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A01466 An explicatio[n] and assertion of the true Catholique fayth, touchyng the moost blessed sacrament of the aulter with confutacion of a booke written agaynst the same / made by Steuen Byshop of Wynchester ; and exhibited by his owne hande for his defence to the Kynges Maiesties commissioners at Lambeth. Gardiner, Stephen, 1483?-1555. 1551 (1551) STC 11592; ESTC S102829 149,442 308

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this auctor doth impute that fayth of the real presence of Christes bodie and bloud to thonly Papistes Wherupon reader here I ioyne with thauctor an issue that the fayth of the real and substantiall An issue presence of Christes bodie and bloud in the Sacrament is not the diuise of Papistes or their fayth onely as this auctor doth consideratly slander it to bee and desire therfore that accordyng to Salomons iudgemēt this may serue for an note and marke for to geue sentence for the true mother of the childe For what should this meane so without shame openly and vntruly to call this fayth papishe but onely with the enuyous worde of Papist to ouermatche the truth It shal be now to purpose to considre the scriptures touchyng the matter of the Sacrament which thauctor pretēdyng to bring forth faithfully as the maiestie therof requireth in the rehersal of the wordes of Christ out of the gospel of saint Iohn he begynneth a litle to lowe and passeth ouer that perteyneth to the matter and therfore should haue begon a litle hygher at this clause And the bread whiche I shall geue you is my fleshe whiche I wyll geue for the life of the world The Iewes therfore striued betwene theim self saiyng How can this mā geue his fleshe to be eaten Iesus therfore sayd vnto them Uerely verely I say vnto you except ye eate the fleshe of the sonne of man and drinke his bloud ye haue no life in you Who so eateth my fleshe and drinketh my bloud hath eternal life I wyl rayse him vp at the last day For my fleshe is verie meat and my bloud verie drinke He that eateth my flesh drinketh my bloud dwelleth in me I in him As the liuyng father hath sent me and I liue by the father Euen so he that eateth me shal liue by me This is the bread which came doune frō heauen Not as your fathers did eat Manna and are dead He that eateth this bread shall lyue for euer Here is also a faulte in the translacion of the texte whiche should be thus in one place For my fleshe is verely meat and my bloud is verely drinke In whiche speache the verbe that cuppleth the wordes fleshe and meat together knitteth them together in their propre significacion so as the fleshe of Christ is verelymeat as thauctor would persuade And in these words of Christ may appere plainly how Christ taught the mysterie of the fode of his humanitie whiche he promised to geue for foode euen the same fleshe that he said he would geue for the life of the worlde and so expresseth the first sentence of this scripture here by me holly brought forth that is to say And the bread whiche I shall geue you is my fleshe whiche I shall geue for the life of the worlde And so it is plaine that Christ spake of fleshe in the same sence that Sainct Ihon speaketh in saiyng The worde was made fleshe signifiyng by fleshe the hole humanitie And so did Cyrill agre to Nestorius when he vpon these textes reasoned howe this eatyng is to be vnderstanded of Christes humanitie to whiche nature in Christes person is properly attribute to be eaten as meate spiritually to norishe man dispensed and geuen in the Sacrament And betwene Nestorius and Cyrill was this diuersitie in vnderstandyng the mysterie that Nestorius estemyng of eche nature in Christe a seuerall personne as it was obiected to him and so dissoluyng the ineffable vnitie did so repute the bodie of Christe to be eaten as the bodie of a man seperate Cyrill maynteyned the bodie of Christ to be eaten as a bodie inseperable vnited to the godhed and for the ineffable mysterie of that vnion the same to be a fleshe that geueth life And then as Christ sayth if wee eate not the fleshe of the sonne of man we haue not life in vs because Christ hath ordered the Sacrament of his most precious bodie and bloud to norishe suche as be by his holy spirite regenerate And as in Baptisme we receaue the spirite of Christ for the renewyng of our life so do we in this Sacrament of Christes moost precious bodie and bloud receaue Christes verie fleshe drynke his verie bloud to continus and preserue increase and augment the life receaued And therfore in the same forme of wordes Christ spake to Nycodemus of Baptisme that he speaketh here of the eatyng of his bodie and drinkyng of his bloud and in both the Sacramentes geueth dispenseth and exhibiteth in dede those celestial gyftes in sensible elementes as Chrisostome sayth And because the true faithfull beleuyng men do onely by fayth know the sonne of man to be in vnitie of person the sonne of God so as for the vnitie of the two natures in Christ in one person the fleshe of the sonne of man is the propre fleshe of the soone of God Saincte Augustine sayd well when he noted these wordes of Christ verely verely onlesse ye eat the fleshe of the sonne of man c. to be a figuratiue speache because after the bare lettre it semeth vnprofitable consideryng that flesh profiteth nothyng in it selfe estemed in thowne nature alone but as the same fleshe in Christ is vnited to the diuine nature so is it as Christ sayd after Cyrilles exposition spirite and life not chaunged into the diuine nature of the spirite but for the ineffable vnion in the person of Christ therunto it is viuificatrix as Cyrill sayd and as the holy Ephesine councel decreed a fleshe geuyng life accordyng to Christes wordes who eateth my fleshe and drinketh my bloud hath eternall life and I will raise him vp at the latter day And then to declare vnto vs how in geuyng this life to vs Christ vseth the instrumēt of his verie humaine bodie it foloweth For my fleshe is verely meat and my bloud verely drinke So like as Christ sanctifieth by his godlye spirite so doth he sanctifye vs by his godlie fleshe and therfore repeteth againe to inculcate the celestial thing of this mysterie and sayth he that eateth my fleshe and drinketh my bloud dwelleth in me and I in him whiche is the natural and corporal vnion betwene vs and Christ Wherupō foloweth that as Christ is naturally in his father and his father in him so he that eateth verely the fleshe of Christ he is by nature in Christ and Christ is naturally in him and the worthy receauer hath life encreased augmented and confirmed by the participacion of the fleshe of Christe And because of thin effable vnion of the two natures Christ sayd This is the foode that came doune frō heauen because God whose proper fleshe it is came downe from heauen and hath an other vertue then Manna had because this geueth life to them that worthely receaue it whiche Manna beyng but a figure therof did not but beyng in this foode Christes verie fleshe inseperably vnite to the godhed the same is of suche efficacie as he that worthely eateth of it shall
supper to their cōdempnacion only And the learned men in Christes churche say that the ignoraūce want of obseruacion of these thre maner of eatynges causeth the errour in thunderstandyng of the scriptures suche fathers saiynges as haue written of the Sacrament And when the churche speaketh of these thre maner of eatynges what an impudēcy is it to say that the church teacheth good mē only to eat the body of Christ and drinke his bloud when they receyue the Sacrament beyng the truth otherwise and yet a diuersitie there is of eatyng spiritually onely eatyng spiritually sacramentally because in the supper they receyue his very fleshe and very bloud in dede with theffectes of all graces and giftes to suche as receyue it spiritually and worthely where as out of the supper whē we eat only spiritually by faith God that worketh without his sacramētes as semeth to him doth releaue those that beleue and trust in him suffreth them not to be destitute of that is necessary for them wherof we may not presume but ordenarely seke god wher he hath ordred himself to be sought there to assure our selfe of his couenauntes and promyses whiche be most certaynely annexed to his sacramētes wherunto we ought to geue most certayne trust confidēce wherfore to teache the spirituall manducaciō to be equal with the spiritual manducation sacramental also that is to dimishe theffecte of the institution of the Sacramēt whiche no Christen man ought to do They say that the body of Christ that is in the The 〈◊〉 Sacramēt hath his owne propre tourme quantitie We say that Christ is there sacramentally and spiritually without fourme or quantitie In this cōparison is both sleight crafte The answer In the first part of it which is that they say there is mention of the body of Christ which is propre of thumanitie of Christ In the seconde parte whiche is of we say there is no mention of Christes body but of Christ who in his diuine nature is vnderstanded present without a body Nowe the Sacrament is institute of Christes body and bloud and because the diuine nature in Christicontinueth the vnitie with the body of Christ we must nedes confesse where the body of Christ is there is whole Christ God man And whe we speake of Christes body we must vnderstande a true body whiche hath both fourme and quantitie and therfore suche as confesse the true Catholique fayth they affirme of Christes body all truth of a naturall body whiche although it hath all those truthes of fourme and quantitie yet they say Christes body is not present after the maner of quantitie nor in a visible fourme as it was conuersaunt in this present life but that there it is truely in the Sacramēt the very true body of Christ which good men beleue vpon the credite of Christ that sayd so knowlege therwith the maner of that presēce to be an high mystery and the maner so spirituall as the ●arnall man can not by discourse of reason reache it but in his discourse shal as this auctor doth thinke it a vanitie and folishenesse Whiche folishenesse neuerthelesse ouercommeth the wisdome of the worlde And thus I haue opened what they say on the Catholique parte Now for the other parte wherof this auctor is and with his fayth we saye the wordes seme to imply that Christes humayne body is not in the Sacramēt in that it is sayd Christ to be there sacramentally spirituallye without fourme or quantitie whiche saiyng hath no scripture for it For the scripture speaketh of Christs body which was betrayed for vs to be geuen vs to be eaten Where also Christes diuinitie is present as accompaniyng his humanitie which humanitie is specially spoken of the presence of whiche humanite when it is denyed then is there no text to proue the presence of Christes diuinitie specially that is to say otherwise then it is by his omnipotencye presente euery where And to conclude this piece of comparison this maner of speache was neuer I thinke redde that Christ is present in the Sacramēt without fourme or quantitie And S. Paule speaketh of a fourme in the godhead Qui quum in forma dei esset Who Phil. 2. when he was in the fourme of God So as if Christ be present in the Sacrament without all fourme then is he there neither as God nor man whiche is a straunger teachyng thē yet hath been heard or redde of but into such absurdities in dede do they fall who entreat irreuerently and vntruely this high misterie This is here worthy a speciall note how by the maner of the speache in the latter parte of this difference the teachyng semeth to be that Christ is spiritually present in the Sacrament because of the worde there which thou reader mayest compare how it agreeth with the rest of this auctors doctrine Let vs go to the next They say that the fathers and Prophetes of the The auctor old testament did not eate the body nor drinke the bloud of Christ We say that they did eat his body and drinke his bloud although he wer not yet borne nor incarnated This comparison of difference is clerkely The answer conceyued as it wer of a ryddle wherin nay yea when they be opened agree consent The fathers did eate Christes body drinke his bloud in truth of promyse whicht was effectual to thē of redemption to be wrought not in truth of presence as we do for confirmation of redemption already wrought They had a certayne promyse and we a certayne present payment they did eate Christ spiritually beleuing in him that was to come but they did not eate Christes body present in the Sacrament sacramentally and spiritually as we do Their sacramentes were figures of the thynges but out conteyne the very thinges And therfore albeit in a sence to the learned men it may be verefyed that the fathers did eat the body of Christ drink his bloud yet there is no suche forme of wordes in scripture it is more agreable to the simplicitie of scripture to say the fathers before Christes natiuite did not eate the body and bloud of Christ whiche body bloud Christ himselfe truely toke of the body of the virgin Marie For although S. Paule in the tenth to the Corinthians be so vnderstanded of some as the fathers should eat the same spiritual meat drinke the same spiritual drinke that we do to which vnderstādyng al do not agree yet folowyng that vnderstādyng we may not so presse the words as there should be nō differēce at al this one special differēce S. Augustine noteth how their sacramentes conteyned the promyse of that whiche in our sacramentes is geuē Thus he sayth this is euidēt of it selfe how to vs in the holy supper Christ sayth This is my body that shall be betrayed for you Take eate which was neuer sayd to the fathers although their fayth
