as the soule of maÌ„ which is spiritual is neyther burnt slayne neither corrupt wheÌ„ the body wherin the soule is is burnt slayne or corrupted euen so all these accions and passions are in the accidentarye properties of breade onely and the body of Christe whych is verely vnder those properties suffereth none of all those corruptible accions or passions Yet to conuince the heresies and blasphemes about thys blessed sacrament there hath bene sene verye bloode to issue out of an hoost consecrate when it hath ben violently strykeÌ„ cutte or broken and that by myracle Yet that blood hath not issued out of that iÌ„passible bodye but god almighty hath declared by that myracle the presens of hys blood It is a very facile an easy thynge vnto the infinite power diuine to gyue vnto the accidentall properties of breade might and power to do al naturall operations and accioÌ„s and to sustayne all the passions that very bread shulde For the same Lorde God gaue power vnto the drye waÌ„ or rode of Aaron wythout sappe or iuyse in one nyght Nume 17. to budde to sprynge to brynge forth leues flowers and almondes Therfore lyke as god gaue the natural accions of sappe or iuyse vnto a drye staffe or rodde euen so he gyueth by myracle to the properties of bread the accions of very bread Furthermore why shulde we maruayll to se the accidentall properties of breade eaten broken cutte burnt or corrupted yet the bodye of Christ vnder these qualyties vnharmed for nature teachethe almooste as much in the soule of man for when the bodye of man is eaten cut broken or brunt yet is the soule voyed and free from all those passions by cause it is impassible So is also the iÌ„passible body of Christ in thys sacrameÌ„t free and voyde of all these passions that are suffred in the sacrament Exodi 3. Lyke as the busshe oute of whom God spake to Moyses was not perisshed though the fyer were in it and rounde a boute it yet the bushe remayned both grene and freshe the beutye therof vnpayred euen so the bodye of Christ in the sacrament sustayneth no passions that are wrought in the properties of bread thoughe that the body be really and verelly there That omnipotent Lorde God gaue power Sara Anna Elizabeth Maria mater xpÌ„t vnto the barreÌ„ aboue the course of nature to be with chylde and vnto a virgin hys mother whych is much more myraculous to bringe forth a childe she remaynynge mayden immaculate and mooste pure virgin What is more vnnatural theÌ„ out of the harde stony rock the water to gushe and flowe in wonderful ê‘leÌ„ tye Exo. 17. Yet at the touche of Moyses rod this was wrought by God that oute of a rocke issued an exceding streame of water Ys yt not monstruous to see the great loÌ„pyshe grauitie of yroÌ„ Reg. 2. to swymme And yet so dyd the Axe at Helyseus commaundement as we reade in the boke of Kynges And lyke as these are vnto nature monstruus and impossible yet very easy and facile vnto the infinite power of the lorde of nature euen so it is incredible and impossible vnto nature that the properties accidentall shulde stande be subsistent without any substaunce yet to be subiecte vnto all passyons and to execute all natural actions of theyr naturall substaunce Yet vnto goddes omnipotent myght it is very possible and easye We must not then seke the institutioÌ„ and order of nature where the auctour of nature lysteth myraculously to make transposition alteration And in suche alteration supernaturall diuine workes the blynd reason and fond fantysie of man shulde leue hys presumptuous serche and scrutacion of the cause of goddes archaue workes and suffer fayth to take place subduynge all wytte and reason vnto goddes myghtye wyll and pleasure And not to be so curious inquisitiue howe or what wayes God maye do thys or that Neyther in suche myraculous workes to counsell nature no more then the moste blessed and faythfull fathers Patriarkes and prophetes Whose mooste excellent fayth and credulitie in all thynges that God spake vnto them maye be a moost perfect president and example vnto vs. The which faythfull fathers in the myraculous workes and promises of god consellyd not wyth nature neyther serched neyther skanned them wyth blynde reason But with mooste humble obedient fayth they receyued them constantlye beleuynge that he that hadde spoken the worde was able also to performe the same vnto whome ther is nothynge impossible For that thynge whyche nature can not that can the omnipotent power diuine Yea nature muste gyue place vnto godes power Dyd Abram counsell wyth nature howe it myghte come to passe that which God dyd ê“myse No truely For scripture sayth that he reasoned not wyth nature consyderynge that he was aged and Sara baren But was stronge in faythe Rom. 4. and gaue glorye vnto God beleuynge that he was able to performe it that hadde made the promyse Dyd Moyses reason wyth God in the innumerable wonders and monstruous plages that God wroughte by hys hande No. But when he was commaunded he deuyde the redde wylde Sea wyth one stroke of hys rodde How redely beleued this holy prophet the promise of God wheÌ„ yt rayned Manna and quayles from heauen to satisfye the glottonous and murmuryng Iewes The valyant captayne Iosua set a part al naturall power and reason and by stronge fayth deuyded the ruffe and stormious floode of Iordan and by fayth he dyd se the sturdye and strong walles of Ieryco with the only blaste of the trompets ouer throwen he see also the stones raine from heaueÌ„ vpon his enemyes and in hys tyme he vanquyshed .xxxi. kynges What shulde I or nede I reporte any moo of the innumerable woÌ„ders that almightie god hath wrought by the haÌ„des of the moost faythfull fathers the prophetes sythe that the breuenes of a sermon can not containe so great a number of thinges Excepte that I wolde of a quere make a iust volume Yet may I not passe ouer wyth sylens all the infinite number of myracles that our maister Christ wrought here The whyche were a playne euydence and an euydent tryal of the possibylitie of the myracles that the christiaÌ„e fayth beleueth God to worke in the moost holy sacrament of the aulter Howe possyble is it to hym of bread to make his body syth that he with fyue loues and .ii. fyshes fedde .v. thousande Why caÌ„ not he of wyne Ioh â— make his blood which of water made wyne Why shulde not he be hable to sette the very presens of hys owne naturall bodye vnder the shape of breade and yet not sene of vs syth he made the same bodye inuysyble vnto the Iewes IohnÌ„ 8. that wold haue stoned hym passynge throughe the thyckest of them vnsene and also shewed vpon the mounte of Thabor Mat. 17. the same passyble bodye vnto Peter Iames and Iohan in an heauenly shape and in a
