well be called a spirituall meat bicause yt had no naturall cause As their meat whiche God sent them in the desert was spirituall so was also ther drinke in the desert spirituall Wherfore sainct Paule saieth Et omnes eundem potum spititualem biberunt And all drank of one spirituall drinke Thys Water of the rock why yt was called spirituall drinke drinke ys called spirituall bicause yt was miraculouslie geuen them oute of the rocke by the powre and worke of the spirituall rocke which was Chryst as S. Paule immediatelie declareth Bibebant despirituali consequente eos petra Petra autem erat Christus They dranke of that spirituall Rocke that folowed them The Rocke was Chryste Yt ys moch against nature that an harde and a drie stone shoulde bring furth streames of water that ys both soste and moist So ys yt against nature that the great rocke whiche once gaue them water shoulde folowe them through the desert and geue them drinke sufficient for so great a multitude of people at all times and places But as the spirituall Rocke Chryste by his great powre and work gaue them gusshing streames of water in great plentie to serue their necessitie in that place oute of a materiall stone or rocke So did that spirituall rocke also and not that materiall rocke folowe them in their iourneie through the desert and gaue them drinke sufficient to satisfie their necessitie Whiche thing sainct Paule very plainly by expresse woordes saieth Bibebant de spirituali consequente eos petra They dranke of the spirituall rocke that folowed them Petra autem erat Christus but that Rocke was Chryst Note that sainct Paule saieth not they dranke of that materiall rocke but they dranke of a spirituall rocke whiche folowed them which spirituall Rocke was Chryst I wishe this to be well noted here bicause Oecolampadius the Archenemie OecolaÌ„p abuseth S. Paules wordes The rock was Chryste of the Sacrament of the bodie and blood of Chryst affirmeth this text of sainct Paule the rocke was Chryst to be a figuratiue speache And vseth yt for his probacioÌ„ to proue the saing of Chryst This ys my bodie to be also a figuratiue speache Nowe forsomoche as this text ys here to be expownded being nowe in handling yt ys meet that yt be not onelie expownded in the natiue sense but also deliuered from all adulterine and violent expositions Oecolamp in ExpsitioÌ„ Hoc est Corpus whiche the saied OecolaÌ„padius wolde wrest yt vnto for a further mischeif Let vs therfor heare his woordes and examin his expositioÌ„ and see yf the text of the scripture will beare yt His woordes be these TeÌ„pus est vt probemus verba caenae Dominicae eodeÌ„ tropo dicta quo illa quae Apostolus dixit Petra auteÌ„ erat Christus hoc est petra significabat Christum vel erat figura Christi Yt ys time saieth he that we proue the woordes of the Lordes supper to be spoken by the same figure by the whiche the woordes which the Apostle saied are spoken The rocke was Chryste that ys to saie the rock fignified Chryste or the rocke was a figure of Christ Thus he Yf Oecolampadius will haue the woords of Chryst This ys my bodie vnderstanded with the same sense that these woordes of S. Paule The rocke was Chryst are to be vnderstanded I shall ioin with him For the woordes of S. Paule are to be vnderstanded withoute trope And by that parte of his argument so are These wordes The rocke was Chryste caÌ„not be expownded by a Trope the woordes of the Lordes supper as he termeth them wherin I saie I shall ioin with him That the woordes of S. Paule are to be vnderstanded without trope yt ys manifest for he calleth not Chryste the materiall rock but the spirituall rock saing that they dranke all of the spirituall rocke which ys Chryst So that this sentence Chryst ys the spirituall rocke of the whiche the Iewes did drinke neadeth no tropicall or figuratiue sense to be expownded by Neither in this place and maner as S. Paule speaketh yt can yt beare a figuratiue sense as Oecolampaduis wolde patche and peice one to yt but the plain literall sense To this vnderstanding of this text as the scripture yt self enforceth vs so ys also Chrysostome a wittnesse

saied Nisi abiero Paracletus non Ibid. 16. veniet ad vos si autem abiero mittam eum ad vos Except I go the comforter shall not come to yowe but yf I go awaie I will sende him to yowe At the whiche coming he promised them saing Accipietis virtutem superuementis Spiritus sancti in vos Ye shall receaue powre after the holie Goste Acto 1. ys comed vpon yowe yet nowe they receaued certain giftes of the holie Goste as Chrysostom wittnesseth Non erraret quispiam si tunc eos potestatem quandam gratiam spiritualem accipisse diceret non tamen vt mortuos suscitarent virtutes In. 20. JoaÌ„ ostenderent sed vt peccata dimitterent Differentes enim sunt gratiae Spiritus Quare addidit Quorum remiseratis peccata remissa sunt ostendens quod virtutis genus largiatur A man shoulde not erre yf he saied that they did receaue a certain power The holie Gost was geuen by Chrystes breathing and spirituall grace not yet that they shoulde rayse the dead and shewe wonders but that they shoulde forgeue sinnes The graces of the Spirit are different wherfore he added Whose sinnes ye remitte they are remitted declaring that he graunted a kinde of power Thus Chrysostome By this then yt ys manifest that at that breathing Chryst gaue vnto his Apostles the holy gost Let vs nowe examin the fourth scripture which