Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	cup_n	testament_n	7,016	5	9.5158	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

dicebat That is to saye Verily there is a certayne maner of eatynge that fleshe after whiche maner he that shall haue eaten it doeth dwell in Christ Christe in hym Wherefore note in what maner soeuer a man doeth eate Christe fleshe and drinketh hys bloude he dwelleth in Christe and Christe in hym but he that eateth and drinketh after a certayne speciall maner to whiche maner Christ had respecte when he spake the foresayde woordes Idem contra Cresco gramaticum li. i. Capi. 24. The same saincte Augustine in his fyrste boke Contra Chrescouium gramaticuÌ„ and the .xxiiii. Chapiter sayeth thus Quid de ipso corpore et saÌ„guine domini vnico sacrificio pro salute nostra guamuis ipse dominus dicat Nisi manducaueritis carneÌ„ filij hominis c. non ne ideÌ„ apostolus docet etiam hoc perniciosum male vtentibus fieri That is to saye What of the very body and bloude of our sauioure the onely sacrifyce for our saluation thoughe there of our Lord dothe saye vnles ye eate the fleshe of the sonne of man c. doeth not the same Apostle meanynge Paule teache that it also is pernicious to them that doo vse it not duely and ryghtfully Obiection Â¶ An other obiection there is also and it is thys Christ Iohn 10.15 Iohn .x. and .xv. dothe say I am a dore I am a vyne i. Corin. 10. and sainct Paule Pri. ad Corin. x. vseth suche lyke speache whiche speache of Christe and of sainct Paule in those places doth not import that Christ in euery dede by that saying was a dore or a vyne or suche lyke but speakyng after that figuratyfe speache or maner he dyd meane that he was a fygure of a dore of a vyne and suche lyke and that he had the propertie of a doore of a vyne so forthe Semblably saye they when Christ at his laste supper takynge breade and blessynge it dyd saye This is my bodye And takyng the cup giuing thankes dyd saye this is my blood of the new testamente c. hys speache soo pronounced and vttered dyd not import that Christe thereby dothe make of the breade and wyne his body and bloude but eyther he ment that the breade and wyne was sygnes and tokens of his bodye and bloude or els that they should be fygures of hys body and bloude and not hys very body and bloude in dede and consequently therefore they saye that in the sacrament of the aulter there is neyther the bodye neyther the bloude of Christe but bare material breade wyne beyng onely sygnes tokens and fygures of Christes body and bloud there Â¶ For solucioÌ„ of this obiectioÌ„ Aunsvvere this maye be sayd that it is trouthe that Christ and saincte Paule in the places before alleged doo soo saye as is deduced in the begynnynge of this argumente or obiection and trouthe it is also that the speache of Christ I am a dore I am a vyne c. dothe not importe that Christe by that speakynge was in very dede a doore or a vyne but that he was a fygure of a doore and of a vyne and had the propertye of the doore and of the vyne But when it is sayde that the semblable is of Christes woordes This is my bodye this is my bloude that is neyther true nor dothe folow eyther by the rules of reason or of scripture for concerninge reason eyther muste we reason and saye that Christe alwayes in hys speakynge dyd vse fygures metaphores and tropes which to saye is moost false as it appeareth in the .xvi. of S. Iohn Iohn 16 eyther els we must say that Christe dyd but onely sometymes speake in fygures and not soo alwayes whiche beyng true and therefore to be graunted it foloweth not in reason that thoughe Christe in the .x. and .xv. of sainct Iohn c. dyd speake fyguratiflye Iohn x. and .16 that therefore here in these woordes of Christ this is my bodye this is my bloude he dyd also speake fyguratiflye wherefore let these sely soules that haue bene seduced by thys kynde of argumentes aske theyr teachers whether they can mayntayne and defende this theyr owne argumeÌ„t with soo feble a consequent or noo And yf they can not then tel theÌ„ that they be very varlettes in dede and as for the rule of scriptures that is of the circumstauÌ„ce of the letter and of other places of scripture coÌ„ferred with the same to gather therof that very meaning of the thing an example whereof we haue Iohn 2. and .16 Iohan. ii and .xvi. And here the vnlearned are to be taughte that althoughe in the prophetes and the histories of the olde testamente tropes and fygures are receyued and allowed forasmuche as by suche tropes and fygures the thing spoken is more vehemently declared and set forth yet as the excellent prelate and notable great clerke the Lorde byshop of winchester nowe most worthy Lord chaunceler of England in his learned booke of confutacioÌ„ of heresies against the sacrament of the aulter doth prudeÌ„tly aduertise vs clerly affyrme in the doctrine preceptes of the now militaÌ„t churche al thinges of our religion faith ought to be taken symply plainely And in very dede yf in