so as may appeare by Tertullianes words reported by this auctor before This note that I make nowe of Tertuliā makethe against this auctors purpose but yet it makethe with the truthe which this auctor should not impugne The seconde note gathered of Tertulian by this auctor is not true for Christ called it his body made it his body as Tertullian sayth And the thirde note of this auctor is in cōtrauersy of readyng must be so vnderstāded as maye agree with the rest of Tertullians saynges which after my readyng doth euidently proue at the lest dothe not improue the Catholique doctrine of Christes churche vniuersally receiued althoughe it improueth that which this auctor calleth here our Catholique doctrine most impudently and vntruely reportynge the same Origens wordes be verie plaine and meanynge Origenes also whiche speake of manifestation and exhibition whiche be two thynges to be verified thre wayes in our religiō that is to say in the worde re generatiō the Sacrament of bread and wyne as this auctor ter 〈…〉 i the it which Origene speaketh not so but ●hus the fleshe of the word of god not mea●yng in euerie of these after one sorte but ●fter the truth of Scripture in eche of them Christ in his word is manifested exhibited vnto vs and by faieth that is of hearynge dwelleth in vs spirituallye for so we haue his spirite Of Baptisme S. Paule sayth as manny as be Baptized be clade in Christe Nowe in the Sacremēt of bread wyne by Origēs rule Christ shuld be manifestie exhibitie vnto vs after the scriptures So as the Sacremēt of bread wyne should not onely signifie Christ that is to say preach him but also exhibite him sēsible as Origenes words be reaported here to be so as Christes words this is my body should be wordsnot of figure sheuyng but of exhibityng Christes body vnto vs sensibly as this auctor allegeth him whiche should signifie to be receiued with our moueth as christ cōmaūded whē he said take eat c. diuersly frō thother two waies in whiche by Christes spirite we be made participaunt of the benefit of his passion wroght in his manhode But in this Sacrament we be made participaunt of his Godhode by his humanite exhibite vnto vs for fode so in this mysterie we receyue him man god in thother by meane of his god head be participat of the effect of his passion suffred in his manhead In this Sacrament Christes manhead is represēted truely presēt wher vnto the godhead is moste certainly vnited whereby we receyue a pledge of the regeneratiō of our fleshe to be in the general resurrection spiritual with oure soule as we haue been in Baptisme made spirituall by regeneration of the soule which in the full redemption of our bodies shal be made perfite And therfore this auctor may not compare Baptisme with the Sacramēt throughly in whiche Baptisme Christes manhode is not really present althoughe the vertue effecte of his most precious bloude be there but the truth of the mysterie of this Sacramēt is to haue Christes body his flesh and bloud exhibited wherevnto eatyng drinkyng is by Christ in his supper appropriate In whiche supper Christ said This is my body which Bucer noteth and that Christ sayd not this is my sprit this is my vertue wherfore after Origens teachyng if Christ be not only manifested but also exhibitie sēsibly in the Sacrament then is he in the Sacramēt in dede that is to say really and then is he there substanetally because the substaunce of the bodye is there and is there corporally al so because the very bodye is there naturall● because the natural body is there not vnderstandyng corporally and naturally in the maner of presence nor sensibly nother For then wer the maner of presēce with in mans capacitie and that is false and therfore the Catholique teachyng is that the maner of Christes presence in the Sacrament is spiri●ual and supernatural not corporal not car 〈…〉 all not naturall not sensible not percepti 〈…〉 le but onely spirituall the howe maner whereof God knoweth and we assured by his worde knowe onely the truthe to be so that it is there in dede and therfore really to be also receyued with our handes and monthes so sēsibly there the body that suffred and therfore his naturall body there the body of very fleshe and therfore his carnal body the body truely and therfore his corporal bodye there But as for the maner of presence that is only spiritual as I sayd before and here in the inculcation of these wordes I am tedious to a lerned reader but yet this auctor enforeth me thervnto who with these wordes carnally corporally grosly sensibly naturally appliyng thē to the maner of presence dothe craftely carie away the reader from the simplicitie of his fayth and by such absurdities as these wordes grosly vnderstanded importe astonneth the simple reader in consideration of the matter and vseth these words as dust afore their eyes which to wipe away I am enforced to repete thūderstandyng of these wordes oftener thē els wer necessarie these thynges wel cōsidered no man dothe more plainely confounde this auctor then this saiyng of Origene as he allegeth it whatsoeuer other sentencies he woulde pyke out of Origene when he vseth libertie of allegories to make him seme to say otherwise and as I haue declared afore to vnderstand Christes wordes spiritually is to vnderstand them as the spirite of God hath taught the churche and to esteme gods mysteries moste true in the substaunce of the thing so to be althoughe the maner excedeth our capacites whiche is a spirituall vnderstandyng of the same and here also this auctor putteth in for spiritually figuratiuely to deceyue the reader As touching Cyprtā this auctor maketh an exposition of his owne diuise whiche he Cypria nus would haue taken for an answer vnto him Where as Cyprian of all other like as he is ancient within 25. yeres of Christe so did he write very openly in the matter therfore Melāthon in his Epistle to Occolampadius did those hym for one whose wordes in Melanthon thaffirmation of Christes true presēce in the Sacramēt had no ambiguitie And lyke iudgement doth Hippinus in his booke before Hippinꝰ alleged geue of Cyprianus fayth in the Sacramēt whiche two I allege to contrauaile the iudgement of this auctor who speaketh of his owne head as it liketh him playnge with the wordes grosse and carnal vsyng the worde represent as though it expressed a figure only Hippinus in the sayd booke allegeth Cyprian to saye libro 3. ad quirinum Cyprianus lib. 3. ad Quirinum that the bodye of our lorde is our sacrifice in fleshe meanyng as hippinus sayth Eucharistiam wherin S. Augustine as hippinus sayth further in the prayor for his mother speakynge of the bread and wyne of Eucharistia sayth that in it
a man examyne himselfe and so eate of the bread and 1. Cor. 11 drynke of the cuppe for he that eateth vnworthely c. These wordes of examinyng and so eatyng declare the thyng to be one ordred to be eaten and all the care to be vsed on our syde to eate worthely or els Saincte Paule had not sayd and so eate And when Saincte Paule ●ayth eate iudgemente and this auctour wyll remembre himselfe he muste call iudgement the effecte of that is eaten and not the thyng eaten For iudgement is neyther spirituall meate nor corporall but the effecte of the eatynge of Christe in euell men who is saluation to good and iudgement to euel And therfore as good men eatyng Christ haue saluation so euell men eatyng Christ haue condempnation and so for the diuersitie of the eaters of Christes bodye foloweth as they be worthye and vnworthy the effecte of condempnacion or lyfe Christes Sacrament and his worke also in the substance of that Sacrament beyng alwayes one and what so euer this auctor talketh otherwise in this matter is mere trifles And yet he goth about because he will make all thynge clere to answer suche authours as the Papistes he sayth brynge for there Augusti purpose And first he begynneth with sainct Augustine who wryteth as playuelye against this auctours mynde as I would haue diuised it if I had no conscience of truth more then I see sum haue and might with a secrete wishe haue altred S. Augustineas I had liste And therfore here I make a playne issue with this auctour that in the serchyng An issue of Sainct Augustine he hath trusted his mā or his frende ouer negligentely in so great a matter or he hath willyngly gone aboute to deceyue the reader For in the place of Saint Augustine againste the Donatistes alleged here by this auctour whiche he would with the rest assoyle Sainct Augustine hath these formal wordes in Latyn Corpus Domini Augu. de baptis li. 5. ca. 8. sanguis Domini nihilominus erat etiam illis quibus dicebat Apostolus qui manducat indigne iudicium sibi māducat bibit Which wordes be thus much in English It was neuertheles the body of our Lorde the bloud of our Lorde also vnto them to whom thappostel sayde he that eateth vnworthely eateth and drynketh iudgement to himselfe These be Saincte Augustines wordes who writeth notably and euidently that it was neuertheles the body and bloud of Christ to them that receyued vnworthely declaryng that their vnworthynes doth not aultre the substance of that Sacrament and doth vs to vnderstande therwith the substaunce of the sacramēt to be the body and bloud of Christ and neuerthelesse so though the receyuers be vnworthy wherin this auctor is so ouersene as I thinke there was neuer learned mā before that durst in a comen welthe where lerned men be publish suche an vntruth as this is to be answered in a tong that men knowe Yet Peter Martyr wrote in Latyn and reioyseth not I thinke to haue his lyes in English I will bryng in here an other place of sainct Augustine to this purpose Illud etiam De verbis dn̄i Ser. 11. quod ait qui manducat carnem meam bibit sanguinem meum in me manet ego in illo quomodo intellecturi sumus Nunquid etiam illos sic poterimus accipere de quibus dixit Apostolus quod iudicium sibi manducant bibant quum ipsam carnem manducent ipsum sangninem bibant Nuuquid Iudas Magistri venditor traditor impius quamuis primum ipsum manibus eius confectum sacramentum carnis sanguinis eius cū caeteris discipulis sicut apertius Lucas Euange lista declarat manducaret biberet mansit in Christo Aut Christus in eo Multi denique qui vel corde ficto carnem illam manducant sanguinem bibunt vel cum manducauerint biberint apostatae fiunt nunquid manent in Christo aut Christus in eis Sed profecto est quidam modus manducandi illam carnem bibendi illum sanguinem quomodo qui manducauerit biberit in Christo manet Christus in eo Non ergo quocunque modo quisque manducauerit carnem Christi biberit sanguiuem Christi manet in Christo in illo christus Sed certo quodam modo quem modum vtique ipse videbat quando ista dicebat The englisse of these wordes is this That same that he also sayth who eateth my flesh and drynketh my bloud dwelleth in me and I in him howe shall we vnderstande it May we vnderstande also them of whome the Apostle spake that they did eate to them selfe and drynke iudgement when they did eate the same flesh and drinke the same bloud the fleshe it selfe the bloud it selfe did not Iudas the mycked seller and betrayer of his maister whē he did eate and drynke as Lucas the euangeliste declareth the first Sacrament of the flesh and bloud of Christ made with his owne handes dwell in Christe or Christe in him Finally many that with a fayned hearte eate that flesh and drynke the bloud or when they haue eaten and dronken become apostatas do not they dwell in Christ or Christ in them But vndowtedly there is a certayne maner of eatyng that fleshe and drynkyng that bloud after whiche maner who so euer eateth and drynketh dwelleth in Christ and Christ in him Therfore not in what so euer maner any man eateth the fleshe of Christ and drynketh the bloud of Christ he dwelleth in christ and Christ in him but after a certayne maner whiche maner he sawe when he sayde these wordes This is the sence of Saincte Augustines saiynge in Latyn wherby appeareth the fayth of Sainct Augustine to be in the Sacrament to be eaten and dronken very body and bloud of Christ which for the substance of the Sacrament euel men receyue as good men do that is to say as Sainct Augustin doth poynte it out by his wordes the same flesh and the same bloud of Christ with suche an expresse speache as he would exclude all difference that diuise of figure might imagine and therfore sayth ipsam car nem ipsum sanguinem Whiche signifyeth the selfe same in dead not by name onely as the auctor of the booke would haue Saincte Augustine vnderstanded and when that appeareth as it is moost manifeste that Iudas receyued the same beynge wycked that good men do howe the same is before the recept by gods omnipotencye present in the visible Sacrament and so not receyued by the onely instrument of fayth whiche in euell men is not lyuely but by the instrument of the mouthe wherein it entreth with the visible element And yet as Saincte Augustine sayth dwelleth not in him that so vnworthely receiueth because the effect of dwellyng of Christe is not in him that receyueth by suche a maner of eatyng as wycked men vse Wherby S. Augustine teacheth the diuerse effecte
