supper to their coÌ„dempnacion only And the learned men in Christes churche say that the ignorauÌ„ce want of obseruacion of these thre maner of eatynges causeth the errour in thunderstandyng of the scriptures suche fathers saiynges as haue written of the Sacrament And when the churche speaketh of these thre maner of eatynges what an impudeÌ„cy is it to say that the church teacheth good meÌ„ only to eat the body of Christ and drinke his bloud when they receyue the Sacrament beyng the truth otherwise and yet a diuersitie there is of eatyng spiritually onely eatyng spiritually sacramentally because in the supper they receyue his very fleshe and very bloud in dede with theffectes of all graces and giftes to suche as receyue it spiritually and worthely where as out of the supper wheÌ„ we eat only spiritually by faith God that worketh without his sacrameÌ„tes as semeth to him doth releaue those that beleue and trust in him suffreth them not to be destitute of that is necessary for them wherof we may not presume but ordenarely seke god wher he hath ordred himself to be sought there to assure our selfe of his couenauntes and promyses whiche be most certaynely annexed to his sacrameÌ„tes wherunto we ought to geue most certayne trust confideÌ„ce wherfore to teache the spirituall manducacioÌ„ to be equal with the spiritual manducation sacramental also that is to dimishe theffecte of the institution of the SacrameÌ„t whiche no Christen man ought to do They say that the body of Christ that is in the The 〈◊〉 SacrameÌ„t hath his owne propre tourme quantitie We say that Christ is there sacramentally and spiritually without fourme or quantitie In this coÌ„parison is both sleight crafte The answer In the first part of it which is that they say there is mention of the body of Christ which is propre of thumanitie of Christ In the seconde parte whiche is of we say there is no mention of Christes body but of Christ who in his diuine nature is vnderstanded present without a body Nowe the Sacrament is institute of Christes body and bloud and because the diuine nature in Christicontinueth the vnitie with the body of Christ we must nedes confesse where the body of Christ is there is whole Christ God man And whe we speake of Christes body we must vnderstande a true body whiche hath both fourme and quantitie and therfore suche as confesse the true Catholique fayth they affirme of Christes body all truth of a naturall body whiche although it hath all those truthes of fourme and quantitie yet they say Christes body is not present after the maner of quantitie nor in a visible fourme as it was conuersaunt in this present life but that there it is truely in the SacrameÌ„t the very true body of Christ which good men beleue vpon the credite of Christ that sayd so knowlege therwith the maner of that preseÌ„ce to be an high mystery and the maner so spirituall as the â—arnall man can not by discourse of reason reache it but in his discourse shal as this auctor doth thinke it a vanitie and folishenesse Whiche folishenesse neuerthelesse ouercommeth the wisdome of the worlde And thus I haue opened what they say on the Catholique parte Now for the other parte wherof this auctor is and with his fayth we saye the wordes seme to imply that Christes humayne body is not in the SacrameÌ„t in that it is sayd Christ to be there sacramentally spirituallye without fourme or quantitie whiche saiyng hath no scripture for it For the scripture speaketh of Christs body which was betrayed for vs to be geuen vs to be eaten Where also Christes diuinitie is present as accompaniyng his humanitie which humanitie is specially spoken of the presence of whiche humanite when it is denyed then is there no text to proue the presence of Christes diuinitie specially that is to say otherwise then it is by his omnipotencye presente euery where And to conclude this piece of comparison this maner of speache was neuer I thinke redde that Christ is present in the SacrameÌ„t without fourme or quantitie And S. Paule speaketh of a fourme in the godhead Qui quum in forma dei esset Who Phil. 2. when he was in the fourme of God So as if Christ be present in the Sacrament without all fourme then is he there neither as God nor man whiche is a straunger teachyng theÌ„ yet hath been heard or redde of but into such absurdities in dede do they fall who entreat irreuerently and vntruely this high misterie This is here worthy a speciall note how by the maner of the speache in the latter parte of this difference the teachyng semeth to be that Christ is spiritually present in the Sacrament because of the worde there which thou reader mayest compare how it agreeth with the rest of this auctors doctrine Let vs go to the next They say that the fathers and Prophetes of the The auctor old testament did not eate the body nor drinke the bloud of Christ We say that they did eat his body and drinke his bloud although he wer not yet borne nor incarnated This comparison of difference is clerkely The answer conceyued as it wer of a ryddle wherin nay yea when they be opened agree consent The fathers did eate Christes body drinke his bloud in truth of promyse whicht was effectual to theÌ„ of redemption to be wrought not in truth of presence as we do for confirmation of redemption