rudenes Wherefore we ought to vnderstand that God is as Christe sayth a spirite and hath no suche corporall meÌ„bres wherefore wheÌ„ the scriptures at tributeth or assigneth vnto God anye such corporall meÌ„bres as namynge the hande the arme the eye the eare or any such other suche maner of speche is Methaphoricall For it doth not signifye vnto vs. any such bodely meÌ„bres in God but it doth signifie vnto vs by those membres the inuisible thynges of god as his power knowlege maiestie glorie As by the eyes eares of god is signifyed his moost open certayne knowlege that he hath of all thinges By the hande or arme of god is signified the oiÌ„potent inuincible myght of god After thys maner speaketh SalomoÌ„ Pro. 15. The eyes of god beholdeth the good the bad euery where And in the boke of wysdoÌ„e Sapi. 1. The eare of the gelous heareth al thinges Esay sayeth in the voice of god Esa 66. Al thynges hath my hande wrought And the holy prophete Dauid in the psalme Psal 118. The ryght hande of our lord hath wrought powerfully the ryght hande of our lorde hath exalted me The ryght haÌ„de of God theÌ„ signifieth vnto vs the magnificent power the glorious maiestie of God as saynt Steuen sayd in the actes Behold I se the heauens open Iesus staÌ„dynge on the ryghte hande Actu 8. of the power of God Then Christe to set on the ryghte hande of the father is none other then that Christ coÌ„cernyng hys diuinitie is in euery poynt of equall power maiestie glorie with the father And as coÌ„cernyng his manhed he hath the ful moste perfect possession of the suê‘excellent ryches of the glory blysse of heauen and hath also the soueraintie preeminens dominioÌ„ ouer al creatures Ephe. 1. as S. Paule sayth God the father hath set hym on hys ryght haÌ„de in heauenly thinges aboue al rule power might dominatioÌ„ aboue al that may be named not onely in thys worlde but also in the worlde to come The fyfte document And he hath put al thinges vnder his feete The fyfte is That it lettyth nothynge at all Christ to be verely really in the sacrament though he be syttyng in heaueÌ„ on the ryght haÌ„de of the father For what can it let oure sauioure Christ to be realy in the sacrameÌ„t though he hath as concerning his humanitie the suê‘excelleÌ„t glorie blysse of heaueÌ„ vnÌ„ion ouer al. The possession of these thynges are so firme stable in hym that where euer he be these be neather taken away neather diminished in him wherfore he beyng in the sacrameÌ„t loseth nothynge of his souerainte or glorie No more then doth our angles whyche are wyth vs here and yet neuerthelesse Math. 18. see they ✿ the face of the father celestiall whyche is in heauen Or what can it lette Christe to be verelye and really in the holy and blessed sacrament thoughe he be as concernynge hys diuinitie of equall power maiestie and glorie wyth the father for so was he vpon Easter daye wheÌ„ he was in earth and sayd vnto hys disciples Math. 28. ✿ All power is gyuen vnto me in heauen and in earth And though he were present in earth then wyth his disciples yet was he neuer the lesse of equall power maiestie and glorie with the father Euen so nowe though he be present verely in the sacrament yet is he neuertheles of equall power maiestie and glorie with the father and therfore we worship his blessed presens in the sacrament ¶ Here foloweth the argumentes and reasons for the contrarye wyth theyr answers The fyrste argument IN the gospell of Marke we reade Our Lorde Iesus Christe after that he had spoken these wordes he was assumpted Mar. 14. or receiued into heauen and he sytteth on the ryght hande of the father Luce. 24. In Luke the .xxiiii. And it came to passe that whyles he blessed them he was takeÌ„ vp into heauen Math. 26 In the .xxvi. of saynt Mathew But I saye to you that here after you shal se the sonne of man syttynge on the ryght hande of the power of God and coÌ„mynge in the cloudes of heauen Actu 1. The fyrst of the actes And when he had spoken these wordes he was lyfted vp into heauen And in the .vii. saynt Steuen sayd Actu 7. Beholde I see the heauens open and the sonne of man standynge on the ryghte hande of God And in the eyght to the Romaines Christe Iesus whych dyed yea and that dyd ryse agayne Roma 8. the whyche sytteth on the ryght haÌ„de of the father the which also intreateth for vs. Ephe. 1. Vnto the Ephesians the fyrst Accordynge vnto the power of his myght the which he hath shewed in Christ Iesu raysynge hym froÌ„ death and settynge hym on hys ryghte hande in heaueÌ„ Lyke sayng he repeteth in the seconde chapter Hebre. 8. And vnto the Hebrews the .viii. We haue suche an hys preest that is set on the ryght hande of the maiestie in heauen ✿ These places of scripture with manye other lyke do wonderfull well proue the article of our Crede The answere where we saye I beleue that he ascended into heauen and sytteth on the ryghte hande of God the father almyghtye And thys same do we also beleue wyth them But what thoughe Christe be ascended into heauen and sytteth on the ryghte hande of God the father as all these places do affirme and we do confesse and beleue is not he therfore in the sacrament Thys argument is nought for it is buylded vppon a false foundation that is this Christes body can not syt on the ryght hande of God in heaueÌ„ and be here also at ones Thys we haue declared in the laste documeÌ„t to be false Where we shewed that it letteth Christ nothynge at all to be in the sacrament though he be syttynge on the ryght haÌ„de of the father And also the scripture affirmeth both For as these scriptures do proue hys presens in heauen euen so doth these wordes of Christe Thys is my body proue hys verye and reall presens in the blessed sacrament Therfore we must beleue both In thys maner of reasonyng they shewe manyfest theyr ignoraunce and theyr lacke of faythe and that they are grosse and carnall For they vnderstande not what it is to syt on the ryght hande of God for they grossely ymagyne thynke that Christ shulde syt there materially as a prynce doth vnder hys cloth of estate and that God had a ryght and a left hande as a man hath and he syttynge there they ymagyne that it were to great dystans to be in the sacrament that he coulde not make so greate spede to come into the sacrameÌ„t so farre of neather coulde not be present in the sacrament excepte he shoulde leaue heauen for the tyme the whych is very false For he leaueth not heauen but styll
perswaded and prouyd vnto the Iewes the presens of hys godhead and that he by auctoritie of hys godhead dyd and myghte forgyue and remytte synnes the whyche godhead inuisible they coulde not see neyther the remyssyon of synnes by the euidens of the helth that he gaue vnto the man dyseased wyth the palsye That where the forgeuenesse of synnes and the gyfte of helth vnto that man so vncurably dyseased were both of equall dyfficultie and the one they myghte see the other they coulde not see whyles they se hym do the one they myghte beleue the other Wherfore then shoulde not the testymonye of the former myracles moste faythfullye set forth vnto vs in the holy worde of God whome oure predecessours also dyd see before theyr eyes perpetrate and wroughte of God by the handes as wel of the fathers ê“phetes as by our mayster Christ and hys Apostles gyue euideÌ„ce profe of the myracles of thys sacrament sith both these and the other be of equal facilitie vnto God and of equall dyfficultie vnto nature Yf we beleue the one why shulde not we beleue the other syth that God is auctour of al. Yet perhaps thou wilt say the other myracles were euidently sene and so were these in the sacrament neuer Here vnto I answere Fyrste that thoughe our fathers dyd se the other done before theyr eyes yet dyd not we se them but we beleue them bycause that the holy scripture reporteth them to vs as of a trueth to haue bene suche done in dede EueÌ„ so the holy gospel of Christ reporteth to vs the wordes of Christe who can not lye whych sayeth Math. 26. Thys is my bodye Wherfore we ought to beleue these wordes thoughe we se not the dede Moreouer I answer that the other myracles were wrought to persuade fayth credyte vnto suche as lacketh fayth therfore were they manyfest and euident that the vnfaithfull myght be edifyed by the myracles openly sene vnto such mysteries of our fayth that can not be sene or apprehended by reason 1. Cor. 11. As saynt Paule sayth of the myracles of tonges wrytyng to the Corinthians The gyfte or myracle of tonges was gyuen to edifye the vnbeleuer but the gyfte of vnderstandynge or interpretacion was giuen to edifye the congregacion of the faythfull Euen so I saye that the other were gyueÌ„ to edifye the vnfaythfull Augustinê° de vera innocentia capi 134. Visibile miraculuÌ„ ad illuminationem vocat inuisibile autem cum qui vocatus venit illuminat But thys Sacrament is not ordayned to edifye the vnbeleuers but is ordeyned and instituted to encrease exercyse and to certifie the true and faythfull beleuers of their vnfayned fayth and also for the comforte of the faythfull christen people Wherfore it is not necessary that it shulde be myraculus openly Thys myracle in thys Sacrament is not wrought as I haue sayd to perswade fayth as the other were but this doth presuppose requyre a coÌ„stant fayth And as S. Paul sayeth vnto the Hebrewes Hebre. 