Of the excellencie gretnes of this Sacrament se what he saith As ofte as ye shall do this so ofte shal ye make a remembrance of me vntil I come Therfore we hauing in mind his most glorious passion resurrection from hel his ascentioÌ„ to heaueÌ„ we do offer vnto this spotles sacrifice reasonable host bloudlesse offering this holy bread and Cuppe of lyfe euerlastyng We bothe aske and pray the that thou woldest take this oblation into thy high alter by the handes of thy holy Angelles as thou haste vouchesafe to receaue the rewardes of thy Iust seruante Abell and the sacrifice of our patriarke Abraham and that which the high preist Melchisedech hathe offered vnto the. Therfore how oft soeuer thou dost receaue what saith the Apostel to ye. Howe ofte so euer we do take we do show the Lordes death If we showe deathe we showe remission of synnes Remission of synnes howe ofter so euer bloude is shed it is shed in remission of synnes I muste alwaye take it that my synnes maye be remytted I that alwaye do synne muste alwaye haue a medison De Sacramentis li. 6. Cap. 1 For as our Lorde Iesu Christ is the true sonne of God not as men by grace but as a sonne of the substaunce of his father So is it the veray fleshe as he sayde and the veray bloude whiche we drinke But perauenture ye may saye how veray fleshe I that se the similitude se not the truthe of the bloude Fyrst I tolde you of the worde of Christ which worketh that it is able to chaunge and conuert kyndes of nature institute Farthermore whan his disciples dyd not take the worde of Christ but hearinge that he wolde gyue them his fleshe to eate and his bloude to drynke they went backe yet Peter onely sayde thou hast the wordes of lyfe and shal I go from the Therfore least that mo shoulde saye so as ther were a certayne fear of bloud but that the grace of the redemer might abyde styll therfore in a similitude thou takest the sacrameÌ„t but yet thou gettest the grace and vertue of the true nature In his firste prayer at masse I O Lorde remeÌ„bringe thy passion do come vnto thyne alter all though I be a synner that I may offer to the that sacrifice which thou dydest ordayne and commaunde to be offered for our saluation in remembraunce of the. Aduersus uigilantium I reproue all opinions agaynste the churche openly condempne theÌ„ Amb. de fide ab Garcianum Away with Argumentes where fayth is sought Thomas had a greate cause to maruel when he saw Christes body brought into the house with oute hurte through the gates closed whiche coulde not be passed through with mennes bodyes Saynt Ambrose in his boke De spiritu sancto lib iii. Cap. xii It is therfore no meane question and therfore we should the more diligently consyder what is the fotestole For we reade in a nother place heauen is my throne and the earthe the fotestole of my fete But yet the earth is not to be worshipped of vs because it is a creatur of God And yet let vs se though lest the Prophete name the earth to be worshypped which our Lord Iesus toke in the takinge of fleshe So theÌ„ by the fotestole let the earth be vnderstand then by the earth the flesh of Christ which we do now worship also in the misteries and which the Apostelles as we haue before sayd worshiped in our lord Iesu for christ is not deuided but one S. Augustyne Fo. xxxviii Here begynneth the sayinge of Saynt Augustyne priore contione Psal 33. Cum fugerit Dauid Saul persecutorem iniquiens ait Christ was borne in his own haÌ„des CHrist was borne in his owne handes Howe can that be in man Who can vnderstand for who is borne in his owne handes A man may be borne in other mens handes no manne is borne in his owne handes Howe it may be vnderstande in Dauid after the letter I fynde not in Chryste we fynde Christ truely was borne in his owne handes when he geuing his bodye sayth This is my body That body verely was borne in his owne handes Contra literas Petiliani Lib. ii It is another passeouer that the Iewes do celebrate with a shepe an other that we celebrate in the bodye and bloude of our Lorde Christe in Sacramentes fewe in nombre moost excellent in signification hath bounde together a felowshyppe of newe people As baptysme is consecrate in the name of the Trinitie Ad Ianuarium Epi. 118. and the communicatynge of the bodye and bloude of hym And if anye other thynge be commended therin Scriptures canonicall it doth playnely appeare what tyme the Apostels toke fyrst the bodye and bloude of oure lorde that they dyd not take it fastynge is it therfore to accuse maliciously the vniuersall churche that it is alway receaued of the fastynge For that cause it pleased the holye gost that in the honour of so great a sacrament that the bodye of our Lorde shoulde firste enter into the Christian mouth before other meates Therfore thoroughout all the worlde this maner is obserued Let vs heare oure Lorde not speaking of the sacrament of baptysme De peccatorum merites et remissionem but of the sacrament of his holy table Except ye eate my fleshe drynke my bloude ye shall not haue lyfe in you What do we seke more What can they aunswer to this excepte with stubbornes they do bend their brawling synowes contrary to the cleare trueth Was not the Lorde ones offered in hym selfe and yet in the Sacrament not onely by al the solempnities of Easter but euery daye to the people is offered Nor he doth not lye Omni die populus immolatur which beynge demaunded dyd aunswer him to be offered For if the Sacrament had not a certaine similitude of those thynges whereof they be Sacramentes they shulde not be Sacramentes at all Therfore they be called sacramentes because one thing is seene in them another thinge vnderstanded That which is sene hath a bodelye forme Epistola ad bonifacium that whiche is vnderstande hath a spirituall frute He that taketh the mysterye of an vnitie and kepeth not the bonde of peace he taketh not the bonde of mistery for hym selfe but a wytnesse agaynst hym self I remember my sayinge when I dydde treat of Sacramentes I told you that after the words of Christ that whiche is offered is called breade but when the wordes of Christe is spoken then it is not called bread Ante consecrationeÌ„ pa. drÌ„ post consecrationem corpus appellatur but it is called the bodye Therefore in the Lordes prayer we pray Oure breade but as it is sayde in greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstancial not that whiche goeth into the bodye but that of eternall lyfe which vpholdeth the substaunce of our soule Quâ—tidie Take dailye that maye dailye profite the. So lyue that