the sacrameÌ„t of the aulter were not the true body of Christ but a figure a significatioÌ„ onely of it thaÌ„ the sacrameÌ„ts of the new testameÌ„t shold haue nothing more but rather lesse theÌ„ the sacrameÌ„ts of the olde testameÌ„t had which is against the catholyke doctrine of the churche against al good reasoÌ„ Â¶ Obiection An other obiection is this Christ at his laste supper takynge the chalice or cup into his handes dyd after that he had blessed it saye This cuppe is the newe testament in my bloude And seyng these woordes must nedes as they say be taken fyguratiuely inasmuch as the very material cup it selfe was neyther the newe testamente ne yet the bloude of Christ therefore lykewyse these wordes also whych Christ takiÌ„g bread into his haÌ„des blessiÌ„g it saying This is my body must nedes be takeÌ„ figuratiuely Â¶ For answer whereunto we may say Aunsvvere as we did say before to the same obiection that this argument is noughte very euyl framed for thoughe we did admit a figure to be herein the cuppe yet it foloweth not therby that we must nedes take the other speche touchiÌ„g the body to be fyguratyue also especially for that in the one speache it is to wit touchyng the body al the circuÌ„staÌ„ces of the texte course of scripture doo enforce vs to take the speache properlye wherein the other speache touchynge the cup al the circumstances of the texte and course of scripture dothe importe the contrary Â¶ Obiection An other obiection is that Christe hathe but one true natural body nowe say they one true natural body can not truely be but in one place therefore say they seynge Christes body is truely in heauen it can not be truely also in

these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spoken Besids al this we haue in S. Paule in the .xi Chapiter of his first Epystle to the Corinthians a goodly and a large processe touchyng this Sacrament and yet in that whole processe no matter to instructe vs otherwyse to beleue of it than that there is in it the very bodye and bloude of our sauiour Chryst For fyrste he vttereth the wordes of our sauiour euen as the Euangelistes do as that he sayd this is my body and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentioÌ„ of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuing of this Sacrament bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing herof God plageth cities and countryes with sondry greuous plages as with infirmity with syckenes and with death also Forthely he geueth vs counsell diligentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Christ be nat in dede in the sacrameÌ„t of the aultare why shold our sauiour so speake as he spake in the promysse made thereof why dyd he as he did in the instituting therof why dyd none of the EuaÌ„gelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedly to be of all christen people beleued that in the Sacrament of the aultare there is the verye body and bloude of our sauiour Chryst worthy of all honour and glory the selfe same in substaunce that is in heauen which thing for Chryst to bryng to passe is a thing most easye he being God almighty maker of heauen and earth and for him to do is moost semely that as he gaue that bodye to deathe to redeme vs so he should giue the same in this heauenly bankitte to fede vs that he mighte be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a maÌ„ and in the Sacrament of the Aultare inuisibly vnder the visible fourmes of breade and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadyng great loue towardes vs who so loued vs that for vs he did not refuse to suffer death and that the death of the crosse neyther yet is it agaynst his wyll who of his onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for his wysedome seyng he hath so ordeyned that euery naturall mother nourysheth her children wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God most hartye thankes for it being the greatest iewel that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religioÌ„ so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectioÌ„ vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quyte and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constauÌ„t in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the selfe same body of our sauiour Christ in substauÌ„ce which was borne of the Vyrgin Mary and suffered death on the crosse for vs to whoÌ„ with the father the holy gost be all honor glory world wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London Â¶ And Homelye of Transubstantiation THere are in the sacrament of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really coÌ„teined the other is the fourmes of breade wine vnder whych the said body blud are coÌ„teined Of the first parte ye hard in the last homely Touching the second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remaining but onely the fourmes of breade and wyne the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of this second part and haue put many