Oecolampadius alleageth to proue a trope in Chrystes woordes whiche ys that Chryst saied of Iohn the Baptist that he was Helias The woordes be these Omnes Prophetae ac ipsa lex vsque ad Ioannem prophetauerunt si vultis recipere ipse est Helias Iqui venturus erat All the Prophetes and the lawe yt self hath prophecied vnto Iohn And Math 11 yf ye will receaue yt This ys Helias whiche was for to come For the better vnderstanding of this text yt ys to be noted that the Iewes vpon the prophecie Opinion of the Iewes of the coming of Helias of Malachie which prophecieth that Helias shal come before the Iudgement of Chryst mistaking and mysvnderstanding the same that he shoulde come before his coming into flesh were in doubte whether Iohn the Baptist were Helias and therfore sent Messengers vnto him asking whether that he was Helias or no. Wher in dede the prophecie speaketh of the coming of Helias before the seconde coming of Chryste whiche shall be to iudgement as the woordes do declare Beholde saieth allmightie God by the Prophet I will sende yowe Helias the prophet before the coming of the great and fearful daie of the Lorde He shall turne the heartes of the fathers to their children and of the children to ther fathers Mala. 4. that I come not and smite the earth with cursing Two things in this prophecie ther be which do teache vs that Helias shal be the percursour of the iudgement of Chryste and not of his natiuitie The one ys that he shall come before the daie of the great and fearfull Lorde Chryste at his natiuitie came as Rex pacificus a king a peacemaker he came as Zacha. â— Rex mansuetus as a lowlie kinge as Zacharie prophecied that he shoulde do Reioice saieth he greatlie thowe daughter of Syon be glad o daughter Hierusalem Forlo Math. 21. Mar. 11. Luc. 19. Jbid. 2. thy king cometh vnto thee euen the righteouse and sauiour lowlie and simple ys be he rideth vpon an asse and vpon the fole of an asse This to be fulfilled in Chryste the holie Euangelists do wittnesse At his birth also as the prophet willeth Syon aÌ„d HierusaleÌ„ to reioice so the Angell appearing to the sheperds saied Beholde I bring yow tidinges of great ioie that shall come to all people And streit waie ther was with the Angel a multitude of heauenlie soldiers pray sing God and saing Glorie to God on hight and peace on the earth and vnto men a good will By this yt doth well appeare that the first coming of Chryst ys not fearful but peaceable lowlie and Ioyfull The first coming of Chryste was ioifull the second shall be terrible The seconde thing be noted ys that the Prophet shall come to turn the heartes of the fathers to the Sonnes c. Lest when that Lorde cometh he smite the earthe with cursing Chryst at hys first coming came not to smite punish and curse as he himself not a fewe times doth testifie Non veni vt iudicem mundum sed vt saluificem mundum I came not to iudge the worlde but to saue the world Again Venit filius hominis quaerere saluum facere quod perierat The Sonne of man came to seke and saue that that had perished In so moch that when his Disciples moued him that Luc. 19. fire might descende from heauen to consume the Samaritanes that wolde not receaue him he saied The Sonne of man came not to destroye but to saue mens lifes All whiche places declare that Chryst at hys first coming came not to Luc. 9. iudge nor to punish but to seke and saue But hys seconde coming in dede shall be fearfull and terrible For then he shall come to iudgement at which time yf the heartes of the people be not turned he shall then be a seuere iudge and shall greuouslie smite the wicked nesse of men and shall pronunce the sentence of cursing vpon earthlie men saing Go ye cursed into the euerlasting fire whiche ys prepared for the Deuell and hys Matth. 25 Angells Of thys iudgement ye maie read in sainct Matthew more at large Forsomoche then as Chryst at that his seconde coming shall be a fearfull Lorde and shall smite the earth with cursing yt must nedes be that Helias must be a precursour of that coming and not of the first Nowe for that the Iewes where in that errour that they loked that Healias shoulde come before that Messias shoulde come in to the worlde Chryst saied vnto them Si vultis recipere ipse est Helyas qui venturus erat Yf ye will receaue yt this ys Helias which was for to come Whiche woordes Euthymius expowndeth thus Si vultis recipere quod futurum esse dictum est de boc tempore ipse est Helias Jn 1. Math qui venturus erat vtpote ipsum illius ministerium perficiens Yf ye will receaue that that ys spoken to be doen hereafter to be of this time present He ys Helyas whiche was for to come as one perfourming euen his very mynisterie and office As who might saie Wher as ye thinke that Helyas who shall be the percursour of my seconde cominge to prepare the heartes of the people that they maie eschape my terrible iudgement ys the precursour of this my first cominge to prepare the heartes of the people to receaue me and my faith as touchinge that office yf ye will so take yt Iohn ys Helias For to that office ys he by the prophetes appointed as Helyas ys to the other