any farther circumstaunce of wordes commende and leaue this small worke to the diligent reading and folowinge of all true Christen people And with moost harty prayer beseche almightye God longe yeares to prosper and continewe the prosperouse estate of youre hyghnesse to th ende that by youre good helpe and meanes the deuoute people of this youre realme maye receaue this whiche is Gods procedynges and your graces gentle embracinges to theyr continuall helth and comforte both of body and soule to the wyll of GOD thorowe Iesus Christ oure Lorde To whom with the father and the sonne and the holye goost be all laude honor and glory both in heauen and earth for euer and euer Amen ¶ Anacletus byshop and Martyr in his firste Epistle written to all congregations GOd sacrificers his diuine mynisters ought not in any wise to be troubled but to be mayntayned vpholden and supported of euery mā Goddes sacrificers trewly while they execute that office ought not alone to be withoute wytnes of trew and iust performance of their deutie But being occupyed in this holy action to haue assistens coadiutors and hearers To the intent they maye be proued and tryed to haue perfectly sacrificed for the auctorite of the deuyne lawes approueth this Deut. xii in these words Se thou offer not thy sacrifice to thy lorde god promyscually in euerye place but in that place whiche the Lorde hathe chosen A Byshoppe sacrynge at the aulter let hym haue witnesse with hym as I haue sayde before yea and more then any other preist For as he sitteth on the higher pynacle of honor so it is behouable at his mynistrynge that there be present greater nombre of recordes vpon more solempne dayes A Bishop shoulde haue seuen fyue or thre Deacons at the least whiche be called his eyes with subdeacons and other ministers who clothed in holy apparelmentes before and behynde with preistes on euerye syde dyrectly of the right agaynst the lefte Contrite in harte and humble in spryt Standing also with vpright faces to the heauenwardes shall kepe hym frome all violence and vylanye And be prest with consent and saruice to further the sacrifice The sacringe fynysshed let them all communicate whiche be entred within the bondes of the churche degrees For such was bothe the Apostells origynall ordinaunce as is the Churche custome And in his seconde Epystle of ordinacyon of Archebyshoppes The accusacion of byshoppes and prests agaynst the which matter you haue consulted with vs ought not to be effecteous but at their handes who be fytte good and vertuous men voyde frome affections crymes and suspicyons For the lord will not the holy handelers of hys bodye to be dyffamed of vnworthy persones nor he hath geuen leue to bakbyte any of them For he him selfe with his owne bodely handes whipped the vnpreistly preists out of the churche Saynte Clement martyr the thirde from Peter CLement byshoppe in his fyrst booke of reknowlegementes to Iames the Lordes brother bryngeth in S. Peter thus speakinge In conclusiō I warned them that before we went forwardes to preache among al people the trew knowlege of god the Father that they shoulde be reconcylyd frome synne to God receauinge his sonne For other wayes is ther none to saluacyon or of declaringe oure good estate but by the grace graunted and inspyred by the holy goste They dyd hast to be washed in the baptisme of the thre folde inuocation but they dyd take the body of our Lorde Iesus Christ who onely ought to be beleued enest the things he hath taught And in his second Epystle to Iames the Lordes brother entyteled de sacris uasis uestibus Byshop Clement to his derely beloued Iames Byshop of Ierusalem Forasmoche as we haue so receaued and be so taught by saynt Peter the Father of all Apostels who toke the keyes of heauen how we shoulde vse the sacraments and what we sholde iudge and defende of them which are executed in the holy places it is semyng that I instructe you of the ordre of the same The sacraments of the diuine secrets are commytted to thre degrees that is to saye a prest a deacon and a subdeacon who with feare and trymblyng of god ought to gather or kepe together the fragments of the Lordes bodye Least any corrupcion be founde or stycke in the place wher the hoosts ought to be kept leste when it is negligently layde vp the body of oure Lorde shoulde be moche indamaged For the cōmunion of the body of our Lorde Iesus Christ yf it be neglygently delte and the preast do not regarde the admonyshments of lower offycers let hym be stryken with some greuous sequestracion and humbled or ponyshed with a plage Certes let so greate and large sacrifice be offered in the alter in quantytie as be suffycient for the rated nombre of people yf there be any surpluse remayninge after the dystrybucyon let thē not be reserued vntyll the next mornyng But lowly and dreadefully let the clerkes receaue them And they which do consume the residue of the Lordes bodye being lefte in the place of reseruacion let them not by and by go to gether to assaye or fyl them selues with commō meates lest they entermyngle other victuall to the holy porcyon which ought fyrst by degestyon to be conuayde into the innermost and entier parts Therfore if they take repast of the Lordes bodye let the ministers which haue so done in the morowe earely fast vntyl the syxe houre And yf they haue eaten the Lordes porcyon at the thyrde or fourth houre let them abstayne frō meate tyll nyght thus by secrete sanctyfycation the euerlastynge sacramentes are to be kept And it to loweth for the busines of the Lord ought not to be slackly accomplysshed Agayne and agayne we demaunde and commaunde of the fragmentes remanents of the body of our Lord the Chalice ordeyned for the vessel of our Lordes bloud let it be warely and dilygētly prepared by the mynister lest it scars clene washed by the deacon maye turne hym to trespas in offeringe Thus with al honestye such thinges as we haue before spoken of must be fulfilled And in the thyrd Epistle to the same entent of the office of preistes and clerks Therfore it is behouable to vs here ronnnig the rayce of this shorte lyfe in this vayle of mysery to perceaue acknowlege and wholy to confyrme vs to the will of almighty God where we ought what place is appoynted for the celebraciō of his sacrifices For it is not lawfull to do masse or any sacrifyce in any place but in ordynary places commaunded and alowed by youre owne byshoppe And consecrated by the cheif ecclesiasticall power in our dyoces For otherwise these holy things or deuties be not to be admynistred in the holy scripture both the new tholde testamente instructynge vs. This assertyon the Apostles haue receaued and lerned of our Lorde And this haue they delyuered taught vs. And these thinges we teache I ioyne
to be farre away and calleth Angelles to vs And the Lorde of Angels for where they se the Lordes bloud deuils fly away and angelles come to this bloudeshed wassheth all the worlde More saynges of Chrisostom in his Homily .xxiiii. 