fonde doutes and scruples into peoples heades concerning the same ye shall nowe at large and fully I trust be instructed therin And fyrst this is to be noted that God hath from the begynnyng of the worlde manye tymes appeared to man some tymes in one sorte Gene. xviii and somtymes in an other In the .xviii. Chapiter of Genesis it is wrytten howe God and two Aungelles with him dyd appeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to Moyses in the lykenes of flamynge fyre Exod. 3. and that oute of a bushe In the .v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man Iosue 5. hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande how daungerous a thing it is to go about by mans wyt or reason to discusse the maner of the workes of almighty God Who seyth not that by the meane of such presumptuous curiositie men haue of late falleÌ„ into moost detestable errours touching the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and with moost vyle termes haue gested thereof and finallye moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In which doing how can they loke for anye fauour at the handes of their heauenly father seyng in such dispituous maner they entreate the Bodye and bloud of our sauiour Christ his sonne But now to procede forth touching the declaration of the secoÌ„d thing to be considered in the blessed SacrameÌ„t of

the aultare Ye must knowe that the presence of our sauioure Chryste in this sacrament of the aulter is not to the intente that Chryst should be conuersaunt with vs here in thys Sacrament in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a maÌ„ but his presence in the Sacrament is to the intent to be to vs an heauenly fode and therefore he is presente in the sacrameÌ„t vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed with the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye bodi and bloud of our sauiour Christ S. Augustine as is writen in a boke called Sententie prosperi dothe say Auguste in SenteÌ„tie Prosperi that christen men do honour vnder the formes of breade and wine which thei see with their bodely eies the bodie and bloude of our Sauiour Christ which they do not see Eusebius Emissenus Eusebius Emissenus also an auÌ„cient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which bi al meanes we intend to proue that the Sacrifice of the churche doth consist and is made of two partes that is of the visible fourmes of the elemeÌ„tes and of the inuisible body bloud of oure Sauiour Chryst S Ciprian in his treatise entituled Cipriane de coena domini De coena domini doeth most playnelye saye that the bread which our Lord did giue to his disciples was by the omnipoteÌ„cie of god made fleshe was chauÌ„ged in nature but not in fourme Eusebius Emissenus in a sermon of the bodi of Christ. The forenamed Eusebius in a sermoÌ„ of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourne visible creatures bi his word through his secret power into the substaunce of his body blud Now for to signify this chaunge or turning of bread and wyne into the substauÌ„ce of Christes bodye and bloude the catholyke church vseth this word TraÌ„ssubstanciatioÌ„ which is as much to say as the chauÌ„ging of one substaunce into another Nether is it to be counted vnfyt that there should in the Sacrament of the aultare be the fourme of bread yet not the substauÌ„ce of bread seyng God is the doer worker therof Exo. 20 to whom nothing is impossible We read in the nynetenth Chapiter of Exodus how that when God came downe froÌ„ heauen vnto Mounte Sinai there was heard a souÌ„d of a trumpet and yet material trumpet was there none vii chapiter of the fourth of the kinges In the fourth boke of the Kynges the .vii. chapiter God caused a souÌ„de to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamyng furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne which to nature is impossible but to GOD is an easye matter In the .xvii. of Mathewe we reade Math. 17. howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the .xxiiii. of Luke Ln. 34. Chryst appeared to two of his dysciples goyng to Emaus like a straunger In al these foresayd examples we see as straunge a woorke as is transubstantiation yet no man douteth of them bycause God is the worker nor anye man asketh howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substaunce of breade and wyne into the substaunce of Christes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this question howe Iustinus martir is a token of vnbelefe and S. Ciril writing vpon the .vi. Chapiter of S. Iohn blameth the Capernaites Ciril vpon the Vi. of S. Iohn bycause they dyd aske howe Chryst was able to giue theÌ„ his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne this man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth he haue firme faith in the misteries and let vs neuer in so high matters eyther thincke or aske this how WheÌ„ God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe Chrisostome vpon Iohn the Vi. S. Chrisostome