this auctors teaching as may be and yet from him he taketh occasion to speake against adoration As touching thadoratiō of Christes fleshe in the Sacramēt whiche adoration is a true confession of the holemans soule and body if there be opportunite of the truthe of God in his worke is in my indgement well setforth in the booke of cōmō prayor where the priest is ordred to knele and make a prayor in his owne and the name of all that shall communicate confessyng therin that is prepared there at whiche tyme neuerthelesse that is not adored that the bodelye eie sceth but that whiche fay the knoweth to be there inuisibly presēt whiche and there be nothyng as this auctor nowe teacheth it were not well I wyll not answere this auctors eloquēce but his matter where it might hurte as in the wronge reporte of Saincte Augustine who speakyng of the adoration of Christes fleshe geuen to be eaten doth so fation his speache as it cannot with any violence be drawen to suche an vnderstandyng as though S. Augustine should meane of thadoryng of Christes fleshe in heauen as this auctor woulde haue it S. Augustine speaketh of the geuyng of Christes flesh to vs to ea●e and declareth after that he meaneth in the visible Sacrament whiche must be Inuisibly vnderstāded and spiritually not as the Capharnaites did vnderstand Christes wordes carnally to eate that body cutte in piaces and therfore there may be no suche imaginations to eate Christes bodye after the maner he walked here nor drinke his bloud as it was shed vpon the crosse but it is a mystery and sacrament that is godly of gods worke supernaturall aboue mannes vnderstandyng and therfore spiritually vnderstanded shall giue life whiche life carnall vnderstandyng must nedes exclude And by these my wordes I thynke I declare trully sainct Augustines meanynge of the truthe of this Sacrament wherin Christ geueth truely his fleshe to be eaten the fleshe he speake of before taken of the virgin For the spirituall vnderstandynge that sainct Augustine speaketh of is not to exclude the truthe of goddes worke in the Sacrament but to extlude carnall imagination from musyng of the maner of the worke whiche is in mysterye suche as a carnall man can not comprehende In whiche matter yf sainct Augustine had had suche a faythe of the visible sacramēt as this auctor sayth himselfe hath nowe of late and calleth it Catholique sainct Augustine would haue vttered it as an expositor playnely in this place and said ther is but a figure of Christs body Christes bodye and fleshe is in heuen and not in this visible Sacramēt Christes speache that was estemed so hard was but a figuratiue speach and where Christ said This is my bodye he ment onely of the figure of his body whiche maner of saynges sainct Augustine vseth not in this place and yet he coulde speake playnly and so doth he declarynge vs firste the truthe of the fleshe that Christ geueth to be eaten that is to saye the same fleshe that he tooke of the virgen And yet because christ geneth it not in a visible maner nor suche a maner as the Capharnaites thought on nor suche a maner as any carnall man can conceyue beynge also the fleshe geuen in the Sacramēt not a common fleshe but a lyuely godly and spirituall fleshe Therfore sainct Augustine vseth wordes and speache wherby he denieth the gift of that bodye of Christ whiche we did see and of the bloude that was shed so as by affirmation and deniall so nere together of the same to be geuen and the same not to be geuen the mysterye shoulde be thus far opened that for the truthe of the thynge geuen it is the same and touchynge the maner of the geuynge and the qualitie of the fleshe geuen it is not the same And because it is the same Sainct Angustine sayeth before we muste worshippe it and yet because it is nowe an hidden godly mysterye we maye not haue carnall Imaginations of the same but godly spiritually and inuisibly vnderstande it And because sainct Hierome who was of sainct Augustines tyme writeth in his commentaries Hierony mus ad Ephesios 〈◊〉 vpon sainct Paule Ad Ephesios that maye serue for the better openynge hereof I wyll write it in here The wordes be these The bloude and fleshe of Christe is two wayes vnderstanded eyther the spiritually godly of whiche him selfe said my fleshe is verely meat and my bloud is verely drynke and onlesse ye eat my fleshe and drinke my bloud ye shal not haue euerlasting life Or the fleshe whiche was crucified and bloud whiche was shed with the spere Accordyng to this diuisiō the diuersite of fleshe and bloud is taken in Christes sainctes that there is one fleshe that shall see the salnatiō of God an other fleshe and bloud that can not possesse the kyngdome of heauen These be S. Iheromes wordes In which thowe seest reader a denyall of that fleshe of Christ to be geuen to be eaten that was crucified but the fleshe geuen to be eaten to be a godly and spirituall fleshe and a distinction made betwene them as is in oure fleshe of whiche it may be sayde that the fleshe we walke in here shall not see God that is to say as it is corruptible accordyng to the text of S. Paul fleshe and bloud shal not possesse heauen and yet not withstanding we muste beleue and hope with Iob truely that the same oure fleshe shal see god in heauen after whiche diuision likewise we receyue not in the Sacrament Christes fleshe that was crucified beyng so a visible and mortall fleshe but Christes fleshe glorified incorruptible impassible a godly and spirituall fleshe And so that is but one in substaunce and alwayes so the same one is neuerthelesse for thalteration in the maner of the beyng of it diuided so called not the same wherin sainct Hierome and saincte Augustine vsed both one maner of speakinge and sainct Hierome resemblinge the diuisiō that he rehersith of christes flesh to the diuision of oure flesh in the resurrection dothe more plainely open howe the same maye be called not the same because we beleue certainlye the resurrection of the same flesh we walke in and yet it shall be by the garment of incorruptibilite not the same in qualite and so be verified the scriptures that flesh shall not possess heauen and I shall see god in my flesh And here I will note to the reader by the waye sainct Hierome wrireth this distinctiō of Christs flesh as a matter aggreed on and then in catholique doctrine receyued not of his inuention but in the catholique faythe as aprincipal established whiche declareth the belef to haue ben of that very godly and spirituall fleshe geuen really in the Sacrament For ells to eate onely in fayth is spiritually to remembre Christ flesh as it was visiblie crucified wherin was accōplished thoblacon for oure sinnes and sainct Poule willeth vs in the supper to shew forth and to professe
liue for euer And thus I haue declared the sence of Christes wordes brought forth out of the Gospell of Sainct Iohn Wherby appeareth how euidentely they set forth the doctrine of the mysterie of the eatyng of Christes fleshe drinkyng his bloud in the Sacrament whiche must nedes be vnderstanded of a corporall eatyng as Christ did after ordre in thinstitucion of the sayd Sacrament accordyng to his promise and doctrine here declared Now where thauctor to exclude the mysterie of corporall manducacion bryngeth forth of Sainct Augustine suche wordes as entreat of theffect and operacion of the worthy receauyng of the Sacrament the handelyng is not so syncere as this matter requireth For as hereafter shal be intreated that is not worthely and well done may because the principall entent fayleth be called nor done as so Sainct Augustine sayth Let him not thinke to eat the bodie of Christ that dwelleth not in Christ not because the body of Christ is not receaued whiche by Sainct Augustines mynde euill men do to their condempnacion but because theffecie of life fayleth And so thauctor by sleight to exclud the corporall manducacion of Christes most precious bodie vttreth suche wordes as myght sounde Christ to haue taught the dwellyng in Christ to be an eatyng whiche dwellyng may be without this corporal manducacion in him that can not attaine the vse of it and dwellyng in Christ is an effecte of the worthy manducacion and not the manducacion it selfe whiche Christ doth ordre to be practised in the moost precious Sacrament institute in his supper Here thou reader mayst see how this doctrine of Christ as I haue declared it openeth the corporall manducacion of his moost holie fleshe and drinkyng of his moost precious bloud whiche he gaue in his supper vnder the formes of bread and wyne Nowe let vs considre the textes of the Euangelistes and Sainct Paule whiche be brought in by thauctor as foloweth Whē they wee catyng Iesus toke bread Mat. 26 and when he had geuē thankes he brake it gaue it to his disciples and sayd Take eat this is my bodie And he toke the cup and when he had geuen thankes he gaue it to them saiyng drinke ye all of this for this is my bloud of the new testament that is shed for many for the remission of synnes But I say vnto you I wyll not drinke henceforth of this frute of the vine vntill that daye when I shall drinke it new with you in my fathers kingdome As they did eat Iesus toke bread and Mar. 14 when he had blessed he brake it and gaue it to them sayd Take eat This is my bodie taking the cup whē he had geuē thankes he gaue it to them and they dranke of it And he said to them This is my bloud of the new Testament whiche is shed for many Uerely I say vnto you I will drinke no more of the frute of the vine vntill that daye that I drinke it newe in the kyngdome of God When the houre was come he sat doune Luc. 22. and the .xij. Apostels with him And he sayd vnto them I haue greatly desired to eat this Pascha with you before I suffre For I say vnto you henceforth I will not eat of it any more vntill it be fulfylled in the kyngdome of God And he toke the cup and gaue thankes and sayd Take this and deuide it among you For I say vnto you I will not drinke of the frute of the vine vntill the kyngdome of God come And he toke bread and whē he had geuen thankes he brake it and gaue it vnto them saiynge This is my bodie whiche is geuen for you This do in remēbrance of me Likewise also when he had supped he toke the cup saiyng This cup is the new Testamēt in my bloud which is shed for you Is not the cuppe of blessyng whiche we 1. Cor. 10 blesse a communion of the bloud of Christ Is not the bread whiche we breake a communion of the bodie of Christ We beyng many are one bread and one bodie for we are all partakers of one bread and of one cuppe That whiche I deliuered vnto you I 1. Cor. 11 receaued of the Lord. For the