1. Cor. x. The thinge that is in the chalice is that which ranne oute of Christes syde we are partakers of it Liber iiii cap. iii. de dignitate sacerdotali O Greate good will of God towardes vs O myracle he that syttethe vpon the right hande of his father in heauen aboue is contayned in mennes handes in the tyme of sacrifice Homili XVii Episcopi ad heb ix ca. There is one bodye of Christ dayly offered in sacrifice and one Christ in euerye place where the Sacrament is which is here in this place full and there in that place also full or hole Homil. ad Antiochenum populum Helias the Prophete ascending vp left his mantell vnto his disciples but the sonne of God ascendynge vp into heauen lefte vnto vs his owne fleshe As for Helyas leauinge his mantell vnto his disciple left it from him selfe but our sauioure Christ hath both left his fleshe with vs and also taken it with hym selfe in his Ascencion Homil xlv super Iohannem It is not man that maketh our Lordes bodye and bloude of those thinges set forth vpon the table to be consecrated but it is Christe that was crucified for vs The wordes are pronounced of the preist and these thynges breade and wyne are consecrated by Goddes power and grace for he sayde This is my body By these wordes the breade and wyne are consecrated If a man loke in howe muche he is bounde to flesh and bloud To. li 6 〈◊〉 alogoruâ— Cap. 5. to be able to be made nigh to the blessed simple nature then diligentlye should he vnderstand that it were mete to honor preists by the grace of the holy gost Sacerdotes honorandi for by them these misteries be fulfilled other no lesse then these beinge so greate either because of our helth or els because of dignitie For they the inhabit erth and be conuersauÌ„t in it hath deserued to dispence heuenly thinges Potestatem ligandi et soluendi dedit hâ—meÌ„nibus non Angelis nec archâ— angelis they haue receaued power whiche god nether gaue to Aungels nor Archaungels nor it was not sayde to theÌ„ what things soeuer ye bind on earth they shal be houÌ„de also in heuen and what thinges so euer ye loose they shal be loosed The prynces of the world hath also a certayn power of byndinge but which is only laufull in bodyes Que sacer dotes aguÌ„t in terris Christus confirmat in celis but this boÌ„de which is commyt to preistes it goyth to the soule passeth to heuen That those thinges that preistes do beneth God dothe also confirme in heauen and corroborateth the sentence for it is no other thinge to be called but woodnes to contempne that misterye Sine sacramento Eucharistie nulla salus nec promissa red duntur with oute which neither is helthe geueÌ„ vs nor those good things that be promysed shoulde be geuen for none shal be able to go into the kingdome of heauen but those that be borne agayne of water and of the spirite And he that eateth not the fleshe of oure LORDE and drynketh not his bloude shall not haue lyfe euerlastynge which be made with no other handes then with the holy handes of the prest Solue sacerdos coÌ„secrat nor can haue the rewarde of promyses nor escape the fyer of hell but by the office of these things These be they that bring vs forth in a spirituall generation and execute them by the generation of baptim by them we be clothed with Christ and by them we be ioyned to the sonne of God by them we be also made members of that blessed head ¶ Saynt Ambrose was within .cclxxx. after Christ in his .iiii. boke of sacramentes the .xiiii. cap. WHo is the author of the sacramentes but our Lorde Iesus these sacrameÌ„tes came froÌ„ heauen for all counsell is frome heauen but verely greate Godly is the myracle that God rayned from heauen to the people Angelles foode Exod. 16. And the people labored not and yet did eate Thou perauenture sayest my bread is had coÌ„meÌ„ly in vse but this bread is bread before the sacramentall wordes but after consecration hathe approched of bread is made the flesh of Christ Let vs therfore fortefye and approue this how it which is breade can be the body of Christ by consecration Of what wordes than and of whose sayinges consisteth the consecration euen of our Lord Iesu for by al other thinges which are spoken prayse is offered to God and prayer supplication is made for the people for the kynge for other thinges But whaÌ„ it is come to passe that the sacrameÌ„t worthy to be honoured must be coÌ„secrated now the preist vseth not his owne worde but the wordes of Christe Therfore the worde of Christ doth make or consecrate this sacrameÌ„t Whiche word of Christ it truly by the whiche al thinges are made The Lorde commaunded and heauen was made The Lord commauÌ„ded and the earth was made The lord commaunded the seas was made The Lord coÌ„maunded euery creature was begotten borne Seest thou than how mighty in working the word of God is therfore if so great power strength vertu be in the word of our lorde Iesu the thinges whiche were not began to be howe muche more is it able to worke that the things were might be chaunged into another thing heaueÌ„ was not the sea was not Psa 14 â–ª the earthe was not But here the prophet Dauid speaking of god he spake the word the thinges were made he commaunded and the thinges was created Than let me answer it was not the body of christ before the consecration but after the consecration I say vnto the that now it is the body of Christe He spake the word and it was done he commaunded and it was created Thou thy selfe was but thou was an olde creature After that thou was dedicated to God baptisyd thou began to be a new creature Wylt thou knowe how new a creature thou arte Euery man saith Saynt Paule is by Christ anew creature here therfore 2. Cor. 5. lo the worde of Christe hathe bene wonte to chaunge euery creature and chaungeth whan it will the customes and ordinauÌ„ces of nature Thou requirest how Harken And fyrst of all let vs take example of Christes generation The custome is that man can not be generate but of man and woman and wedlocke company but bycause it was our Lordes pleasure who choose this Sacrament Christ was borne of the holy ghost and of a vyrgyn that is to saye the mediatoure of God and men Christe Iesus verye man Than thou seest that against the custome and order of nature a man was borne of a
if one dyed for all that they euen whiche lyue nowe lyue not to them selues but to hym that dyed for them and rose agayne Souche affecte and faith therfore shoulde he prepare in his mynde whiche dothe participate of the breade and cup. If there be greate threatenynges put for them in the olde lawe that rashely go to those holy thinges whiche be of men sanctifyed What is to be sayde on hym whiche vnto souche so greate a misterye that is to saye of the body bloude of our Lorde is folyshly rashe For the greater that any thinge is then they in the temple after the Lordes voyce so moche the more greuouse and terrible it is to hym that is constitute in the vnclennes of the soule rashely to touch the body of Christ the Apostle sayinge he that eateth and drinketh vnwoorthely shal be gyltye of the body bloude of our Lorde yea a more vehement and more terrible iudgement expressynge by repeticion Let man proue hym selfe If a man onely beinge constitute in vnclennes haue so terrible iudgement how moche more he whiche when he is in synne presumeth to attayne to our Lordes bodye dothe get to hym selfe iudgement Therfore let vs make cleane our selues frome all filthynes and so let vs come to the holy thinges that we escape the iudgemente of them that put our Lord to death Gycrilius super Ioh. lib. iiii cap. xiii WHen the Capharnytes whiche perceaued the power of godly vertues of our Sauiour by miracle of tokens shoulde gladely receaue his sermon and yf any thinge semyd harde they humblye shoulde haue desyered the solucion of them To ask this questioÌ„ how is a Iues word but they allway do contrary sayinge how can he geue vs his fleshe they cryed together of God with greate wyckednesse nor it came to their myndes that nothinge is impossible with God For when they were carnall as Paule saithe they coulde not vnderstaÌ„d spirituall thinges But let vs I beseche you take a ensample at the synnes of others and puttinge sure faith to mysteryes euer in so high thinges this worde how Let vs eyther thinke or pronounce for this is a