already wrought They had a certayne promyse and we a certayne present payment they did eate Christ spiritually beleuing in him that was to come but they did not eate Christes body present in the Sacrament sacramentally and spiritually as we do Their sacramentes were figures of the thynges but out conteyne the very thinges And therfore albeit in a sence to the learned men it may be verefyed that the fathers did eat the body of Christ drink his bloud yet there is no suche forme of wordes in scripture it is more agreable to the simplicitie of scripture to say the fathers before Christes natiuite did not eate the body and bloud of Christ whiche body bloud Christ himselfe truely toke of the body of the virgin Marie For although S. Paule in the tenth to the Corinthians be so vnderstanded of some as the fathers should eat the same spiritual meat drinke the same spiritual drinke that we do to which vnderstaÌ„dyng al do not agree yet folowyng that vnderstaÌ„dyng we may not so presse the words as there should be noÌ„ differeÌ„ce at al this one special differeÌ„ce S. Augustine noteth how their sacramentes conteyned the promyse of that whiche in our sacramentes is geueÌ„ Thus he sayth this is euideÌ„t of it selfe how to vs in the holy supper Christ sayth This is my body that shall be betrayed for you Take eate which was neuer sayd to the fathers although their fayth
deuoutly reuerently charitably quietly vse frequent the same without other Innouacions then thordre of the boke prescribeth Now to the last diffreÌ„ce They say that Christ is corporally in many places The auctor at one tyme affirming that his body is corporally really present in as many places as there be hostes consecrated We say that as the sonne corporally is euer in heauen no where els yet by his operation vertue the sonne is here in earth by whose influeÌ„ce vertue all thinges in the world be corporally regene rated encreased grow to their perfite state So likewise our sauiour Christ bodely corporally is in heuen sittyng at the righthande of his father although spirituallye he hath promysed to be present with vs vpoÌ„ yearth vnto the worldes ende And when so euer two or thre be gathered together in his name 〈◊〉 is there in the myddes among them by whose spiritual grace al godly men be first by him spiritually regenerate and after encrease and growe to their spirituall perfection in God spiritually by fayth eatyng his fleshe and drinkyng his bloud although the same corporally be in heauen The true teachyng is that Christes very The answer body is present vnder the forme of bread in as many hoostes as be coÌ„secrate in how many places soeuer the hoostes be coÌ„secrate is there really substancially whiche wordes really substaÌ„cially be implyed wheÌ„ we say truly-preseÌ„t The worde corporally may haue an ambiguite doublenes in respecre relation One is to the truth of the body present so it may be said Christ is corporally preseÌ„t in the Sacrament but if the worde corporally be referred to the maner of the preseÌ„ce then we should say Christes body were present after a corporall maner whiche we say not but in a spirituall maner therfore not locally nor by maner of quantitie but in such a maner as God only knoweth yet doth vs to vnderstand by fayth the truth of the very presence excedyng our capacite to coÌ„prehend the maner howe This is the very true teachyng to affirme the truth of the presence of Christes very body in the SacrameÌ„t euen of the same bodye that suffred in playne simple euident termes wordes suche as can not by cauillatioÌ„ be mystaken construed so nere as possibly maÌ„s infirmitie permitteth suffreth Nowe let vs coÌ„sider in what sorte thauctor his company which he calleth we say do vnderstand the SacrameÌ„t who go about to expresse the same by a similitude of the creature of the sonne whiche sonne this auctor saith is euer corporally in heauen no where els yet by operation vertue is here in year so Christ is corporally in heauen c. In this matter of similitudes it is to be taken for a truth vndoubted that there is no creature by similitude ne any laÌ„guage of man able to expresse God his mysteries For and thinges that be seeÌ„ or herd might throughly expresse Gods inuisible mysteries the nature whereof is that they caÌ„not throughly be expressed they wer no mysteries yet it is true that of thinges visible wherin God worketh wonderfully there may be some resemblaunces some shadowes and as it wer inductions to make a maÌ„ astomed in coÌ„sideracioÌ„ of thinges inuisible when he seeth thynges visible so wonderfully wrought to haue so merueylous effectes And diuers good catholike deuout men haue by diuerse naturall thinges gone about to open vnto vs the mysterye of the trinitie partely by the sonne as this auctor doth in the Sacrament partly by fyre partely by the soule of man by the MusiciaÌ„s science the arte the touche with the players fyngers the sounde of the corde wherin when witte hathe all trauayled the matter yet remayneth darke ne cannot be throughly set forthe by any similitude But to the purpose of this similitude of the soÌ„ne which soÌ„ne this auctor sayth is onely corporally in heaueÌ„ no where els in the yearth the operation vertue of the sonne So as by this auctours supposal the substaunce of the