theron crucified he was Buried and the third daye he rose againe assendinge into Heauen thether hath he lifte vp his body From whence he shall returne to iudge both the quicke dead and at this present there he is sitting one the right hand of God the Father then how is the bread his body and the wyne his bloud Bretherne therfore these are named Sacraments because in them there is one thing sene and another thing vnderstode therby that which you sée hath a corporall bodyly shape figure but that which is vnderstand hath a spirituall fruite and commoditie therfore if thou wilt vnderstand the Body of Christ harke what the Apostle sayth to the faithfull you are the Body of Christ and the members therfore if you are the Body of Christ and members therof then your mistery and Sacrament is set on the table of the Lorde and yet you take it for the Lordes Sacrament and you answere Amen to that which you are and by your answere therto you do subscribe therfore thou hearest the Body of Christ and in answering Amen thou art a member ther of if thy AmeÌ„ be ture why theÌ„ is this done in the figure we take away nothinge of our owne then heare what the Apostle sayth againe for when he spake of this Sacrament he sayd We beinge many are made one Body and one bread vnderstand and reioyce godlines trueth charitie and vnitie in these beinge one bread we many are one Body consider that the bread is not made of one corne but of many when you were euill intreted then you were as it were ground when you are baptised you are as it were kneded put together When you haue receaued the sanctifiing of the holy Ghost you are as it were baked Therfore be that that you sée and receaue and take that that you are This the Apostle sayd astouchinge the bread euen so bretherne consider of the wyne wherof it is made wyne for many Berries and Grapes growe in one cluster but the Ieuise and liquor therof doth runne into one vnitie and substaunce so our Lord Iesus Christ hath sealed vs And hath made vs being a misterie of peace t'apertayne vnto him and the Sacrament of our vnion he hath consecrated in his moste blessed table Whosoeuer receaueth the Sacrament of vnitie and keapeth not the bond of peace receaueth it not to his profitte but as a â—itnesse against himselfe ¶ Augustine vpon Iohn tract 26. Cap. 6. HE that eateth my flesh and drinketh my bloud remayneth in me and I in him this is to eate that foode and to drynke that drinke to remayne and abyde in Christ and to haue Christ abiding in him And by this we sée that he that abydeth not in Christ and in whom Chryst abideth not without dout doth not spiritually eate Christ neither drinketh his bloud although carnally and visible with his teath he do receaue the Sacrament of the body and most precious bloud of Christ Christ entred not into the holy place made with handes which were examples of true thinges but he assended into heauen that now he might apeare in the fight of God for vs not that he shoulde oftentimes offer vp himselfe c. Thou wast afflicted with penury and scarsenes and god gaue thée Manna for meat with both thou fathers knew not that he might shewe vnto thée that not only by bread man liueth but by euery worde that commeth out of the Lordes mouth ¶ Augustine quinquam Psalme 89. WHen the Lord spake of his Bodye He sayd vnlesse a man eate my flesh he cannot haue lyfe euerlasting and farther sayth The wordes that I spake vnto you are spirite lyfe therfore vnderstand spiritually what I haue sayd vnto you You shall not eate this body which you sée neither shall you drinke that bloud that they will shed which shal crucifie me but I haue commended vnto you the Sacrament which being vnderstand spiritually shall gue you lyfe ¶ Libro sententiarum Augustine HE eateth the Bread of lyfe and drynketh of the cuppe of eternitie that abydeth in Christ for he that is disceuered from Christ neither doth eate Christs flesh nor drinke his bloud although dayly he receaueth the Sacrament to the iudgement of his great presumption ¶ Origen in Leuiti Homelie 7. VNderstand that they are figures that are written in the holy scripture and therfore as spirituall and not as carnall vnderstand and examine that that is sayd therin for it carnally you do vnderstand them they do hurte you and not nurrishe you There is both in the olde Testament a letter that kylleth as also in the new Testament if hit be not vnderstande spiritually for if thou dost followe the letter where as it is sayd vnlesse you eate my flesh and drinke my bloud This Letter kylleth you wilt thou that I shewe in the scriptures another Letter that kylleth he sayth he That hath not a sworde let him sell his coate and buye a sword behold this Letter is of the Gospell and yet it kylleth But according to the meaning and sprite you vnderstand it it killeth not but ther is therin contayned