Iewes worde and the cause of extreme torment Therfore Nicodemus when he sayde how can this thinge be done he harde worthely Arte thou a master in Israel and knowest not these thinges Therfore we being taught by the faute of other when God worketh let vs not aske how But let vs graunte to hym onely the waye of knoweleage of his owne worke For as thoughe none knew what god is after nature yet by faith he iustified when he beleueth hym to geue rewardes to them that seke hym So though he knew not the maner of his workes when yet by fayth he doubteth not hym to be able to do all thinges he getteth rewardes of this goodnes not to be contempned For our Lorde by Esaye represseth vs sayinge My counsayles be not as yours nor my wayes as yours As the heauens be exalted from the earth so be my wayes exalted from youre wayes and my thoughtes from your thoughtes Be not they worthy greate tormentes which do so contempne God the maker of all thinges that they dare in his workes saye howe whom Scripture hath taught that he is able to do all thinges O thou Iewe howe cryest thou also now this is folishnesse I also gladly folowyng wyll aske the how dyddest thou go out of Egypt How was Moses rodde turned into a serpent How dydde waters goo into the nature of bloude Howe dyd oure fathers escape through the myddes of the seas as by dry lande Howe dydde welles of water fly out of a stone Howe stode Iordane How by onely crye dyd stronge Hierico fall There be innumerable thinges Quomodo euertiâ— totam dei scripturaÌ„ eius opera deâ— struit in the whiche yf they aske howe thou must nedes turne all scripture wherfore it dyd rather behoue you to beleue Christ and yf any harde thinge be sene vnto you to aske of hym mekely then lyke dronkards to crye out how can he geue vs his fleshe In the same boke Cap. xiiii It behoueth fyrst to stablysh the rootes of fayth in thy mynde and then to enquire these thinges that be for man to be enquired for to teacheth Esayas Except ye beleue ye shall not vnderstand But they afore they dyd beleue dyd importunately aske and for that cause our Lorde howe it myghte be done dyd not disclose But vnto his disciples beleuinge he gaue the fragmentes of breade sayinge Take and eate this is my bodye and of the cuppe Drinke ye of this all this is the cup of my bloude Thou doest perceaue that vnto them enquyringe withoute fayth he dyd not shewe the maner of the mistery Christus misterium exposuâ—t credentibus non infidelibus But to them that beleued and not askinge howe he dydde expounde Lette them here this whiche wyll not yet by reason of pryde receaue Christes fayth Excepte ye eate the flesh of the sonne of man and drinke his bloude ye shall not haue lyfe in you For thei cannot with sanctifienge of a blessed lyfe be parteners of fayth whiche by mysticall blessynge hathe not receaued Iesu Christe For he is lyfe after nature whiche is gotten afore of maÌ„ But no lesse doth his bodye quicken For it is ioyned vnspeakeably to the sonne of GOD of whome all thinges be quickened Therefore it is called his bodye and is one with him For after the incarnation it is one and abydeth one without deuision at all But onelye that the worde of the father The word of the father and the teÌ„ple taken of the virgin be not in natur one thiÌ„g and the temple taken of the vyrgin be not in nature one thynge For man taken is not of the same substaunce with the worde of GOD yet one with it in a communication ineffable Howe than the flesshe of oure Sauioure to the worde of God whiche is naturallye lyfe beinge ioyned is made lyuely when we eate it then haue we lyfe Not onely to the worde alway but also touchinge often tymes Our Lord Iesus dyd rayse deade men as we reade Luke .vii. that he myghte shewe his bodye also to be able to geue lyfe that if by his onely touchinge corrupt thinges were made hoole agayne how shal not we liue whiche both taste and eate that fleshe for he wyll alwaye reforme to his immortalitie the parteners of hym Desyre not thou Iewe to ask how Nor desyre not thou Iew to aske howe but remember though water be naturally colde yet by the comminge to of fyre forgettynge his coldenes it doth scalde This same way also we thoughe our nature be corruptible yet by partakinge of lyfe beinge called from our wyckednes to the proper tye of it we be fashyoned agayne to lyfe He that eateth Christes fleshe hath lyfe euerlastynge For the fleshe hath the worde of God that is lyfe eternall naturallye Therefore he sayth I wyll rayse hym
fleshe Super Marc. cap. xiiii Whan Chrâ—st had blessed he brake the breade and that do we also puttinge therto prayers saynge This is my body This that I do geue and you now take For the breade is not only a figure of our Lordes bodye but it is turned into our Lordes body For he sayth the bread that I wyll geue is my fleshe He sayd not it is a figure of my flesh but it is my fleshe And howe saith he Cur earo non uidetur is not fleshe sene Oh man for oure infirmitie this is done For breade and wyne be of those thinges wherewith we be accustomed withall Them we do not abhorre but bloude and fleshe set forth we beholdynge coulde not beare but shoulde abhorre Therfore the mercifull God condescending to oure infirmitie Transelementatio doth kepe the forme or kynde of breade and wyne and into the vertu of fleshe and bloude he chaungeth them Super Iohannem Cap. vi Take that the breade that is eaten of vs in misteries is not onely a certayne figuringe of our lordes fleshe but the very flesh For it is transformed by secrete wordes That breade by a misticall blessing and comming of the holy goste Transformatio is chaunged into the body and bloud of Christ And how sayest thou the fleshe appeareth not to vs but breade that we shulde not abborre the eatinge of it For if flesh shuld haue appeared we shoulde haue ben vnsemelye mynded agaynste the communion but now our lord condescendinge to our infirmitie appeareth to vs in suche misticall meat as we haue ben accustomed to The Iewes when they harde of the eatinge of his fleshe dydde misbeleue and therfore they spake a word of infidelitie that is How For when the thoughtes of mysbeleiffe entered into the harte then entered also how Wherefore he wyllynge to shew that it is not impossible but very necessary and that lyfe can none otherwyse be had except ye eate my fleshe ¶ Leo in his .xl. Epistle LEt those phantastical Christians tell me what body Iesus brought into the sight of his disciples the gates beynge shut ¶ Anselmne Byshoppe of Canterbury almost fyue hundred yeares paste sayeth vppon these wordes This is my body It appeareth vnto the vtter senses of man to be but breade But know ye by the sences of the mynde bycause saith Christ this is my body none other but that same in substaunce which shal be geuen to death vpon the crosse and crucified for you Oure Lordes body is consecrated with the signe of the Crosse the fount of baptisme is hallowed and also preistes are made by the same signe Aug. in psal xxxiii Haymo Homil passione Christi Math. li. The breade is chaunged into our Lordes fleshe and the wyne into his bloude not by a fygure nor by a shadowe but by the veritie ¶ Damascen in his .iiii. boke of the ryght catholyke faith The .iiii. Chapter Doest thou aske of me howe breade is made