to be another thynge wherof the sacramente is the bodye in the whyth christ suffered the blode whych flowed from his syde are the thynges but the mysteries of thē sayeth he be the sacramentes of the body and bloude of christ which ar celebrated in remēbraunce of chrystes passyon Not only at euery pascall solēnite but euery day in the yere And although there is but one body of the lord in the whych he suffered but one bloud that was shed for the helthe of the worlde yet the sacramentes of these thynges haue taken there names so that we cal thē the body and bloude of christe for the similitudes of the thinges which they signifye So they be called after the same maner as the pascall feaste and the resurrection are whyche verelye be celebrated yet chryste suffred but once in hym selfe and rose agayne nether can those dayes be reuoked for they are paste The dayes in the whych the memorie of the lordes passion resurrection be celebrated are named the selfe same dayes in whych chryst suffered and rose because they haue a symilitude of the verye same dayes in dede Wherfore we say thys day tomorowe or nexte daye is the resurrection of the lorde Not withstandinge that the day in the whiche be rose in dede is many yeares past Do we saye that the lorde is offered whan the sacrament of hys body and bloude be celebrated Where as he was offered but ones in hym selfe for the health of the worlde As the apostles sayeth christ suffred ones for you leauynge an example that you myght folow hys fotesteppes He doth not saye that he suffereth euery daye whych he dyd once He hath lefte vs an example whych is dayly presented to those whych beleue in the mystery of the bodye bloude of christ That whosoeuer shall come to it maye knowe that he ought to be assocyate to hys passions whose Image he loketh for in the holy mysteries accordinge to the sayeng of the wyse mā Thou arte come to the table of a greate man attende deligently what thynges are set before the knowynge that thou thy selfe must prepare lyke thynges To come to the table of a great man is to be partaker of the lordes souper The consyderation of the thynges set before the is the intellygence of the body bloude of christ Wherfore whosoeuer is partaker let hym know that he ought to prepare lyke thynges That is to say he muste imitate christ in dyenge wyth hym the remembraunce of whose death he acknowledgeth not onely in beleuinge but also in tastynge Furthermore saynt Paule sayeth to the Ebrews yt was meete that we shuld haue such a byshop That is to saye holy Innocent wythout spotte segregate from synners and hygher then the heauens whyche shall not nede as the other byshoppes dayly to offer for hys owne synnes and after for the synnes of the people Thys oure Lorde Iesus christe hath done in offerynge hym selfe once and that whych he dyd once he doth now dayly frequēt once he offered him selfe for the synnes of the people the same oblaciō is dayly celebrate among the faythfull but it in a misterye for that whych christ hath once fulfylled in offerynge hym selfe is dayly done in the church in the remembraunce of hys passion by the celebraciō of mysteryes Neyther it is falsly sayd that the Lord is offered or that he suffereth in the mysteries for asmuch as they haue the symilitude of hys death and passiō wherof they be representatiōs Wherfore the mysteries be named the body and bloude of christ because they take the appellation of thinges wherof they be sacramentes SAynt Ysodore in hye boke wherin he entreteth of the true sygnificatiō of words sayeth that a sacrifyce is an holy thynge done or the doynge of an holy thynge for by a mystical prayer it is cōsecrate in the remembraunce of the Lordes passion Therfore he cōmaundeth vs to call it the body and bloude of christ And though it be made of the frutes of the earth it is sanctifyed and made a sacramēt by the inuysible working of the holy ghost The greciās do call thys sacramēt eucharistia that is by interpretaciō good grace and what is better then the bodye and bloude of christ The bread and the wyne truely are comparyd to the body and blond of christ Because that as the vysyble substance of bread and wyne doth norysh and inebriate the externe mā so the worde of god which is the lyuely bread by hys perticipatiō doth recreate the myndes of the faythful And this catholike teacheth that the same mystery of the Lordes passiō muste be done for vs in the remēbrance of the same Thus he declareth that the Lords passion was once done that the memorie of it is represented in the solemnicies of holy thinges Wherfore the breade whyche is made of the frutes of the ground is transposyd whyles he is sanctifyed into the bodye of christ And the wyne that floweth oute of the grape by the sanctificaciō of the godly mysterye is made the bloude of christ not visybly but after the mynde of thys present doctor through the operation of the holy goost wherfore they ar called the body and bloude of Christ and so taken not bycause they do so appere externely but for that they ar so made by the worke of the holy gooste and for that they be an other thyng by the inuysyble power thē vysyble they seme to be He maketh a distinctiō whyles he sayeth The bread and the wyne be comparyd to the body and bloud of christ Bycause that as the substaunce of the visyble bread wyne doth inebriate and norysh the externe mā so the word of god which is the lyuely bread by the participacion of it dothe refreshe recreate the myndes of the faythful Herein he confesseth very playnly that what externe thinge soeuer we receyue it is accommodate to the refection of the body but the worde of god whych is the inuisible bread beyng in the sacrament inuisyble by thys participacion in quyckening the myndes of the faythfull feadeth thē Also the same doctor sayeth a sacrament is in some celebracion when the thyng is so done that it maye he vnderstonde to sygnyfye some what whych is to be taken wyth holynes by this he declareth that eny sacramēt in holy thynges conteyneth some secret that teaching which appereth visible that whych we ought to perceyue inuysyble be dyuers Afterwarde he declareth what sacramentes are to be celebreate amonge the faythfull that is the sacrament of baptysme and of the bodye and bloude of Christe whych are called sacramentes for that a deuyne vertue doth secretely worke the helthe receyued in them vnder the couer of corporall thynges Wherfore they be called sacramentes of secret or holye vertue He sayeth also that a mystery by his sygnifycaciō is that whych hath an hyd and secrete disposycion Here in we be taught that the bodye and bloude of christe be called mysteries bycause they
mutacion is made other wyse then corporallye also that not to be the thyng which is sene in verite but some other whyche is not perceyued to be thoughe hys power and peculyer benynge or yf they wyll not confesse thys nedes they must denye the body and bloud of christ whych is a wycked thyng to do not in wordes only but also in thought but forasmuch as they do confesse the body and bloude of christe to be there and that it cannot be there but by the reason of mutacion frome a worse thynge to a better it muste folowe that the mutacion be made not corporallye but spirituallye yet and so that we maye saye that it is do spiritually For vnder the veale of corporall bread and wyne is the spirituall bodye and bloud of christ yet is there not the existencie of too dyuers thynges that is to saye of the bodye and the spyrite but one and the same thynge after one sorte is the kynde of breade and wyne after one other sorte the body and bloude of christ for in that both of them are touched they be the kyndes of corporall creatures through the power by the which they at spiritually made they be the mysteries of the body and bloud of Christe Let vs consyder the well of holy baptysme whych is called not wythout a cause the well of lyfe because that is confyrmeth thos that discende into it wyth the mounte of a better lyfe maketh theÌ„ lyue to iustice whych ware before dead in synne The element of the water hath not hys power for yf it shuld not opteyne the vertue of sainctificacioÌ„ it could not wasshe away the spotte of synne And yf it sholde not coÌ„teyne the vygore of lyfe vtterlye it sholde not be able to gyue lyfe to the deade I meane not my flesshe but â—n soule yet in the fountayne yf we haue respect onelye to the thynge whych our corporall sence comprehendeth we shall fynde nothynge but water subiecte to corruption and that whych hath none other vertue but to wasshe our bodâ—es Yt after that the vertue of the holy goost hath accesse by the concreaâ—â—on of the baptyser yt is of the efficacy not only to wasshe oure bodyes but also by a spirituall power to wasshe awaye the spiritual fylthe froÌ„ our solles Lo in one element we se two thynges the one resystinge the other that is to saye a corruptyble thing to gyue in corruption and a thynge wythout lyfe to contrybute lyfe Therfore knowe that in thys well is one thyng sencyble and therfore mutable and curruptible Also an other thynge that onely fayth beholdeth and therfore incorruptible immortall And yf a maÌ„ requyre what that is whych wassheth the body it â—s nothynge but an elemeÌ„t but yf a man coÌ„syder that whych inwardely purgeth that is a lyuely vertue a vertue of sanctification a vertue of immortalyte therfore the lycore in hys propertie is corruptible in the mysterye holsome vertue eueÌ„ so the bodye the bloude of christ coÌ„sydered outwardely is a creature doughtles subiecte to mutabilite corrupcioÌ„ but yf a maÌ„ pondre the vertue of the mysterye it is lyfe geuynge immortalite to thos that be partakers of it Therfore it is not al one thynge that is sene that is beleued For thos thynges that be sene do onely fede the corruptyble bodye they beynge corruptible them selues But thos thynges whych are not sene do fede the immortall solles they