the Sonne of God ys the true meat as he himself saieth My flesh ys meat in dede and my bloode ys drinke in dede Thus farre Origen In the whiche saing of Origen ther ys nothing as me thinketh to be desiered either for the expresse maner of affirming Manna to be a figure of the bodie of Chryst or ells for the presence of Chrystes bodie in the Sacrament For yf the Iewes in eating Manna did figuratiuelie receaue Chryste that ys did eate Manna as a figure of Chryst whiche Origen calleth the darke maner then yt must nedes be that the Chrystians who receaue Chryst in plain maner as Origen termeth yt must receaue Chryst verilie that ys not figuratiuelie onelie Chryste ys not nowe receaued of the chrystians as he was of the Iewes for then in figure nowe in veritie which ys the dark maner but verilie that ys substanciallie and reallie which ys the true and very maner or ells yt were all one to Origen and ther were no difference betwixt a clere maner and a darke maner which were to moche absurditie to affirme Yt can not therfor by the minde of Origen be saied that the Chrystians in receauing the Sacrament receaue but a sign or a figure of Chryst For they shoulde them receaue him in a darke maner onely and so shoulde Chryst be all one waie meat to the Iewes and to vs. Whiche ys not true for he was meate vnto them figuratiuely but to vs verilie according to his owne sainge which Origen alleageth My flesh ys meat in dede and my bloode ys drinke in dede And so ys yt true that the very flesh and blood of Chryste ys reallie and verilie receaued in the Sacrament To Origen shall be ioined that the holie reuerend Father sainct Ambrose who declaring howe the Chrystian people reioice and glorie in the excellency and honour of the table of Chryste geueth to this matter a goodlie testimonie Ille ergo antÃ¨ despectus iam praeferor iam anteponor electis Ille ego antÃ¨ despectus populus peccatorum iam babeo coelestium sacramentorum veneranda consortia Ambro. in psal 1 10. iam mensae coelestis honore suscipior Epulis meis non pluuia vndatur non terrae partus laborat non arborum fructus Potui meo non flumina quaerenda non fontes Christus mihi cibus est Christus mihi potus Caro Dei cibus mihi Dei sanguis est potus Non iam ad satietatem mei annuos expecto prouentus Christus mihi quotidie ministratur Non verebor ne quae mihi coeli intemperies aut sterilitas ruris immineat si pij cultus diligentia perseuerat Non iam coturnicum pluuias mihi opto descendere quas antÃ¨ mirabar Non Manna quod antÃ¨ cibis omnibus praferebant quia qui Manna manducauerunt patres esurieruÌ„t Meus cibus est quem qui manducauerit non esuriet Meus cibus est qui non corpus impinguat sed confirmat cor hominis fuerat mihi antÃ¨ mirandus panis de coelo Scriptum est enim Panem de coelo dedit eis manducare sed non erat verus ille panis sed futuri vmbra Panem de coelo illum verum mihi seruauit pater Euen I saieth S. Ambrose in the person of the newe become faithfull Chrystians before despised now I am preferred nowe I am sett before the chosen Euen I before a despised people of sinners now I haue the woorshippefull companies of the heauenlie sacramentes Now I am aduaunced to the honour of the heauenlie table The raign ys not powred downe for my meat the spring of the earth laboureth not neither the fruicts of the trees To my drinke neither riuers are to Plain sainges of S. Ambrose for the Proclamer be sought nor wells Chryst ys my meat Chryst ys my drinke The flesh of God ys my meate the bloode of God ys my drinke Now for my satietie I looke not for yearlie profittes Chryst ys euery daie mynistred vnto me I will not feare leest anie waie the vntemperatnesse of the heaueÌ„ or the barennesse of the earth come vpoÌ„ me yf the diligence of Godlie tillage do continue I desire not now the raynes of quaills to descende vnto me the whiche before I wondred at Not Manna which before they preferred before all other meates For the fathers whiche haue eaten Manna haue hungred My meate ys which fatteth not the bodie but yt maketh stronge the heart of man Before the bread from heauen was merueilouse to me for yt ys written he hath geuen them bread froÌ„ heauen to eate but the bread which was not the true bread but the shadowe of the bread to come The Father hath kept for me that true bread from heaueÌ„ Hitherto S. Ambrose Of whome first that ys here to our pourpose we maie learn that MaÌ„na was MaÌ„na was a figure of Chrystes bodie in the B. Sacram. a figure of Chrystes bodie in the SacrameÌ„t for he saieth that yt was a shadow of the true bread which true bread the Father of heauen hath kept for him What this true bread ys he also sheweth saing Chryst ys my meate Chryst ys my drink And that these hys woords should not be misvnderstaÌ„ded by the simple or wrested by the wicked he addeth as yt were an expositioÌ„ what he meneth by Chryste and saieth The flesh of God ys my meat the blood of God ys my drinke And yet for that yt was forseen by the holie Gost that the Aduersarie wold wrest these woordes though they were thus plainly spoken to eschew yt he addeth where the flesh of the Sonne of God and the bloode of the The fleshof God oure meat the blood of God oure drink and that on the table Sonne of God be hys meat and drinke saing Iam habeo coelestium sacramentorum veneranda consortia Iam mensae coelestis honore suscipior Nowe saieth he haue I the worshippefull companies of the heauenly Sacramentes Nowe am I aduanced to the honoure of the heauenlie table In the heauenly table then wher he hath the woorshippefull companies of the heauenly Sacramentes ther receaueth he the true bread that the father hath kept for him ther receaueth he his meat which ys the flesh of God ther receaueth he his drinke which ys the bloode of God Which woordes do most euidentlie proue vnto vs that in the heauenly Sacramentes of Chrystes bodie and bloode mynistred in that heauenly table ys this wourthie and excellent meat Chryst euen hys verie flesh and hys verie bloode In this breif opening of S. Ambrose woords which maie as well be perceaued of the vnlearned ChrystiaÌ„ as of the learned I haue not Iam sure dissentet froÌ„ the minde of S. Ambrose no more haue I gone froÌ„ his woords that the trueth might as yt ys appeare OecolaÌ„padius Whose coÌ„science was cawtherised hauing a preteÌ„ce of sinceritie in handling of the scripturs aÌ„d the Fathers but not in dede as ye perceaued before so shal ye nowe