Christes body and wine and water his bloud I aunswer vnto the that the holy goost worketh these things aboue mans vnderstandynge but the breade and wyne are turned The bodye is ioyned vnto the deitye whiche body is of the virgin not that the bodye taken of the virgin commyth downe frome heauen but that the breade it selfe and wyne are chaunged into the bodye and bloude of God The bread wyne water through inuocation and the coÌ„mynge of the holy goste vnto them are aboue nature chaunged into Christes bodye and bloude and they are not two bodyes but one and the same bodye The breade and wyne be not a figure onely of Christes bodye and bloude God forbyd but the bodye and Bloude of Christ Dost thou se breade dost thou se wyne do they auoyde beneth as other meates do God forbyd Thinke not so for as wax if it be put once into the fyer no substaunce remayneth nothinge is lefte so here also thinke thou that the misteryes be consumed by the substaunce of the bodye Damasen lib. iiii ca. xiiii For as moch as our Lord is the spirituall Adam it hath be semed mannes natiuite to be spirituall And also his meate natiuite is geuen to vs by water and the sprite through holy baptizme I saye and the meate breade of lyfe Our Lorde Iesus Christ whiche came doune from heauen For he was aboute to suffer for vs voluntarye deathe in the nyght whiche he offred his owne selfe He dyd dispose a new testament to his disciples and Apostelles by theÌ„ to all others beleuing in hym In the parlor of the holy and gloriouse Syon eatinge the olde passouer with his disciples fulfillinge the olde testament He washed his Disciples fete gyuinge them a token of holy baptisme Afterwarde breakinge breade he gaue to them saying Take eate this is my bodye whiche for you shal be broken in remâ—ssion of synnes In like maner takyng the cupe of wyne and water gaue to them sayeng Drynke of this all This is my bloude of the newe Testament whiche shal be shed for you in remission of synnes Do ye this â—n remembraunce of me For how often so euer ye shall eate this breade and drinke this cuppe ye shall shewe the death of our Lord and confesse his resurrection vntil he come If the worde of God be a lyuynge thinge and of efficacite And all thinges that our Lorde woulde he dyd If he sayde let the lyght be made and it was made Be the fyrmamente made and it was made If by the worde of God the heauens were made and with the sprite of his mouth euery vertue of them If heauen and earth water fyer and ayer and al the ornament of them by the worde of our lorde be made perfight man him self an expressed beast Vis uerbi dei continuo manet If god hym selfe a wylling worde be made man and of the most pure and vndefiled bloude of the holy vyrgyn and in him selfe without seed haue susteyned fleshe Can not he make breade his bodye and wyne and water his bloude Argumentum a minori He sayde in the begynninge let the earth brynge forth grene grasse and euen vntyll nowe after rayne it bringeth forth fruites beinge helped and strengthed with Goddes worde For god sayde This is my body and this is my bloude Hoc SacramentuÌ„ tuÌ„ continuo fiet denec ueniat and this do in remembraunce of me And by the almyghty precepte of God vntyll he shall come it is done for as all thinges that God dyd the holy goost workinge he dydde And so nowe by the operation of the holy gooste these he doth aboue nature whiche nothinge but onely fayth can take Howe shall this be done to me saith the holy vyrgin for I knowe not manne The Aungell aunswered The holye gooste shall come vpon the and the vertue of the highest shall ouershadowe the. And nowe asketh thou Quomodo howe is breade made the body of Christ wyne and water
the bloude of Christ Euen to this I aunswere the The holy gooste shadoweth euen these workes aboue speache and vnderstandinge For the bread and wyne be chaunged for GOD knowynge mans infirmitie doth tourne awaye Transmutatio and not beare many thinges that be not commen in vse Therfore he doth by his acustomed coÌ„desceÌ„ding vse those thinges whiche be aboue nature Aquaeo unctio gratiae â—ritus seâ—ctis regeneratio by thinges accustomed to nature And as in baptisme because it is a custome to men to be wasshed and anoynted with oyle be ioyned to the oyle and water the grace of the holy goste and made it a lauer of regeneration after the same maner because it is the maner to men Fâ—cit â— neÌ„ corpi suum to eate bread and drink wine he ioyned to these same his godhead and made them his body and his bloud that be accustomed thinges and whiche are aboue nature That we maye be placed in those thinges that be aboue nature For the bodye after the trueth is coyioyned to the godheade that of the holy virgin is the bodye not that the bodye ye takinge came downe from heauen but that the breade and wyne is chaunged into the bodye and bloude of God And if thou doste require the maner how it is done Let it be ynowgh for the to hear that it is done by the holy goste Euen as of the holy virgin mother of God with hym selfe and in hym selfe the Lord susteyned fleshe and nothing else knowe we but that the worde is trew pytthy and allmighty But the maner is vnspeakeable and vnserchable nor it is not redy that to be tolde how naturally by eatinge of breade and wyne and water by drynkinge into the bloude of the eater and drinker shoulde be chaunged and made a nother body besydes that that it was of hym Euen so the breade of settinge forthe and wyne and water by inuocation and commynge of the holy gost supernaturally is chauÌ„ged into the bodye and bloude of Christ they be not two but one Therfore it is done to them that take it in faith worthely in remission of synnes and eternall lyfe and for the kepynge of the soule and the bodye But to them that in mysbeleue vnworthely do take they take it to ponyshment and payne Morcebristi Euen as Christes deathe to the beleuers is made lyfe and incorruptibilite into the fruction of eternall blessednes But to the infideles and murderars of Christ to torment an euerlastyng payne The breade and wyne is not a figure of the bodye and bloude of Christ God forbyd Non est fygura but it is the body of our Lorde deifyed The same Lorde saying this is my bodye not a figure of my bodye but my bodye and not a figure of my bloude but my bloude And therefore this be saide to the Iewes Excepte ye eate the flesh of the sonne of man and drinke his bloude ye shall not haue lyfe eternall My fleshe verely is meate and my bloude verely is drynke and afterwarde he saithe he that eateth me shall lyue for me Therfore with all fear pure conscience and vndoutynge fayth let vs come and let it allwaye be to vs as we beleue not doutyng and let vs worshyppe hym with all clennes of mynde and bodye Let vs come to hym with brynnynge desyre Manus in moduÌ„ crucis formaÌ„tes formyng our haÌ„des after the fashion of the crosse and let vs take the bodye of Christ crucified Melchisedech toke bread and wyne to Abraham commyng frome the killinge of straungers whiche was the preist of the highest God Figur christi Melchisedech That table prefigured this misticall table as that preist of Christ the true preist afore hym hath prefigured the figure and image Panis propitiationis Hostia in cruenta This breade did the shew breades figure this is a