beynge immortall them selues The apostel wrytynge to the Corinthians sayeth know you not that all oure fathers ware vnder a cloude that all passed ouer the see that all they were baptysed in Moyses in the cloude in the see that all they haue eaten the same sprituall meate and that all they haue dronken the same spiritual drinke They dyd drinke of the spirituall stone folowing them the stone also was christ Thus we perceyue that the see had a kynde of baptisme the clowde also that the fathers of the olde TestameÌ„t ware baptized in the cloude in the see Coulde the cloude or the see of theÌ„ selues haue the vertue of baptisme or coulde they sanctifye the people Yet dare we not accuse the Apostell of lyenge for that he sayd our fathers ware baptyzâ—d in the cloud in the see And although the baptysme was a type a fygure of the baptysme of christ that is now vsed in the church Yet no maÌ„ that hath hys wytnes wyl say that it also was not baptysme it selfe or that oure fathers ware not baptyzed therin except he wyll varye frome the Apostell as a mad maÌ„ Therfore the see clowde not in that they ware creatures bodyes deade toke the clerenes of sanctifycatioÌ„ of the holy speryte For in theÌ„ was a visyble forme whych appereth playnlye to the corporall sence and wythin a spirituall power which was onely euydent to the eyes of the mynde fayth Lykewyse manna geuen to the people froÌ„ heaueÌ„ the water flowinge out of the rocke ware corporall and corporally they fedde the people gaue theÌ„ drinke Yt the Apostel nameth that manna that water spirituall meat spiritual drinke and why verely bycause that there was in thos corporall substaÌ„ces a spiritual power of the worde whych fedde the myndes rather then the bodyes of the beleuynge people spiritually gaue theÌ„ drinke not wythstanding theyr meate and drynke dyd prefygurate the bodye bloude of christe whych the church doth â—â—â—â—â—rate Yet saynt Paule affyrmeth that oure fathers dyd eate the same spirituall meate and drinke the same spiritual drinke A maÌ„ wyll aske perauenture what he meaneth by this worde the same truly he meaneth that they dyd eate the same spirituall meate whyche the faythfull eateth drinketh now a dayes in the church we may not vnderstande dyuers thynges for christe is was alwayes on And the same christ whych fedde the people that ware theÌ„ baptyzed in the deserte in the clowde in the see wyth hys flesshe and his bloude fedeth now the people in the church of hys faythful with the breade of hys bodye the water of hys bloude thys thynge the Apostel dyd playnly declare by that which foloweth sayenge they haue eateÌ„ the same spirituall meate dronkeÌ„ the same spirituall drinke They dyd drinke of the same spirituall stone followyng them the stone was christe So we vnderstande that christ was in the spirituall stone in the deserte And that he gaue the water of hys bloude to the people And afterwarde gaue to vs hys bodye whyche was borne of a virgyn crucifyed for the helthe of the faythfull And not only that we myght be redemyd but also that we myght drynke therof It is a maruelous thynge that Christ all though he was incuÌ„prehensyble inestimable And that he had not yt put vpon hym the nature of man had not yet tasted death for the helthe of the worlde nor redemyd vs wyth hys bloud For al that our fathers
in the deserte by a spiritual meate an inuisyble drinke dyd eate hys body drynke hys bloude As the apostell wytnesseth sayeng our fathers haue eaten the same spirituall meate dronken the same spirituall drinke here we cannot know by reason how this thinge was done Yet to the doynges fayth must be adhibited for it is he truly whych by hys omnipotente vertue turneth the breade the wyne spiritually into hys flesshe hys bloude also whyche at the tyme made inuycyble the manna that was gyuen from heaueÌ„ hys body the water powred out of the rocke his blode The which Dauid perceyuinge dyd protest in the holy goost sayenge man hath eaten the breade of angels It ware a fond thynge to suppose that thys corporall manna geuen to oure fathers fedeth the heuenly hoost of angels or that they do eate any suche meate which be rether fedde wyth the dayntyes of goddes worde The psalmyst declarâ—th playne or the holye goost rather speaketh in the psalmyste both what our fathers receyued in that heaueÌ„ly manna and what the faythfull ought to beleue in the mysterie of the body blode of christ in the both truly christ is signifyed whych is not only the meate of angels but also fedeth the soules of the faytfull And neyther of these happen in corporall tast or feadyng but in the vertue of the spirituall worde The euaÌ„geliste teachet that Iesus christe before he suffred toke breade gaue thaÌ„kes distributed it to his apostles sayeng thys is my body whych shal be geueÌ„ for you do this in my remembraunce Lykewyse he toke the cup after he had supt sayeng thys is the newe testameÌ„t in my bloude which shal be shed for you We se that