11. Faythe is of thynges that appere not and can not be sene therfore are these myracles wrought of God inuisiblye that fayth myght here in haue place and that all the wyttes and sences of maÌ„ myght be tried subiugate obedient vnto fayth Playnly yf the faith of the thefe on the ryght syde of Christe were acceptable as in dede iâ— was that he seyng Christ as a thefe in lyke tormeÌ„t and payne with hym and yet beleued that he was most myghtest kynge of heauen and earthe bothe God and man Ioh. 2â— Christus dixit Thome Beati qui noÌ„ viderunt et crediderfit I saye that the fayth of them is very acceptable that constantly agaynst the course guyse of nature do beleue in thys holy sacramente the worde and wytnesse of Christ whyche sayeth Thys is my bodye For from the thefe vpon the crosse was hyd onely the Godhead or diuinitie of Christe but in thys sacrament vnto vs is hydden from oure syghte our sensible felynge tastynge and touchynge bothe the dyuinitie and also the humanitie that our fayth myghte be so much the more acceptable as it lacketh experience and tryall of that thynge that we obedientlye beleue For in thys sacrament naturall experience coÌ„tendith openlye agaynste fayth and not onely reason but also all oure senses are lede captyue agaynst al naturall experience vnto the sole and onely worde of God And that not in one myracle but in manye whyche are deprehended onely by constant fayth Wherfore no wonder thoughe the naturall man that waÌ„teth fayth and beleueth nomore then fleshe and bloode that is to saye natural reason or sense reuelyth to hym be offendyd as the Caphernaites were at this moost myraculous and holy sacrament where in are wroughte so manye wonderous workes of God For fyrste in thys holy sacramente the substaunce of breade wyne Ciprianê° de cena dâ—mini Panis iste coiÌ„s in carnem et sanguinem mutatus procurat vitam et incrementum corporibê° by the admyrable power of goddes myghtye worde are conuerted by transubstantiacion into the verye bodye and bloode of Christe so that after the consecration there remaineth not the substance of breade or wyne nether any other substaunce saue only the substaunce of the reall and verye bodye and bloode of Christe God and man Secondly the whole and perfect bodye wyth all the lymmes and membres are in both the kyndes IteÌ„ Thomas aquinas citat hec Eusebii Niseni verba No 〈◊〉 tibi impossibile esse non debet ê™ xpÌ„i substaÌ„tiam terre na et mortalia conuertuÌ„tur hec ille in tertia summe q. 75. articulo 4 and in euery porcion of eyther of them as well a parte as togyther and consequently in euerye sensyble porcion of eyther of the kyndes is the parfecte bodye and whole bloode of Christe and is in so many places as any kynde or porcion of thys sacrament is Thyrdlye Christe is immediatlye present reallye in the sacrament as sone as the wordes of consecration are duelye spoken of the preest at masse and that wythout anye bodelye passage throughe the clowdes from heauen and so to descende vppon the aulter Fourthlye the qualities and the other accidenttall properties of breade remayne in this sacrament and yet there is not the substaunce of bread neyther anye other saue onelye the substaunce of Christe IteÌ„ Augustinus in libro sententiarum Prosperi dicit Nos in speciebê° panis vini quas videmus res in visibiles .i. carnem et sanguineÌ„ honeramê° Fyfthly the qualities of bread are subsystant by them selfe myraculouslye with out any staye or ayde of any substaunce where in naturally they shulde be and that by the synguler power of God Syxtly God almyghtye gyueth myraculously vnto these qualities and accidentall properties power in al natural operations and passions as wel as thoughe the substaunce of bread were there And therfore doth the consecrate hoost norysshe augmente when it is
of Salem and had neyther father or mother neyther begynnyg neyther endynge therfore he was a preste Wherfore in these thingê Melchisedech fygured the perpetuite and eternite of Christes persone who hath neyther begynnynge neyther endynge as concernynge hys diuynitie rather then the preisthode of Christe and therfore saynt Paule sayth these expresse wordes He is compared vnto the sonne of God Hebre. 7. sygnifying the diuinitie of Christ whyche is eternall And thus saynt Paule proueth Christe to be eternally a preest accordyng to the order of Melchisedech that thys preesthod shuld not be for a tyme as the other leuiticall preesthod was but shulde remayne for euer But here saynt Paule left out the declaracioÌ„ how the sacrifice of Melchisedech prefigured the sacrifice of christ whych cheflye appertayneth vnto the preesthod of Christ The cause hereof he sheweth in the fyft chaptur of thys epistle where he declareth Hebre 5. how Chryst was ê“mysed of god to be a preest according to the order of Melchisedech of whoÌ„ sayth he we haue many thynges to saye whyche are hard to be vttered by cause ye are dull of hearyng For where as concernynge the tyme ye oughte to be teachers yet haue you nede agayn that we teache you the first preceptes of the word of God and are become suche as haue neade of mylke not strong meate for euery one that is fed yet with milke is vnperfect in the word of ryghtwysnes for he is but a babe But strong meate beloÌ„geth vnto them that are perfect which through custome haue theyr wyttes excercysed to iudge bothe good and euyll By cause therefore that the hebrues were weake in fayth and lacked excercised wittes the apostle Paule let passe wolde not entreate so hyghe and harde a mystery amonge suche baby she people And for this cause the holy apostle thought it sufficieÌ„t for the purpose in that place to proue the preesthode of Christe ê‘petual by the prophecie of Dauid and though it also conuenient amonge suche lewd ignoraunt people to leaue the declaration of so hyghe a matter For vndoubtedly lyke as Melchisedech hauyng no begynnynge neyther endynge fygured Christes eternitie wherof thappostle intreated euen so dyd he also prefigure Chrestes preesthode in his figuratiue sacrifice of bread wyne of the which thapostle spake no thinge bycause of the weaknes of their capacitie and the hardnes of so hyghe matter And yet certaynly Christe fulfylled the fyguratiue sacrifice of Melchisedech vpoÌ„ mauÌ„dye thursday when he eatynge the paschall laÌ„be with hys disciples made an ende both of the passe ouer preesthode set in place the ê‘fect sacrifice of his bodie blood in the formes of bread wyne and the perpetual preesthode accordynge