supper more then God did by his commaundement in the wildernes CAP. III. The adoration of Christes bodie in the sacramen 〈…〉 proued out of the new Testament The Apostle saith the vnworthie receiuer eateth and drinketh damnation not putting a difference betweene our Lordes bodie and other meates saith Sander And this difference is in two pointes the first in due preparation of our selues which is required in other sacramentes to receiue the grace of God the seconde is in respect of the substance of the meate that is receaued which is to be honored and adored I answere the earthly substance is not to be adored the heauenly substance is to be adored in heauen where it is really present and not vppon the earth and as well in Baptisme as in the supper But Chrysostome in 1. Cor. Hom. â—8 saith hee eateth vnworthily who considereth not as it behooueth the greatnes of the things set forth not weighing diligently the greatnes of the gift Hee speaketh not of the effect saith Sander but of the substance of the Sacrament because he saith afterwarde If thou doest learne diligently who is s 〈…〉 foorth thou needest to account nothing else I aunswere that admitte he speaketh of the heauenly substance of the Sacrament that is Christ yet he aduocheth no reall presence of him vnder the formes of bread and wine for Christ is set foorth in all his Sacramentes both of the olde Testament and the newe Christ washeth vs in baptisme euen as hee feedeth vs in his supper and hee purgeth vs with his bloode as verily as hee feedeth vs with his bodie and bloode Neither doth Ambrose in 1. Cor. 11. meane any other thing when he saith Wee must iudge that he is the Lorde whose blood we drinke in a mysterie For to drinke the bloode of Christ in a mysterie is to drinke it spiritually by meane of a Sacrament euen as to bee washed with the blood of Christ in a mysterie is to bee purged by the bloode of Christ by meane of the Sacrament of Baptisme Wherefore the conclusion that Sander inferreth is false and hath â—o ground nor consequence wee must iudge the subâ—â—ance of this Sacrament as the substance of him that â—s Gâ—d therefore wee must adore the substance of this â—acrament as God For admit that I must adore the boâ—ie of Christ which is God yet it followeth not that I â—ust adore it vnder the visible formes of the breade and â—ine For the body of Christ which as Irenae us saith â—s the heauenly part of this sacrament is in heauen and â—ot vnited to the bread and wine or to the shapes of theÌ„â—n personall vnion more then the bloode of Christ or â—he holy Ghost vnto the water in Baptisme yet I must â—dore the heauenly substance of the sacrament of Bapâ—isme as that which is God or in personall vnion vnited â—o God as is the humanitie of Iesus Christ our Sauiour But Chrysostome saith further in 1. Cor. Hom. 24. The verie table is the strength of our soule the sinewes of the mind the bond of confidence our foundation hope health light life I answere this is nothing else but the effect of our redemption whereof we are assured by participation of that table As for the heauenly substance that it is in heauen Chrysostome sufficiently declareth when hee affirmeth in the same Homily that we must become eagles and flee into heauen for where the dead bodie is thither wil the eagles be gathered Wherefore the adoration that is defended cannot be prooued by the true substance of the sacrament considered but by the reall presence and personall vnion thereof vnto the outward elementes which if Sander cannot shewe hee laboureth in vaine to tell vs of the true substance of the sacrament which wee confesse to bee the bodie and bloode of Christ vnto the worthie receiuer but not personally vnited to that breade and wine or the shapes of them But nowe let vs heare what he hath to say out of Saint Augustine Epi. 118. ad Ianuarium who answereth the question Whether they doe better that receaue the communion euerie day or they which at certaine times onely Neuter eorum exhonorat c. Neither of them depriueth the bodie and bloode of our Lorde of honour if each of them striue who may honor best the most healthfull sacrament For as well the Centurion as Zacheus did honor our Sauiour in manner by contrarie meanes the one by receiuing him with ioie into his house the other by saying Lorde I am not worthie that thou shouldest enter vnder my roofe And as among the Iewes Manna tasted to euerie man according to his owne will in the mouth of the faithfull euen so it is to bee iudged concerning the receiuing of that sacrament into euery Christians mouth For both one man for honor sake doeth not take it euery day an other for honors sake dareth not to omitte to take it in any daie As Manna would no loothsomenes