a quickninge spirite and therfore whatsoeuer is written either in the lawe or in the Gospel spiritually vnderstand as spirituall for he that is spirituall iudgeth all things is himselfe iudged of no man. ¶ In the same place Homeli 9. ANd thou that art come to the true Bishoppe that hath apeased Gods wrath to thée wardes by his owne bloud And hath reconsiled thée to the Father sticke not onely to the bloud of the fleshe But rather learne the bloud of the worde and heare what he sayth himselfe for this is my bloud that shal be shed for you in remission of sinnes ¶ Bernard vpon Qui habitat Verse 3. Sermond 3. VNlesse you eate the fleshe of the Sonne of man and drinke his bloud c. And they sayd this commaundment is hard and they al went backward But what is to eate his flesh to drinke his bloud but to communicate with his Passions and to follow that conuersation which he lead in the flesh which the Sacrament offered one the Alter doth signifie where we do receaue the Lords Body that as we sée the fourme of Bread enter into our bodies we knowe therby what conuersation he had one the earth that he doth enter into vs to dwell by fayth in our hartes For when righteousnes entreth into vs he entreth that of God is made our righteousnes c. ¶ Augustine of the Lorder wordes according to Luc. Sermond 8. GIue vs this daye our dayly Bread. When I spake of the Sacrament I tolde you that before the words of Christ that that is offered is called Bread but after Christes wordes be spoken then is it not called bread but the bodye where as he sayth our bread he sayth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye supersubstantially is it not the Bread that entreth
The Fortresse of Fayth defended both by the Scripture and Doctors gathered by the learned German Bodonius And translated out of Latine into English by Edward Crane ¶ IMPRINTED AT LONODN in Fletestreat by VVylliam Griffith Anno Domint 1570. ¶ Cum Priuilegio 2. Esdras cha 7. ¶ There is no iudge more iust then God and there is none more wyse then the most highest ¶ TO THE RIGHT HONORABLE and my singuler good Lady and mystres Lady Anne Duches of Sommersett her grace your humble seruaunt Edward Crane wisheth long lyfe wyth preseruation of wealth and honour AS in all Artes and Sciences most honorable Lady crafti conclusions diuelish enueÌ„sions haue snbtilly crept in diseatfully peruerted the naturall and true vse therof in lyke case ye and much more such false inuasions from tyme to tyme haue not let to assay the snbuersion of the true sincer Religion for such hath bene and is the fond and foolysh phansie of dyuers that they can neuer content themselues to ground their sure fayth and Religion on gods holy word and such electe vessels as he hath chosen for the better declraring expounding therof But seking other meanes and wayes than those that god hath appoynted at the length growe not onely themselues to great confusion but blind and disceaue the poore and simple wittes of their hearers if more be not the great mercy of god To their euerlasting damnations such they are that Christ calleth blind guides whom he cryeth woe vnto for if the Blind lead the Blind then fall they both into the pytte They followe the trade af Iuglars who by disceauing the eyen maketh that to appeare which in deede is not But of these hipocrtitical VVolues inuested in Lammes skinnes our Sauiour hath geuen vs sufficient admonition warning Vnder the pretence of sincer lyfe they bolster vppe and mayntayne a huge heape of sinne and no maruayle for when man forsaketh his maker and cleaueth to himselfe what can come therof but sinne and diuelishnes For such as is the tree of necessitie such must be the frute for who hath gathered fygges of Bryers or Reasons of thornes But the chefe occasions of this blind fancie of man may well bethought to haue bene chefely too The one is Philowtie or selfe Loue the other avarise or couetousnes for if we were not ouerwhelmed and drowned in our owne conceyptes we would well consider our owne weakenes and if we knewe our selues then would we not leaue the trew word of God and stick to our selues wherfore not in vayne sayth the Ethnike Poet this is a golden sentence which came from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowe thy selfe Yf we had this knowledge then would wee not promisse farther then we were hable to performe then would we not leaue the trew way and seeke by wayes then would we not leaue the doore of the Sheapefold and clime vppe other wayes Then would we not forsake the holy scriptures cleaue adhere to our owne inuensions Therfore right wel sayth Augustine caueant ergo c. Let such take hede lest that by their lippe wisedome they voyd theÌ„selues of the crosse of christ and so stumble at the stombling block they follow not the example of Paule for he saith Quod accepi id tradidi