lykewyse vpon the sayde .vi. Chapiter sayeth that when this question howe any thing is done commyth into our myndes then with all there commeth vnbelefe also But bycause in scrypture the thyng that we receyue when we come to the sacramente is called bread therefore men haue fansied with theÌ„ selues that there must be the substaunce of material breade deceauing themselues by mystakyng the signification of this worde breade For thoughe in our common speach we vse to signify by this word bread that one kinde of materiall substaunce which is made of corne or graine yet in scripture it signifieth all kynde of fode whether it be the fode of the body or the fode of the soule and so dothe also the latyne worde Panis elles when we desyre god in our Pater noster to geue vs our dayly bread we shold make an vnperfytte petition which yet is a mooste perfyt petition Iohn 6. wherby we aske of our heauenly father all necessary fode In the .vi. of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapiter Christe is called breade bycause he is the fode of the soule and there lykewyse the fleshe of Christ in the sacrameÌ„t is called breade and not there onely but in S. Paules Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacrament Agayne it is a commen trade in scripture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth Math. 11 and Chryst sayeth the blinde see the lame walke the deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdlye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythful hartes are nothyng greued wyth the callynge of it breade in the scrypture but groundynge them selfes vpon the woordes of oure sauioure Christe when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossyble they vndoutedlye beleue that by the power of GOD the

the aultare Besydes this the body and bloude of our sauiour Christ as it is in the sacrameÌ„t vnder the fourmes of breade and wine maye in that respecte also very well be a remembraunce of it selfe as it honge on the crosse in the vysyble fourme of a mortall man and as it is nowe in heauen in the forme of an immortall man Farthermore when our sauiour sayde Do this in the remembrauÌ„ce of me he ment they should do the whole ministratioÌ„ which he then dyd in remembraunce of hym which whole ministration cannot be accordynglye doone otherwyse but that there must nedes be present the verye body and bloude of our sauioure Christe Obiections Â¶ Another common obiection there is gathered of the woordes of Christ Mathew xxvi Math. 26. When he said Poore men ye shal haue alwayes with you but me shall ye not alwayes haue with you Some haue vpon these woordes concluded that the body and bloude of our sauioure Christ cannot be in the sacrament of the aulter for then saye they Christ should be alway with vs. whereof hym selfe saythe the coÌ„trary Â¶ But yf those meÌ„ so concluding Aunsvvere would no more but confer sainct Marke and saincte Mathew together touchynge the foresayde woordes of Christ and by that the one EuaÌ„gelist sayeth would sincerely iudge what the other ment they shoulde sone perceue this their obiectioÌ„ to be of no force or streÌ„gth at al to proue that they thereby goo about to proue For sainct Marke in his .xiiij. Mar. 14. Chapiter fyrste telleth the story of the woman whiche came to Christe and brought with her an Alabaster boxe of moost precious oyntment and poured the ointmeÌ„t on his head next he telleth howe certen of the dysciples did murmure and grudge at that facte of the woman and sayd What meaneth this losse and waste of oyntement Might it not haue bene sold for more then thre C. pence geueÌ„ to the poore Thyrdely he telleth howe oure sauioure beynge offended wyth the dysciples for theyr murmurynge agaynst the woman and how withall he allowyng and commendynge her facte dyd say in this maner Let her alone Why are ye greuouse vnto her she hath done a good dede for alwayes shal you haue poore men amongest you and when ye shall please you may bestowe your charitie on them but me shall ye not haue alwayes amongest you This woman hath bestowed on me that she had and she hathe preuented to anoynt my body against it shal be buryed By this processe of S. Marke it is euydent that our sauiour in al that his talke had a respecte to the charitie whiche that woman then shewed vpon hym when she poured the precious oyntment on his heade the lyke whereof he sayeth no man should be able to shew on him in time to come meaning that when he should once ryse from death to lyfe and haue an immortall bodye that then he woulde not looke to receyue the lyke at anye mannes handes but that then men myght at their pleasure bestowe on the poore who alwayes are in the worlde in the mortall estate and may by charitye of good folke be releued and comforted In such sorte in dede our sauiour is not nowe amongest vs but the beynge of hys body and bloud in the SacrameÌ„t of the aultar is after another sorte For in the Sacrament he is to fede vs with his body and