sonne should not be in yearth but only by operacion vertue wherin if this auctor erreth he doth the reader to vnderstand that if he erre in coÌ„sideracion of naturall thinges it is no merueyle though he erre in heauenly thinges For because I wil not of my selfe beginne the coÌ„tencioÌ„ with this auctor of the natural worke of the-sonne I will bryng forthe the saiyng of Martine Bucer nowe resideÌ„t at Cambridge who vehemeÌ„tly for so much truly affirmeth the true real presence of Christes body in the sacrameÌ„t For he sayth Christ sayd not This Bucer is my spirite this is my vertue but this is my body wherfore he saith we must beleue Christes body to be there the same that did hange vpoÌ„ the crosse our lord himself which in som parte to declare he vseth the similitude of the son for his purpose to proue christs body preseÌ„t really substaÌ„cially in the sacrameÌ„t wher this autor vseth the same similitude to proue the body of christ really abseÌ„t I wil write in here as Bucer speketh it in latin expouÌ„dyng the .xxvi. chap. of Mathewe theÌ„ I will put the same in english Bucers wordes be these Vt sol verè vno in loco coeli visibilis circumscriptus Bucerê° est radijs tamen suis presens verè substantialiter exhibetur vbilibet orbis Ita Dominus etiam si circumscribatur vno loco coeli arcani diuini id est gloriae patris verbo tamen suo sacris symbolis verè totus ipse deus homo praesens exhibetur in sacra coena eoque substancialiter quaÌ„ praesentiaÌ„ non minus certo agnoscit mens credeÌ„s verbis hijs DnÌ„i symbolis quam oculi vident habeÌ„t Solem praesentem demonstratum exhibitum sua corporali luce Res ista arcana est noui Testamenti res fidei noÌ„ sunt igitur huc admitteÌ„dae cogitationes de praesentatione cor poris quae constat ratione huius vitae etiaÌ„ im patibilis fluxè Verbo Domini simpliciter inherendum est debet fides sensuum defectui praebere supplementum Whiche is thus much in Englishe As the sonne is truly placed determinately in one place of the visible heauen and yet is truely substantially present by meane of his beames elswhere in the worlde abrode So our Lorde although he be comprehended in one place of the secret and diuine heauen that is to say the glorye of his father yet neuer the lesse by his worde and holy tokens he is exhibite present truly whole God and man therfore in substance in his holy supper whiche presence mannes mynde geuyng credite to his wordes tokeÌ„s with no lesse certaintie acknowlegeth then our eyes see haue the soÌ„ne present exhibite and shewed with his corporal light This is a depe secrete matter of the newe testameÌ„t a matter
is flesh by Gods omnipotency so this auctor entreatyng this matter as he doth hath partly opened the faith of traÌ„substanciation For in dede bread beyng bread is not Christes body but that was bread is now Christes bodâ—e because bread is made Christes bodye because Christ called bread his bodye whiche was in Christ to make bread his body When Christ made water wyne the spech is very propre to say water is made wyne For after like maner of spech we say Christ iustifyeth a wicked manne Christ saueth synners and the physitioÌ„ hath made the sicke man whole and suche dyet will make an whole man sycke All these speches be propre and playne so as construction but not made captious and Sophistical to ioyne that was to that nowe is forgettyng the meane worke When Christe sayd This is my body there is no necessitie that the demonstratioÌ„ this should be referred to the outwarde visible matter but may be referred to the inuisible substaunce As in the speche of God the father vpon Christ in Baptisme This is my sonne And here when this auctor taketh his recreatioÌ„ to speake of the fainyng of the papistes I shal ioyne this Issue in this place that he vnderstaÌ„deth not An issue what he sayth if his knowlege be no better then is vttered here in the penne to be in this poynte clerely coÌ„deÌ„pned of ignoraunce In the .lx. leef thauctor entreateth whither it be a plaine spech of christ to say Eate drinke speakyng of his body and bloud I answer the spech of it selfe is propre coÌ„mauÌ„dyng them preseÌ„t to eate and drinke that is proponed for theÌ„ yet it is not requisite that the nature of maÌ„ shuld with like comon effect worke in eatyng drinkyng that heauenly meate drinke as it doth in earthely carnali meates In this mysterye man doth as Christ ordeyned that is to say receyue with his mouth that is ordred to be receiued with his mouth grauÌ„tyng it neuerthelesse of that dignitie estimation that Christes wordes affirme whither he so doth or no Christes ordinaunce is as it is in the substaunce of it self alone wherof no good man iudgeth carnally or grossely ne discusseth the vnfaythfall questioÌ„ how which he can not coÌ„ceyue but leueth the depenes thereof doth as he is bidden This misterye receyueth no mans thoughtes Christes institution hath a propertie in it whiche can not be discussed by mans sensual reasoÌ„ Christes wordes be spirite life which this auctour wresteth with his owne glose to exclud the truth of the eatyng of Christes flesh in his supper And yet for a shifte if a man would ioyne issue with him putteth to this spech the wordes grossely carnally which wordes in suche a rude vnderstandyng be termes meter to expresse