body of Chryst not manie but one bodie For as bread ys made one of manie cornes though they do not appeare cornes but yet they be cornes yet without certen difference ioined together So we both within our selues and with Chryst are ioined together For thowe art not fedde or nourished of one bodie and he of an other but all of one and the selfsame Therfore he addeth all whiche do partake of one bread Thus moch Chrysostome In these woordes ye see the minde of Chrysostome vpon sainct Paule and therwith ye maie see the minde of S. Paule himself For in the first entrie of the exposition Chrysostom moueth not the question in hys owne person but in the person of sainct Paule For after this maner he moueth Three thinges learned oute of S. Paule yt What doe I call saieth he communicacion mening sainct Paule so that that ys here spoken ys after the minde of sainct Paule Therfore of sainct Paule we maie here learn three things as he ys opened of Chrysostome The first ys what ys communicacion What yt ys we are taught for yt ys to be all one bodie For when S. Paule had saied ys not the bread which we break a communicacion of the bodie of our Lorde And shewing that yt ys a communicacion and withall what a communicacion yt ys added For we being manie eating of one breade and drinking of one cuppe are one bodie and one bread As though he had saied we eating one bodie are made the same bodie And thus yt cometh to passe that Chrysostome saieth that coÌ„municacion ys we be all one bodie The second thing what that ys by the eating wherof we are made one bodie Chrysostom expownding S. Paule asketh this question What ys the bread that S. Paule here speaketh of He aunswereth that yt ys the bodie of Chryst Note then Chrystian Reader that by Chrysostom yt ys euident that S. Paul here by the bread ment not materiall bread but the true bread the verie bodie of Chryste which ys euen that one bread of the whiche though we be manie we maie all receaue and by yt being one we all maie be made one both with yt and within owre selues whiche can not be doen by materiall bread And here this ys not to be ouerpassed that some one either of malice or ignorance hath corrupted and falsefied Chrysostome in this place that wherin ChrysostoÌ„ corrupted by the traÌ„slatour the greke Chrysostom asketh what ys the bread he altered yt in translation saing what dothe the bread signifie For the triall of this I haue not onelie seen diuerse bookes in the which this question ys thus corrupted but other also in whiche yt ys corrected and besides I haue conferred with diuerse well learned in the greke toung whose greke bookes being seen yt was in them all fownde thus what ys the bread and not what signifieth the bread Soche ys the falshead of Sathan and his Angells to corrupt the doctours to maintein their heresie And yet yf yt might so haue ben iuggled in the deuell had ben begiled For yt coulde not beare the sense that S. Paule shoulde aske what materiall bread did signifie but what the woord bread did in that place signifie Wherunto when S. Paules aunswer had ben added that that woorde bread did signifie the bodie of Chryste had yt not made against Sathan stil But nowe that the trueth of the question ys what ys the bread and the aunswer ys that yt ys the bodie of Chryste ys not Sathan nowe laied flatt vpon his backe and Chrystes presence in the holie Sacrament most plainlie taught so plainlie that the Proclamer if he will open his eies maie here see a plain place to induce him into the plain trueth whiche trueth Chrysostom in that that foloweth in this exposition dothe verie clerelie commende and Chrystes flesh of one nature with our but free froÌ„ sinne but ful of life ys mingled with vs to deliuer vs froÌ„ sinne aÌ„d to make vs immortall setfurth Thus yt foloweth there Non enim simpliciter corpus suum tradidit sed cÃ¹m prior carnis natura Ã terra formata Ã peccato mortalis facta Ã vita deserta esset aliam vt ita dicam massam fermentum induxit hoc est carnem suam natura quidem eandem verÃ¹m Ã peccato liberam vitae plenam quam omnibus tribuit vt participes fierent vt ea nutriti priore abiecta quae mortua erat per hanc mensam viuentem immortalem comisceremur He hath not simplie deliuered his bodie but wher the first nature of the flesh being formed of the earth was by sinne made mortall and of life forsaken he brought in as I might saie an other lumpe and leauen that ys his flesh in nature the same but free from sinne and full of life which he hath geuen to all that they maie be made partakers that being nourished The immortall table ys the immortal foode of the table that ys Chrictes flesh wherwith we are nourished to immortalitie with yt and the first whiche was dead cast awaie by