bloude and not vysybly to shewe him selfe vnto vs as he theÌ„ did to his apostles nor to haue ointment poured on him as he then had Â¶ Obiection Another obiection is there gathered partely of S. Paule in the .x. of his firste Epystle to the Corinthians where he speaketh of a spirituall meate 1. Corin. â— and spirituall drynke partelye of Christes wordes in the .vi. of Ihon Iohn 6. where he saith that It is the spirite which geueth lyfe and that the fleshe profyteth nothyng partly vpon the common maner of speakyng vsed of the Catholyke churche whiche calleth the Bodye and bloude of our Sauiour Chryste in the sacrament of the aultar a spirituall meate and a spirituall drynke Â¶ For aunswere Aunsvvere to which obiection it is fyrste to be vnderstanded that one selfe thing may be bothe spirituall and yet neuerthelesse of a corporall substaunce to As for example the body of man after the resurrection shall as S. Paule wytnessheth in the .xv. chapiter of his fyrst Epystle to the Corinthians be spiritual i. Corin. 15. yet it shal be then the same in substauÌ„ce that it is nowe Agayne Manna a meate which God seÌ„t to the children of Israell in wyldernes is bothe in Scripture and of the catholyke churche also called a spiritual meat and the water lykewyse which god gaue them out of a rocke is called a spiritual drinke and yet as well Manna as the water were of a bodily substaunce In the .vi. to the Galathians Galath 6. sainct Paule calleth mortall men liuing then on the earth spiritual Wherefore spirituall is not so to be taken alwayes as to exclude corporall but that thynge whatsoeuer it be may be called spirituall wherin is a worke wrought by god aboue nature For as god is a spirite so are his supernatural workes called spirituall and the thinges also on and in whome such workes are wrought are named spiritual thynges and therefore Manna though it were of a bodelye substaunce yet for that it came miraculouslye from aboue by the onelye power of God and not of nature is and may wel be called a spiritual meate And the dryncke whiche issued oute of the rocke albeit it was insubstaunce very water yet for that God by his omnipotency made it sodenlye to issue out of a rocke it is named a spirituall drynke Oure bodyes lykewyse after the resurrection shal haue in them immediatly of God aboue the power of nature immortalitie incorruptibilitie with other lyke supernaturall qualities and for that cause they shal after the resurrection be spirituall bodyes Nowe then what necessity is there that because the body of our sauiour Chryst in the Sacrament of the Aultar is a spirituall meate therefore it shoulde not be also the corporall substaunce of his body When the catholyke churche doth saye that the bodye of Chryste in the Sacrament is a spirituall bodye it meaneth that it is there onelye thoroughe the almightye power of God and not by the power or manoure of nature Lykewyse when the catholyke churche sayeth that the body of Chryste is to be receyued there spiritually it meaneth not that therefore the verye body of Chryst is not there to be receaued really in very dede For this worde spiritually dothe signifye onely the maner of the receauyng and doth not importe the substaunce of the thynge so receyued Besides this the catholike churche beleuynge that in the Sacrament of the aultare is alwayes reallye the body and bloude of our sauiour Chryst doth yet put a difference in the maner of receauyng thereof and vseth to saye that

when good men receaue the sacrament that they receaue the bodye and bloude of Christ both sacramentally and spiritually to but when euyll men receaue it that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those wordes of Chryst It is the spirit that geueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayd it is the godhed that causeth my fleshe to be able to gyue lyfe nether is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyt you but my fleshe is vnited in vnitie of person to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryll Cirill vpon the .vi of Saynte Iohn expounde these wordes And to lyke purpose saincte Augustyne Augustine sayeth vppon the .vi. of Ihon that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned with charytye doth edyfye euen so mans fleshe not vnyted to the Godhed and beyng eaten doth not profytte but the fleshe of Chryst which is in him in vnitie of person inseperably vnited to the godhed being worthelye receaued must nedes hyghly profyt The other seÌ„se of those wordes to meane by the spirit a spirituall vnderstandyng of Christes promyse made in Capernaum when he sayde Iohn 6. the foode that I wyl giue vnto you is my fleshe which wordes be then vnderstanded spiritually wheÌ„ they be taken to meane that thing which passeth the power of nature to doo and mans wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnderstandynge of the sayde promysse as to vnderstande without fayth in Christes deitie as the Capernaites did which toke Chryst but for a bare man