Lorde Iesus the same night in the whiche he was betrayed toke bread and when he had geuen thankes he brake it and sayd Take eate this is my bodie whiche is broken for you do this in remembraunce of me Likewise also he toke the cup when supper was done saiyng This cup is the new Testament in my bloud do this as often as ye drinke it in remembraunce of me For as often as you shall eate this bread drinke of this cup ye shew forth the Lordes death till he come wherfore whosoeuer shall eat of this bread or drinke of this cuppe vnworthely shal be giltie of the bodie and bloud of the Lorde But let a man examine him selfe and so eat of the bread and drinke of the cup for he that eateth drynketh vnworthely eateth and drynketh his owne damnacion because he maketh no difference of the Lordes bodie For this cause many are weake and sycke among you and many do slepe After these textes brought in thauctor doth in the fourth chapter begyn to trauers Christes intent that he intēded not by these wordes This is my bodie to make the bread his body but to signify that suche as receiue that worthely be membres of Christes bodie The Catholique church acknowlegyng Christ to be verie God and verie man hath frō the beginnyng of these textes of scripture cōfessed truely Christes intent and effectual myraculous woorke to make the bread his body and the wyne his bloud to be verely meate verely drinke vsyng therin his humanitie wherwith to fead vs as he vsed the same wherwith to redeame vs as he doth sanctify vs by his holy spirite so to sanctify vs by his holy diuine fleshe and bloud and as life is renewed in vs by the gift of Christs holy spirite so life to be encreased in vs by the gift of his holy fleshe So as he that beleueth in Christ and receaueth the Sacrament of beleif whiche is baptisme receiueth really Christes spirite So he that hauyng Christs spirite receaueth also the Sacrament of Christes bodie and bloud doth really receaue in the same and also effectually Christes verie bodie and bloud And therfore Christ in thinstitucion of this Sacramēt sayd deliueryng that he consecrated This is my bodie c. And likewise of the cuppe This is my bloud And although to mans reason it semeth straunge that Christ standyng or sittyng at the table should deliuer them his bodie to be eaten yet when we remembre Christ to be verie God we muste graunt him omnipotent and by reason therof represse in oure thoughtes all imaginacions how it might be and considre Christes intent by his will preached vnto vs by scriptures and beleued vniuersally in his church But if it may now be thought semely for
vs to be so boulde in so high a mysterie to begynne to discusse Christes intent what should moue vs to thinke that Christ would vse so many wordes without effectuall and reall significacion as be rehersed touchyng the mysterie of this Sacrament First in the .vi. of Iohn whan Christ had taught of the eatyng of him beyng the bread descended from heauen and declaring that eating to signify beleuing wherat was no murmuryng that then he should entre to speake of geuyng of his fleshe to be eaten and his bloud to be dronken and to say he would geue a bread that is his fleshe whiche he would geue for the life of the worlde In whiche wordes Christ maketh mention of two giftes and therfore as he is truth must needes intend to fulfill them both And therfore as we beleue the gift of his fleshe to the Iewes to bee crucified So we must beleue the gift of his fleshe to be eaten of that gift lyuerie and seisme as we say to be made of him that is in his ꝓmises faithful as Christ is to be made in both And therfore whan he sayd in his supper Take eat This is my bodie he must nedes intend plainely as his wordes of promise required these woordes in his supper purport to geue as really then his bodie to be eaten of vs as he gaue his bodie in dede to be crucified for vs aptely neuerthelesse and conueniently for eche effect and therfore in maner of geuyng diuersely but in the substaunce of the same geuen to be as his wordes beare wytnes the same and therfore sayd This is my bodie that shal be berrayed for you expressyng also the vse whē he sayd Take eat which wordes in deliueryng of materiall bread had been superfluous For what should men do with bread when they take it but eat it specially when it is broken But as Cyrill saith Christe opened there vnto thē the practise of that doctrine he spake of in the .vi. of Sainct Iohn because he sayd he would geue his fleshe for foode whiche he would geue for the life of the worlde he for fulfillyng of his promise sayd Take eate this is my bodie whiche wordes haue been taught beleued to be of effecte and operatorie and Christe vnder the forme of bread to haue been his verie bodie Accordyng wherunto S. Paule noreth the receauer to be giltie when he doth not esteme it our Lordes bodie wherwith it pleaseth Christ to fede such as be in him regenerate to thintente that as man was redemed by Christ sufferyng in the nature of his humanitie so to purchace for man the kingdome of heauen ioste by Adams fall Euen likewise in the nature of the same humanitic giuyng it to be eaten to norishe man make him strong to walke and continue his iorney to emoye that kingdome And therfore to set forth liuely vnto vs the communication of the substance of Christes most precious bodie in the Sacrament and the same to be in dede deliuered Christ vsed plaine wordes testified by the Euāgelistes S. Paule also rehersed the same wordes in the same plain termes in the .xi. to the Corinthians and in the tenth geuyng as it were an exposion of theffecte vseth the same propre wordes declaryng theffecte to be the cōmunicatiō of Christes bodie and bloud And one thing is notable touching the scripture that in suche notable speaches vttered by Christ as might haue an ambiguitie the Euangelistes by some circumstaunce declared it or some tyme opened it by plaine interpretacion as when Christ sayd he would dissolue the temple and within three daies buylde it againe The Euāgtlistes by and by addeth for interpretaciō This he said of the temple of his bodie And when Christe sayd he is Helias and I am the true vine the circumstaunce of the text openeth the ambiguitie But to shew that Christ should not meane of his verie bodie when he so spake Neither S. Paule after ne the Euāgtlistes in the place adde any wordes or circumstaūces wherby to take away the propre significacion of the wordes bodie and bloud so as the same might same not in dede geuē as the Catholique faith reacheth but in significacion as thauctor would haue it For as for the wordes of Christ The spirit geueth life the fleshe profiteth nothing be to declare the two natures in Christ eche in their propertie apart considered but not as they be in Christes persō vnited the mysterie of which vniō suche as beleued not Christ to be God could not consider and yet to insinuate that vnto them Christ made mention of his descension from heauen and after of his ascension thither againe wherby they might vnderstand him verie God whose fleshe taken in the virgyns wombe and so geuen spiritually to be eaten of vs as I haue before opened viuisike and geueth life And this shall suffice here to shew how Christes intēt was to geue verely as he did in dede his precious bodie and bloud to be eaten and drunken accordyng as he taught thē to be verely meat and drinke and yet gaue and geueth them so vnder fourme of visible creatures to vs as we may conueniently and without horror of our nature receaue thē Christ therin condiscendyng to our infirmitie As for such other wranglyng as is made in the vnderstandyng of the wordes of Christ shall after be spoken of by further occasion The auctor vttereth a great meny wordes from the .viii. to the .xvii. chapter of the first booke declaryng spirituall hungre and thurst and the releuyng of the same by spirituall feadyng in Christ and of Christ as we constantly beleue in him to the confirmaciō of which beleif the auctor would haue the Sacramentes of Baptisme and of the bodie and bloud of Christ to be adminicles as it were and that we by them be preched vnto as in water bread and wyne and by them all our sences as it were spoken vnto or proprely touched whiche matter in the grosse although ther be some wordes by the way not tollerable yet if those wordes set apart the same were in the summe graunted to be good teachyng and holesome exhorcacion it conteyneth so no more but good matter not well applyed For the Catholique churche that professeth the truth of the presence of Christes bodie in the Sacrament would therewith vse that declaration of hungre of Christ and that spirituall refreshyng in Christe with the effect of Christes passion and death and the same to be thonely meane of mans regeneracion and feadyng also with the differences of that feadyng frō bodiely feadyng for continuyng this yearthly life But this toucheth not the principal point that should be entreated Whether Christ so ordered to fede suche as be regenerate in him to geue to them in the Sacrament the same his bodie that he gaue to be crucified for vs. The good man is fedde by faith and by the merites of Christes passion beyng the meane of the gift of that faith other giftes also and by
the sufferyng of the bodie of Christ sheddynge of his moost precyous bloud on thaultar of the Crosse whiche worke and passion of Christ is preached vnto vs by wordes and sacramentes and the same doctrine receiued of vs by faith the effecte of it also And thus farre goeth the doctrine of this auctor But the Catholique teachyng by the scriptures goth futher confessing Christ to feade such as be regenerate in him not onely by his bodie and bloud but also with his bodie and bloud deliuered in this sacrament by him in dede to vs whiche the faythfull by his institucion and commaundement receiue with their faith and with their mouth also and with those specyall deynties be fed specially at Christes table And so God doth not onely preach in his sacraments but also worketh in them and with them and in sensible thynges geueth celestiall giftes after the doctrine of eche sacrament as in baptisme the spirite of Christ and in the sacrament of thaultar the verie bodie bloud of Christe accordyng to the plaine sence of his woordes whiche he spake This is my bodie c. And this is the Catholique faith against the which how thauctor wil fortify that he would haue called Catholique and confute that he improueth I intend hereafter more particularly to touche in discussion of that is sayd wherein I will kepe this ordre First to considre the thirde booke that speaketh against the fayth of the real presence of Christes most precious bodie bloud in the sacrament then against the fourth so returne to the second speakyng of Transubstātiation wherof to talke the real presence not beyng discussed were clearly superfluous And finally I wyll somewhat say of the fift booke also The confutation of the thyrd booke IN the beginyng of the thyrde booke thauctor hath thought good to note certaine differences whiche I will also particularly consider It foloweth in him thus They teache that Christ is in the bread and wyne But we say accordyng to The auctor the truth that he is in them that worthely eat and drinke the bread and wyne Note here Reader euen in then●re of the The answer comparison of these differēces how vntruly the true fayth of the Churche is reported whiche doth not teache that Christ is in the bread and wyne which was the doctrine of Luther But the true fayth is that Christes most precious bodie bloud is by the might of his worde and determinacion of his will which he declareth by his worde in his holie supper presēt vnder forme of bread wyne the substaunce of whiche natures of bread wyne is conuerted into his most precious bodie and bloud as it is truely beleued and taught in the Catholique Church of whiche teachyng this auctor can not be ignoraunte So as thauctor of this booke reporteth an vntruth wittyngly against his conscience to say they teache callyng thē Papistes that Christ is in the bread wyne but they agre in forme of teachyng with that the Churche of England teacheth at this day in the distribution of the holie communion in that it is there sayd the bodie and bloud of Christ to be vnder the forme of bread and wyne And thus much serueth for declaracion of the wrong and vntrue reporte of the fayth of the Catholique church made of this auctor in the settyng forth of this difference on that part whiche it pleaseth him to