pure host bloudeles whiche frome the sonne rysynge to the sittinge whiche the Lorde speaketh by the prophet to be offered vnto hym That is the bodye and bloude of Christ for a stablishment of our soule and bodye vnconsumed vncorrupt Non in secessum iens not goynge frome the bodye as other meate God forbyd that but into your substaunce and conseruation Let vs with all vertu awayte that we take not parte in the participacion of heretikes nor geue Heretici obstinatiam fugiamus For do ye geue holy thinges to dogges that we be not made parteners of their error and euyll faith and condemnation For we be all one bodye bycause we participate of one breade They be called also exemplaries of thinges to come Not as not trwely beynge the bodye and bloude of Christ but by cause now by them we participate the diuinitie of Christ and then intellectually by onely vision Eusebius Emissenus Anno. ccxciiii In as moche as he was aboute to take awaye his assumptid bodye from their eyes and to brynge it in emonge the sterres It was necessary that in the day of his supper he shoulde coÌ„secrate to vs a sacrameÌ„t of his bodye bloude that he myght be contynually worshypped by mistery whithe was once offered for a pryce and that the daiely neuer ceassynge redemption whiche dyd ronne for the helth of all shoulde be a perpetuall oblation of redempcion And that that euerlastynge oblation myght lyue in memorye â–ª alwaye present in grace one true and perfight hooste to be estemyd in faith not in forme not to be iudged by exterior loue Wherfore the heauenly auctorite confyrmeth for my flesh is veray meate and my bloude is veray drynke Awaye therfore with all doute of infidelitie For he that is the auctor of the gyfte is also the wytnesse of the truthe For he conuerteth the visible creatures by his secrete power into the substaunce of his bodye bloude in his wordes saying thus Take ye eate ye this is my bodye the sanctifyenge repetyd Take drinke this is my bloud Therfore as at the appoyntemeÌ„t of our Lorde commauÌ„ding sodenly of nawght stode vp the highthes of heaueÌ„ the depenesse of the flouds the largenes of th earth So by lyke power in spirituall sacramentes where power coÌ„mauÌ„deth the effect seruith How greate howe muche honorable benefites doth the strength of the deuine blessinge worke How shuld it not be vnto you a newe thinge and impossible that earthly and mortall thinges maye be turned into the substaunce of Christ Aske thyne owne selfe whiche arte regenerate in Christ lately thou was a straunger from lyfe a straunger from mercy and from the way of helth Inwardelye thou beynge deade was outlawed sodenly beynge entered within the lawes of Christe and made newe throughe holsome misteries into the body of the churche Not by seing but by beleuing thou haste ouerpassed And of the sonne of perdition haste deserued by pryuy clemency to be made the elected sonne of God abydinge in a visible measure arte made greater than thy selfe
thou maiste dailye deserue to take it Dailye holy Iob dyd offer for his children sacrifice lest any thinge either in heart or worde they shold offend Therfore thou hearest that as often soeuer the sacrifyce is offered the death of the lorde the resurrection of the lord the ascention of the lord is signified remission of sinnes and the daily bread of euerlasting lyfe thou doest not take He that hathe a wounde desireth a medison it is a wounde that we be vnder synne The heauenly honorable sacrament is a medison The fyrst sacramentes which were obserued by the law Contra Faustū lib 19. ca 13 were for messyngers of Christe to come whiche when Christe dyd fullfill with his commynge were taken awaye And therefore were they taken awaye because they were fulfilled For Christ came not to breake the law but to fulfill it And there be other institucions greater in vertu better in profyte easyar to be done fewer in nombre as by the Iustice of God shewed into the libertie to them that be called the childern of God If in the olde tyme righteouse men for this foreshowinge sacramentes figures of thinges not yet fulfilled Dani 13 2 Mac 7 were redy to suffer harde horrible thinges as of the thre children whiche in Danyell is manifest and of the Machabes how moche the more now for the baptysme of Christ for the bodye or Eucharist of Christ euery Christian ought to be more redy to suffer all maner of thinges We worshyppe the fote stole of his fete for it is holy What is the fotestole of his fete The earth is the fotestole of his fete Here I am in a doubte I am afrayde to worshippe the earth lest he should condempne me that made heauen and earth Agayne I am afrayde not to worshippe the stoole of my LORDES feete because the Psalme nynetye and eyghte sayinge vnto me Thou shalte worshippe the stole of his fete I aske what is the stole of his fete Beynge thus tossed to and fro I turne me to Christ for hym I seke here and fynde how that without violence of Goddes honor the earth maye be worshypped and so withoute violation of GODDES honoure the stole of his fete may be worshypped For christ toke of the earthe earthe for the fleshe is of the earthe and he toke flesh of the flesh of Mary and because in that fleshe he walked here We eate the same flesh that was borne of the vyrgin Mary and gaue the same fleshe to be eaten of vs for our saluation no man eateth that fleshe except he fyrst haue worshipped it It is so founde oute how souche a fotestole of the Lorde maye be worshipped And not onely that we synne not in worshippinge of it but that we synne in not worshippynge of it And though it be necessary that it be visible celebrate I wolde not that ye toke my wordes so grossely as they which beleuinge me to cutte forth certayne peces of my body and to geue them in meate But I haue commended vnto you a certayne sacrament vnder these wordes my fleshe shal be geuē you vnder sacramentes that it may be eaten not accordinge to this grosnes that ye se but spiritually it must be vnderstande and spiritually vnderstanded it wyll geue life vnto you for visibly must this Sacrament be celebrate but my fleshe shal be vnder the same inuisible and inuisible there beynge present it must be vnderstand Visibiliter celebretur sed inuisibiliter intelligitur And though it be necessary it to be celebrate visible it must nedes be vnderstande inuisible Conciōe .ii. Psal 33 DAuid fled to Achimalech and before him he chaunged his countenaunce Fugit Dauid ad Achimelech eoram to mutauit multū suū 1 reg 21 and lefte hym and went his wayes for there was a sacrifice after the order of Aaron afterwarde he of his body bloud institute a Sacrifice after the order of Melchisedech He chaunged his countenaunce in the preisthod he lefte the people of the Iewes and came to the Gentyles He was borne in his owne handes when he gaue his bodye and his bloude He toke into his own handes that the faithfull knoweth and he dyd beare hym selfe after a manner when he sayde This is my body Eodē psal contione primo The Sacrifice of Aaron is take away and the Sacrifice is begonne after the order of Melchisedech Therfore hathe he chaunged his countenaunce I can not tell how ▪ who is this I can not tell who I knowe who for our Lorde Iesus Christe is knowen in bodye and bloude He woulde be oure health wherfore