so this meate will no contempt For the Apostle for that cause saith it to haue beene vnworthily receiued of them Qui hoc non discernebant a caeteris cibis veneratione singulariter debita which did not discerne this thing from other meates by a veneration singularly due For streight when he had said he eateth drinketh damnatioÌ„ to himself be said moreouer Not discerning our Lordes bodie the which appeareth sufficiently in all that place in the first Epistle to the Corinthians if it be diligently marked This place to Sander seemeth merueilous notable for honor due to the sacrament And who is he that thinketh the sacrament not to bee honorable Verily hee that honoreth not the sacrament of baptisme is an heretike and yet hee that adoreth the water of baptisme as the holy Ghost or as the bloode of Christ is an idolater But Sander hath no lesse then ten obseruations of this place which for tediousnesse I will not rehearse all but onely such as in which I dissent from him In the fourth obseruation he noteth that we must striue to honor the sacrament whether by this meane or that it skilleth not so it be honored If he vnderstand of those two meanes of which Augustine speaketh I agree with him if he meane that it skilleth not by what meanes so euer we honor the sacrament I say he hath no such grounde in Saint Augustine In the fifth obseruation he saith If it were in deede the substance of bread and wine hee would neuer exhort vs to bee so carefull howe to honor a meere creature were it neuer so great a signe I answere we honour not a meere creature when we honour the sacrament for his sake that instituted the same for we honour God and yet the earthly substance of the sacrament is indeed the substance of bread and wine We honor not a meere creature when we honor a magistrat and yet the magistrate in substance is a man In the ninth obseruation he asketh what is a veneration or worshipping
said not If Bristowe will say that none from Paganisme were conuerted to Christianitie by the Nouatians Donatistes or other heretikes I wil see what I haue in store to proue it The conuersion of the Moscouites by the Grecians Bristowe asketh whether it were before their schisme or after and concludeth it was in the time of their emulation and not in time of their schisme I reade the conuersion of the Moscouites to haue ben into the Greekish forme of Christianitie An. Do. 987. Ioachimus Cureas in Mieslao primo about which time the controuersie of the proceeding of the holy Ghost began to arise but long before the Greeke Church refused subiection to the Church and Pope of Rome which if you call but an emulation you ouerthrow the rocke of your owne religion breake off the band of your vnitie which you affirme to coÌ„sist only in subiection to the Romish bishop In the 11. Demaund of Brittanie where I saide the Actes of the Apostles is the best monument to shewe into what faith as well this Island as all other nations were conuerted by the Apostles Bristowe asketh Whether the Actes of the Apostles were written to shewe into what faith all nations were conuerted that were turned by the Apostles Yea verily they were written to shewe that the Apostles preached the same faith vnto the Iewes and Gentiles which they receiued of Christ according to the holie Scriptures and thereof the bâ—oke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practise of the Apostles according to such instruction as thei receiued of Christ. Secondly he asketh is there so much as any mention of the twelue Apostles preaching to any nation of the Gentiles There is mention of the twelue Apostles preaching to the Iewes and of their agreement in doctrine to be preached to the Samaritans and Gentiles although it was neither possible nor needfull nor conuenient that they should all twelue in person goe to euery nation But what faith so euer any one preached to any nation the same did they all preach without difference in euerie nation that they conuerted There is not one of the articles of the Creede necessarie to saluation but it is to be proued by the Actes of the Apostles that they did preach it But Bristowe wil tell vs an other cause why that booke was written No sir saith he that booke was written to shewe onely the beginning of the Church according to the prophets to wit at IerusaleÌ„ among the Iewes and the taking of it from them for their deserts and giuing it to the Gentiles euen from Ierusalem the head of the Iewes to Rome the head of the Gentiles If this were the only purpose of the Euangelist as Bristowe most impudently affirmeth he should haue spared much labour in setting foorth the sermons and summe of the doctrine which the Apostles preached both to the Iewes and Gentiles But let vs