christ dyd worke the mistery of his body blode before he suffered We dought not but euery faythfyll man beleueth that the breade was made the bodye of christe whych he gaue to hys disciples sayeng thys is my body that is geueÌ„ for you And also that the cuppe dyd coÌ„teyne the bloude of christ whereof he sayeth thys cuppe is the newe testament in my bloude that shal be shedde for you Therfore as he coulde turne the substance of breade and the creature of wyne into hys proper body before he dyed So coulde he in the deserte turne the manna and the water of the rocke into hys flesshe bloude not wythstandinge that his fleshe was hanged on the crosse for vs. And hys bloude shed for vs longe after heare also we ought to consyder what is ment by thes wordes excepts you shall eate the flesshe of the sonne of maÌ„ drynke hys bloude you shall not haue lyfe in you He sayde not that hys flesshe whych hanged on the crosse shulde be eateÌ„ in pecys eaten of the Apostles nor that hys blode whych he shedde for the redeÌ„ptioÌ„ of the world sholde be gyueÌ„ hys disciples to drinke for it ware a wycked thing yf hys fleshe shuld be eateÌ„ or his bloud dronkeÌ„ as the infydelles toke it Therfore he sayd to his disciples takyng the wordes of christ not vnfaythfully yt scarcely perceyuing how the same was to be vnderstand thes doughtes offeÌ„de Therfore yf you shall se the sonne of maÌ„ ascendynge thether where as he was before As though he shulde saye you maye not thynke my fleshe to be eateÌ„ of you corporally or my bloude to be drouken of you corporally neyther that my flshe shal be deuyded into pecys for asmuch as after my resurrectioÌ„ ye shal se me affende into heaueÌ„ wyth the fulnes of my holy body blode theÌ„ ye shal wel perceyue that my fleshe is not to be eateÌ„ of thos that beleue as the infydels thynke but that the bread the wyne chaunged by a mysterye into the substance of my body bloude is to be receyued of the faythfull he sayeth also coÌ„sequeÌ„tly The sperite is he that quickeneth the flesh profyteth nothing after eny such sorte as the vnfaythfull vnderstande other wyse it gyueth lyfe as the faythfull take it by a mysterye And therfore he sayeth the sperite is he that quickeneth So in this mysterye of the body bloude of Christe here is a spirituall operacion geuyng lyfe wyth uâ—e the whych operacion the mysteryes be vnprofyatable for well maye they fede the bodye but the soule they cannot Here springeth a questioÌ„ â—â—e whych proposed some saye that thos thynges be done in verite not in mysterye wherin they shewe them selues playnâ—lye to repungue agaynst the wrytynges of the holye fathers Saynte Austen the doctour of the churche in the thyrde of hys boke de doctrina christâ—ana wryteth thus Excepte you eate sayeth our sauyour the fleshe of the sonne of man drynke hys bloude you shal haue no lyfe in you He semyth to commaund a wycked thyng therfore it is a fygure coÌ„mandyng vs to be coÌ„municators of hys passion surelye also profytable to peruerte in our memories that his fleshe was â—oÌ„dyd crucifyed for our sakes Thus saynt Austen affyrmâ—th the mysterye of the body and bloud of christ to be celebrate of the faythfull vnder a fygure for he sayeth it is no poynte of religion but rather of iniquite to take hys flesshe aâ—d hys bloud carnally as they did whych vnderstode not christâ—s wordes spyryâ—uallye but carnallye wente back therfore and departed from hym Among many thynges in hys Epystell to bonyeface he wryteth thus Truelye we vse to saye of tymes when Ester drawâ—th nere that tomorowe or nexte daye shal be the passyon of the Lorde not wythstandyng he suffered hys passioÌ„ many yeres befor Neyther dyd he suffre but ons Also on Easter day we customably saye this daye the Lorde hath rysen And it manye yeares hath passyed in dede syns he rose for sayeÌ„g this we shuld be reported as shameful lyers sauing that we do name thys after the simâ—litude of the dayes them selues wherin the thinges were done So we may say thys is the daye though it be not the day it selfe in dede But by the reuelacyon of tyme lyke vnto it And so we say the thynge is done this day for the celebracioÌ„ of the sacrameÌ„t whych is not done thys day in dede but was done a great whyle before was not christ once offred in him selfe And yet in the sacrameÌ„t he is offred to the faythful people not only euery Easter but euery day nether is he founde a lyer that answereth to a man askyng the questioÌ„ that he is offered For yf the sacrameÌ„t had not a certayne symâ—litude of those thinges wherof they be sacrameÌ„tes they were no sacrameÌ„tes at all for the lykenes many tymes the sacrameÌ„tes take the names of the thynges theÌ„ selues Therfore lyke as after a sorte the sacrameÌ„t of the body of christ is the body of christ the sacrameÌ„t of the bloud of christ is the bloud of christ So the sacramet of fayth is fayth Thus we perceyue that saint AusteÌ„ affyrmeth the sacrameÌ„t to be one thyng the thynge it selfe