howe dogges deuoure paunches then to be inculked in speakyng of this high mysterye Wherin I wil make the issue with this auctour An issue that no Catholique teaching is so fourmed with suche termes as though we should eate Christes moste precious bodye grossely carnaly ioynyng those wordes so together For els carnally alone may haue a good signification as Hilarye vseth it but contrarywise spekyng in the Catholique teachyng of the maner of Christes presence they call it a spiritual maner of presence and yet there is present by gods powre the very true natural body bloud of Christ hole God man without leuyng his place in heauen in the holy supper meÌ„ vse their mouthes and teathe followyng Christes commaundement in the receiuyng of that holy Sacrament beyng in fayth sufficiently instructe that they do not ne can not teare consume or violate that moste precious body and bloud but vnworthely receiuyng it are cause of theyr owne iugement and condempnation Nowe I wil touche shortely what maye bee sayd to the particuler auctorities brought in by this auctor Origen is noted among other writers Origenes of the churche to drawe the texte to allegories who doth not therby meane to destroye the truth of the lettre therfore wheÌ„ he speketh of a figure sayth not there is a only figure whiche exclusiue only beyng away as it is not found by any auctor Catholike taught that the spech of Christ of the eatyng of his fleshe to be only a figure This auctor hath nothyng auaunced his purpose As for spiritual vnderstandyng meaneth not any destruction of the lettre where the same may stande with the rule of our fayth All Christes wordes be life and spirite containyng in the lettre many tymes that is aboue our capacite as specially in this place of the eatyng of his flesh to discusse the particularities of howe and yet we must beleue to be true that Christ sayth although we can not tell howe For wheÌ„ we go about to discusse of gods misterye howe then we fall from fayth and waxe carnall men and would haue Gods wayes like ours Sainete Chrisostome declareth himselfe Chrisosto howe mysteries must be considered with inwarde eyes whiche is a spirituall vnderstandyng wherby the truth of the mysterye is not as it were by a figuratiue spech empayred but with an humilitie of vnderstandyng in a certaine fayth of the truth merueyled at And here thauetor of the boke vseth a sleight to ioyn figuratiuely to spiritually as though they were alwayes all one whiche is not so Sainct Augustine accordyng to his rules Augustinus of a figuratiue and propre speche taketh this speche Excepte ye eate c. for a figuratiue speche because it semeth to commande in the lettre carnally vnderstaÌ„ded an heynous and a wicked thyng to eate the fleshe of a man as mans carnall imaginacion conceyueth it as appeared by the Capharnites who murmured at it And therfore because only faithfull men can by fayth vnderstande this mysterye of the eatyng of Christes fleshe in the Sacrament in whiche we eate not the carnal fleshe of a commen man as the lettre soundeth but the very spiritual flesh of Christ God man as fayth teacheth It is in that respecte well noted for a figuratiue speche for that it hath suche a sence in the lettre as is hidden froÌ„ the vnfaithfull So as the same lettre beyng to faithful meÌ„ spirite life who in humilitie of fayth vnderstand the same is to the vnfaithful a figure as conteinyng such a mystery as by the outward barke of the lettre they vnderstand not vpon which consideracioÌ„ it semeth probable that the other fathers also signifiyng a great secrecie in this mysterye of the sacrameÌ„t wherin is a worke of god ineffable suche as the Ethnike eares could not abide theitermed it a figure not therby to diminish the truth of the misterye as the propre special name of a figure doth but by the name of a figure reuerently to couer so great a secrecie apte only to be vnderstaÌ„ded of men beleuyng therfore the said fathers in some part of their workes in plaine wordes expresse declare the truth of the mysterye the
deliuerethe vs the same fleshe glorified truely to be communicate with our fleshe wherby as we be naturally in Christ so Christ is naturally in vs and wheÌ„ this is brought to passe theÌ„ is the vnitie betwene Christe and vs perfited for as Christ is naturally in the father of the same essence by the diuine nature and God the father naturally in Christ his sonne very God of the same essence in the diuine nature So we be naturally in Christ by our natural fleshe which he toke in the virgyns wombe and he naturally in vs by the same fleshe in him glorified and geuen to vs and receyued of vs in the Sacrement For Hilarie sayth in plaine wordes howe Christes verye fleshe Hilariê° and Christes very bloud receyued and dronken Accepta hausta bryng this to passe And it is notable howe Hilarie compareth together the truely in Christes takynge of our fleshe in the virgyns wombe with the truely of our takynge of his fleshe In cibo dnÌ„ico in our lordes meate by which words he expresseth the Sacrament after reproueth those that sayd we were onely vnitie by obedience and will of religion to Christe and by him so to the father as though by the Sacrement of fleshe and bloud no proprietie of naturall communion were geuen vnto vs wheras both