heare Bristowe goe forward And there Saint Luke endeth it not caring to tell so much as the fulfilling of that which our Lord had foretold Act. 27. to Saint Paule in whose person this translation was wrought and not in S. Peters for causes too long to be here rendered Thou must stand before the Emperor Because his purpose was no more but to shewe the newe Ierusalem of the Christians and so to leade them to it to knowe what are the particulars that the Apostles taught If this be true all the testimonie and report that he maketh of their doctrine was beside his purpose yea the historie of the gospell which he writ of all things that Iesus beganne to do and teach was out of this purpose And he tooke the wrong way in writing his gospel to Theophilus to teach him the certaintie of those things wherof he had bene instructed as Saint Luke him selfe had receiued of the Apostles them selues whereas according to Bristowes imaginatiue purpose seeing there had ben manie writings of the gospel alreadie he should haue sent him home to the newe Ierusalem of the Christians and so haue left him to it to knowe what are the particulars the Apostles taught But where on gods name learne wee that whore of Babylon that sitteth vpon the seuen hilles Apoc. 17. to be this newe Ierusalem on earth when S. Paul Gal. 4. bringeth all Christians from the earthly Ierusalem vnto the heauenly IerusaleÌ„ which is aboue and is the mother of vs all not to an other Ierusalem on earth and that the mother of all abhominations of the earth Apoc. 17. And howe falleth it out that S. Luke hauing a purpose so long and certainely continued and so necessarie for the Church not in one word commendeth to vs this newe Ierusalem on the seuen hils nor in one word maketh mention of that which only changeth if any thing can chaunge hell into heauen Rome into Ierusalem namely the translation of Peters chaire or his person or the least haire of his head or thred of his garment to Rome But this belike is reserued among the Apocriphal causes as these are why the translation was in the person of S. Paule and not of S. Peter Where I required one of those nations to whome the Apostles preached purgatorie or praier for the dead to be named out of the Actes of the Apostles Bristowe answereth continuing his former speach And so withall you haue one of those nations named and that no common one to wit the Romanes which receiued of the Apostles not only that article you require but all the rest which at this time it hath c. When this is shewed out of the Actes of the Apostles or any other Canonical scripture I am answered Where I require it to be proued that the same Apostle which first conuerted Britanie taught praiers or sacrifice for the deade Bristowe answereth If you require vs to proue it out of the Scripture considering that the Scripture doth not tell of our lands conuersion you declare your selfe to be but a pratler At the least wise you declare that you cannot proue it out of the scriptures But we can proue out of the scriptures euery article that we beleeue to haue bene taught by that Apostle or Apostolike man whosoeuer first preached the saith of Christ in this lande although our landes conuersion be not by name mentioned in scripture Yet seeing the doctrine of euerie one of the Apostles was the same that is expressed in the scriptures we are able to proue that he preached the same which we beleue considering that we beleue al that is written in the holy scriptures As for the confirmation of Eleutherius which Bristowe saith was an accomplishing of that which was begun by the Apostles Romanes if he meane of a supply of doctrine it is false for Christianitie hauing bene in Brittanie planted by the Apostles in the time of Tiberius and continued more then a 100. yeares before Eleutheâ—ius was perfect Christianitie To passe ouer that peâ—ke of troubles in which Bristow placeth me because I do
the body bloud of Christ is made The bread saith Sander cannot take the word which is not directed to it Yes as well as all creatures are sanctified by the word of God spoken by God to men and by praier directed to God by men and not to the creatures that are eaten dronken The same Irenaeus is cited lib. 4. Cap. 34. saying Panis percipiens vocationem dei bread receiuing the calling of God is not now common bread but the eucharistie consisting of two thinges earthly and heauenly If vocation be not here taken for inuocation or calling vpon God as it is most like yet at least it is taken for the vertue of Gods word which it may receiue although the word be directed to men and not to bread But the earthly thing wherof the sacrament consisteth saith Sander is the old forme of breade as though accidents without the