to the order of Melchisedech And as Christe in thys vncrewell sacrifice fulfylled the figuratiue sacrifice of Melchisedech euen so in the sacrifice that he made by the crewell effusion of hys blood vpon the crosse he fulfylled al the bloody sacrifices of the Mosaical lawe thus was one Christ the ende of all fygures and hys sacrifice the ende and veritie of all fyguratiue sacrifices Wherfore I conclude that Melchisedech offered bread and wyne the fygure of Christes bodye blood Christ in his supper instituted offred his very body blood in forme of bread wyne the sacrifice that the church of christ retayneth offereth for euer accordyng to the order of Melchisedech The secoÌ„de figure is Exodi 12. that which we reade of in Exodo the Paschal lambe whom god dyd gyue in coÌ„maundement vnto Moises to be offered of al the people that yerely in memorie remembrauÌ„ce of the moost happye myraculous deliuerye froÌ„ the fearful plage of god wheÌ„ the aÌ„gel of god went thorow al. Egypte by nyght sleyng the fyrst begotteÌ„ both of maÌ„ beast where god mercyfully delyuered the people of Israel froÌ„ that horible plage And as the eskape fygured our moste blessed delyuery by the death of Christ froÌ„ the spiritual Pharao the deuel synne death hel In lyke sort also the paschal laÌ„be offred yerely dyd fygure sygnifie the verye trewe innoceÌ„t lambe Christ Ioh. 2. the taketh away the synnes of the world who was ones offred by death and passion and there by delyuered he vs christianes from the tyraÌ„ny of the dyuell synne death and hell And in memorie of thys our moost blessed delyuery the same Christ is offered vncrewelly in the blessed sacrament yerely dayly for the trewe and faythfull christiane people as theyr Paschal lambe as saiÌ„t Paule wytnesseth vnto the CorinthiaÌ„s 1. Cor. 5. ✿ Christe is offered vp for our passeouer or paschall Lambe Ieronimê° suê‘ Mat. 26 ait FineÌ„ carnali ceâ—â—nitati volens impouere vmbraqueâ—raÌ„scunie pascâ—â—e redde re veritatem dixit Desiderio desideraâ—â— hoc pascha maÌ„â—ucare vovis cuÌ„ anteque patiar etenâ—m pascha nâ—Ì„um immolaâ—us est xpÌ„s si tamen coÌ„medimus illud in azi mis sinceritatis et veritatis ✿ Wherfore oure sauioure Christe who came to fulfyll and make perfecte the lawe after that he had eaten wyth hys disciples the figuratiue lambe accordyng to the pÌ„script of Moyses law eft soone after the wasshynge of theyr feete at the same supper he instituted this holy sacrameÌ„t And ther in he signifyed that the Paschal lambe of Moyses there toke an ende the more ê‘fect sacrament was set in place the fygure was abolyshed for the veritie was come And therfore saynt Paule remembrynge the excellent dignitie and worthynes of this blessed sacrameÌ„t exhorteth diligently the Corinthians to the condigne and worthye eatynge receyuynge of the same And sayeth That it shulde not be eaten eyther receyued with the olde leauen neither with the leauen of malyce neyther wyth the leauen of wycke ones That is to say in obstinate Iewyshnes or froward heresie neither wyth wycked mynde or vnpure lyfe But wyth swete flower of synceritie veritie That is wyth syncere fayth catholyke veritie wyth godly lyfe and pure mynde The thyrde fygure Exo. 16. is Manna of whome we reade in Exodo that God therwith fed the people in desert fortye yeres Thys Manna resembled the blessed sacrament and that Sapt 16. Panem de celo prestitâ—sti eis sine labore oeÌ„ delectamentuÌ„ in se habentem c. Iero. suê‘ Malachi Num. 21. Locutê° est populê° coÌ„tra dnÌ„m aiÌ„a ntÌ„a c Exod. 16. Nec amplius qÌ„ aÌ„plius parauerat nec minus qÌ„ minus in many thynges Fyrst thys manna contained and had the delitiusnes and taist of al maner of delicate meate sauerered vnto the good people most pleasaÌ„tlye according vnto theyr desyre and appetyte Euen so thys blessed sacrament contayneth as saynt Ierome sayth the vertue and power of al other sacrifices and the abundaunt plentie of all grace and vertue SecoÌ„dly this which was swete and delicate meate vnto the good was also lothsome and vnsauery vnto the bad wycked people In
matter in this wyse 1. Cor. 11. That which I receaued sayth he of oure Lorde I delyuered vnto you For oure lorde Iesus the same nyght that he was betrayed toke breade and gaue thankes and brake it and said This is my body whych is broken for you this same do you in the remembraunce of me In like maner when he had supped he toke the cuppe and sayd Thys cuppe is the newe testament in my bloode The same do you as often as you shall drynke here of in the remeÌ„braunce of me Here saint Paule that was instructed receyued hys doctrine learnynge of no man â—ala 1. Augustinê° ad IanuariuÌ„ epist 117. CoÌ„tinuo quippe cuÌ„ dixisâ— et Iudicium sibi maÌ„ducat et vibit addidit vt diceret NoÌ„ dâ—iudicaÌ„s corpus domini quod satis toto ipso loco in epistola ad Cor. 1. si diligenter atienbatur apparet but by the reuelacion of our lord Iesu Christe therfore taught he no other in thys matter then he had receyued of Christ affirmeth plainly in these wordes the very reall presens of Christes body and bloode to be in the sacrament And nameth it at no tyme eather fygure mystery or sacrameÌ„t but twyse in the same chapiter he calleth it the bodye of our Lorde And yf our Lorde mayster Christ wolde haue had any fyguratiue speache to be vnderstanded in these hys wordes had not ment that hys bodye shulde be in the sacrament but as in the fygure certaynly he wolde haue sygnifyed by some other wordes that he spake fyguratiuelye as he dyd in al suche lyke fyguratiue and parabolycall speches or els certaynly he wold haue instructed Paule the apostle more largely and clerely herof Or els at the least Paule who was so ware and circumspecte that he wolde not leue any ambiguous sentens in hys wrytynges rawlye wolde not haue lefte so necessary a lesson vntouched but wolde haue rather opened the playne and clere vnderstandynge and sence herof least any thynge shulde haue escaped hym wherby any occasion of erroure myght haue beÌ„ takeÌ„ of hys wordes Neyther is it to be thought that so necessarye and also so dauÌ„gerous a lesson in so weyghty a matter of our saluacion shuld be lefte vntaught bothe of Christe of the appostles and also hetherto of the holie goost who cam to teache the appostles and the church all verytie vndoughtedly so he dyd styl doth shal vntyl the worldes ende For what offeÌ„ce were it vnto god horrible error in the church of Christ and hath ben syth the appostles tyme hetherto that the churche of christ shuld worship the creature of bread instead of god there creator for so doth the churche now hath done this fyftyne hundreth yere and aboue yf the vnder the shape and fourme of breade and wyne be not verely and ryally the bodye of Christ God man There was no suche fearfull threatenynge for the vnworthye receauyng or of MaÌ„na eather of the paschal laÌ„be rather of of any of the Mosaical sacrifices For they were but onely bare figures Forthermore where Paule in the same place thretneth dampnatioÌ„ vnto the vnworthy receauers of this sacrameÌ„t Yf there be nothiÌ„g els ther in but bare bread it were to seuere rygorus sentens and harde IugemeÌ„t to thretten or execute dampnacion for eating of a peace of bread But verely the holye appostle Paule maketh a more worthyer thynge of thys then breade For he sayth that he that eatith of this breade and drynketh of thys cuppe vnworthely eatyth and drynketh hys one Iudgemente or dampnacion Not Not by cause that he doth mysuse a peace of breade