he hath geuē vs his body bloude of his owne humilite for except he had ben meke he wolde neither haue ben eaten nor drōken Sermo 4. Our daily bread whether we aske exhibition necessarye to the bodye of the father signifienge in bread what soeuer is necessarye to vs or we do vnderstande that daiely bread which we are wōt to receaue of the alter We aske wel that he may geue it vs. For what is that we aske or praye for but that we commyt none euell wherby we be seperate from souche breade and the worde of God that is daiely preached is breade for because that it is breade of the soule For when this lyfe shall passe away Sacramen altaris we do not seke for that breade whiche honger seketh for nor we ought not to take the sacramēt of the alter that we shal be ther with Christe whose bodye we take nor the wordes ought not to be sayde to vs whiche we say vnto you nor the boke is not to be redde that we shal se hym which is Gods worde Serm. 46 by whiche all thinges be made The Lorde Iesus hathe exhorted by promyse of eternal lyfe to eate his fleshe and drinke his bloude as it is manifest in the gospell in these wordes He that eateth my flesh drinketh my bloud Therfore they that now do eat and drink let them think what they eat what they drinke least as the Apostle saith they eate and drinke their owne iudgemente not iudginge the Lordes body They that eat not and drinke not let them make haste to suche dayntyes beinge hidden Christ doth daiely feed his table is that whiche is set in the myddes What cause is it Christus quotidis pascit Oh herears that ye see the table and cōmeth not to the daynties perauenture ye thinke Fideles norunt quo modo caro manducatur Infideles nesciunt how is the Lordes fleshe eaten and his bloude dronken with infideles it is not knowen but the faithful know Come to the profession and thou hast assoyled the question Let the faithefull lyue well that they eate not into iudgement and drinke Thinkinge vpon your degrees and kepinge your profession come to the fleshe of our Lorde vntill the worlde be ended Oure Lorde is aboue but yet for all that the truthe of the
ther is also Christ and his sprite and God And yet Luther is condempned as an erityke because he wolde haue bread to be Ioyned with the body whiche is contrary to the catholyk churche Melancton Saynt Ambros wold neuer haue traueled sayth Melancton vnto Oecolampadius so many miracles as he doth speake of this matter to the declarynge of goddes omnipotencye and he had not thought the nature of breade to be chaunged in this mystery ¶ Erasmus Rothorodamus vnto Coradus Pellicanus in his Epist vi c.lxxvi pag. WHat maddnes were it for me yf I shoulde pronounce that there is nothinge else in the sacrament of the Alter but onely breade wyne I do acknowelege my selfe that I were worthy of death if euer eny man harde this of me either in earnest or in boorde that there is nothinge else in the blessed sacrament but onely breade and wyne or that ther is not really there present the very bodye bloud of our sauiour Iesu Christ And farther he saithe saynte Paule dothe thinke that an Angell is not to be harde if he do preathe an other gospell than the catholyke churche dothe approue and alowe â–ª yea the same churche hathe perswaded vnto me to beleue and to geue credence to the gospell by hyr instruction haue I euer learned how I ought to expouÌ„de the wordes of the gospell hitherto haue I euer worshypped in the sacrameÌ„t Christ which suffered death passion for me as all other trwe christenyd men hath done Nor yet hitherto dyd I neuer se any thing wherefor I ought to go from this mynde and stedfast opynion Nor no mans reasonynge shal be able to cary me awaye frome the holy senteÌ„ce and agrement of the fathers of Christes church For those eight wordes of Moyses in the begynnynge god made heaueÌ„ earth be of more strengthe with me theÌ„ al the argumentes reasons of Aristotle and all other philosophers True it is that the verye bodye of our Lorde and Sauiour Christ is there in the sacrament thoughe it be not to mans sences or reason perceptible But yet is that sacrament a pleage and wonderful memory of his inestimable loue towardes vs and a stedfost comfort wherby to stablysh oure hope towarde God The scripture doth make for vs. We haue these playne wordes in holy scripture This is my body whiche is geuen for you And this is my bloud which shal be shed for you Where do they fynd in holy scripture This is not my body or this is but a figure or signe and token of my bodye They shall neuer be able to bringe forth any place of the auncient doctors which shal by playne and expresse wordes contayne that there is not in the blessed Sacramente of the aulter the very body bloude of our sauiour Christ I pray you what thinge is in this matter whiche moueth you thus highly to extoll this spiritual receauing of the body bloud of our lorde in the sacrament Wolde you therby perswade vnto me that I should not holde with the corporal eatinge and drinkinge of the same body and bloude of our Lord also And wold you by that menes that I should now forsake the true doctrine whiche the catholike church hath euer still taught so manye ages together one folowinge and succedinge after another to harkeÌ„ vnto your newly inuented onelye spirituall eating and drinking of those high misteries therby vtterly secludinge the corporall eatinge and drinkinge of the same self blessed Sacrament Erasmus in his epistle to Balthasar byshop of Heldesyn pag. M. ccccc.lxxvii And suerly there is nothing more effectuall to norish in oure mother holy churche a perfight and an indissoluble concorde than that the same oure mother the Catholyke churche eatinge of one bodye and drinkinge of one bloude by one spirite is made and compacte into one bodye by whom she also receauinge life is knit vnto our lyuing head Christ And yet do we nowe se that all these great benefittes and high promocions notwithstandinge how that through the flighty craftes of oure desaytefull and stronge aduersarye Sathan it is brought to passe that the same most beneficial gifte of the sacramente of the body and bloud of our most mercyfull moste teÌ„derly louynge Sauiour geueÌ„ vnto vs to bringe all ê‘sons into vnite coÌ„cord hath ben the matter where vpoÌ„ in olde tyme so many discencions haue rysyn and of late yeares are now agayne renewed while the some ther be whiche do deny that ther is any thinge else in the blessed sacrament but onely the outwarde tokyns of the body bloud of our Sauiour Iesus Christ Some others do knowlege christ in the sacrameÌ„t but yet vnder the substance of bread and wine And again some ther were that sayde how that through the wordes of consecration the substaunce of breade and wyne do fyrst perishe and so succedeth after the bodye and the bloude of our Sauiour Christ Some others do holde that our Sauiour by the wordes of the consecration dothe become breade and wyne by their fantastical mindes making it but a light matter that was once incarnate and dyd for our sakes become man There haue also ben some that were called Starcoraniste whiche irreuerent parsons deserued well so vile a name because they both ymagin and speake so vylye and withoute all reuerence of so highe a Sacramente The countreye of Grece also to disquiet the