this liuinge and immortall table we shoulde be mixed together Thus Chrysostom Doest thowe not see here Reader what bread yt ys that we be partakers of by the which we be mixed together to be this one bodie Chrysostome hath plainly taught that yt ys the flesh of Chryst in nature all one with our flesh but that yt ys free from sinne aÌ„d full of life which Chryst hath brought in an geueth to vs to the intent we shoulde be partakers of yt And that ther should remain in this matter nothing doubtfull but all scruple taken awaie as that this flesh spoken of here shoulde not be drawen to the flesh vpon the crosse or to the spirituall flesh or figuratiue flesh or anie soche other he doth by expresse woordes declare that he speaketh of the flesh of Chryst on the table For saieth he he hath geuen vs thys flesh that webeing nourished with yt by this liuing and immortall table we shoulde be mixed together Ther ys none I thinke so insensate or withoute vnderstanding but he knoweth what Chrysostom meneth by the table He meeneth the meat of the table Nowe this meat of the table ys not as the Aduersarie dreameth a peice of dead bread but yt ys a liuing and an immortall meat as Chrysostome termeth yt whiche ys the flesh of Chryst of whiche he spake before saing that yt was free from sinne and full of life Calling yt then before full of life and here liuing and immortall there saing that of yt we are made partakers and here by yt we are mixed together ther that by yt we are nourished and here calling yt the meat of the table argueth besides the continuance of the sentence which proueth the same that he spake of one thing whiche ys the flesh of Chryst which ys on the table by the nutriment of which we are partakers of that one bread and so

S. Paule said Masse be remembred that Masse as yt ys taken in the propre significacion ys no more but the consecracion oblacion and receauing of Chrystes blessed bodie and bloode Masse largelie taken ys both the consecracion oblacion receauing and also a certain ordre of rites ceremonies praiers and reading of scripturs added therunto Nowe that S. Paule did consecrate the bodie of Chryst and sacrificed the same his doctrin in the x. and xi of his epistle to the Corinth hath and shal so declare the same that the Proclamer by no honest mean shall denie yt this being presupposed that he did as moche as he taught But he taught the bodie and blood of Chryst to be consecrated and sacrificed Wherfor he did the same yf he did that then saied he Masse as of Chryst yt was instituted But to this institucion S. Paule also as S. Peter added a certain maner and ordre of praiers and ceremonies and therfore yt maie be saied that he saied Masse in the large maner of the acceptioÌ„ of Masse 1. Cor. 11. That he made a certain ordre his own woordes will proue yt For when he had trauailed to reduce the CorinthiaÌ„s to the right institucioÌ„ of Chryst that ys to the honourable maner of the mynistracion of his bodie and blood which ys the consecracioÌ„ oblacioÌ„ and godlie receauing of the same in the ende of all he saieth Caetera cÃ¹m venero disponaÌ„ Other things I shal sett in ordre when I come As who might saie I haue now geueÌ„ instructioÌ„s as touching the substancial parts of the Masse aboute the well doing of the whiche lieth the great weight I haue put yow in mind of the verie institucioÌ„ of Chryst I haue taught yow how ye aught to examin yower selues before ye come to receaue that blessed bread the bodie of Chryste I haue let yowe vnderstand what horrible daunger abideth theÌ„ that vnwoorthilie receaue that bodie aÌ„d drinke that blood and that ye might perceaue some foreshewe and feel as yt were a foretaste of the wrath and displeasure of God vpon them that vnwoorthilie receaue the bodie and blood of Chryste I haue certified yowe that for soche vnwoorthie receauing God hath plagued manie with diuerse diseases and sicknesses yea and manie with death Thus haue I instructed yowe in the weightie pointes of this honorable mynistracion As for the extern maner of ceremonies and praiers to be vsed therat after the maner of some other Churches to bring yowe to one forme when I come I shall make that ordre for yowe That thus S. Paule did meen the expositours of the scriptures beare witnesse Hugo Cardinalis saieth thus Caetera necessaria ad sumptionem Eucharistiae et ad ordinationem ecclesiasticam cÃ¹m venero disponam Other thinges necessarie for the receipt of the Sacrament and the ordeinance of the Church I shall dispose Hugo in 11 1. Cor. and set in ordre when I come But though this exposition maie like the quiett man Yet yt ys like not to please the contentiouse Sacramentarie Wherfore we will heare S. Hierom who breiflie saieth thus Caetera de ipsius mysterii sacramento cÃ¹m venero disponam Other thinges as concerning the sacrament HieroÌ„ ibid of that mysterie when I come I shall take ordre for them Thus S. Hierom. The necessarie substanciall and weightie parts of the Sacrament being spoken of in the x. and xi chapters yt ys easie to gather and perceaue that here he speaketh of the ordeinance of the rites ceremonies and praiers tobe doen aboute the mynistracion But that all cauille of the Aduersarie maie vtterlie Aug. ad Ianuar. be remoued the plain exposition and sentence of S. Augustine shall be heard vpon this place who saieth thus Vnde datur intelligi quia multum erat vt in epistola totum agendi ordinem insinuaret