or a cuppe of wyne But bycause he putteth no differens betwene bread and the body of christ Therfore sayth saynt Paule he eateth and drynketh his owne dampnacyon bycause he putteth no dyfferens he sayth not betwene bread and breade but betwene the breade that is but onely and very breade and the breade that is the very body of our lorde By these it may manyfestly appere howe playnly the holy apostle Paule affirmeth with the euangelystes the very and reall presens of Christes body in holy sacrament 1. Cor. 10. Moreouer in the same epistle in the x. chapter the appostle Paule after the he had set forth the terryble plages of God executed vpoÌ„ the mysusers of the mosaycall figures he sayth That all those thynges happened vnto them for an example are left wryten in the scriptures to be a warnyng for vs. In this wyse the apostle Paule exhorteth the corynthians and in them al faythfull chrystians by these terryble and seuere punyshmentes to be warned and ware that we mysusynge the greater benefites of God shewe not oure selues vnthankful vnto so liberal a lord leste we prouokynge hym vnto wrathe sustayne at hys hande more worser and more greuous plages then dyd the Iewes whose feareful examples we may cede of in scrypture By causse that we haue receaued the more excellent and greater benefytes And in this parte of this chapter he doth specially auocate and call the Corynthes frome the partycypacion of the table of ydols Whiche was none other then to eate ydoll offerynges meate or flesshe offered vp vnto ydolles and that for relygion or deuocyon and in honor of the ydoll hopyng thereby to attayne holynes Frome this enormyte the appostle feareth them by the examples of the plages of God executed vpon his elect people the Israellites and sayth that ✿ These ware wrytten to warne vs ✿ And at the lengthe he shewed a iuste cause why they shulde leaue false religion of ydolles in partakynge of the table of the deuylles saynge ✿ Is not the cuppe of thankes geuynge 1. Cor. 10. wherewyth we geue thankes the partakynge of the bloode Christe Is not the breade that wee do breake the partakynge of the boodye of Chryste In these cleare and mooste in manyfeste wordes saynte Paule speaketh nothynge of anye fygure or sygnyfycacyon onelye that shulde be in thys breade or cuppe For he saythe not that the breade or cuppe signifyeth or is onlye a fygure of the partakynge of Christes bodye and bloode But in mooste playne and manyfeste wordes he sayth that it is the partakyng of Christes bodye and bloode As who wolde saye why seke you to coÌ„municate to eate of the sacrifices offered vp vnto ydols and to partake the table of deuelles for religion and sanctimonie Haue ye not the table of Christ which is not the partakinge of the fleshe and bloode of beastes But the partakinge of the fleshe the innocent bloode of Christe offered vppon the aulter vnto the liuinge God the father And in the partakyng of this table is the true religion and possession of sanctimonie That this is the trew sense of the Appostles wordes in this place Chrisostome shall wytnes wyth me Crisosto in PauluÌ„ Who wrytyng vpon the same place hath these wordes ✿ That which is in the cuppe is the same which
fell efte sone not to that heresye but vnto the heresye that Luther doth holde affirmyng that in the sacrament of the Aulter with the real presens of Christes body there is also The counsell of Rome vnder Gregorie the .vii. the substaunce of breade styl remaynynge ✿ Then was there a consell called vnto the citie of Rome by Gregory the .vii. whereunto also came BereÌ„garius opeÌ„ly reuoked thys hys heresye as Sabellicus wytnesseth in hys thyrde boke the .ix. Eneades Pretereo concilium sub innocentio tertio celebratum Fynallye the counsell of Basyll and also the counsell of Constaunce whome I do passe ouer dyd most openlye condempne this heresye Thus many counsels haue we that ratifieth the veritie of Christes bodye in the sacrament and condemneth the contrarye as an horryble heresye where the sacramentaries for theyr syde can not shew one that eather ratifyed theyr opinion eather condemned oure fayth as an errour or heresye Wherfore it is mooste manyfeste that they haue framed and fashioned this new faith of theyr owne blynde and fonde fantasye or rather they haue newe furbushed olde heresies and thus deluded and deceaued by the spirite of pryde and errour are nowe brought cleane from the trewe catholyke fayth of the churche of Christe downe into the darke dongion and hel of errour and heresye Yet I haue thought it somwhat necessarie for the more credite to be gyuen vnto the auctorities and sayinges of these moste holy and catholyke wryters whome we shall cyte and allege in thys present sermon to preuent the christiaÌ„ reader wyth these thre verities folowynge The fyrst veritie The fyrst is that none of all these auncient fathers whome I shal name here for testimony of this blessed sacrameÌ„t with innumerable moo catholyke wryters but that constantly beleued that the blessed body blood of christ was really in the blessed sacrament The seconde veritie The seconde is that none of all these neyther anye other catholyke wryter eather taught eather wryt the contrary of thys beleue and veritie of the holy sacramet The thyrde whiche I collecte of both these is that whatsoeuer he be The thyrde veritie that receyuith not or beleueth not this article of thou blessed sacrament that same is none of the churche of Christe and therfore is the same in ieoberdy of daÌ„pnacioÌ„ The certaynte of these verities is very manyfest vnto such as hath diligentlye sene red theyr lucubratioÌ„s workes where is to be gathered the faith that they were of for it were more theÌ„ sacrilege to thynke that so faythful fathers void of al flattery of maÌ„ shold wright coÌ„trary to theyr owne coÌ„scieÌ„ce belefe Forthermore who caÌ„ iustly thinke that these so gelous fauorers ernest frendes of the trewe honour of God wolde haue suffered and not resysted rather wyth worde penne and bloode suche an heynous horrible heresie as thys were yf Christes bodye were not really in the sacrament whereby men shulde be led not onely into an open heresy but also iÌ„to the detestable enormitie of ydolatry the whyche had ben impossyble to haue ben wynked at or borne wyth all amonge so many and so dylygent vehement and moste circumspecte defenders of the Christen fayth Who wolde iudge that so great and pernytious an error shulde haue byn noryshed and escaped the taxation and controlement of so eloqueÌ„t and catholyke wryters and namely forasmoche as certayne of them layde and employed ther chefest labore and industrie to coÌ„uince hereses as it may appere by they re workes wherein is litle matter els then the confutatyon of hereses of theyr tyme. For there coulde no man ons stere vp an heresy but as sone as he was perceaued to put forth hys hed the same was dysputed with all conuinced and confuted and his heresy abolyshed Example of these same we haue of Theodoritus in the tripertitie historie who wryteth that there a rose certayne heretikes in valentiniane the Emperours tyme called The Massians the whiche erred in the blessed sacrameÌ„t affyrmed sayth he that the deuyne meate of whome Christ sayde He that eatyth my fleshe and drynketh my blod shal lyue euer dothe neyther ê“fect neyther harme at all the same denied that the sacrameÌ„t of baptysme was ê“fitable for christeÌ„ people the prayer onely was sufficeÌ„t The which hereses were immediatly of the excelleÌ„t learned