vobis that which I haue receaued that doe I preach and deliuer vnto you he dorst go no farther then his commission extended vnto for he knewe himselfe to be no master but a messenger But these men wil be messengers accompted and yet they be masters for they frame their messadge other wayes than their charter or commission giueth them libertie if in the world it be accompted treason for the Embassadour to do other messadge then that is giuen him of his Prince then what Treatours are these to the Prince of Princes and Lord of Lordes who sayth he that addeth or deminisheth one iote from his word heapeth to himselfe damnation And because man is thus blinded in his owne conceypte and is so deceaued in himselfe therfore doth he leaue the troth and imbrace falshod therfore doth he forsake God and his word and sticke to himselfe and his owne imaginations The second cause of these blind errours may well be thought to be coueteousnes of priuate gayne and lucare for there can be no better credence or profe than experieÌ„ce it hath bene well tried in this our age ye as also in the ages past what gaynes and riches haue bene gotten by such vayne vngodly and vnlawefull practises as hath bene vsed saluation hath bene made trafficke marchandies to be bought and sold with mony Remission and forgeuenes of sinnes which cost our Sauiour Christ his most precious bloud by receauing of pardons and therfore well paying was often tymes graunted I nede not to reherse all such detestable enormities and couetous poolinges of christian soules as hath bene in vere and all vnder the â—oulloure and pretence of pure and trewe Religion VVhich is as much to saye a binding and cooplinge of vs and our Fayth to Christ and gods holy word for it came of Religio to bind agayne But wheras they shoulde binde vs to Christ they loose vs from him and bynd vs to theire vayne imaginations foolish fancies and deuelysh traditions and yet in any wise must they be called Christes vicares on earth and faythfull seruaunts but this practise is no newe thing for euer since the beginning the Deuell could turne himselfe into an angell of light otherwise his perswasions woulde not be followed neither could he get his praye these men maye well bee compted to be of a Crokidelles kynd who in the riuer neele when he wanteth his pray hath no waye to get the same but by disimulatioÌ„ for he fayneth himself to wepe lament til such time he getteth the man into his dauÌ„ger which being moued with pitie cometh to viset hym but then greedely doth he deuouer him but these are worse then Crokydelles for he deuoureth but the body but these deuouer both body and soules and all for the fylling of their owne purses and satisfying of their couetous minde if then these bye wayes ought to be left then let vs followe the hye and beaten way Let vs onely imitate our Sauiour Iesus Christ and his most holy appostles for he sayth exce dedi vobis exemplum behold I haue geuen you an example so that we ought to frame our selues after his example our lyues after his lyfe and so we ought to interpretate as he hath geuen vs autoritie and commission therfore these holy doctors and interpretators of the holy scriptures which haue indeuored themselues to declare and expound the hid mysteries of the holy ghost which also from time to time haue bene approued and allowed to be right and trew expositors would well be considered and followed Therfore haue I gathered together in this lyttle volume the interpretation of our most auncient Fathers vppon certaine places wherof most doubtes both
into the Body But it is the Bread of euerlasting lyfe that sustaineth the substaunce of our soules ¶ Chrisostome Tome 1. Homelie 1. ex Capi. 15. THE Sacrament of Peace is that Sacrament that doth not agre with the seking of money and Simony for if Christ dyd not spare himselfe for our sakes whose suffering and death we are not worthy of if we spare not our soule for which Christ gaue himselfe and yet do we spare our monye Therfore let no Iudas nor vserrer approche to this Table wherof both shall perishe by the desire of money and Brasse Wherfore let vs flye this pitte neither let vs think it sufficient to our saluation that if thou dost robbe spoyle infaunts and widowes to offer thy golden Challies besette with precious stones in this Table wilt thou honour this sacrifice then offer thy soule for which Christ was offred and make that golden For if thy soule hée a lompe of leade what shall the Golden Vesselles prophitte thée and surely that Table was not of siluer neither was the Cuppe of golde wherin Christ gaue to his Disciples his most precious bloud it were they all most precious and honorable because they weare replenished wyth the holy Ghost will thou honour the Body of Christ then dispise him not when he is naked and seme not to clothe him in the