by the honor geuen vnto vs we be the sonnes of god and by the sonne dwellynge carnally in vs and we beynge corporally and inseparably vnitie in him the mysterie of true and natural vnitie is to be preached These be Hilaries wordes for this latter parte where thou hearest reader the sonne of god to dwel carnally in vs not after mannes grosse imagination for we may not so thinke of godly mysteries but carnally is referred to the truth of Christes fleshe geueÌ„ to vs in this SacrameÌ„t and so is naturally to be vnderstanded that we receyue Christes naturall fleshe for the truthe of it as Christe receyued our naturall fleshe of the virgyn although we receyue Christes fleshe glorified incorruptible verye spirituall and in a spiritual maner deliuered vnto vs. Here is mention made of the worde corporall but I shal speake of that in the discussioÌ„ of Cyril This hilarie was before sainct Augustine and was knowen both of him S. Hierom who called him Tubaâ— latini eloquii against tharriaÌ„s Neuer manne founde fault at this notable place of Hilarie Now let vs consider howe the auctor of this booke forgetteth him selfe to call Christe in vs naturally by his godhead whiche were then to make vs all gods by nature whiche is ouer greatan absurditie and Christe in his diuine nature dwelleth onely in his father naturally and in vs by grace But as we reaceiue him in the Sacrament of his fleshe and bloud if we receyue hym worthely so dwelleth he in vs naturally for the mutuall communication of our nature and his And therfore where this auctor reaporteth Hilarie to make no difference betwene our vnyon to Christe in Baptisme and in the supper let hym truste hym no more that told hym so or if this auctor wil take vpoÌ„ him as of his owne knowlege then I would say if he were another an answere in frenche that I will not expresse And here vpoÌ„ wil I wynne the Issue that in Hilarie the matter is so plaine otherwise An issue then this auctour reherseth as it hath no colour of defence to the contrarye And what Hilarie speaketh of Baptisme and our vnitie therin I haue before touched and this vnitie in fleshe is after treated aparte What shall I saye to this so manifest vntruth but that it confirmeth that I haue in other obserued howe therewas neuer one of theÌ„ that I haue red writynge againste the SacrameÌ„t but hath in his writynges sayd somwhat so euidently in the matter or out of the matter discrepaunte from truthe as might be a certaine marke to iudge the qualitie of his spirite Thauctor saythe suche answere as he made to Hilarie wyll serue for Cyrill and Cyrill in deade to saye truthe it is made after the same sorte and hathe euen suche an error as the other had sauyng it maye be excused by ignoraunce For where thauctor trauayleth â—ere to expouÌ„de the worde corporally which is a sore worde in Cyrill against this auctor and therfore taketh labour to teÌ„pere it with the worde corporaliter in sainct Paule applyed to the dwellynge of the diuinitie in Christ and yet not conteÌ„t therwith maketh further serche and would gladly haue somewhat to coÌ„firme his fausye out of Cyril himselfe and seketh in Cyrill where it is not to be founde and sekech not where it is to be founde For Cyrill telleth hymselfe plainely what he meaneth by the worde corporally whiche place and this auctour had founde he might haue spared a greate many of wordes vttered by diuination but then the truthe of that place hindreth and qualeth in maner all the booke I will at my peril bryng for the Cyrils owne wordes truely vpon the xvij Chaptre of sainct Iohn Corporaliter filius per benedictionis mysticam Cyrillê° in IoaÌ„ Cap 17 nobis vt homo Vnitur spiritualiter autem vt deus Whiche be in Englishe thus much to say The sonne is vnitie as man corporally to vs by the mystical benedictioÌ„ spiritually as God These be Cyrils wordes who nameth the Sacrament of the body bloude of Christe the mysticall benediction and sheweth in this sentence howe hym selfe vnderstaÌ„deth the wordes corporally spiritually That is to saye when Christ vniteth hym selfe to vs as man whiche he dothe he doth geuynge his bodye in this Sacrament to suche as worthely receyue it then he dwelleth in them corporally whiche Christe was before in them spiritually orels they could not worthely receyue him to theffecte of that vnitie corporall and corporall dwellynge by whiche worde corporal is vnderstanded no grosues at all whiche the nature of a mysterie excludeth and yet kepeth truthe still beyng the vnderstandyng onely atteined by faythe But where thauctor of the booke allegeth Cyrill in wordes to deny the eatyng of a man and to affirme the receyuinge in this Sacrament to be only by faith It shall appeare I doubt not vpon further discussion that Cyrill say the not so and the translations of Cyrill into latine after the printe of basil in a booke called Antidoton and of hole Cyrils workes prynted at colen haue not in that place suche sentence So as folowynge the testimonye of those bookes set forthe by publique fayth in two sondrie places I shoulde call thallegation of Cyrill made by this auctour in this poynte vntrue as it is in deade in the matter vntrue And yet because the Originall error procedeth from Oecolampadius it shall serue to good purpose to directe thoriginall faulte to hym as he well deseruethe to be as he is noted gyltie of it whose reputacion deceyued many in the matter of the Sacrament and beynge well noted howe the same Oecolampadius corrupteth Cyrill it maye