name Papistes And nowe to speake of the other parte of the difference on thauctors side when he would tell what he and his say he conueyeth a sence craftely in wordes to serue for a difference suche as no Catholique man would deny For euery Catholique teacher graunteth that no man can receaue worthely Christes precious bodie and bloud in the Sacrament onlesse he hath by fayth and charitie Christ dwellyng in him for otherwise suche one as hath not Christ in him receaueth Christes bodie in the Sacrament vnworthely to his condempnaciō Christ can not be receaued worthely but in to his owne temple whiche be ye S. Paule sayth yet he that hath not Christes spirit in him is not his As for callyng it bread and wyne a Catholique man forbereth not that name signifiyng what those creatures were before the consecracion in substaunce Wherfore appeareth how thauctor of this boke in the lieu and place of a difference whiche he pretendeth he would shew bringeth in that vnder a But which euery Catholique man must nedes confesse that Christ is in them who worthely eate and drinke the sacramēt of his bodie bloud or the bread and wyne as this auctor speaketh But and this auctor would haue spoken plainely and compared truely the difference of the two teachynges he should in the second part haue sayd somewhat contrarie to that the Catholique churche teacheth which he doth not and therfore as he sheweth vntruth in the first reporte so he sheweth a sleight and shifte in the declaracion of the second part to say that repungneth not to the first matter that no Catholique man will deny consideryng that the sayd two teachynges be not of one matter nor shote not as one might say to one marke For the first part is of the substaunce of the Sacrament to be receaued where it is truth Christ to be present God and man The second part is of Christes spiritual presence in the man that receaueth which in dede must be in him before he receaue the sacramēt or he can not receyue the Sacrament worthely as afore is sayd whiche two partes may stand well together without any repugnaunce and so both the differences thus taught make but one catholique doctrine Let vs se what the auctor sayth further They say that when any mā eateth the bread and The auctor drynketh the cup Christ goeth into his mouth or stomoke with the bread and wyne and no further But we say that Christ is in the hole man both in body and soule of him that worthely eateth the bread and drynketh the cup and not in his mouth or stomoke onely In this comparison thauctor termeth the The answer true Catholique teachyng at his pleasure to bryng it in contempte Whiche doyng in rude speache would be called otherwise then I wyll terme it Truth it is as Sainct Augustine sayth we receaue in the Sacrament the body of Christ with our mouthe and suche speache other vse as a booke set forth in the archbisshoppe of Cantorburies name called a Cathechisme willeth children to be taught that they receaue with their bodely mouth the body and bloud of Christ whiche I allege because it shall appeare it is a teachyng set forth among vs of late as hath been also and is by the booke of comen prayor beyng the moost true Catholique doctrine of the substaunce of the Sacrament in that it is there so Catholiquely spoken of whiche booke this auctor doth after specially allow how so euer all the summe of his teachyng doth improue it in
in his last supper was an offryng of him to God the father assuryng there his Apostels of his wil determination by thē al the worlde that his body should be betrayed for thē vs his precious bloud shedde for remissiō of synne which his worde he cōfermed thē with the gift of his precious body to be eaten his precious bloud to be dronken In which mistery he declared his body and bloud to be the very sacrifice of the worlde by him offred to God the father by the same wil that he sayd his body shuld be betrayed for vs. And therby ascertayned vs to be in him willyng that the Iewes on the crosse semed to execute by violence force against his wil. And therfore as christ offred himself on the crosse in the execution of the worke of his wil so he offred himselfe in his supper in declaration of his wil wherby we might be the more assured of the effect of his deth which he suffred willyngly determinatly for the redemptiō of the worlde with a most perfite oblation satisfaction for the synnes of the worlde exhibite offred by him to God the father for the recōciliatiō of mannes nature to gods fauor grace And this I wryte because this auctor speaketh so precisely howe Christ offred himself neuer but ones wherby if he meane by ones offryng the hole action of our redēption whiche was consummate perfited vpon the crosse Al must confesse the substaunce of that worke of redemption by thoblation of Christes body on the crosse to haue been absolutly finished so ones offred for al. But there is no scripture wherupō we myght conclude that Christ dyd in this mortall life but in one particuler momēt of tyme offre himselfe to his father For S. Paule describeth it to the Philippians vnder the Phil. 2. worde of humiliation to haue continued the hole tyme of Christes conuersation here euē to the death the death of the crosse And that thys obedience to God in humilitie is called offeryng appeareth by S. Paule when he exhorteth vs to offre our bodies which meaneth a continual obedience in thobseruation of Gods will he calleth Oblationem gentium Rom. 12 to bryng them to fayth And Abrahās willyng obedience ready at Gods commaūdement to offre Isaac is called the offerynge of Isaac and is in very dede a true offeryng and eche man offreth himselfe to God when he yeldeth to gods callyng and presenteth himselfe ready to do gods wyl and cōmaundement who then may be say de to offre his seruyce that is to say to place his seruice in sight and before him before whom it should be done And because our sauiour Christ by the decree of the hole trinite roke mannes nature vpon him to suffre death for our redemption whiche death in his last supper he declared playnly he would suffre We reade in S. Cyprian how Christ offred himselfe in his supper fulfillyng the figure of Melchisedech who by thoffryng of bread and wyne signifyed that high mistery of Christes supper in which Christ vnder the forme of bread and wyne gaue his very body and bloud to be eaten and dronken and in the geuynge therof declared the determination of his glorious Passion and the fruite and effecte therof Whiche doyng was a swete pleasaunte oblatiō to God the father conteinyng a most perfyte obedience to Gods wyll and pleasure And in the mistery of this supper was writen made and sealed a most perfyte testimonie for an effectuall memorye of Christes offeryng of himselfe to his father and of his death and passion with the fruite therof And therfore Christ ordeyned this supper to be obserued and continued for a memory to his cummyng So as we that sawe not with our bodely eyes Christes death and passion may in the celebration of the supper be most suredly ascertayned of the truth out of Christes owne mouth Who styl speaketh in the person of the ministre of the church This is my body that is betrayed for you This is my bloud that is shedde for you in remission of synne and therwith maketh his very body truely present and his precious bloud truely present to be taken of vs eaten and dronken Wherby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offreth himself to his father for vs aswel as for thē declareth his wil in the fruit of his death to perteyn aswel to vs as to thē Of which death we be assured by his own mouth that he suffred the same to thef fecte he spake of by the continual feadyng in this high mystery of the same very body that suffed and feadyng of it without consumptiō beyng continually exhibite vnto vs a liuyng body and liuely bloud not only our soule is specially and spiritually comforted and our body therby reduced to more conformable obedience to the soule but also we by the participation of this most precious body and bloud be ascertayned of resurrectiō and regeneration of our bodyes fleshe to be by gods power made incorruptible immortal to lyue haue fruition in God with our soule for euer Wherfore hauyng this mystery of Christes supper so many truthes in it the churche hath celebrate thē al and knowledged them al of one certayntie in truth not as figures but really in dede that is to say as our body shal be in the general resurrectiō regenerate in dede so we beleue we fede here of Christes body in dede And as it is true that Christes body in dede is betrayed for vs so it is true that he geueth vs to eate his very body in dede And as it is true that Christ was in yearth and dyd celebrate this supper So it is true that he commaunded it to be celebrate by vs tyl he come And as it is true that Christ was very God omnipotēt and very man So it is true that he could do that he affirmed by his worde himselfe to do And as he is most sincere truth So may we be truely assured that he would and did as he sayd And as it is true that he is most iuss so it is true that he assisteth the doyng of his commaundement in the celebration of the holy supper And therfore as he is auctor of this most holy Sacrament of his precious body and bloud so is he the maker of it is the inuisible priest who as Emissene sayth Emissen by his secrete power with his worde chaūgeth the visible creatures into the substāce of his body and bloud Wherin manne the visible priest and ministre by ordre of the churche is only a dispenser of the mystery doyng and saiyng as the holy ghost hath taught the churche to be done and sayd Finally as we be taught by fayth all these to be true so when wanton reasō fayth beyng a shepe goth about by curiositie to empayre any one of these truthes the
deliuerethe vs the same fleshe glorified truely to be communicate with our fleshe wherby as we be naturally in Christ so Christ is naturally in vs and whē this is brought to passe thē is the vnitie betwene Christe and vs perfited for as Christ is naturally in the father of the same essence by the diuine nature and God the father naturally in Christ his sonne very God of the same essence in the diuine nature So we be naturally in Christ by our natural fleshe which he toke in the virgyns wombe and he naturally in vs by the same fleshe in him glorified and geuen to vs and receyued of vs in the Sacrement For Hilarie sayth in plaine wordes howe Christes verye fleshe Hilariꝰ and Christes very bloud receyued and dronken Accepta hausta bryng this to passe And it is notable howe Hilarie compareth together the truely in Christes takynge of our fleshe in the virgyns wombe with the truely of our takynge of his fleshe In cibo dn̄ico in our lordes meate by which words he expresseth the Sacrament after reproueth those that sayd we were onely vnitie by obedience and will of religion to Christe and by him so to the father as though by the Sacrement of fleshe and bloud no proprietie of naturall communion were geuen vnto vs wheras both by the honor geuen vnto vs we be the sonnes of god and by the sonne dwellynge carnally in vs and we beynge corporally and inseparably vnitie in him the mysterie of true and natural vnitie is to be preached These be Hilaries wordes for this latter parte where thou hearest reader the sonne of god to dwel carnally in vs not after mannes grosse imagination for we may not so thinke of godly mysteries but carnally is referred to the truth of Christes fleshe geuē to vs in this Sacramēt and so is naturally to be vnderstanded that we receyue Christes naturall fleshe for the truthe of it as Christe receyued our naturall fleshe of the virgyn although we receyue Christes fleshe glorified incorruptible verye spirituall and in a spiritual maner deliuered vnto vs. Here is mention made of the worde corporall but I shal speake of that in the discussiō of Cyril This hilarie was before sainct Augustine and was knowen both of him S. Hierom who called him Tuba● latini eloquii against tharriās Neuer manne founde fault at this notable place of Hilarie Now let vs consider howe the auctor of this booke forgetteth him selfe to call Christe in vs naturally by his godhead whiche were then to make vs all gods by nature whiche is ouer greatan absurditie and Christe in his diuine nature dwelleth onely in his father naturally and in vs by grace But as we reaceiue him in the Sacrament of his fleshe and bloud if we receyue hym worthely so dwelleth he in vs naturally for the