haue an hydde and and secrete disposicion That is to saye a sacramente hath one thynge whych he doth externely and playnely declare and on other thynge whych worketh inuysyble They be called sacramentes for that a godlye vertue doth secretely dispose the helthe of them whych faythfully take them vnder the couer of corporall thynges Hether to haue we declared that the bodye and bloude of Christ whych are receyued in the church by the mouthes of the faythfull be fygures after the vysyble forme but after the inuisible substance that is to saye through the power of goddes worde they be the very bodye and bloude of christe Therfore by the visible creatures they feade and noryshe the bodye but by the vertue of the more excellente substaunce they feade and sanctifye the mynde of the faythfull FINIS ¶ The seconde question foloweth NOw let vs coÌ„syder the seconde questioÌ„ Whether the same body that was borne of marie that sufferd dyed was buryed sytteth on the ryght hand of the father be the body which â—s dayly receyued in the church by the mouthes of the faythful in the mysterie of the sacrament or no. c. Saynte Ambros in the fyrst boke of sacrameÌ„ts sayeth Truly it is a meruelous thâ—ng that god dyd rayne maÌ„na froÌ„ heaueÌ„ for our fathers and that they ware dayly fedde wyth heaueÌ„ly noryshemeÌ„tes Wherfore it is sayd man hath eaten the breade of angels But yf al they whych eate bread in the deserte are dead Thys meate 〈◊〉 whych thou receyueste Thys lyuely breade whych hath discendyd from heauen doth mynâ—ster the substance of euerlastinge lyfe And who so eateth of thys bread shall neuer dye for it is the body of christ Se how thys doctor calleth the body of christ meate which the faythfull receyue in the church Thys breade sayeth he whych hath discendyd froÌ„ heaueÌ„ doth minister the substaunce of euerlastynge lyfe not that whych is sene corporally receyuyd pressed with teeth swalowed wyth throte and sent downe into the belye doth mynister the substance of euerlastynge lyfe For by thys 〈◊〉 feadeth the flesh whych shal dye Neyther can it mynister any incorrupcion In thys respecte trulye we can not saye who soeuer shall eate thys bread shall neuer dye for that whych the body receyueth is corruptible cannot by any meane bryng to passe that the bodye maye lyue euer for whatsoeuer is subiecte to corrupcion can gyue no eternyte Therfore in that breade there is lyfe whych appereth not to oure corporall eyâ— but that is loked vppon wyth the aspects of oure fayth that is the lyuely breade indede that discended froÌ„ heaueÌ„ and of the whych it is truly spokeÌ„ Whosoeuer eateth thys breade shall neuer dye whych is the body of christ Also in the consequences where he speaketh of the omnipoteÌ„r vertue of christ he sayeth thus the worde of christe whyche coulde make of nothing that whych was not is able to chaunge thos thynges whych be into that thynge whych they were not for it is harder to gyue newe thynges then to chaunge natures Saynte ambrose sayeth in the mysterie of the body and bloud of christ there is a coÌ„mutacioÌ„ made marueloously for it is made by an incomprehensyble maner let theÌ„ saye here whych esteme not the secrete vertue but the whole whych appereth visyble how and in what poynt here happeneth coÌ„mutacioÌ„ for after the substance of the creatures they be euen the same thynges after the coÌ„secration that they were before For before the consecration they were breade and wyne after they appere to remayne in the same kynde styl Therfore the mutacioÌ„ is made internely by the power of the holy goost whych only fayth loketh vpoÌ„ Which feadeth the soule and mynistreth the substance of euerlasting lyfe He sayeth also why doest thou seke for the order of nature here in the body of christe sayenge he was borâ—e of a virgyn beynge both god and maÌ„ beyonde the course of nature Here also ryseth the hearer and affyrmeth the bodye of christ to be that whych is seâ—e and the bloude whyche is dronke Sayâ—nge that he ought not to enquyre how it is made but to beleue that it is made He appereth to thynke wel but yf he consyder delygently the nature of wordes he shal pereceyue he sayeth not the thynge which he beleueth For yf he myghte saye I se the bodye and bloude of Christ he could not saye I beleue the body and bloude of christ to be there Now for asmuche as faythe loketh on the hole whatsoeuer it be and the eye of the fleshe apprehendeth no thynge he shall vnderstande that the bodye and bloude or christe be not in the forme but in vertue Wherfore he sayth that the order of nature is not to be loked for but the power of Christ to be worshypped whych doth create what soeuer he lyste and chaungeth that thynge whyche is create into some what that it was not before at hys pleasure The same auctor sayeth that was the trewe and verye fleshe whyche was crucyfyed and buryed Truly therfore of the same flesshe the sacrameÌ„t â—s the Lord sayeth thys is my