that thou shouldest in the ende aswell as in the middes see him euideÌ„tly snarled for thy better remembrance Because this auctor who hitherto hathe answered none substanciallye woulde neuertheles be seen to answere all he wyndeth vp sixe of then in one fardel Saincte Augustine Augusti Seduliê° Leo. FulgeÌ„tiê° Cassiodorus Gregor Sedulius Leo Fulgentius Cassiodorus and Gregorius and dispatcheth them all with an vt supra and among them I thynke he woulde haue knytte vp all the rest of the lerned men of all ages amonges whome I knowe none that write as this auctor do the of the Sacrament or impugneth the Catholique fayth as this author doth by the enuyouse name of Papistes Senes Christes tyme there is no memorye more then of sixe that hathe affirmed that doctrine whiche this auctour woulde haue called nowe the Catholique doctrine and yet not writen by them of one sorte neyther receyued in belyefe in publique profession But secretely when it happened begun by conspiration and in the ende euer hitherto extincte and quenched First was Bertrame TheÌ„ BereÌ„garius TheÌ„ Wychefe and in our tyme DecoleÌ„padius Swinglius and Ioaâ—himus Uadianus I will not teken Peter Martyr because suche as knowe him saith he is not lerned nor this auctor because he doth but as it were translate Peter Martyr sauynge he roueth at solutions as liketh his fansye as I haue before declared which matter beynge thus it is a strange title of this booke to call it the true Catholique doctrine Last of al thauctor abuseth himselfe with Damascene and goth about to answere him Damascen by makyng of a summe whiche summe is so wrong accompted that euery man that readeth Damascene may be auditour to coÌ„trole it And this will I saye Damascene writeth so euidently in the matter that Peter Martyr for a shifte is fayne to fynde faulte in his iudgemeÌ„t and age and yet he is vi 〈…〉 C. yeres olde at the lest and I say at the lest because he is rekonned of suÌ„me haulfe as old againe And what so euer his iudgemente were he writeth as Melancton sayth his testimonye of the fayth of the Sacrament as it was in his tyme. I would wryte in here Damascens wordes to compare them with the same collected by this auctor wherby to disproue his particulars playnely but the wordes of Damascen be to be red traÌ„slate alreadie abrode As for the foure substaunces whiche this auctor by accompte numbreth of Christ might haue bene left vnrekened by tale because among them that be faithfull and vnderstand truely whersoeuer the substance of Christes very body is there is also vnderstanded by concomitaunce to be presente the substaunce of his soule as very man and also of the godhed as very God And in the matter of the Sacrament therfore contendyng with him that would haue the substaÌ„ce of bread there it maye be sayd there is in the Sacrament the onely substance of Christes bodye because the worde onely thus placed excludeth other straunge substaunces and not the substaunces whiche without contencion be knowen and coÌ„fessed vnite with Christes body And so a maÌ„ may be said to be alone in his house when he hath no straungers although he hath a numbre of his owne men and Erasmus noteth howe the euangeliste writeth Christ to haue prayed alone yet certayne of his disciples were there And if in a contencioÌ„ raysed whether the father and sonne were both kylled in suche a felde or no I defended the father to haue been onely kylled there and thervpon a wager layd should I lose if by proufe it appeared that not onely the father but also thre or foure of the fathers seruantes were slayue but the sonne escaped And as in this speache the worde onely serued to exclude that was in contencion and not to reduce the numbre to one nomore is it in the speache that this auctour woulde reproue and therfore neded not to haue occupied himselfe in the matter wherin I hearde him ones saye in a good audience himselfe was satisfied In which mynde I would he had continued and hauyng so sclender stuffe as this is and the truth so euident against him not to haue resusc 〈…〉 tate this so often reproued vntruth wherin neuer hitherto any on coulde preuayle ¶ The confutation of the fourth booke THus hauynge pervsed the effecte of the thyrde booke I will likewise peruse the fourth and then shall folowe in directe course to speake of the matter of transubstaÌ„ciacioÌ„ In this fourth boke thauctor entreteth eatyng and drinkyng of Christes body and bloud and in the first parte therof trauaileth to conferme his purpose and in the seconde parte answereth as he can to his aduersaries and so taketh occasion to speake of adoration His chefe purpose is to proue that euel men receyue not the bodye and bloud of Christ in the Sacrament whiche afteâ— this auctours doctrine is a very superfluous matter For if the sacrameÌ„t be onely a figure and the bodye and bloud of Christ be there onely figuratiuely wherto should this auctor dispute of euell mennes eatyng wheÌ„ good men cannot eate Christ in the sacrament because he is not there For by the effecte of this auctours doctrine the Sacrament