meÌ„ byshopes at the time coÌ„uinced coÌ„deÌ„ped After this Nestor stered vp an error agaynst the verytie of Christes fleshe in the sacrameÌ„t in the consel of Ephe. of whoÌ„ we spoke before he was charged by CC. fathers to leue his abhominable heresye or els he shulde be accursed out of the church of Christ Then came Berengarius This BereÌ„garius as platina wryteth as I sayd afore was coÌ„dempned by Leo the .ix. bys of Rome After whose death Berengarius coÌ„tinued obstinate in hys heresy vntyl that at the synode of Turone one Lanfranke bysh of Cantorbury coÌ„uinced hym Yet ê‘uersly continued he in that opinion And at the length Berengariê° abiured opeÌ„ly his heresye After this Berengariê° folowed Petrus Halebardus a maÌ„ of an halt mynde luciferyne pryde whoÌ„ S. Barnard accused coÌ„futed of the heresie about this sacrameÌ„t TheÌ„ succeded wycked wycclyf that taught opeÌ„ly thys heresie abominable of the sacrameÌ„t he was coÌ„deÌ„pned by two general counsels as the cronicles of that tyme reporteth Thus these apostolyke fathers most ernestly mooste assiduously wresteled against the hateful enemyes of the euangelical and catholyke faythe Wherfore yf they hadde beleued that the bodye and blode of Christe had not byn really in the blessed sacrament they wold not haue coÌ„tended and labored so vehemeÌ„tly to conuicte and to confute the contrarye opynion Neather wolde they in open synode and generall consell haue condempned it for an horible heresye Wherefore it is then very manifest that they beleued the very reall presens of Christes body and bloode in the sacrament The second veritie is the none of these fathers neather any of the other catholyke wryters eyther taught eyther wryt that the body and blode of Christ was not really in the sacrament and that we ought not so to beleue but paynly they wryte the contrarye as shall appere here after ✿ Yf we well ponder way and consider what carefull feare and what assyduous dilygens they had towardes the pure readynge and trew teachyng of the flocke of Christ commended vnto theyr charge by the holy goost we shal soone perceaue that they wold not eather teache eather wryhgt that thynge whereby the flocke of Christe shulde be led frome the pure and synceare faythe of Christes churche For I suppose that there is no honest cristiane harte that can Iustely iudge theÌ„ eyther necligeÌ„t wtout regarde eyther remysse and voyde of care but rather mindeful of the great charge very vigilant and circumspect what they taught and howe they led the christiane flocke whome Christe bought wyth his most precyous blod Specially for as moche as
remayninge there is also in the blessed sacrament In the .xvi. Ioh. 16. of saynt IohnÌ„ Christe sayeth ✿ I leaue the worlde and I go to my father In another place I ascende vnto my father and your father my god and your God Agayne I go to hym that sent me none of you asketh me whether goest thou Agayne It is expedient for you that I go For yf I go not the conforter wyl not come vnto you Yf I go I wyll sende hym to you Agayne My lytle ones Yet I am a whyle wyth you Agayne Now a lytle you shall not se me and agayne a lytle you shall se me for I go to the father Ye shal vnderstande that Christ in these wordes meÌ„t nothyng lesse The answere theÌ„ so to take away his bodely pÌ„sens froÌ„ the world or froÌ„ his apostles that it shuld not be with theÌ„ after no maner a sort neither visibly neither inuisibly But he ment that he wolde chauÌ„ge the maner of his bodely pÌ„sens conuersation whiche then was temporall visible and mortall And after his death and resurrection it shulde be heauenly inuisible and immortal ✿ Yf Christe faye they haue left the worlde then is not he in the world and coÌ„sequently he is not in the sacrament of th aulter The trew meaning of these wordes of christe I leaue the worlde wyth such other and how Christe hath lefte the worlde we may redely collect and gather of the other wordes that he spake vnto his appostles after hys resurrectioÌ„ saynge vnto them These be the wordes whyche I spake vnto you when I was yet wyth you In these wordes our sauyour Christe sygnyfyed vnto his appostles that he had then left theyr companye and the wordlye conuersation and was gone from them as he sayd before his death I wyl depart from you and I wyll leaue the worlde And after hys death beynge present speakeynge with them he sayth These be the wordes that I sayd vnto you before my death and passion when I was wyth you vysible mortall and passyble Then did I tel you that I wolde forsake that corruptyble state but now I am not wyth you for now accordynge vnto my promyse I am gone frome you and frome the worlde Wherefore you shall vnderstand that our sauiour Christe before his death and resurrection was mortall and had a natural a mortall lyfe a lyfe as other mortall men had that shal haue an ende by death so in hys lyuynge and conuersacion he was lyke other naturall and mortall men as saynt Paule sayeth habitu inuentus est vt homo hauynge and susteynynge all naturall calamities paynes except synne for he thursted hungered he eate he dronke he slept he waked he rested and was wery he walked and traueled c. Thus was he conuersant wyth the apostles in all thynges lyke an other naturall man and had a bodye of lyke condition as the apostles had excepte synne but after hys resurrection hys lyfe and coÌ„uersation was chaunged and hys bodye altered clene and deputed from the erthly and mortall state vnto a spirituall and an heauenlye state He was chaunged froÌ„ mortalitie to immortalitie and can not dye froÌ„ passibilitie to impassibilitie he can not suffer hoÌ„ger thurst colde heate neather any suche naturall penalties Neather neadeth he meate drynke slepe neather any suche lyke erthlye and naturall necessities He was conuersant wyth the apostles before visiblye but nowe they can not se hym neather fele hym but when and where he wyll Wherfore all thys inculcation and the oft rehersall and repetition of hys goynge awaye from the worlde and from the apostles is no more theÌ„ the chauÌ„ge of his lyfe and conuersation and of the state of hys body that where that they had the visible and mortal conuersation of hys bodye that bodye beynge onely in earthe here after the same shulde be in heauen visiblye yet in earth also in the sacrameÌ„t inuisibly Wherefore when he sayeth I leue the worlde that is to saye I wyll leue thys wordlye lyfe and alter this natural and mortal lyfe and take on an heauenly lyfe And when he saythe I wyll leue you or you shall not haue me alway wyth yow He signified this You shall not haue me in this maner of conuersorion and in this mortall and transytarye and indigent lyfe This bodye that is now mortall visible subiect to al naturall penalties it shal not be so alwaye but it shal be altered and chaunged vnto an heauenly lyfe Now thou mayst ê‘ceaue good christiaÌ„e reader how Christe hath left the world yet he is in the blessed sacrament Euen as he leuynge the world and went froÌ„ hys appostles yet was presente wyth them and spake vnto them Euen so thoughe that Christes body be altered and chauÌ„ged in to an immortal and an heauenly maner of life froÌ„ this corruptyble mortal and visible lyfe and hath left so the world takynge from vs hys mortall and vysible conuersatyon yet it folowyth not that he is not in the sacrament For we saye not that he is in the sacrament after that sorte that he was before hys passyon amonge hys disciples mortall corruptyble passyble and vysible But