subiect and substance of earth be earthly Secondly the heauenly thing is the body of Christ this is true if he ment as Irenaeus meaneth the body of Christ the diuine vertue and efficacy of Christes body sacrificed for our redemption But as he vnderstandeth it for the naturall body of Christ like as it is monstrous to affirme that the form or shape of bread is an erthly matter so is it hereticall and anabaptisticall to say that the naturall body of Christ is an heauenly matter or substance The second authority is Iustinus in Apol. 2. Cibū qui per verbum precationis c. Wee haue learned that the foode which is consecrated by the worde of praier which wee tooke of him to be the fleshe and bloud of Iesus Christ. He yeldeth the wordes of Iustinus who interlaceth this Parenthefis next to the worde Foode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which foode our bloude and flesh by transmutation are nourished which confuteth transubstantiation and carnall eating But to the matter in question This worde of prayer saith Sander can bee none other but This is my bodie as though Christ hath not taught vs to frame our prayers but by that saying But see the conclusion that will followe admitting these wordes This is my bodie to bee wordes of prayer Then are they not wordes of performance for prayer and performance differ as much as promise and performance Againe when Sander saieth they are not wordes of preaching because they are wordes of prayer for preaching is directed principally to the people and prayer onely to GOD. Marke the conclusion If they bee wordes of prayer and wordes of prayer bee directed onely to God then are they not directed to the bread The like may be gathered of that hee saieth that they bee wordes of sacrifice which were Idolatrie to direct to any but to God and therefore chargeth Caluine with horrible Idolatrie for directing them to the people not remembring that it is as great Idolatrie to directe them to the breade if they were wordes of sacrifice But they are directed finallie to GOD saieth hee as though wordes of preaching were not finallie directed to GOD and by the way of sacrificing they appertaine to the breade as though wordes of sacrificing appertaine not to the people for whome the sacrifice is offered as much and more then to the thing that is sacrificed For what is a sacrifice of an Oxe or a Calfe of which hee taketh similitudes but a figuratiue preaching Hath any man so greate leasure to confute such insensible arguments But Hierom ad Euag. tom 2. sayeth that at the praiers of Priestes the bodie and bloud of Christe is made Doubtlesse at none other prayers saieth Sander then wherein they saye with minde of sacrificing ouer breade This is my bodie c. seeing his argument is nothing else but doubtlesse wee may not doubt vppon it A straunge prayer wherein nothing is asked and hee that prayeth speaketh not in his owne person but in the person of another But August saith in Psal. 39. The performance of things promised hath taken away the promising words I wil giue is a word of promise I haue giuen is a word of performance The Euāgelists testifie that Christ hath giuen therfore his words are not wordes of promise I answere The Euangelistes testifie that Christ gaue bread which he brake and gaue vnto his disciples promising the communicating of his body to them that did eat it faithfully in saying this is my body which is broken for you the condition of faithfull receiuing required in all Gods couenantes must needes be included in this although in euery place where mention therof is made it be not expressed From this matter he returneth to the former talke of sacrifice These wordes saith he fulfill the act of sacrifice and therfore they are called of Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worde of prayer or vowe It is false that he saith that Iustine calleth these words This is my body wordes of praier or vow for he saith the food to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that for which thankes is giuen by worde of praier yet Augustine saith Ep. 59. Vouentur c. Al things are vowed which are offered to God specially the oblation of the holy altar And againe Orationes c. We take praiers to be saied when that which is on the Lords table is blessed and sanctified and broken to be distributed This blessing and sanctifiing saith Sander is made by praier that praier is vowing to God of bread and wine let all this be granted what followeth The word of vowing is to say ouer it This is my body That is the matter in controuersie which with Sander is alwaies a good argument but yet remaineth to be proued But now we must see the difference betwen Caluine the old fathers Augustine calleth the Sacrament an