is but a visible preachyng by the tokens and signes of bread and wyne that in beleuyng and remeÌ„bryng Christs benefites with reuoluyng theÌ„ in our mynde we should in fayth feade vpon christ spiritually beleuyng that as the bread and wyne feadeth and nurrissheth oure bodyes so Christ feadeth and nurrisshed oure soules whiche be good wordes but suche as the wordes in Christes supper do not learne vs and may be well gathered not to limite the mystery of the supper but to be spoken and taught touchyng the beleuyng and remembryng Christes benefites with the reuoluyng of theÌ„ in our mynde theâ—by to lerne vs howe to feade vpon Christe continually without the vse of the visible Sacrament Augusti in sermone domini in moÌ„te iibr 3. beyng that called of S. Augustine the inuisible sacrament wherin by fayth we be nurrished with the worde of God and the vertue of Christes body and bloud whiche the true teachyng of the church calleth spiritual manducation onely without which no man is to be accompted a true membre of the mysticall bodye of Christ And therfore who so feadeth vpon Christ thus spiritually must nedes be a good man for onely good men be â—rewe membres of Christes mysticall bodye whiche spirituall eatynge is so good a frute as it declareth the tree necessariely to be God and therfore it must be and is a certayne conclusion that onely good men do eat and drinke the body bloud of Christ spiritually that is to say effectually to life So as this auctor shall haue of me no aduersarie therein And if this auctour had prouued that to be the true doctrine that Christes very body and bloud is not present in the visible Sacrament then myght he haue left this fourth booke vnwryten For after his doctrine
to ensue of the diuersite of the eatyng not of any diuersite of that whiche is eaten whither the good man or euell man recyue the Sacrament If I would here encoÌ„bre the reader I coulde bryng forth many mo places of saincte Augustine to the confusioÌ„ and reproufe of this auctors purpose and yet notwithstandyng to take awaye that he might saye of me that I waye not Saincte Augustine I thynke good to allege bryng forth the iudgement of Martyn Bucer touchyng saincte Augustine who vnderstandeth saincte Augustine clere contrary to this auctor as maye playnely appeare by that the sayde Bucer writeth in fewe wordes in his Epistell dedicatorye of the greate worke he sente abrode of his enarracions of the Gospelles where his iudgement of Sainct Augustine in this poynte he vttereth thus Quoties scribit etiam Iudam ipsum corpus sanguinem Domini sumpsisse Nemo itaque auctoritate S. patrum dicet christum in sacra coena absentem esse The sence in English is this Howe often wryteth he speakyng of Sainct Augustine Iudas also to haue receiued the selfe body and bloud of our Lorde No man therfore by the auctoritie of the fathers can saye Christe to be absente in the holye soupper Thus sayth Bucer who vnderstandeth Saincte Augustine as I haue before alleaged him and gathereth there of a conclusion that no man can by the fathers saiynges proue Christe to be absente in the holye soupper And therfore by Bucers iudgemente the doctrine of this auctour can be in no wise Catholique as dissentynge frome that hathe been before taught and beleued Whither Bucer wyll styl continue in that he hath so solenly published to the world and by me here alleaged I can not tell and whither he do or no it maketh no matter but thus he hathe taught in his latter iudgement with A great protestation that he speaketh without respecte other then to the truthe wherin because he semed to dissent from his freundes he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche wordes haue an imitation of an older sayng and be thus muche to saye Socrates is my frend Truth is my best beloued Socrates and the churche most regarded with this Bucer closith his doctrine of the sacrameÌ„t after he knewe al that zwinglius OecolaÌ„padius could say in the matter And here I wyl leaue to speke of Bucer bring forth Theodoretus a man much extolled by this Theodorâ—â—us in eplam 1. Cor. 2. auctor who sayth playnly in his commentaryes vpon S. Paule howe Christ delyuered to Iudas his precious bodye and bloud and declareth further therwith in that sacrameÌ„t to be the truthe So as this auctor can haue no foundation vpon eyther to maynten his figuratiue speach or the matter of this fourth booke whiche his wordes playnely impugne sainct Hierome in his commentaties Hierome vpon the prophete Malachie hath first this sentence Possumus panem idest corpus christi quando indigni accedimus ad altare sordidi mundum sanguinem bibimus We defile the bread that is to saye the bodye of christ wheÌ„ we cume vnworthely to thalrare and beynge fylthy drinke the cleane bloud Thus sayth S. Hierome who sayth fylthy men drinke the cleane bloud and in an other place after the same Sainct Hierome sayth Polluit christi mysteria indigne accipiens corpus eius sanguineÌ„ He that vnworthly receyueth the body bloud of Christ defyleth the mysteries Can any wordes be more manifest euideÌ„t to declare S. Hieroms mynde howe in the visible sacrameÌ„t men receyue vnworthely whiche be euil men the bodye and bloud of Christ and yet these playne places of auctoritie dissembled of purpose or by