we beleue and say that the naturall bodye and blood of Christe is in the sacrament verelye and yet invisibly immortally impassybly For the bodye of Christe nowe can not be sene or fealte but when and where it please hym ✿ And where they allege thys texte of saynt Mathew Pore men you shall haue wyth you but you shall not haue me allwaye wyth you ✿ Yet marke gentle reader that Christe sayde not The answere you shall neuer haue me no more wyth you for he sayde in saynt IohnÌ„ I go and I come vnto you And agayne ✿ I wyll see you and youre hartes shall reioyce And after hys resurrection he sayde Beholde I am wyth you vntyll the worldes end now by cause that Christ sayd that they shulde not haue hym alwaye wyth them therefore saye they he is not in the sacrament Here they vnderstand not the wordes of christ for Christe sayde that he shulde not be wyth them in that maner of lyfe as he was then mortall passible and indigeÌ„t and nedye of bodelye refreshynge and confortes And after suche a sorte he wold not be wyth them alwaye for as that tyme it was a good and a charytable dede vpon Christe to exhibite an office of charite toward hym as to geue him or his meat drynke to washe or anoynt his feete For he had then nede as other men had hungeryng and thurstynge and trauelynge in this necessite He sayd that he wolde not be wyth theÌ„ alway in the nedie and corruptible sort but he sayd that they shuld haue poore men wyth them alwaye And as saynt Marke sayth and you maye do almys alwayes vpon them when you wyll And therfore Christe a lowed greatly the facte of Mary Magdelen that she dyd exhibite to hym so precious oyle before
hys deathe and resurreccion but vpon easter daye when she offered to hym dewty and office agayne he refused it and wolde not let her anoynte hym for he was not then in suche state and indigencie as he was afore Therfore it folowyth not that though that Christ be not alway with vs a mortal passible man as he was before his passion therfore he is not with vs inuisybly immortally impassibly in the blessed sacrament For bothe these be trew That he is not wyth vs nowe uisible passible and mortall as he was before his death and resurrection and yet he is with vs inuisible impassible immortal The argument ✿ Lyke argumēt they gather of the wordes of saynt Paule in the seconde epistle to the Corynthyans the fyft chapiter And though we haue knowen Christe affter the fleshe yet now we know hym no more so By cause that saynt Paule sayth that he dothe not knowe Christ after the fleshe therfore Christe say they is not in the sacrament The answere after the fleshe Yf thys reason were good then dyd Paule knowe no man neyther the Corynthyans vnto whom he wryt that epystle neyther hym selfe for paule sayde that he knewe no man after the fleshe Then bylyke he knewe not hym selfe for he was then in fleshe and a man for he knewe no man But they are dysceaued in mystakynge and mysunderstandynge thys worde After the fleshe _____ Whyche is nat as moche to saye as in the fleshe But it is as moche to saye as fleshely or carnally for fleshely affection or after any carnall sort ✿ Here good christen reader What Crisostome saythe vpon the same place of saynt paule What then sayth he Tell me Hath he cleue lefte the fleshe And is he not nowe in the bodye God forbyd For this same Iesus whyche is taken from you euen so he shall come agayne How wyth a body How sayth Paule then Thoughe we haue knowē Christ after the fleshe yet so do we not nowe For oure beynge after the fleshe is to be in synne and not to be after the fleshe is not to be in synne But Christ to be after the fleshe is to be in or to suffer the passions penalites of nature as hunger thurst labor or slepe and suche other But he commytted no syn at all neyther was ther founde disceat in his mouth Therefore sayde he whyche of you can rebuke or argew me of synne Then Christ not to be after the fleshe is to be deliuered from these penalties of nature and passyons of mortalytye and corruption Not that he is nowe wythout fleshe For wyth that fleshe he cometh to iudge the world hauynge the same fleshe now impassible and immortall and incorruptyble ✿ Then thus wyth Crisostome we may answere That thoughe that Paule knoweth not christ now after the fleshe that is to say passible corruptible mortall and visible yet he knoweth hym now to be incorruptyble immortal and impassible and euen so do we with Paul knowe Christe in the sacrament not after the fleshe carnally as the Carpharnaites thought that is to se and to eate that fleshe of hym hewen and cut in gobbettes and peaces as fleshe is in the shambles but we knowe hym verely ther inuisibly impassibly immortally and eaten of vs is neyther harmed neyther consumed ✿ Bycause that saynt Paule saith vnto the Corythyans The argument in the tenth chapter Is not the bread that we breake the perticipatyon of the body of Christe And agayne he saith in the eleuenth chapter As oft as ye shal eate of this bread and drynke of thys cuppe you shall declare or shewe hys deathe vntyll he come Of these they collecte and gather that the sacrament is nothyng but breade and wyne Thys maner of reasonynge is nothynge worthe For in thys sort of arguyng we myght conclude and proue that there were neather bloode nether wyne but onelye a cuppe As for example Saynt Paul in the same tenth chapter to the Corinthians sayth Is not the cuppe whom we do blysse the participatiō of the blood of Christe And agayne in the eleuenth he sayeth As oft as ye shal eat of thys bread and drinke of this cuppe ye shall remember the lordes death vntyll he come And in the same chapiter who so euer eate of thys breade drynketh of the cuppe or oure lorde vnworthely he shal be gyltye of the body and bloode of our lorde Here saynt Paule calleth the blessed sacrament a cuppe ergo there is nothynge but a cuppe You shall vnderstande therfore that in the blessed sacrament there is not the substance of breade though saint Paule do name it bread For saynt Paule do call the same the body of our Lorde twyse in the same chapter And in namynge it breade he doth folowe the maner of the scripture the whyche in suche maner of transmutations alterations of thynges doth vse oft tyme to gyue vnto the thynge that is altered and chaunged the name that it had before that alteration and chaunge as I haue declared before by these examples Fyrst of the admirable transmutation and chaunge of the rod of Aaron into a serpent The scripture calleth it a rod styll thoughe it was turned into a serpent Lykewyse of the myraculous chaunge of the water into wyne There the scripture namyth that wyne water and gyueth the very same name vnto the thynges that were clene chaūged that suche thinges had before they were chaunged and altered from theyr former natures Euen so the holy apostle and the fathers ofte tyme do call thys blessed sacrament breade bycause that it was breade before the wonderful transmutation and chaunge by the power of goddes myghtye worde into the verye substaunce of Christes blessed bodye and bloode ¶ They haue also collected out of the auncient doctours lompes and fragmētes of theyr sayinges as wel vnderstāded and taken as they vnderstode the scriptures haue lefte out the chefest thynges that shulde declare the verye true sense of the wrytter and there by they go about to proue that these auncient wrytters shulde muster wyth them and be on theyr syde and that those fathers shulde beleue that in the sacramēt were not the verye bodye and bloode of Christe but to be but only a fygure or a signification therof Wherfore al such places of the auncient wryters that semeth to cal it a misterie a sacramēt a fygure or signification of Christes bodye ▪ At suche places they clappe theyr handes and triumphe as though they had wonne the feld and that the game were theyrs These places they brynge in and that wyth theyr gaye paynted prayses and flatterynge commendations of the doctoure or wrytter whose auctoritie they allege as of saint Augustine they wyll saye That mooste excellent and wyttye clerke saynt Augustine That mooste golden mouthe Crysostome the flower of the Greke eloquens c. But when these same be alleged and proued manyfestly to be theyr aduersaries and contrarye to theyr heresye then are they whome they