vnitie of the Catholyke Churche hathe sente forth amongeste vs theyr leuayners so called because they dare presume contrarye to holy Scripture to leue the vse of pure bread vnlayuened and do consecrate in breade whiche is leuayned And after he sayth woulde to GOD that such persons as haue folowed Berengarius in his maner of erryng concerning the veritie of the body and bloude of our Sauiour Christ to be in the blessed sacrament of the Alter whiche thinge he denyed so to be woulde in lyke wyse folow hym in repentynge of theyr selues as he dyd and that whiche now in our dayes be infected with the same erroure wolde so vnyte them selues vnto the catholyke Churche as he dyd whiche dyed for his offence full sore repentauÌ„t Farthermore ther hath rysen aboute this blessed sacrameÌ„t innumerable questions As how is the transubstaÌ„tiacioÌ„ brought to passe that is to saye how dothe the substaunce of breade geue place vnto the very substaunce of the bodye of our Sauioure Christ Also how the accident of breade and wyne be preserued and do remayne after theyr former substauces be gone And howe is it that these accidentes do kepe styll theyr color theyr smel their sauor and also haue power to fyll lyke other fode All whiche qualytyes the breade and wyne had in them selues afore that they were consecrate Also at what moment the body bloude of Christ doth seace to be in the sacrament Also whether that after the formes be corrupted any other fubstaunce do succede Also how that one selfe same body maye be at once in places innumerable Also
disciplyne And this ye confesse yourselfe that no man can be a byshoppe that be getteth chyldern after he is made a byshop For if he be takeÌ„ to haue so done he shall not be counted as a laufull husband but condemned for a veri aduoutrer S. hiero lib. i. contra Iouinianum A preist if he do mary ought to be degraded if he commyte fornication or aduoutry he ought to be cast out of the churche and be forced to penaunce amonges the laite Consilium Neocesnense We vtterly forbyde sayth S. Clement preistes deacons Subdeacons and monkes to kepe concubynes or to contract mariage He only sayth Origen may offer the continuall and euerlasting sacrifice which maketh a vow of coÌ„tinuall euerlastyng continencie Orig. against preistes mariages We do vtterly forbyd preistes deacons subdeacons and monkes to haue concubynes or marye for all suche mariages shal be found vnlaufull and the parties dryuen to do open penaunce Calixius the holy man Aboue all thynges the preist whiche is assistant at the alter of God ought to be garnished with chastitie Orig. in leuiti O Susan sayth S. Ierome for gettyng this holy purpose whych had bounde thee to chastitie forgettinge thy parentes the holy church the glory of virginitie the honor of that high dignitie the promisse of heaueÌ„ the terrible day of Iudgement thou hast catched in thyne armes corruption thou hast brought forth the fruit of coÌ„fusion and at the end a most cruâ—ll and paynefull deathe euerlastynge hiero lxxiii episto ad rusticum Finis ¶ The auctors contained in this boke Anacletus Alexander Ambrose Augustine Aucelme Athanasius Basyll Barnard Bruno Clement Chrisostome Ciprian Cirill Catho Deonyse Damason Damasus Eusebius Erasmus Felyxmartir Gregori Emissen Gerson Haymo Hyllary Hieromâ— Hugo Ignatius Ireneus Leo papa Luther Marciall Melancton Nicolaus de Lyra Origen Oecumenius Petrus Lumbardus Rupertus Rabanus Sedulius Tertullian Theophilactus The Kynges boke of common prayer The counsel of Loterane The determination of the hole Vniuersitie of Pariâ—◠¶ A table of the principal matters contayned in the boke A. Of breade is made the flesh or bodye of Christ fol. 10 11 12 21 24 25 31 46 61 63 71 73. B Bread and wyne is turned chaunged â— conuerted into the body and bloud of christ Fol. 12 13 25 43 44 61 63 66 69 71 72 73. C Of wyne and water is made the bloud that redemed the people Fol 9 24 25 63 65 66 D Bread doth appeare but it is flesh 61. E Of the royall presens of Christ in the sacrament and of his corporall eatyng fol. 72 73 74 75 76. F We eate the same fleshe that was borne of the virgin and walked here in earth Fol. 26. 27. 32. 50. 74. G Christ sitteth on the right hande of the father yet at the tyme of sacrifice he is coÌ„tayned in the handes of men and geuen vnto them fol 15 19. H Christ hath not only taken his flesh vp with him into heauen but also hath lefte it with vs here in earth Fol 19. I After consecration it is not called bread and wyne but the body and bloud of christe Fol. 21 56 79 K Christ was hole with the father when he came into the vyrgin and fylled her and hole in euery parte of the host being broken Fol. 40 L The body of Christ is both the figure the veritie Fol. 34 6 15 63 67. M How the body of Christ that honge on the crosse is receaued inuisibly and not visiblye Fol. 42. N We offer on the aulter the body bloud of Christ to optayne euerlastinge lyfe Fol 8 37 57 58 O In the sacrament of the aulter is remission of synnes fol. 25. 49 74. P There is but one sacrifice one Christ offered though it be done in neuer so many places at once Fol. 15 16 19 35 48. Q Christ was borne in his owne handes Fol 31 29 34. R If Christ had not ben meke he woulde nether haue ben eaten nor yet dronken Fol 34 41 S In the bread and wine which we do se we do honour and worship that we do not se fleshe and bloud Fol. 15 21 29 32 33 43 67 68 70. T There is as muche difference betwene the shew breades and the body of Christ as is betwene a shadow and a body Fol 47 V The preist doth not make the body and bloud of Christ but it is Christe that was crucified for vs. 7 8 19 21 44 46 47 71 72 73 X The Eucharist is the fleshe bodye and bloud of Christ Fol 0 10 13 Y Christ gaue to his disciples that that he was him selfe that was his owne bodye Fol. 15 13 18 33 3â— 46 z There be to maners of the eating of our Lorde fol 44 The holy porcion passeth not throughe the body as heretikes woulde haue it lyke other meates Fol 63 68 71 Aa At the time of sacrifice the description of sainctes is present Fol 78 80 Bb In olde tyme all that were within the church degrees did receaue Fol. 2 6. Cc In olde tyme they that were baptised receaued the body of our lorde Fol 2 6 Dd It is not lawfull to do sacrifice or masse in euery place Fol 1 4 Ee Inuocation vpon the bread and wine vsed at masse both by S Clement and also by S Ambrose Fol 5 24 27 Ff The gospell is not to be beleued but by the churche Fol 11 44 75 Gg Of almose and fastinge Fol 41 Hh Of confession penaunce and satisfaction Fol 42 87 Ii Of inuocation and praying vnto sainctes Fol â—9 Kk Of the councels and of the auctorities of the fathers of Christes church fol 76 For the dead Fol 73 Ll Of the crosse Fol 63 67 98 Mm Of ymages Fol 97 Nn Against the mariage of preistes fo 46 Oo The sacramentes are committed to iii degrees fol 3 Pp Of the fragmentes of our lordes body and place of reseruation Fol 3 4 Qq The cheifest office beloÌ„ging to a preist is to minister the Eucharist fol 6 Rr Preistes are to be honored for they haue power both to minister also to bind lose in earth so hath nether angels archangels nor potestates Fol 14. 20 ¶ Imprinted at LoÌ„don in Aldersgate strete by William Harford for Wylliam Seres Cum priuilegio ad imprimendum solum