quem vniuersa per orbem obseruat Ecclesia ab ipso ordinatum esse quÃ²d nulla morum diuersitate variatur Wherbie yt ys geuen tobe vnderstanded that yt was to moche that in an epistle he shoulde declare all that ordre of mynistracion which the vniuersall Churche throughout the worlde taketh to be ordeined of him forasmoch as yt ys not by anie diuersitie of maners varied or altered Yf then S. Paule deliuered to the Corinthians both the substanciall parts of the Masse as ys saied and also by this testimonie of S. Augustine deliuered vnto them the ceremonial part that ys the ordre and maner of celebracion and mynistracion what can we ells saie but that he deliuered and taught theÌ„ the ordre of Masse And that he did so S. Augustines wordes prooue inuinciblie For he saieth that he speaketh of that ordre which the vniuersal Church Ad Januar epist 118. obserueth But the vniuersall Church obserueth the ordre of Masse Wherfor yt ys the ordre of Masse that S. Paule speaketh of And what should we think but that these two cheif Apostles aÌ„d the other also should setfurth the ordre of the mynistracion of the Sacrament the ordre of the Masse sith that Christ instituting the thing left the ordre and maner of the mynistracion to them Chryst himself instituted the substanciall parts of the Masse but left the order of mynistracion to the Apostles as S. Augustine ys a strong and a plain wittnesse saing Non praecepit quo deinceps ordine sumeretur vt Apostolis per quos ecclesias erat dispositurus seruaret hunc locum Chryste gaue no commaundement after what ordre yt shoulde afterwarde be receaued bicause he wolde leaue that place to his Apostles by whom he wolde sett his Church in ordre In this saing of S. Augustin note that Chryst instituting the holie mynistracion did as ys saied onelie institute the substanciall parts of the Masse the thing yt self and not the ordre and maner how yt should be doen. Wherbie maie be perceaued the vanitie of the railing of the Aduersarie against Chryst catholique Churche for the rites and ceremonies vsed in the Masse For saieth he Chryste commaunded no crouching no kneelinge nor no soche dumbe ceremonies as the Papistes doo vse Yt ys true he commauÌ„ded none soche but he left the ordre of them to his Apostles that they in those matters should take ordre Wherfor the Aduersarie maie not drawe the Church to do nothing more in the holie mynistracion then Chryste did For so as by S. Augustine yt maie be perceaued Chryste himself wolde not but he wolde haue an ordre and maner therin whiche he wolde shoulde be made by hys Apostles and Churche wherfore let not the Aduersarie vse anie more his vain argumeÌ„t Chryst did not this or Chryst did not that therfor we should not doo yt For soch doings he lefte to the ordre of his Church And forasmoch as he so did we must with reuerent obedience accept and regard that by her ys ordeined And now seing that Chryste hath lefte soch ordre by other then by himself to be

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

an other place Considera nunc vtrum prestantior sit panis Angelorum an caro Christi quae vtique est corpus vitae Manna illud Ã¨ coelo hoc supra coelum Ambrosius De initiand myst ca. 9. Illud coeli hoc Domini coelorum Illud corruptioni obnoxium si in diem alterum seruaretur hoc alienum ab omni corruptione Quod quicunque religiosÃ¨ gustauerit corruptionem sentire non poterit Illos ad horam satiauit aqua te sanguis diluit in aeternum Iudaeus bibit sitit tu cÃ¹m biberis sitire non poteris Et illud in vmbra hoc in veritate Et post pauca Cognouisti praestaÌ„tiora potior enim lux quÃ m vmbra veritas quÃ m figura corpus authoris quÃ m Manna de coelo Consider nowe whether the bread of Angells ys more excellent or the flesh of Chryst whiche ys also the bodie of life That Manna was from heauen this aboue heauen That of heauen this of the lorde of heauens That subiect to corruptioÌ„ yf yt were kept till the next daie this free from all corruption whiche whosoeuer shall tast deuoutely shall not be able to feele corruption Vnto them water did flowe oute of the rock Manna proued moche inferiour to the B. Sacr. by S. Amb. his coÌ„parison vnto thee bloode oute of Chryst. Them did water satisfie for a litle time thee doth blood wash for euer The Iewe dranke and thirsteth thowe when thowe hauest dronke canst not thirst And that was in shadowe this in treuth And after a fewe wordes he saieth Hauest thowe knowen the more excellent The light ys more excellent theÌ„ the shadow The veritie then the figure The bodie of the authour then Manna from heauen Thus S. Ambrose Nede we anie plainer testimonie for the proof of this our matter in hande I thinke the holy Gost directed the penne of S. Ambrose to answere and confute the wicked assertion of Oecolampadius for this so ouerthroweth his heresie as though yt had ben nowe written in these daies to confute him But perchaunce the Aduersarie will saie that this maketh nothing against him for here S. Ambrose speaketh not of the Sacrament but of the bodie of Chryst as suffring for vs to woorke our redemption To this ther maie be manifolde answers made First that Manna ys not proprely a figure of Chryst as suffring but of Chryst as feeding vs. For Manna descended from heauen Obiection to feed the Israelites and not to suffer for them so Manna being the foode from heauen of the people of God ys a figure of owre heauenly foode Thanswer Chryst