bodye Howe dyligently how wysely hath he made a distinctioÌ„ where he sayeth touchyng the fleshe whych was crucified and buryed Thys is the true fleshe of Christe but touchynge that whych is receyued in the sacrament he sayeth thys is the sacramente of the true fleshe so deuydinge the sacrament of the fleshe from the very fleshe for asmoche as he sayde in the verye fleshe whych he toke of the vyrgyne marye he was crucyfyed and buryed But he affyrmeth the mysterye whych is done in the churche to be the sacramente of the verye fleshe in the whyche Christe suffered instructynge the faythfull that the flesshe in the whyche Christe suffred and was crucifyed and buryed is not a mysterye but the verye naturall flesshe But thys flesshe whyche nowe conteyneth the symylytude of the verye fleshe in mysterie is not fleshe in kynde nor in for me but in Sacrament For in kynde it is breade and in Sacramente the true bodye of Christe â–ª As the LORDE cryeth thys is my bodye Also he sayeth further that the holye ghooste hathe other wyse expressed thys sayenge What shall we eate or what shall we drynke Mat. v. Also by hys Prophete sayenge Taste and se for the LORDE is swete blessed is that man whyche trusteth in hym Do you thynke that thys breade tasted corporallye or thys wyne dronken corporally can you declare howe swete the breade is whatsoeuer sauoureth is corporall and declareth the bodye sence Shall we thynke to taste the LORDE is to feade anye corporall thynge Therfore the spirituall taste byddyth vs to proue the sauer and in that breade and that drynke to opynyonate nothyng corporally but to feale the hole spiritually for the LORDE trulye is a sperite He sayeth further in the Sacramente is Christe For the bodye of Christe is there but he doth not saye that the wyne or the breade is Christe
one and yf they be not all one how is it called the body of christ and the verye blode For yf it be the verye bodye of christ and be called the same Truly because it is the body of christe it is the body of christe in verite that is to say Yf it be the very body of christ then it is the body of christ incorruptyble and inpassyble and by that eternall Therfore by thys reason the bodye of christ whych is celebrate in the churche must neades be incorruptible and eternall but we can not denye that thyng to be corruptible whych is deuyded in peces broken with our tethe and goeth into the belye but that is one thyng whych is done externly that an other whych is beleued by fayth whatsoeuer the sences attayne vnto is corruptible and that whych fayth beleueth is incorruptible Therfore that which appereth outwardly is not the thynge it self but an Image of the thynge but that whych is perceyued understande in the mynde is the very thynge Therfore Saynt Austen speakynge of the body and blode of christ in the exposicyon of the gospell of S. Ihon sayetâ— thus Moyses dyd eate manna AaroÌ„ dyd eat 〈◊〉 dyd eate and many moo dyd eate whyche pleased god they dyed not Why Uerelye because they vndâ—â—stode the visyble meate spirituallye they fylled them selues spirituallye We also do receyue nowe the visible meate yet the sacrament is one thiÌ„g and the vertue of the sacrament an other he sayeth also This is the breade whiche discended from heueÌ„ Manna dyd signifye this breade the altare of god dyd signâ—fye this breade these ware sacramentes dyuers in theyr fygures yet in the thynge whiche is signifyed they were lyke Here the apostle Paule I wolde not haue you ignoraunte o brethren sayeth he that our fathers were vnder a cloude and al they passed ouer the see and all were baptysed in moyses in the cloude and in the see and all they dyd eate the same spirituall meate all they dyd drynke the same spirituall drynke therfore they dyd eate the same spirituall meate that we do for there corporall meate was an other thynge they dyd eate manna we eate an other thynge yet theyr spirituall meate was all one with oures he addith and all they dyd drynke on spirituall drynke In the visible kynde our drynke theyâ—is were dyuers yet in the spirituall vertue they dyd both signifye one thynge How dyd they drynke the same They dronke sayeth he of the spirituall stone folowynge them and the stone truly was christ from whence they had the breade from whence they had the drynke the stone was chryste in a fygure the very chryst is in fleshe and blode Further this is the breade discendynge from heuen that yf any man eate of it he shall lyue for euer but it is that whiche perteineth to the vertue of the sacrament and not the visyble sacrament it selfe And he shall lyue whiche eateth within not he that eateth withoute whiche eatethe in his harte not that braketh with his touthe He sayeth also repetynge the wordes of out sauyour this doth offend you because I say I gyue my flesh to be eateÌ„ of you my blode to be droÌ„keÌ„ Therfore yf you shal se he son of maÌ„ asceÌ„dyng where he was fyrst What meaneth this Here he dissolued