Church and to suffer him to starue and dye for colde abrode for he that sayd this is my body and did also fulfill by his word the dead sayd also you sawe me a hungred and dyd not fede me and forasmuch as you dyd it not to one of these litleones you dyd it not to me this body of Christ doth not want clothing and our outward Raiment but it requiteth a cleane soule But this body of Christ which is the companye of the poore would be harbroued carefully cloched therfore let vs learne to sinowe Christ and to honour him according to his will as he would be honored for he that is honored doth delight to be honored with that honour which he most requireth and not with that honour as liketh vs best Euen so Peter thought that he dyd honour Christ well when he would not suffer Christ to wash his féete which certainely was contrary therfore honour him as he wil destribute thy goods and ritches to the poore in the Table of Christ thou nedest not vesseles of golde but bring with thée a pure sincere and golden hacâ—e answere me here to what auaeleth it if thy Table be throw out besette with plate and yet thou dyest for hunger Therfore first fede the hungrye and afterwarde of the surplusage make honorable vesselles for the Table For what proffitte commeth if thou maketh a golden Challesse and 〈…〉 therin so much as a little cold water therfore so honour Christ as he wil be honored and so receaue the Sacrament as he wold thou shouldest receaue it 〈◊〉 that 〈◊〉 otherwise is in haunger of Hell 〈◊〉 This man after he had offred one offringe for sinne euerlastingly sitteth one the right hande of God hereafter loking tyll his enimies he made his 〈…〉 With one oblation hath de euerlastingly fulfilled he offringe for those that are sanctified For where is the remission of sinnes there is no more offring for sinne But by his owne bloud he entred 〈◊〉 into the holy place and there found Remission c. That he shoulde not often offer by himselfe as dyd the hye Priest c. ¶ Augustine the. 10. Booke Deciuitote Dei Cap. 5. THE visible sacrifice is a testimony of an inuisible sacrifice that is to saye a holy signe ¶ FINIS Math. 23. Lib. Retract Etymologye Eccle. 4. Roma 16. Roma 5. 1. Cori. 15. Free will was in the first man. Gala. 5. Roma 8. Gene. 2. Gene. 3. The lawe of sinne Eccle. 15. Freewil is sufficient vnto euell Eccle. 10. Of y grace that was giuen to Adam before his fall Grace gyuen the electe after their fall Gene. 3â— Psalme 3. To remayne in good commeth onely of God. The work of God in mans will. The wil of a good man is derected by the grace of God. Luke 22. 1. Cori. 1. Against the defendours of freewill Our frewil is made fre by the grace of God. 1. Re. 16. Psal. 4. 8. Obedience is the greatest vertue The tree of knowledge of good euell Sapi. 2. The creation of the first man Adam Adam lost immortalitie by free-will Esai 42. Esai 43. Esai 44. Math. 11. Psalme 29 Psalme Ieremi 2. Gene. 35. Deut. 6. Barauch 3. Roma 1. Roma 11. We ought to worship one onely God. Apo. 19. Eueri man shall beare his owne burden Wee ought not to trust in creaturs Aut. 29. Marc. 7. Deut. 2. 8. Deut. 7. The honor of God is not in ontwarde workes Math. 7. Exo. 15. Leuit. 19. Psalme 87 Iud. 13. Hie. 1. Hie. 2. Hie. 17. Apo. 1. 3. 1 Timo. 2. 1. Cor. 8. Euerye maus own praier doth most please God. The sileÌ„ce of the Lord to the Cananite In y same Homelie with God we nede no spokesmen Iosue 22. Iosue 22. 2. Reg. 5. 4. Reg. 5. Ezech. 7. Ezech. 20. Ezech. 26. More at large it doth apere wee ought to folow y maners of the sainctes No righteousnes commeth to vs of man. Nume 11. Iohn 20. It is an vngodli thing to gyue thankes to praye to stockes or stones and vayne Images what is the true Image of God. The honoring of god Nume 23. Esaie 6. Wisdo 13. Psalm 80. All holines commeth of one only God. Psalme 31. Psal. 50. Psal. 50. 1. Iohn 1. Math. 15. Iames. Eccle. 28. Math. 18. The continual remeÌ„braunce of our sinnes is profitable Too sayth these wordes Ca. 4. Psal. 36. The Profet of confession Math. 26. The confession of Peter thapostle Eccle. 17. Math. 12. We can do all thinges but by the Lordes strenght power Ephe. 5. To remitte sinnes is only in the power of God. Roma 3. Hebrae 5. 1 Iohn 2. Sinnes ar forgiuen bi the name of God only 1 Cor. 1. He only hath the power that Peter had that doth his workes 1 Thi. 3. The workes of a Bishoppe Iohn 6. 1 Cor. 10. 1 Cor. 11. Esaie 6. 1 Cor. 12. we are the Bodye of Christ Actor 4. Howe the wyne is made Iobn 6. Hebreos 9 Detro 8. Luc. 22. The fleshe and Bloud of the word of God. Supersubstantiall Bread. The Sacrament of peace The bodye in the Sacrament Hebre. 10 Hebre. 9. Eodem loco Etimologie of the worde IMPRINTED AT LONDON in Fletestreat at the signe of the Faucon by VVylliam Gryffirh and are to be solde at his shoppe in S. Dunstones Churchyarde Anno Domini 1570.