in the Sacrament Farder also yt ys well knowen that S. Ambrose in that booke treacteth of mysteries and sacramentes wherfore in this place yt ys most like that he treacteth of the Sacrament Finallie the plain woordes of S. Ambrose inuincible proue the same For immediatelie and iointlie to this sentence last alleadged he obiecteth to himself as nowe the Aduersarie doth in these daies vnto vs and saieth FortÃ¨ dicasialiud video quomodÃ² tu mihi asseris quÃ²d Christi corpus accipiam Et hoc nobis superest adhuc vt probemus quantis Ambr. ibid. vide sup li. 2. ca 51. igitur vtimur exemplis c. Perchaunce thowe maist saie I see an other thing howe doest thowe saie vnto me that I receaue the bodie of Chryst And this remaineth yet vnto vs to proue Howe manie examples maie we therfore vse Let vs prooue this not to be that thing whiche nature hath formed but that the blessing hath consecrated and the power of the blessing to be greater then of nature For by the blessing nature yt self ys chaunged Moyses did holde a rodde he cast yt down and yt was made a serpent Again he tooke the taill of the serpent and yt returned into the nature of the rodde Thowe seest therfore euen by the propheticall grace The B. Sa. ys not that that nature hath formed but that the blessing hath consecrated nature to be twice chaunged both of the serpent and of the rodde The riuers of Egypt did runne with a pure course and sodenly oute of the veines of the fountaines ther began blood to breake oute so that ther was no drinke in the riuers Again at the praiers of the Prophet the bloode of the floodes ceassed and the nature of the water returned The people of Israell were compased aboute on euerie side on this side with the Egyptians on the other side with the sea Moyses lift vppe the rodde the water deuided yt self and congealed in maner of walls and so betwen the waters ther appeared a foote path Iordan turned backward against hys nature he returned into his well spring Ys yt not clere then that the nature either of the waueis of the sea or of the course of the riuer hath ben chaunged The people of the fathers did thirst Moyses touched the stone and water flowed oute of yt Did not grace woorke besides nature that a stone shoulde powre oute water whiche nature had not and after other mo examples he concludeth thus we perceaue therfore grace to be of greater Consecracion of the B. Sacr. of what force yt ys power then nature And yf mans blessing was of soche force that yt might turne nature what shall we saie of the diuine consecracion wher the verie woordes of our Lord and sauiour do woorke For this Sacrament whiche thowe receauest ys made by the woorde of Chryst Yf then the woorde of Helias was of so great power that yt might putt down fire from heauen shall not the woorde of Chryst be able to chaunge the natures of the elementes Thowe hauest readde of the workes of all the worlde that he hath saied and they were made he hath commaunded and they were created The woorde of Chryst then which coulde of nothing make that that was not can yt not chaunge those thinges that be into that they were not Yt ys nolesse matter to geue vnto thinges newe natures then to chaunge natures Thus moch S. Ambrose In this answer as pithie and plain as yt ys long the Aduersary ys not one Three notes out of S. Ambr. ly fullie aunswered but we are also instructed in three thinges The first that concerneth this matter ys that in the applicacion of the veritie to the figure he vnderstandeth the veritie of the figure Manna to be the bodie of Chryst in the Sacrament by the which he taketh the Sacrament to be moche more excellent then the figure which although in euery parte of his senteÌ„ce he toucheth yet in this he most plainly declareth yt wheÌ„ he saith The light ys more excellent then the shadowe the veritie then the figure And expownding which ys the light and veritie which ys the shadowe and figure he addeth The bodie of the authour than Manna from heauen The seconde thing that he teacheth ys howe and by what meanes the bodie of Chryst ys in the Sacrament which he

declareth to be in two poinctes The one ys that yt ys doen by consecracion which ys doen by the woord of Chryst Wherfor he saieth We perceaue grace to be of greater power then nature For In the consecracion of the B. Sac. the woordes of our Sauiour do woorke yf the benediction of a man was of so great power that yt might turne nature what shall we saie of the diuine consecracion yt self wher the verie woordes of our Lord and Sauiour do woorke As who might saie Yf Moyses did cast downe the rodde and yt was turned into a serpent and tooke yt vppe again and yt was turned into a rodde and soch like Yf Helyseus did make the axe against his nature to swimme aboue the water Yf Helyas by his woorde caused fire to descend from heauen Yf the woorde of these men but seruantes did woork soch wonders how moch more maie the woorde of the Lord and master of these men woorke The second poinct ys that he sheweth by what means the woord of Chryst woorketh the presence of his bodie in the Sacrament that ys saieth he by the chaunging of the natures of the creatures into the nature of his bodie aÌ„d blood which he signifieth when he saieth Yf the woorde of Helyas was of soch power that yt might bring down fire froÌ„ heauen shall not the woorde of Chryst be of soch power that yt maie chaunge the natures of the elementes And again the woorde