mutuall communication of our nature and his And therfore where this auctor reaporteth Hilarie to make no difference betwene our vnyon to Christe in Baptisme and in the supper let hym truste hym no more that told hym so or if this auctor wil take vpō him as of his owne knowlege then I would say if he were another an answere in frenche that I will not expresse And here vpō wil I wynne the Issue that in Hilarie the matter is so plaine otherwise An issue then this auctour reherseth as it hath no colour of defence to the contrarye And what Hilarie speaketh of Baptisme and our vnitie therin I haue before touched and this vnitie in fleshe is after treated aparte What shall I saye to this so manifest vntruth but that it confirmeth that I haue in other obserued howe therewas neuer one of thē that I haue red writynge againste the Sacramēt but hath in his writynges sayd somwhat so euidently in the matter or out of the matter discrepaunte from truthe as might be a certaine marke to iudge the qualitie of his spirite Thauctor saythe suche answere as he made to Hilarie wyll serue for Cyrill and Cyrill in deade to saye truthe it is made after the same sorte and hathe euen suche an error as the other had sauyng it maye be excused by ignoraunce For where thauctor trauayleth ●ere to expoūde the worde corporally which is a sore worde in Cyrill against this auctor and therfore taketh labour to tēpere it with the worde corporaliter in sainct Paule applyed to the dwellynge of the diuinitie in Christ and yet not contēt therwith maketh further serche and would gladly haue somewhat to cōfirme his fausye out of Cyril himselfe and seketh in Cyrill where it is not to be founde and sekech not where it is to be founde For Cyrill telleth hymselfe plainely what he meaneth by the worde corporally whiche place and this auctour had founde he might haue spared a greate many of wordes vttered by diuination but then the truthe of that place hindreth and qualeth in maner all the booke I will at my peril bryng for the Cyrils owne wordes truely vpon the xvij Chaptre of sainct Iohn Corporaliter filius per benedictionis mysticam Cyrillꝰ in Ioā Cap 17 nobis vt homo Vnitur spiritualiter autem vt deus Whiche be in Englishe thus much to say The sonne is vnitie as man corporally to vs by the mystical benedictiō spiritually as God These be Cyrils wordes who nameth the Sacrament of the body bloude of Christe the mysticall benediction and sheweth in this sentence howe hym selfe vnderstādeth the wordes corporally spiritually That is to saye when Christ vniteth hym selfe to vs as man whiche he dothe he doth geuynge his bodye in this Sacrament to suche as worthely receyue it then he dwelleth in them corporally whiche Christe was before in them spiritually orels they could not worthely receyue him to theffecte of that vnitie corporall and corporall dwellynge by whiche worde corporal is vnderstanded no grosues at all whiche the nature of a mysterie excludeth and yet kepeth truthe still beyng the vnderstandyng onely atteined by faythe But where thauctor of the booke allegeth Cyrill in wordes to deny the eatyng of a man and to affirme the receyuinge in this Sacrament to be only by faith It shall appeare I doubt not vpon further discussion that Cyrill say the not so and the translations of Cyrill into latine after the printe of basil in a booke called Antidoton and of hole Cyrils workes prynted at colen haue not in that place suche sentence So as folowynge the testimonye of those bookes set forthe by publique fayth in two sondrie places I shoulde call thallegation of Cyrill made by this auctour in this poynte vntrue as it is in deade in the matter vntrue And yet because the Originall error procedeth from Oecolampadius it shall serue to good purpose to directe thoriginall faulte to hym as he well deseruethe to be as he is noted gyltie of it whose reputacion deceyued many in the matter of the Sacrament and beynge well noted howe the same Oecolampadius corrupteth Cyrill it maye
nor contrarieth not that other afore them had writen For in the olde churche the truth of this mystery was neuer impugned openly and directly that we rede of before Berengarius .v. C. yeres past and Berengarius Bertrame secretely by one Bertrame before that but onely by the Messalions who sayd the corporal eatyng did neither good nor hurte The Antropomorphites also who say●e the vertue of the mysticall benediction endured not to the next day of whom Cyrill speaketh the Nestorians by consecution of their lernyng that diuide L. Christes flesh from the bei●e And where this auctor would haue taken for a true supposall that Basill Bregorie Naz●anzene and Nissene should take the Sacrament to be figuratiue onely that is to be denied And likewise it is not true that this auctor teacheth that of the figure may be spoken the same thing that may be spoke of the thyng it selfe And that I will declare thus Of the thyng it selfe that is Christes very body beyng present in dede it maye be sayd adore it worshippe it there which may not be sayd of the figure It may be sayd of the very thyng beyng present there that it is a highe myracle to be there it is aboue nature to be there it is an highe secret mysterie to be there But none of these speaches can be conueniētly sayd of thonly figure that it is such a miracle so aboue nature so highe a mysterye to be a figure And therfore it is no true doctrine to teache that we may say the same of the figure that may be sayde of the thyng i● selfe And where this auctor speaketh of spiritual eatyng and corporall eatyng he remayneth in his ignoraunce what the worde corporall meaneth whiche I haue opened in discussyng of his answer to Cyrill fayth is required in him that shall eate spiritually and the corporall eatyng institute in Christes supper requireth by the reuerēr of mans mouth to receyue our Lordes meat drinke his owne verye flesh and bloud by his omnipotencie prepated in that supper whiche not spiritually that is to say innocently as S. Augu. In Ioā tract xxvj Augustine in one place expoundeth spiritually receyued bryngeth iudgement and condempnacion accordyng to Saincte Paules wordes This auctor sayth that Emissen is shortly Emisse answered vnto and so is he if a man care not what he saith as Hilarie was answered and Cyrill But els there can not shorte or longe answere confounde the true playne testymonye of Emissen for the commen true fayth of the church in the Sacramēt Which Emissen hath this sentence That the inuisible Prieast by the secrete powre with his worde turneth the visible creatures into the substaunce of his bodye and bloud saiynge thus This is my body And agayne repetyng the same sāctificatiō this is my bloud Wherfore as at the becke of him commaundynge the heightes of heuens the depenes of the flouds and largenes of landes were founded of nothyng by like powre in spirituall Sacramentes where vertue commandeth theffect of the truth serueth These be Emissenes saiynges declaryng his fayth plainely of the Sacrament in suche termes as can not be wrested nor writhed who speaketh of a turnyng couuersion of the visible creatures into the substaunce of Christes body and bloud he sayth not into the Sacrament of Christes body and bloud nor figure of Christes body bloud wherby he should meane a onely sacramentall conuersion as this auctor would haue it but he sayth into the substaunce of Christes body and bloud declaryng the truth of Christes body bloud to be in the Sacrament For the wordes substaunce and truth be of one strenght and shewe a difference from a figure wherin the truth is not in dede present but signified to be absent And because it is a worke supernaturall and a great miracle This Emissen represseth mannes carnall reason and succurreth the weke fayth with remembraunce of like power of God in the creation of the worlde whiche were brought forth out of tyme by Emissen if Christes body were not in substaunce present as Emissens wordes be but in figure only as this auctor teacheth And where this auctor coupleth together the two Sacramentes of Baptisme and of the body and bloud of Christ as though there were no difference in the presence of Christ in either he putteth him selfe in daunger to be reproued of malice or ignoraunce For although these mysteryes be both great and mans regeneracion in baptisme is also a mysterye and the secrete worke of God hath a great maruayle in that effecte yet it diffreth from the mysterye of the Sacrament touchyng the maner of Christes presēce and the workyng of theffecte also For in Baptisme our vnion with Christe is wrought without the real presence of Christes humanitie only in the vertue and effect of Christes bloud the whole trinitie there workynge as auctor in whose name the Sacramēt is expressely ministred where our soule is regenerate made spiritual but not our body in dede but in hope onely that for the spirite of Christ dwellyng in vs our mortall bodyes shal be resuscitate and as we haue in Baptisme be buried with Christ so we be assured to be parte takers of his resurrectiō And so in this Sacramēt we be vnite to Christs māhode by this diuinite But in the Sacrament of Christes body and bloude we be in nature vnited to Christe as man and by his glorified fleshe made parte takers also of his diuinite whiche mysticall vniō representeth vnto vs the high estate of our glorificatiō wherin body sowle shall in the generall resurrectiō by a meruaylous regeneratiō of the body be made both spiritual the speciall pledge whereof we receyue in this Sacramēt therfore it is the sacramēt as hilarie saith of perfect vnitie And albeit the soule of man be more precious thē the bodye the nature of the godhead in Christe more excellent thē the nature of man in hym glorified in Baptisme ma●nes soule is regenerate in the vertue and effect of Christes passiō bloud christes godhead presēt there without the reall presence of his humanitie although for these respects thexellēce of Baptisme is great Yet because the mistery of the Sacrament of thaltare where Christ is presēt both man god in theffectual vnite that is wrought bitwene oure bodyes our soules Christes in the vse of this Sacremēt signifieth the perfect redēption of oure bodyes in the general resurrectiō which shal be th ende cōsūmation of al oure felicitie This Sacrament of perfite vnitie is the mysterye of our perfite astate when body soule shal be all spiritual hath so a degre of exellēce for the dignitie that is estemed in euerie ende perfection wherfore the worde spirituall is a necessarie worde in this Sacramēt to call it a spirituall foode as it is in dede for it is to work in our bodies a spiritual effect not only in oure soules Christes body fleshe