so conceaued no otherwyse of the eatyng of his fleshe then of commen meat bought in the shambles Thys sense hath S. Chrysostome Chrisostome wryting vpon the .vi. of Iohn and S. Augustyne wryting vppon the same Chapter Â¶ Obiection An other obiection is ther by occasion that this truth is not expressed in the commeÌ„ crede Â¶ Which obiection doth procede of an ignorauÌ„ce Aunsvver lacke of knowledge of the fyrst institution of the crede For in the primatyue church when men of all ages dyd sodenly turne from gentility to the christiaÌ„ religion and yet then were not by and by vpon suche there turne admitted to any sacramente but fyrste were instructed in artycles necessary for them to beleue before they were baptised this common crede was taught them and they were for that tyme called Catechumini that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystian faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndoubted wrytynges of the auncient fathers in christes church maye most euidently appeare So that this reason is foÌ„d and to no purpose to say that because it is not in the commen crede expresly set fourth that in the sacrament of the aultar is the very bodye and bloude of our sauiour christ therfore no christian man is bouÌ„d to beleue it so to be S. Chrysostome Chrisostome and S. Augustyne Augustine hauyng occasion many tymes in their sermones made by them to speake of this Sacrament for asmuch as amoÌ„g theire audience were as wel yonglynges not yet baptysed as other faythfull already christened did vse oft to say Quod fideles noruÌ„t that is which the faithful or they that be al redy baptised know or such lyke thing and would not then expreslye declare the trueth touching the sacramente of the aultare for that it was not the maner to reueyle such misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thaÌ„ for theÌ„ beleuynge the other articles of there crede but is sufficient at this present also for vs coÌ„firminge oure selues in all poyntes to the common belefe of the catholyke church which is the surest pyller that men may lene vnto be they learned or vnlearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe Â¶ There are other obiections obiection vppon .iii. particuler artycles of our crede which are that Christ is ascended and sytteth at the right hand of God the father from thense shall come to iudge the quicke and the deade Â¶ Which articles yet being rightly vnderstanded Aunsvvere should rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a mans bodye to ascende and aboue the worthynes of mans nature to syt at the ryghte hande of God the father that is to be of equall power and glory with God the father and fynally as it is aboue the aucthoritie of mans nature to gyue sentence of eternal death and lyfe vpon all mankynde and yet euerye good manne stedfastly beleueth al these supernaturall powers in Christ touching his manhed bicause he is both God and man and to god nothing is impossible euen so shuld we with like belefe knowing that Christ is omnipotent credite al other thynges done or spoken by Christ and be moost certen that how so euer they seme in appearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd .iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacrament also yet they must nedes be both beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the visible fourmes of bread and wine hys wysedome so ordeyning that with our hartes we shoulde beholde hys glory as he sytteth in heauen at the ryghte hande of the father and wythall should fede on his very body in the sacrament to receaue the more grace and thervpon so to be gouerned with his spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutions mighte sufffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all other common obiections made agaynste the Sacramente of the Aultare troublynge moche the heades of the simple people by their folye in crediting euill and pernicious scholemaysters to theyr destruction wher giuing credite

to the catholike churche they myght auoyde all daunger and meryte a great deale yet to open further the falshed and noughtines of the heretique teachers in our tyme and howe glad willinge they are to abuse the simplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geueÌ„ to them to this ende that if the sayd symple people haue bene infected with the sayd obiections or such like they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation Obiection And to procede herein this is one other common obiection that much troubleth the ignorant people it is to witte Â¶ How can the body and bloude of our Sauiour Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vnto it Â¶ Ansvvere For aunswer to which obiectioÌ„ it is fyrst and principally to be sayd that this obiection procedeth of a vayne curiositie of them whiche rather delyte fondly to talke of this high mystery then to prepare them selues to receyue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fire nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent worde to tourne the substaunce of bread and wyne into his most precious body and bloude in the sacrament of the aultare and yet so to make thys turne that neuerthelesse he suffereth the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstanded that the violence or force that is or may be done to thys sacramente is done onely to the fourmes and qualities sensible whiche in dede are subiecte to passibilite corruption but in no wise to the vncorruptible body bloud of oure sauioure Christ vnder them conteyned Doo we not reade I pray you in the fourth of Mathew howe that our sauiour suffered the deuyll to take hym and carye hym vp into the pinacle of the temple afterwarde to the toppe of an hygh mountayne and yet who doth not knowe that he suffered no vilany thereby at all The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whyt thereby defyled The bodye of maÌ„ is with a greater vnion ioyned to the soule then are the fourmes of breade and wine to the body and bloude of our sauiour Christe in the Sacramente of the aultar and yet we know that mortification putrifaction and other suche lyke thinges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauioure Christ was in vnitye of person vnited to hys manhod yet none of the passioÌ„s paines or griefes whiche he sustayned in hys manhod broughte violence alteration or chaunge to hys godhed For the godhed is in alterable vnpassible The simplicity of Christen people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloude of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of breade and wyne dyd wythout al curious talke of the fourmes accidentes bende theÌ„ selues to be present at masse wherein the myghtye woorke of consecration is wrought by god and wherin our sauiour Christ also is in fourmes of breade and wyne offered vp to the heauenly father by the priest for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beynge at masse they wyth moost feruent deuotion dyd praye and dyd honour the blessed sacrament of the aulter the body and bloude of oure sauiour Christe and besydes this they dyd oftentymes wyth feare and tremblynge prepare them selues to the worthy receyte thereof and by suche theyr godly behauiour they dyd purchase to them selues greate abundaunce of grace where we by the coÌ„trary and moost vnchristian behauour prouoke gods wrathe dayly more and more vpon our selues and the whole realme For nothyng soner styrreth God to auengeaunce then the presumption of suche as wyl curiously enter into hys hydden secrettes and therevpoÌ„ doo contempne all that whiche by theyr feble wyttes they are not able to vnderstande Â¶ Obiection Another obiection is of the woordes of our sauioure in the .vi. of Iohn Iohn vi where he saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam eternam That is to saye He that eateth my fleshe and drinketh my bloude hathe euerlastynge lyfe Vppon these wordes they gather that if in the sacrament of the aulter be really the body and bloude of oure sauioure Christ then who so receueth the sacrameÌ„t must nedes enioye euerlastyng life But the scripture witnesseth that Iudas receaued it and sainct Paule in the .xi. 1. Corin. xi of his fyrste Epistle to the Corinthians saieth that Who so receueth the sacrament vnworthely receaueth it to his dampnation Â¶ Obiection To this obiectioÌ„ it is to be aunswered that many sentences of scripture are to be vnderstande wyth a certayne restraynte or limittation as for example the scrypture sayeth Qui credit in me habit vitam eternam That is to say He that beleueth in me hath euerlasting lyfe And in the fyrst Epistle of S. Iohn 1. Iohn 4 the fourthe chapter it is written Quisquis confessus fuerit quoniam Iesus est filius dei deus in eo manet et ipse in deo That is to saye Who soeuer shall confesse that Iesus is the sonne of God in him dwelleth God and he in God There haue bene and are thousandes whyche beleue in Christe and that Christe is the very sonne of God and yet shall not for all that be saued but either for lacke of true belefe in other articles of the christian religion or for lacke of good lyfe shal be dampned This condition than is to be added to the forsayde sentences yf in suche beleif a maÌ„ dye and therewith is faythful in the necessarye articles and out of state of all deadely sinne he shall thaÌ„ with out any doute inherite the kyngedome of heauen So in thys present obiection we muste make a limitation and saye that who so eateth and drynketh worthely c. Â¶ To the coÌ„fyrmacion hereof August sermon .xi. De verbis domini Sainct Augustine saieth in hys eleueÌ„th sermoÌ„ De verbis domini Profecto est quidam modus manducandi illam carnem quomodo qui manducauerit in Christo manet et Christus in eo Non ergo quocumque modo quisquaÌ„ manducauerit carnem Christi et biberit sanguinem Christi manet in Christo et in illo Christus sed certo quodam modo quem modum vtique ipse videbat quando ista

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