of Chryst that coulde of nothing make that that was not can yt not chaunge those thinges that be in to that thing that they were not The meaÌ„ then by the which the woorde of Chryst maketh the bodie of Chryst present in the Sacrament ys by chaunging the natures of bread and wine into the nature of his bodie aÌ„d blood which bicause the chaunging of natures ys the chaunge of substances Transubstanciation what yt ys therfor the Church doth call yt Transubstanciacion forsomoch as the nature or substance of one thing ys chaunged by Gods power into the nature or substance of an other thing The thirde thing that we are taught of S. Ambrose which also ys diduced of these two ys the verie presence of Chryst in the Sacrament Which so being as most certenly yt ys we maie conclude that this ys in comparablie a more excellent Sacrament then either Manna or the Paschall lambe notwithstanding the saing of the Aduersarie And although S. Augustin saieth that Sacramenta in signis diuersa in re tamen quae significatur paria sunt Sacramentes in signes being diuerse in the thing yet that ys signified they are like Yet that taketh not awaie the excellencie of Difference betweÌ„ MaÌ„na and the blessed Sac. this Sacrament For although Manna and the Paschall lambe did signifie the same Chryst that our Sacrament doth and so in that respect of significacion be like yet for that the other sacramentes did but signifie and this SacrameÌ„t doth both contein and geue that yt doth signifie therfor yt doth farre excell them To this that ys saied although yt be sufficient to proue that that ys here entended yet yf the reader will adde the saing of S. Ambrose in the eight chapter of the booke last alleaged whiche to auoide tediousnesse I ouerpasse and wil remembre what the saied S. Ambrose saieth in the fourth chapter of this booke and Chrysostom in the sixth chapter and Theophilact and Haymo in the ninth chap and other treacting of Manna and the bodie of Chryst of which he shall find diuerso from the fourth chapter to the eleueÌ„th chapiter of this booke I doubte not but he shall see so moche that he will merueill that euer anie heretike could so shamelesly teach soch wicked doctrine so repugnant to the catholique faith and so direct contratie to the sainges of so manie holy Fathers being wittnesses of this trueth but aboue all that they shoulde so blasphemously dishonour the sacramentes of God and his Chryst Who for the setting furth of his honour and sor owre helpe and comfort in the perigrinacion of this life that we maie haue strength against owre enemies whiche cruelly lie in wait for vs and our assured hope of the mercie of God in the ende of our iourney hath instituted these sacrameÌ„tes and by them woorthilie vsed and receaued hath geuen vs manie benefittes of all which as also of Gods honour they wolde robbe both him and vs. But Reader beware of them and be not led awaie with soch doctrines as were born but yesterdaie But cleaue to that ys tried receaued approued and testified manie hondreth years of the whiche thowe shalt learn that the Sacramentes of Chryst and of the newe lawe are moch more excellent then the sacramentes of the olde lawe THE FYFTENTH CHAPITER PROVING all our Sacramentes generallie to be more excellent then the sacramentes of Moyses AS ye haue heard by sufficient testimonie that the blessed Sacrament of Chrystes bodie and bloode ys more excellent then Manna and the Paschall lambe the figures of the same of the which I haue speciallie treacted bicause this wholl rude woork ys cheifly settfurth for the commendacion of the trueth of the same Sacrament Nowe that the other sacramentes be not left in the handes of the enemies and by them spoiled aÌ„d ouer moche wronged somwhat also shall be breiflie saied wherby they maie be knowen as they be and be deliuered from the handes of their enemies who falselie report of them and deuellislie trauaill to dishonour them Among all the sacramentes next vnto this blessed and most honorable Sacrament of Chrystes bodie and blood yt ys to be merueiled that they could Baptisme instituted by Chryste and commeÌ„ded by the wholl Trinitie so vnreuerentlie speake of the sacrament of Baptisme which was so instituted and commended to the Chrystian worlde as no sacrament more solemnelie At the setting furth of this Sacrament Chryst himself being present and baptised the voice of the Father was heard saing This ys my wel beloued Sonne in whom I am well pleased heauen was opened and the holy Gost was seen in the forme of a doue descending from heauen and abyding vpon Chryst So that in the ministracion of this sacrament was present the Father the Sonne and the holie Gost Which noble presence semeth to bring with yt some more noble gift than a bare sign or token as the wicked saie that yt ys But what shall I nede to stand to declare the woorthinesse of this sacrament against these enemies of God seing that heauen and the wholl Trintie testifieth against them Wherfore leauing to speake any more of this sacrament speciallie or of the other particularlie for feare of prolixitie and for that yt ys spoken of here but by occasion we shall heare sainct Augustin speaking of Aug. coÌ„t FaustuÌ„ li. 19 cap. 13. them generallie Prima sacramenta quae obseruabantur celebrabantur ex lege praenunciatiua erant Christi venturi quae cÃ¹m suo aduentu Christus impleuisset

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