that which moued theÌ„ Here he disclosed wherfore they were offeÌ„ded They thought that he wold haue speÌ„t his body among theÌ„ But he sayde that he wold ascend hole into heueÌ„ WhaÌ„ ye se the son of maÌ„ asceÌ„dyng where he was fyrst truly then ye shall se that he wyll not bestowe his body so as ye santifye that he wyll Verely ye shall vnderstande that his grace is not coÌ„sumed by morsels Also he sayth hym self The spirite is he that quyckeneth the flesh profyteth nothyng The wordes that I haue spokeÌ„ to you sayeth christ be spirite lyfe that is to say they are spiritually to be vnderstande Thou hast vnderstaÌ„de spiritually they be spirite lyfe vnto the. Thou hast vnderstaÌ„d carnally they be spirite lyfe but not to the Thus we are taught by the auctorite of this doctor in treatynge of the wordes of the lord touchiÌ„g the sacrameÌ„te of his body bloude that those wordes of christe are to be vnderstande spiritually not carnally As he sayeth the wordes which I spoke to you be spirit lyfe he meaneth the wordes that he spoke coÌ„cerning the eating of his flesh the drinke of his blod wher with the apostles were offeÌ„ded Therfore lest they shuld be offeÌ„ded styl yeâ—euyne mayster calleth theÌ„ agayne froÌ„ the flesh to the spirite froÌ„ the corporall visyon to the inuisible intelligeÌ„ce We se therfore after what maner the meate of the body of the lord the drink of his blod be his very body his very blod Verely iÌ„ the respect that they be spirite lyfe thinges that be al one be coÌ„prehended in one definicion It is sayd of the very body of christ that he is very god very man god that was borne of the father before the begynninge man that was borne in the later dayes of the virgyn mary Seynge that these thynges cannot be sayd of the body of christe whych is in the churche by a mysterye it is knowen to be the body of christ but after a certayn maner thys maner is in fygure and in Image that the verite and the thynge it selfe maye be perceaued in the prayers whyche are sayde after the mysterye of the body bloude of christ to the whyche the people say amen Thus it is pronunced with the voyce of the preist we takyng the pledge of euerlasting lyfe desyre most humbly that we may receyue with manifest participacion that thynge whych we touche in the Image of the sacrameÌ„t Thus they be the pledge and the Image of an other thyng that is to say they respecte an other thyng and not theÌ„ selues A pledge is of that thynge for the whych it is geuen An Image is an Image of that thynge whose symilitude it sheweth These do sygnifye the thinges wherof thâ—y be but they do not manifestly shew them saying it is so it appereth that this body aâ—d bloude are the pledge and the Image of the thynge to come that the thynge it selfe whych is now shewed by a symilitude may here after be reueled manyfestly And yf they signifye that thyng now which here after shal be manyfeste doutles it is one thynge whych is done nowe and an other that shal be manifeste in tyme to come Wherfore that whych is celebrated of the church is the bodye and bloude of christ but it is a pledge and as an Image the verye bodye shal be sene whan no Image and pledge shall appere but the verite of the thynge it selfe Thys also is another prayer whyche is vsed about the sacramente Make perfyte in vs good lord we beseche the that that thyng whych the sacrament dothe conteyne that we maye
take those thynges in verite whych at thys tyme we take in fygure He sayeth that these thynges be done in fygure and not in verite That is by a symilitude not by the manifestacyon of the thynge it selfe The fygure and the verite do dyffer betwene them selues Wherfore the body and bloud that be now celebrate in the churche do dyffer froÌ„ the body and thy bloude whyche ar now knoweÌ„ to be glorifyed by the resurrection thys body is the pledge the figure the other is the verye natural body Thys we celebrate vnto such tyme as we may come to the other and after that we shall come to it the sacrameÌ„tall body shal be remoued nowe we se that thes too bodyes differ asmuche the one froÌ„ the other as the pledge doth from the thynge for whych it is left and as the ymage differeth from the thynge wherfore it is the ymageâ— and as the fygure differeth from the verite thus it is playne that the mysterye of the body bloude of christ whych is receyued of the faythful in the churche differeth froÌ„ the sayde body that was borne of marye the virgyn that suffered was buryed that rose agayne asceÌ„ded into heaueÌ„ sytteth on the ryght hande of the father For thys whych is celebrate in the way muste be spiritually vnderstande for fayth beleueth that thynge whych he seeth not that fedeth the soule spiritually maketh glad the harte gyueth euerlastynge lyfe incorruption Whyles no hede is takeÌ„ to the thyng that fedeth the body that is pressed wyth the teeth that is brokeÌ„ in pecys but that thynge whych is takeÌ„ in fayth spiritually but that body in the