oblation Irenaeus li. 4. Ca. 32. witnesseth that Christ hauing taken bread and giuen thankes said This is my body and confessed the chalice to be his bloud and taught a new oblation of the new testament which also he prooueth out of Malachie the Prophet Caluine will haue no working vpon the breade but onely in the mindes of the hearers and neither praier nor vowe nor sacrifice in these wordes Neither hath Sander prooued that in these wordes is either praier vow or sacrifice Neuerthelesse Caluine acknowledgeth the celebration of the supper to be such an oblation as the fathers vnder stoode namely a sacrifice of thankesgiuing and not of attonement for sinnes For thus writeth Irenaeus Noui testamenti docuit oblationem quam ecclesia ab Apostolis accipiens in vniuerso mundo offert deo ei qui alimenta nobis praestat primitias suorum munerum c. He taught the oblation of the newe testament which the Church receiuing from the Apostles offereth to God through out the whole worlde euen to him which giueth foode vnto vs the first fruites of his giftes Here is no oblation of the body and bloud of Christ but thanksgiuing vnto God for his benifites And what the sacrifice foreshewed
will giue to you and not only for you But his death was giuen more properly for vs then to vs. For it was paied to God for our debtes but was not properly giuen to vs for then a sacrifice should be made of Christ to vs and consequently God the father robbed of his glorie What say you Sander Can nothing be said properly to be giuen vs but that which is sacrificed vnto vs So God loued the world that he gaue his onely begotten sonne that euery one which beleeueth in him should not perish but haue life euerlasting Iohn 3. And Esai saith The sonne is giuen to vs. The spirit of God is giuen to vs c. is there no gift but by way of sacrifice are you not ashamed of such senseles shiftes Christ in his death was giuen in sacrifice to his father for vs and his father being reconciled to vs by that sacrifice giueth him to vs and Christ also giueth himselfe for vs because all the fruite of his death and sacrifice is referred to our saluation The fourth reason is that Christ naming breade meate foode Manna c. promiseth an eatable thing which is his flesh in a banket the Iewes vnderstoode his flesh really not erring in vnderstanding but in faith for Christ coÌ„firmeth their vnderstanding with an oth sayth verily verily except ye eat the flesh of the sonne of man c. ergo their sense which reterre the gift onely to his death is not sufficient but it must be meant also of the last supper This argument followeth not for although the names of bread food flesh c. proue that Christes flesh is eatable yet it proueth not that it is eatable only in the supper Secondly that the Iewes erred only in faith it is false for they erred also in vnderstanding taking the eating of Christes flesh to be perfourmed carnally which he ment only spiritually His oth confirmeth not their vnderstaÌ„ding but his owne promise of giuing his flesh for the life of the world which except they did eat spiritually they could haue no life in them But whereas it is obiected that Christ speaketh of that gift which was common to the whole world euen to the Patriarkes Prophets therefore it is a spirituall gift for else Dauid AbrahaÌ„ could not haue partaken it he answereth that Christ doth not pro mise any one meat vnto the whole world but his flesh to be eaten which is giuen for the whole world I reply the words are plaine the bread which I will giue is my flesh which I will giue for the life of the world not only for the Iewes Neither doth Christ in his supper giue a far better meat than he gaue to Moyses Elias for he gaue euen to theÌ„ his flesh bloud to be their spiritual food vnto eternal life witnesse the Apostle to the 1. Cor. 10. that all our fathers did eat drink the same spiritual meat that we do and that their meat drinke was Christ. Concerning that dayly we may eat that bread which Christ promiseth he answereth the Sacrament is left to be our daily supersubstantial bread either because we may receiue it daily if we wil or because it tarieth alwayes with vs by some spirituall effect To this I answere that all men cannot receiue it daily and some men not at all which yet must haue spirituall foode to feede them vnto euerlasting life therefore this breade may be eaten without the Sacrament The last argument that he woulde seeme to answere is this Christ in S. Iohn speaketh of that eating which maketh vs tarie in him him in vs therefore not of Sacramental eating for Christ tarieth not in all that eate him in the Sacrament He answereth the fault is not in the Sacrament but in them that abuse the gift of God to their own hurt As though our Sauiour Christ did speak only of the power of his flesh being eaten not of the effect The flesh of Christ being eaten maketh vs one with him him But Augustine is cited contr Crescon gram lib. 1. Cap. 