cōsecration As touchyng the spiritualtie of the meat of Christes bodye I haue spoken before but where this auctor addeth it requireth no corporall presence he speaketh in his dreame beynge oppressed with slepe of ignoraunce and can not tell what corporall meaneth as I haue opened before by thauctorite of Cyrill Nowe let vs se what this auctor sayth to Chrisostome This auctor noteth in Chrisostome Chrisostome two places and bryngeth them forth and in handlyng the first place declareth himselfe to trifle in so great a matter euidently to his owne reproufe For where in the secōd booke of his worke entretyng transubstanciation he would the same words of Chrisostome by this fourme of speache in the negatiue should not denye precisely And when Chrisostome sayth do not thinke that you by man receiue the body of god but that we should not considre man in the receiuyng of it Here this auctor doth allege those wordes and reasoneth of them as though they were termes of were deny all But I would aske of this auctor this question If Chrisostomes fayth had been that we receyue not the bodye of God in the Sacramēt verely Why should he vse wordes Idelly to entreat of whome we receiued the body of God whiche after this auctors doctrine we receiue not at all but in figure no body at all whiche is of Christes humanitie beyng Christ as this auctor teacheth spiritually that is by his diuine nature in him onely that worthely receyueth and in the verye Sacrament as he concludeth in his booke onely figuratiuely Turne backe reader to the. 36. l●ef in the auctors booke and reade it with this and so considre vpon what principle here is made an Ergo I will answere that place whan I speake of transubstanciation whiche shall be after answer to the third and fourth booke as the naturall ordre of the matter requiteth The second place of Chrisostome that this auctor bringeth furth he graūteth it soūdeth much against him fauoreth his aduersaries but with cōferryng cōsideryng he trusteth to altre it from the true vnderstandyng And not to expound but confoūde the matter he ioyneth in speach the Sacramēt of baptisme with this sacramēt which shifte this auctor vsed vntruly in Hilarie would now beare in hand that the presēce of Christ were none otherwise in this sacramēt thē in Baptisme whiche is not so for in this Sacrament Christes humanitie godhead is really presēt in Baptisme his godhead with the effectuall vertue of his bloud in whiche we be wasshed not requiring by scripture any real presēce for dispēsation of that mystery as I haue before touched discussyng thanswer of Emissen where as Chrisostome speakyng of Chrisosto de Sacerdo li. 3. this sacramēt whereof I haue before spokē and Melancton allegyng it to Oecolampadius saith thus The great myracle and great beneuolence of Christ is that he sitteth aboue with his father and is the same houre in our handes here to de embrased of vs. and therfore where this auctor would not the wōdre of gods worke in the Sacrament to be wonderfull for the worke and effect in man this is one piece of truth but in the Sacrament of the body and bloud of Christ the olde fathers wonder at the worke in the Sacramēt how bread is chaūged into the body of christ how Christ sittyng in heauen God and man is also man and God in the Sacrament and beyng worthly receiued dwelleth in such carnally and naturally as Hilarie sayth and corporally as Cyrill sayth How this can be no man can tell no faythfull mā should aske and yet it is the true Catholique fayth to be truely so wrought For as Emissene sayth he that is thauctor of it he is the witnesse of it And therfore I wil make it an issue with this An issue So this auctor hath nowe in this worke confessed the trāslacion of the catechisme which one in cōmunication would nedes haue made me beleue had been his mannes doyng and not his Heare now reader how plainly Theophilact speaketh vpon the Gospel● of Sainct Iohn expounding the .vi. Chapter Take hede that the bread whiche is eaten of vs in the mysteryes is not onely a certaine figuration of the fleshe of our Lorde but the fleshe it selfe of our Lorde for he sayde not The bread whiche I shall geue is the figure of my flesh but it is my fleshe For that bread by the mysticall benediction is transformed by mystical wordes and presence of the holy ghost into the flesh of our Lord. And it should trouble no mā that the bread is to be beleued fleshe for whiles our Lorde walked in flesh and receiued nurrishmēt of bread that bread he did eat was chaunged into his body and was made like to his holy fleshe and as it is customably in mans feadyng serued to the sustentacion and encrease of it therfore the bread now also is chaunged into the fleshe of our Lorde And howe is it then that it appeareth not fleshe but bread that we should not loth the eatyng of it for if fleshe did appeare we should be vnplesauntly disposed to the communion of it Nowe our Lorde cōdescēdyng to our infirmitie the mystical meat appeareth suche to vs as those we haue been accustomed vnto Hitherto I haue faithfully expressed Thiophilactes wordes out of Latyn of ●ecolampadins translation without termyng the substanciall poyntes otherwise thē the wordes purporte in Latyn By which may appeare what was Theophilacts meanyng what doctrine he geueth of the Sacrament and howe his owne wordes vpon S. Marke be to be vnderstanded whē he sayth Speciem quidem panis vini seruat in virtutem Theophilact autem carnis sanguinis transelemētat in corruptyng of whiche wordes this auctor maketh a great matter when they were not alleged for his but as they be his seruare speciem maye be well translate fourme and apparaunce because vpon Sainct Iohn before alleged he sayth of the bread it appeareth And as for these wordes the vertue of Christes fleshe and bloud must be vnderstāded to agre with the playne place of Theophilacte vpon Sainct Iohn and vpō marke also to signifie not only vertue but veritie of the fleshe and bloud of Christ For if Theophilacte by that speache mente the vertue of the body of Christ and not the veritie of the very body as this author sayth he did why shoulde Theophilacte bothe vpon Saincte Marke and also vpon Saincte Iohn aske this question why doth not the fleshe appeare if himselfe by those wordes should teache there were onely 〈◊〉 presente the vertue of his fleshe who and he had ment so would not haue asked the question or if he had would haue answerd it thus Accordyngly there is no fleshe in dede but the vertue of the fleshe and that had been a playne answer and such as he would haue made This auctor wylaske then why doth Theophilacte vse this phrase to say chaunged into the vertue of the
bodye of Christ Here vnto I answere that this worde vertue in phrase of speache manny tymes onely filleth the speache and is comprehended in the signification of his genitiue folowyng and therfore as Luke in the .xxij. Chapter sayth à dextris virtutis Dei so in the Actes the same sentence is spoken a dextris Dei both out of one penne and a dextris virtutis Dei is no more to say then à dextris Dei and so is virtutem carnis sanguinis no more to say but in carnem sanguinem whiche sentence the same Theophilacte hath vpon Sainct Iohn before alleged in this sayng The bread is chaunged in ●ofiesh and in marke in this phrase in to the vertue of flesh beyng Like these speaches à dextris Dei à dextris virtutis Dei. Whiche and it had liked this auctor to haue considered he should haue taken Theophilactes speache as Theophilacte vnderstandeth himselfe and sayde the wordes alleged in the name of Theophilus Alexandrinus were not Theophilactes wordes and then he had sayd for so muche true whiche would do well among and the wordes be not in dede Theophilactes words nor were not alleged for his Nowe when this author sayth they were not Theophilus Alexandrinus wordes that is a large negatiue and wil be hardely proued otherwise then by addition of the auctors knowlege for any thyng that he can fynde and so there shal be no absurdite to graūte it And thus I retourne to myne Issue with this auctor that Theophilacte himselfe hathe no suche meanynge expressed in wordes as this auctour attributeth vnto him but an euident contrarye meanynge sauyng herein I will agree with this auctour that Theophilacte mente not grossely sensibly and carnally as these wordes sounde in carnarall mennes iudgementes For we maye not so thinke of Gods mysteryes the worke wherof is not carnall nor corporall for the maner of it But the maner spirituall and yet in the Sacrament of the body and bloud of Christ because Christ is in his very true fleshe present he maye be sayde so carnally present and naturally after Hylary and corporally after Cyrill vnderstandyng the wordes of the truthe of that is present Christes verye body and fleshe and not of the maner of the presence whiche is onely spirituall supernaturall and aboue mannes cappacitie And therfore a highe mysterye a greate myracle a wonderfull worke whiche it is holsome to beleue simplye with a syncere fayth and daungerous to serche and examyne with a curious imaginacion suche as idelines and arrogaunce would tempte a man vnto and by diuisyng of a figure or metaphore bryng it within the compasse of our buysie reason This auctor trauayleth to answer Saint Hierom. Hierome and to make him the easyer for him to deale with he cutteth of that foloweth in the same Saincte Hierome whiche should make the matter open and manifest howe effectually Sainct Hierome speaketh of the Sacramēt of Christes body and bloud Ther is sayth Sainct Hierome as great differēce betwene the loues called Panes ꝓpositiones and the body of Christ as there is betwene the shadowe of a body and the body it selfe and as there is betwene an image and the true thyng it selfe and betwene an example of thynges to come and the thynges that be prefigured by them Therfore as mekenes pacience sobrietie moderation abstinence of gayne hospitalitie also and liberalite should be chiefly in a Byshop and among all laye men an excellencie in them so their should be in him a special chastite and as I should say chastitie that is priestly that he shoulde not onely absteyne from an vncleane worke but also from the caste of his eye and his mynde fre from error of thought that should make the body of Christ These be Sainct Hierōs words in this place By the latter part wherof appeareth playnely how Sainct Hierom meaneth of Christes body in the Sacramēt of whiche the loues that were Panes propositiones were a shadow as Sainct Hierom sayth that bread beyng the image and this the trueth that the example and this that was prefigured So as if Christes body in the Sacrament should be there but figuratiuely as this auctor teacheth then were the bread of proposition figure of a figure and shadowe of a shadowe whiche is ouer great an absurdite in our religion Therfore there cannot be a more playne proufe to shewe that by Saincte Hieroms mynde Christes body is verely in the Sacrament not figuratiuely onely then when he noteth Panes propositiones to be the figure the shadowe of christes body in the Sacrament For as Tertulliā sayth Figura non esset nisi veritatis Tertullianꝰ aduersus Marcio libr. 4. esset corpus The other were not to be called a figure if that that answered vnto it were not of truth whiche is the sence of Tertullians wordes And therfore Saincte Hierome could with no other wordes haue expressed his mynde so certainely and playnly as with these to confesse the truth of Christs body in the Sacramēt And therfore regarde not reader what this auctor sayth For S. Hierom affirmeth playnely Christes true body to be in the Sacrament the consecration wherof although Saincte Hierome attributeth to the ministre Yet we must vnderstand him that he taketh God for the auctor and worker not withstandyng by reason of the ministery● in the church the doyng is ascribed to man as ministre because Christ sayde Hoc facite after whiche speache saluation remission of synne and the worke in other Sacramentes is attribute to the ministre beyng neuertheles the same the propre and speciall workes of God And this I adde because some he vninstely offended to hiere that man shoulde make the bodye of Christ and this auctor findeth faulte before at the worde makyng whiche religiously hearde and reuerently spoken shoulde offende no man for man is but a ministre wherein he shoulde not glory and Christ maketh not himselfe of the mattier of bread nor maketh himselfe so ofte of bread a newe body but sittyng in heauen dothe as our inuisible Priest worke in the ministerye of the visible Priesthode of his churche and maketh present by his omnipotencye his glorified body and bloud in this high mistery by conuersion of the visible treatures of bread and wyne as Emissene sayth into the same This auctor of this booke as thou reader maist perceiue applyeth the figure of the breades called Panes propositiones to the body of Christ to cōme where as Saincte Hierome calleth them the figure of Christes body in the Sacrament and therfore dothe fation his argumente in this sence If those breades that were but a figure required so muche clennesse in them that shoulde eate them that they might not eate of them whiche a daye or two before had lien with there wyues what clennesse is required in him that shoulde make the bodye of Christ Wherby thou maist see here this auctor hath reserued this notable place of Saincte Hierome to the latter ende