whych christ suffered rose agayne is hys proper bodye takeÌ„ of the virgyne marye palpable visyble ye after hys resurrection he sayth to his disciples Why be you troubled why do fantises occupie youre hartes loke vpoÌ„ my fete and my hande for I am he grope and see for a spryte hath no fleshe nor bones as ye se that I haue Let vs also here what saynte fulgencius sayeth in hys boke of fayth beleue stedfastly doute not but the onelye beggotteÌ„ sonne of god the worde was made fleshe that he offered hym selfe for vs as a sacrifice to god in the order of swetnes vnto whoÌ„ wyth the father the holy gost the patriarkes the prophetes the priests of the olde testameÌ„t dyd sacrifice beastes vnto whoÌ„ wyth the father the holye ghost wyth whoÌ„ he hath lyke deuynite the holy vnyuersal church through out all the worldâ— seaseth not in fayth charite nowe to offer the sacrafice of breade wyne In thos fleshely sacrifyces was the significacioÌ„ of the fleshe of christ whych he offered for our synnes a significacion of the bloude that he shede for the remission of our synnes but in sacrifice of breade wyne is the action of thankes the coÌ„memoracioÌ„ of the fleshe of christ that he offered for vs of the bloude that he shedde for vs Wherof of Saynte Paule speaketh in the actes of the apostles sayenge take hede to you youre vniuersall flocke in the whyche the holye gooste hath made you byshopes to gouerne the church of god that he hath acquyred wyth hys bloude therfore in the former sacrâ—fyces it was sygnifyed figuratyuely what shoulde be gyuen vs in thys it is euydently shewed what is gyuen vs already for asmuche as he sayeth that in the former sacrifyces it was sygnifyed what shold be geuen vs in thys sacrifice we remeÌ„bre what is gyuen vs already He declareth that as the sacrifices of the olde lawe was fygures of the thynge that was it to comâ— so thys sacryfice is a figure of the thyng which is already past By these wordes he hath moste playnly shewed how muche difference is betwene the body in whych christ suffered the body whych is celebrate in the remeÌ„braunce of hys passioÌ„ death for the bodye wherin he suffered is the proper the verye body hauyng no mysterie nor fygure in hym But thys is a mystycall body shewying one thynge externely by a fygure representyng an other thynge internly through the intellecâ—ioÌ„ of fayth Yt let vs adde an other testymoney of saynte Austen that shall both affyrme oure wordes fynyshe oure oracion In the sermone that he made to the people touchyng the sacrament of the alter he sayeth thus The thynge whych you se in the alter of god was sene of you the last nyght but what it is or what it meaneth or of howâ— great a thyne it conteyneth the sacrament ye haue not it hearde The thyng whych you se is bread wyne that your â—â—â—s do argue but as your fayth requyreth to be instructe the bread is the body of christ the wyne hys bloude it is quyckely sayed that fayth perauenture is sufficient but fayth doughtles neadeth instructioÌ„ Esa â—vi sayeth Except ye beleue ye shal not vnderstaÌ„de Therfore you maye saye vnto me syr ye haue coÌ„maunded vs to beleue now expounde to vs howe we may vnderstande suche a cogitacioÌ„ maye ryse in some mans mynde Ye knowe that our Lord Iesus toke hys flesshe of the virgyn marye that he beyng an infante dyd socke was noryshed growed to a mans age and brought to persecution of the Iewes suffered vpoÌ„ a crosse was kylled takeÌ„ froÌ„ the crosse was buryed and rose agayne the thyrde daye and at hys pleasure ascendyd vnto heauen and carryed hys body thether from whence he shall come to iudge the quycke and deade and there is he nowe syttyng of the ryght hande of the father how therfore is the breade hys bodye and the wyne hys bloude thes good brethren be called sacraments bycause that one thynge is sene in theÌ„ and an other vnderstande that whych is sene hath a corporall forme that whych is not sene hath a spirituall frute In thes wordes thy worshypfull auctor instructyng vs what we ought to thynke of the proper bodye of the Lord that was borne of marye and sytteth nowe on the ryght hande of the father in the whych he shall come to iudge the quycke the deade Also what we ought to thynke of the body set on the alter wherof the people be partakers the very bodye is hole and not deuyded wyth any sectioÌ„ neyther couered wyth any fygures but thys bodye sette on the table of the Lorde is a fygure because it is a sacrament And the externe thynge whyche is sene hath a corporall forme that feadeth the body but the interne thyng whych is vnderstande hath a spirituall fruite that quyckeneth the soule and he wyllynge to speake more playnly and manyfestly of the mysticall bodye sayeth thus yf you wyll vnderstande the body of the Lord heare the Apostell sayenge you be the bodye of christe And the membres Therfore yf ye be the bodye of christe and the membres of christ your mysterye is conteyned in the Lordes souper you take the