praysed so hyghly before but men and lyears and suche as were blynded and had not the spirite of God therfore saye they they are not worthye of credite in all thynges We wyl haue no mennes auctoritie but onely the scriptures Yet these wycked wretches they can be content to take Luther Ecolampadius Coralstadius and Melanthon and Buzere wyth all the rabylment of suche deuylyshe lyars and leude lyuers the whyche hath no more of a christian maÌ„ saue onely the name to be theyr auctours and that of no lesse auctoritie theÌ„ the scriptures These I saye whose learnynge lyffes are as much vnlyke vnto the fathers as were the lyffes of Socrates Sardanapalus or the lyfe of Diogenes and the lyfe of Epicure Here shall you heare some of the auctorities that they haue torne out by peace meale froÌ„ the monumentes and wrytynges of the auncient and mooste catholyke doctours Augusti contra AdamantuÌ„ Fyrste of saynt Augustyne contra Adamantum Manicheum the .xii. chapiter Oure Lorde doughted not sayth he to saye Thys is my bodye when he gaue vnto them the signe of hys bodye Saynt Augustyne calleth the sacrameÌ„t a signe Thys is theyr reason ergo it is but onelye a signe and not the bodye of Christe Euen so myght I argue for Nestorius and saye Christe is called in the scriptures the sonne of man ergo he is onely the sonne of man and not the sonne of God Where you shall vnderstande that saynct Augustyne dysputeth in thys place agaynst one of the Manichees secte whych sayd that the bloode in man was the soule of man bycause that he dyd read in the .xii. chapiter of Exodus that they shoulde not eate any bloode for the bloode sayeth the letter is the lyfe or soule of the fleshe To thys saynt Augustyne sayeth that thys precepte oughte to be vnderstanded that the bloode was the token or sygne of the lyfe or soule For our lorde sayth he doubted not to saye Thys is my bodye when he gaue the token of hys hodye Now let Fryth answere me vnto thys Hathe not the bloode of a best lyfe in it thoughe it be the token of lyfe He muste nedes saye yea Euen so the sacrament is a token of Christes bodye and yet neuerthelesse it contayneth the same very body ✿ Also saynt Ierome vpon .xxvi. Ieronimê° super Matheum chapter of saynt Mathew sayth After that the fyguratyue Passeouer was coÌ„plete and fullfylled and he had eaten the fleshe of the lambe wyth hys apposteles he taketh the breade that comforteth the harte of man and passeth ouer towarde the sacrament of the verye trew Passeouer and lyke as Melchy sedech dyd the preest of the hyest in the fygure here of offerynge breade and wyne he in lyke sorte dothe represent the verite of hys bodye and blood All theyr game lyeth in thys word He representyth Yf he do represent saye they the verytie of hys bodye then the very body is not there This argumeÌ„t is of no force neather streÌ„gth For though that by the sacrament is represented the bodye of Christe yet neuerthelesse the same verye bodye is there also present whych is represeÌ„ted But I wold fayne learne of them why saint Ierome calleth thys the verye sacrament or the sacrament of the veryte Was not the paschall lame a verye sacrament of the Passiouer yeas treuly But this he calleth the verye sacrament by cause that bysydes that it doth sygnyfye the bodye and bloode of Christe it contayneth also no lesse Or whye dothe saynt Ierome saye The verytie of Christes bodye and bloode Dyd not the paschall lambe represent the same bodye and bloode Yes trewly But saynt Ierome here in sygnified the dyfference bytwyxte Moyses lambe and Christes mandye By cause the one was but a bare fygure and nothyng els but a fygure and the other though it were also a fygure yet it contayned the veryte of the thynge that is sygnified by that fygure ✿ Therefore saynt Ierom sayde the Christe represented the veryte of his bodye and bloode You wyll aske me how that the bodye of Christe can represent it selfe or be a signe or figure of it selfe To this I answere that the bodye of Christe vnder the two formes of breade and wyne representeth vnto vs nowe the same bodye as it honge vpon the crosse when the blood was dyuyded frome it for the remyssion of synnes Ambrosiê° âœ¿ S. Ambrose also they allege in hys boke of the sacramentes Where he sayeth in thys wyse He that dyscordyth frome Christe that same eateth not hys fleshe neather drynketh he hys bloode all though that he taketh the sacrament of so worthye a thinge vnto the iugement of hys perdition Also Prosper hath the same wordes in hys boke of sentences Prosper Saynt Augustyne in hys boke intytuled de Ciuitate dei Augustinê° de ciuitate dei lib .xxi. capi xv He that remayneth not in me and in whom I remayne not let not the same say eather thinke that he eateth my bodye For they remayne not in Christe that be not his meÌ„bres ✿ These fathers in the same places where we fynde these wordes thoughe that they saye that the vnworthye receyuers do not receyue the bodye and blood of Christe Yet they saye not that it is not the bodye and blood of Christe But certaynlye they haue playnlye expressed what they mente by these theyr sayenges For as we maye ryghte well collect of them there are thre maner of receyuynges of the blessed sacrament The fyrst is onely sacramentally this terme saynt Augustine vseth The seconde is onely spiritually The thyrde is both spiritually and sacramentally The onely sacramentall receyuynge is when we vnworthelye do receyue the blessed sacrament And by thys receyuynge we are neather incorporated vnto Christe spiritually partakynge the merytes of Christes blessed passion neather incorporated vnto hys naturall bodye as the worthye receauers are but we eate it to the greate dampnation of our soules By the onelye spirituall receauynge whych is by fayth as in hearynge godlye and deuoutlye the masse or els hauynge a godlye and a deuoute memorie of Christes death we are partakers of Christes merytes passion made the membres of hys spirituall or mysticall bodye yet are we not by thys maner of eatynge incorporated vnto the naturall bodye of Christe as we are by the worthye receyuyng of the sacrameÌ„t The thyrde maner of receauyng of this blessed sacrament whych is when we worthely do receaue it doth incorporat vs vnto Christes naturall bodye maketh vs the membres of hys moost blessed bodye of hys fleshe and of hys bones and worketh in vs eternall lyfe of bodye and soule For thys is the propertie of that fleshe and bloode worthelye receyued to worke euerlastynge lyfe as Christ sayeth He that eateth my fleshe and drynketh my bloode hath euerlastynge lyfe Nowe for as muche as in all suche as are diuided from Christe by heresye or froÌ„ god by mortall synne the blessed sacrameÌ„t receiued worketh not in them