〈◊〉 Quid de ipso corpore what say we concerning the very body and bloud of our Lorde the only sacrifice for our saluation Although our Lord himselfe saith Except a man doe eate my flesh and drinke my bloud he shall not haue life in him doth not the Apostle teach that the selfe same thing is made hurtfull to them that vse it euill For he saith whosoeuer shall eate the bread and drinke the cuppe of the Lord vnworthily he shall be guilty of the body and bloud of the Lord. But it followeth immediatly in Augustine Eâ—ce quemadmodum obsint diuina sanctamatè vtentibus Cur non eodem modo baptismus See how diuine and holy thinges doe hurte them that vse them amisse Why not baptisme after the same manner These last wordes declare that Augustine saying that the body and bloud of Christ may be hurtfull speaketh of the Sacrament and not of the thing or matter of the Sacrament as in baptisme As he teacheth in exposition of the doctrine of Christ in Saint Iohn The Sacrament of this thing saith he is receiued of som to life of some to destruction but the thing it selfe or matter of the Sacrament which is the body and bloud of Christ is of none receiued to destruction but of all vnto life as many as receiue it By whose whole discourse it is manifest that Augustine vnderstandeth Christ speaking of spirituall eating which may be without the Sacrament and maketh a difference betwene the meat there spoken of which presently was offered to be eaten the Sacrament therof which afterward was instituted Therfore whatsoeuer Sander doth glory of all authority vpon earth concurring to his position there is no authority from heauen to prooue that Christ in the 6. of S. Iohn spake of his supper at all or that his supper may be vnderstood therin otherwise then the Sacrament and seale of that spirituall and heauenly eating drinking of Christes flesh and bloud which of the fathers and of all the faithfull hath bene eaten and drunken vnto eternall life not only in this Sacrament but in other Sacramentes of Gods ordeining and without all Sacramentes by faith and power of Gods spirite CAP. VI. The meate tarying to euerlasting life which Christ promiseth â—o giue is meant of his reall flesh and bloud to be giuen at his last supper Sander by conference of this verse Operamini cibuÌ„ c. labour for the meate or as he translateth iâ— worke the meate that perisheth not c. with that which foloweth where he saith the bread which I will giue c. prooueth that Christe speaketh of his flesh and bloud to be eaten and drunken But that the same is to be giuen only at his last supper which is the onely matter in controuersie he is not able to prooue His first reason is that because Christ saieth his flesh is meate in
saieth hee for all men that by my selfe I may giue life to all and my flesh may bee made a ransome of all For death shall dye by my death and the nature of men shall rise againe together with me You may nowe iudge in what sense Cyrillus writeth and howe farre the sense of Sander is from the meaning of Cyrillus The sixt Booke To the Preface BEcause the adoration of the Sacrament doeth most of all conuince the reall presence Sander pretendeth that he hath appointed this booke seuerally to proue that poynt whereas in deede hee laboureth for the most part to prooue the adoration by the presence which is a beggerlie crauing of the principle or that which is in question CAP. I. The adoration of Christes bodie is prooued out of the Pâ—phâ— Da 〈…〉 id in the 21. Psalme The adoration of Christes bodie is no question betweene vs but whether the sacrament is to be adored that thereby the reall presence might be proued The place of the Psalme 22. after the Hebrewes is this verse 26. I will paye my vowes before them that feare him The poore or meeke shall eate and be satisfied they shall praise the Lord seeking him your soule shall liue for euer All the ends of the earth shall remember and be conuerted vnto the Lord. And all the families of the Gentiles shall bow themselues before thee Because the kingdome is the Lordes and he hath dominion among the Gentiles All that be fat on the earth shal eate and bow downe themselues before him they shall all fal downe which descend into the duste In this prophetical Psalme Christ proseth three things that the faithfull shall bee sedde and nourished by him that they shall praise God and that they shall haue eternall life But for as much as Christ nourisheth the faithfull otherwise then by the sacramâ—t it is great violence to draw this prophecie only