called it wherin also remaynethe true sauor and taste withe true propriete to corrupte or putrifie and also nurrishe God for ordrynge fayth of the true manhode in Chr●ste is truely byleued by true preachinge ther of and by the scriptures not by the outwarde senses of mene which al togither we must confesse coulde be no certaine ineui●able prouf ther of And therfore Christe appearinge to his disciples goinge in to Emās opened the scriptures to them for the prouf of his deathe that he suffred as very man and yet he vsed also in some parte to preache to there senses with sensible exhibition of himself vnto thē and so all Christes doinges which were moste true do beare testimonie to the trueth but in there degree of testimonie and the fealinge of sainct Thomas beinge as sainct Gregorie saithe miraculeuse serueth for prouf of an other thinge that goddes workein miracle dothe not empaire the truth of the thinge wrought and so sainct Thomas touched then Christ as truely by miracle after his resurrection in his bodye glorified as if he had touched his bodye before glorificacion Fynally in Christes actes or his ordinaunces be no illusions all is truth and perfite trueth and our senses in the visible formes of bread and wine be not illuded but haue there proper obiectes in those accidentes and reason in carnall vnderstandinge brought and subdued in obsequie to fayth doth in the estimacion of the hoste cōsecrate yelde to faith accordinge whe●unto we confe●●ruely the same to be the body of Christe Where this auctors woulde al the Papistes to laye their heades together c. I knowe no suche Papistes but this I saye without further counsaile whiche this auctor with al his counsaile shall not auoyde We beleue most certainely the resurrection of our flesh and be persuaded by Catholique teachyng that the same flesh by participation of Christes godly flesh in the Sacrament shal be made incorruptible Ioan. 6. yet not after the iudgemēt of our senses conclusions gathered of them consideryng the maner of the continuall consumptiō of the sayd bodies wherof sum philosophers haue at lenght after their reasō declared their mynde whom Christen men cōtem●e withal thexperiēce of senses which they allege being vehemēt in that matter we reade in scripture of the fedyng of Angels whē●oth receyued Gen. 18. them I will spend no mo wordes herein but hauyng auoyded this authors reasonyng against trāsubstantiaciō Now let vs examine his authorities First he begynneth with Iustine the Martyr Whose words be not truly by this authour here reported which be these truely translate out of the greke When the Iustinꝰ Prieast hath ended his thankes geuyng and prayours all the people hath sayde Amen they whom we cal deacons geue to euery one then present a parte of the breade and of the wyne and water consecrated and cary parte to those that be absente this is that foode wh●che is amonge vs called Eucharistia wherof it is lawfull for no man to be partaker except he be persuaded those thinges to be true that be taught vs and be baptized in the water of regeneracion in remissiō of synnes and ordreth his lif● after the maner whiche Christ hath taught For we do not take these for commen breade or dryncke but like as Iesus Christe our Sauyour incarnate by the worde of God had fleshe and bloud for our saluacion euen so we be taught the fode wherwith our fleshe and bloud be nourrisshed by alteracion when it is consecrate by the prayour of his worde to be the flesh and bloude of the same Iesus incarnate For the Apostelles in those there workes whiche be called Gospelles teache that Iesus dyd so commande them and after he had taken the breade and ended his geuyng tankes sayd do this in my remembraunce This is my body And like wise takyng the cuppe after he had geuen thankes sayde This is my bloud and dyd geue them to his Apostels onelye And here I make an issue with this author An issue that he wittyngly corrupteth Iustine in the allegacion of him who wryteth not in such forme of wordes as this authour allegeth owt of his seconde Appologie nor hath any suche speache The bread vvater and vvyne in this Sacrament ar meates ordeyned purposely to geue thankes to God and therfore be called Eucharistia nor hath not these wordes they be called the body and bloud of Christ but hath in playue wordes that we be taught this foode consecrate by gods worde to be the flesh and bloud of Christ as Christ in his incarnatiō toke flesh and bloud nor hath not this forme of wordes placed to haue that vnderstandyng hovve the same meate and drinke is chaunged into our fleshe and bloud for the wordes in Iustine speakyng of alteracion of the fode haue an vnderstandyng of the fobe as it is before the couse cracion shewyng how Christ vsed those creatures in this mysterie whiche by alteracion nurrish our flesh and bloud For the body of Christ which is the verye celestiall substauce of the hoste consecrate is not chaunged but without al alteracion spiritually nurrisheth the bodyes soules of them that worthely receyue the same to immortalite wherby appeareth this authors cōclusion that bread vvyne remayne stil vvhich is turned into our flesh bloud is not deduced vpō Iustines wordes truly vnderstanded but is a glose inuented by this auctor a peruertyng of Iustines words there true meaninges Whervpon I may saye conclude euen as this au ctor erreth in his reasonyng of mother wytte against transubstātiacion euē so erreth he in the first allegatiō of his auctorites by plaine mysceportynge let it be further named or thought on as the thinge deserueth Next Iustine is Iren in thallegatiō of whō this auctor maketh also an vntrue report who hathe not this forme of wordes in the fourth boke contra Valētinu that the bread wherin we geue thākes vnto God although it be of the earth yet when the name of God is called vpon it is not then commen bread but the bread of thankes geuyng hauynge two thinges in it one earthely and the other heauenly This is Irene alleged by this auctor who I saye wryteth not in suche forme of wordes For his wordes be these Like as the bread which is of the earth receyuing the calling of God is now no commen bread but Eucharistia consistynge of two thynges earthely and heauenly so oure bodyes receyuynge Eucharistia be no more corrup●●b●e This be Irenes wordes where Irene doth not call the bread receyuinge the callynge of God the bread of thankes geuyng but Eucharistia and in this Eucharistia he sheweth how that that he calleth the heauely thing is the body and bloud of Christ and therfore sayth in his first booke when the chalice mixt and the breade broken receyue the worde of God it is made Eucharistia of the body and bloud of Christ of whiche the substaunce of our fleshe is stayed and encreased
to brynge in the creatiō of the worlde wherby to induce mannes fayth in this mystery to the belife of it As for th example Baptisme to shewe the chaunge in mannes soule wherof I haue spoken declaryng Emissene serueth for an induction not toleaue to our owtward sēces ne to mistrust the great miracle of God in eyther because we see none outwarde experiēce of it but els it is not necessarie the resemblance shall answere in qualitie otherwise then as I saide afore eche parte answeryng his conuenient proportion and as for there comparison of resemblaunce Baptisme with the Sacrament this auctour in his doctrine specially reproueth in that he can not I thynke denye but man by regeneration of his sowle in Baptisme is the partaker of holines but as for the bread he specially admonisheth it is not par taker of holynes by this consecracion but howe soeuer this auctor in his owne doctrine snarleth himselfe the doctrine of S. Ambrose is playne that before the consecration it is bread and after the cōsecration the body of Christ whiche is an vndowbted affirmacion then to be no bread howe so euer the accidentes of bread do remayne In the. 26. leef this auctor bryngeth forth two sayinges of S. Augustine which whau Augustinus this auctor wrot it is lik he neither thought of the thirde or first booke of this worke For these two sayinges declare moste euidently the reall presence of Christes body and bloud in the sacramēt affirmyng the same to be the sacrifice of the Churche wherby apperith it is no figure onely In the first sayinge of S. Augustine is written thus howe fayth shewith me that brede is the body of Christ nowe what soeuer faithe shewith is a truth and then it foloweth that of a truth it is the body of Christ whiche speache breade is the body of Christ is as muche to say as it is made the body of Christ and made not as of a matter but as Emissen wrote by conuersion of the visible creature in to the substaunce of the body of Christ and as S Austen in the same sentence writeth it is bread before the consecration and after the fleshe of Christ As for the seconde sayinge of saincte Austen howe could it with more playne wordes be wryten then to saye that there is bothe the Sacramēt and the thinge of the Sacramēt whiche is Christs body calling the same sacrifice of the Churche Nowe if Christ is body be there it is trulither ī dede ther which is real Marke 〈◊〉 reader If ther as for there in a figure wer to say not there in truth and in dede but onely signified to be absēt which is the nature a of figure in his propre and speciall speache But sainct Austen saith euen as the auctour bringeth hiforth yet he haue his priuy nyppe by the waye thus It is saide of S. Augustine there be two thinges in this sacrifice whiche be conteyued in it wherof it cōsisteth so as the body of Christ is conteyued in this sacrifice by S. Augustines mynde According wherunto sainct Augustine is alleged to saye in the same booke from whēs the auctour tooke this saynge Also these wordes followynge vnder the kindes of bread and wyne whiche we see we honour thīges inuisible that is to saye the flesshe and bloud of Christ nor we do not likewise esteme these two kindes as we did bifore the consecration for we muste faithefully confesse before the consecracion to be bread and wyne that nature formed and after consecracion the fleshe and bloud of Christ which the benediction hath cōsecrate Thus saith sainct Augustine as he is alleged owt of that booke which in dede I haue not but he hath the like sēce in other places and for honoringe of the inuisible heauenly thinges there which declare the true and real presence sainct Augustine hathe like in his booke de Cathechisandis rudibus and in the 98. psalme where he speaketh of adoration This may be notable to the reader howe this author concludeth him selfe in the real presēce of Christes bodye by his owne collection of saincte Augustines mynde whiche is as he cōfesseth in his owne wordes notynge sainct Augustine that as the person of Christ consistethe of two natures so the Sacrament consisteth of two natures of thellemētes of breade and wyne and of the body and bloude of Christ and therfore both these natures do remayne in the Sacrament Thes be this autours owne wordes who trauaylynge to cōfounde transubstantacion confoundeth euidētly himselfe by his owne wordes towching the reall presence For he saieth the nature of the body and bloud of Christ muste remayne in the Sacrament and as truly as the natures of the māhode godhode were in Christ for thervpon he argueth And nowelet this auctor chose whether he will saie any of the natures the manhod or the godhode were but figuratiuely in Christ whiche and he do then may he the better sa●e for the agrement of this doctrine the nature of the body the bloud of Christ is but figuratiuely in the Sacramēt And if he saie as he muste nedes saie that the two natures be in Christes person really naturally substantially then must he graunt by his owne collectiō the truth of the beyng of the nature of the body and bloud of christ to be like wise in the sacramēt therby call backe all that he hath writtē against the real presēce of Christes body in the sacramēt and abandon his diuise of a presence by signification which is in truth a playne absence as himselfe spekith also openly which open speche cānot stande and is improued by this opē spech of his owne likewise wher he saith the nature of the body and bloud of Christ remayne in the sacrament the worde remaine being of such signification as it betokenith not onely to be there but to cary there and so there is declared the sacrifice of the Churche whiche misterie of sacrifice is perfited before the perceptiō so it must be euidēt howe the body of Christ is ther that is to saie on thal tere before we receyue it to which aulter S. Augustine saith we cum to receyue it There was neuer māouerturned his owne assertiōs more euidētly then this authour doth here in this place the like wherof I haue obserued in other that ha●ue writtē against this sacramēt who haue by the waye said sum what for it or they haue brought ther treatise to an ende It will be saide here howsoeuer this auctor doth ouerthrowe hīself in the real p̄●ēce of christes very body yet he hathe pulled downe trāsubstātiatiō ●oas crafty wresteles do falling them self on ther bake to throwe ther felowe ouer thē But it is not like for as lōge as the true faith of the reall presence stādith so lōge standith trāsubstātiatiō not by aucthoritie of determinatiō but by a necessary cōsequēce of the truth as I said before as zuinglius defēdeth playnely as