or chiefly to the sacrament as Sander doth As for adoration of the sacrament heere is no colour for it Christ promiseth plainely that such as he hath redeemed shall praise Iehoua shall worship him fall downe before him but of worshipping the meate whereof they eate and are satisfied there is no mention in the worlde I passe ouer his fantasticall application of the words of the Psalme and meddle onely with that which is pertinent to the question But the kingdome of God requireth an inuisible presence saieth Sander concerning the person of the king But yet visible concerning the formes of bread wine to the end his mebers may know where to worship him And must wee haue the visible formes of bread and wine that we may know where to worship him Why doe wee not knowe that he is ascended into heauen and sitteth on the right hand of God the father shall wee not worship him sitting at the right hande of god in heauen S. Paul willeth vs to seek those things that are aboue where Christ is and not those things that are on earth because Christ is in heauen Col. 3. But that this interpretation of the Psalme to be meant of the sacrament is not of Sanders inuention we must heare the iudgement of the elder writers And first he beginneth with Hierome in Psal. 21. Vota Christi The vowes of Christ are his natiuitie and passion the vowes of the church are good workes or els I will offer the mysterie of my bodie and bloud with them who celebrate those things in his feare Although this writer referre the text partlie to the mysterie of the bodie and bloud of Christ in the Sacrament yet hath he no worde of adoration of the Sacrament but reserreth it altogether to God and Christ beside that his exposition farre differeth from Sanders explication The like sayings he alleageth out of Augustine Cassiodorus Beda Euthymius all which affirm this prophesie of eating to perteine to eating the body of Christ in the Sacrament although not onely to it But what say they to adoration of the Sacrament Forsooth saith Sander manducauerunt adorauerunt are both referred to one thing they haue eaten the Sacrament therfore they haue adored the Sacrament I deny the maior the text is plaine that they haue adored bowed and fallen downe to God not to that which they haue eaten If I say Sander hath eaten giuen thanks do I mean that he hath giuen thanks to his meate or to him that gaue him meate This is a miserable argument But S. Augustine doth fortifie it For he saith vpon that Psalm Euen the rich of the earth haue eaten the body of the lowlines of their Lord neither are they so filled as yâ— poore euen vnto imitation sed tamen adorauerunt but yet they haue adored I heare that they haue worshipped but I heare not that they haue worshipped or adored the SacrameÌ„t And if you say they haue worshipped or adored the bodie of their Lords humilitie how proue you that they worshipped the same really present in the SacrameÌ„t Or that the Sacrament may be called the bodie of the lords humilitie If this wil not serue Augustine is more plaine in Ep. 120. ad Honoraâ—â—m ca. 27. Suprà dictum est c. It was 〈◊〉 before the poore shal eat be filled But here it is said all the rich of the earth haue eaten haue adored For they also are brought to the table of Christ. And they take of his bodie bloud But they adore only be not filled also because they follow not For although they eat Christ the poore man yet they disdaine to be poore And againe because God hath raised him from the dead hath giuen him a name which is aboue euery name that in the name of Iesus euerie knee shold be bowed of things heauenly earthly vnder the earth They also moued with the fame of his highnes with the glorie of his name which glorie is spred round about in the Church they come themselues to the table they eate adore but yet they are not filled because they do not huÌ„ger thirst af ter righteousnes Al this while I heare adoring of Christ but not of the Sacrament nor of the bodie of Christ really present in the Sacrament I would haue al men that eat the Sacrament not only to eat but also adore giue thanks not to the Sacrament but to him that spiritually feedeth vs by the Sacrament But â—eda expoundeth the adoring thus Adorabunt quia cum quadam exteriori veneratione accedent They shall adore because they shall come with a certein outward reuerence or worshiping Although Beda liued in a corrupt time yet the Sacrament in his time was not worshipped Therfore he speaketh of a certeine outward reuerence that men vsed in comming to the lords table which is vsed of all them that worship not the Sacrament For if Beda had meant as Sander woulde haue him he should not haue said a certeine externall worshipping but with all honor worship both