ignoraunce passed ouer this auctor as tough This auctor all thynges were by him clearly discussed to his enteÌ„t would by many coÌ„ceytes furnishe further his matters therfore playeth with our ladyes smyling rocking hir child many good mowes so vnsemely for his persoÌ„ that it maketh me almost forget him my selfe also But with such matterhe filleth his leaues forgettyng himselfe maketh meÌ„tioÌ„ of the cathechisme by him traÌ„slate thoriginall wherof coÌ„futeth these two partes of this booke in few words being prynted in germany wherin besides the matter wryteÌ„ is setforth in pictur the maner of the ministring of this sacra meÌ„t where is the altare with caÌ„del light let forth the priest apparelled after the old sort and the man to receiue kneling barehed holdyng vp his handes whiles the priest myuisâ—reth the host to his mouth a matter as clere contrarye to the matter of this booke as is light and darknesse which nowe this auctor would colour with speaches of auctors in a booke wryten to instructe rude childreÌ„ which is as sclendre an excuse as euer was harde none at al when thoriginall is loked on Emissene to stirre vp mens deuotion cumyng Emissen to receyue this Sacrament requireth the roote and foundatioÌ„ therof in the mynde of man as it ought to be therfore exorteth men to take the sacrameÌ„t with thande of the harte drinke with the dranght of the inwarde man whiche men must nedes do that will worthely repare to this feaste And as Emissene speaketh these deuoute wordes of thin warde office of the receyuer so dothe he in declaration of the mystrie shewe howe the Inuisible priest with his secrete power by his worde doth conuert the visible cratures in to the substance of his body and bloud whereof I haue before entrated This auctor vpon these wordes deuontly spoken by Emissene say the there is required no corporall presence of Christes precious bodye in the Sacrament continuynge in his ignoraunce what the worde corporall meaneth But to speake of Emissene if by his fay the the verye bodye and bloud of Christe were not present vpon the altare why dothe he calle it a reuerend altare why to be fed there with spirituall meates and why should fayth be required to lake vpon the bodye and bloud of Christ that is not there on thaltare but as this auctor teacheth onely in heauen and why should he that cummeth to be fede honnor those mysteries there why should Emissene allude to thande of the harte and draught of the inwarde man if the hande of the bodye and draught of thoutwarde man had none office there All this were vayne cloquence and a mere abuse and illusion if the Sacramentall tokens were only a figure if there were no preseÌ„ce but in figure why should not Emissene reather haue folowed the plaine spech of thaÌ„gel to the women that sought Christ Iesum quaeritis non est hic ye seke Iesus he is not here And say as this auctor doth this is onely a figure do no worship here goo vp to heaueÌ„ and downe with thaltare for feare of illusion which Emissene dyd not but called it a reuerend aulter and inuiteth him that should receyue to honnor that foode with such good wordes as before so far descrepauÌ„te froÌ„
all beynge and adnihilacion is a defection of the creature from God and yet Christes bodye is not augmeÌ„ted by the substaÌ„ce of bread in which body it endeth by coÌ„nersioÌ„ as in the better without adnihilatioÌ„ which is a changyng by miracle And when this auctor knoweth this or shoulde haue known it or hath forgotten it he wryteth like one that were ignoraunt and had red no thing in the matter as it were to make himselfe populer to ioyne himselfe in ignoraunce with the rude vnlerned people A thirde reason this auctor frameth himselfe werby to take occasion to afferme howe the .vi. chaptre of sainct Iohn shuld not apperteyne to the SacrameÌ„tal maÌ„ducation the contrary wher of apperith aswell by the wordes of Christ in that .vi. chaptre saing I will gyue not I do gyue which promise was fullfilled in the supper as also hy the catholique wryters and specially by Cyril and therfore I will not Ioh. 6. further stryue with this auctour in that matter but see howe he can assoyle thauctorites wherunto he entreth with greate coÌ„fidence First in Cyprian who speketh playnelie in the matter this auctor fyndetha fault that he is not holly alleged wherupon this auctor bryngeth in the sentence followinge not necessary Cyprianus to be rehersed for the matter of transubstantiacioÌ„ and hansom to be rehersed for the ouerthrowe of the rest of this auctours newe catholique faith whither that nowe shall be added was materiall in the matter of transubstanciacion I require the Iudgement of the o reader The first wordes of Cyprian be these This breade whiche our lorde gaue to his disciples chaunged in nature but not in outwarde forme is by the oÌ„mnipotencye of gods worde De câ—â—na dnÌ„i made fleshe These be Cyprianus wordes then folowe thies As in the person of Christ the humanite was seen the diuinite hiddeÌ„ euen so the diuinite ineffably infused it selfe in to the visible Sacrament Thus saith Cyprian as I can englishe hym to expresse the worde infudit by latin englishe not liking theÌ„ glishe worde shed because in our englishe tonge it resembleth spillyng and euacuation of the hole and much lesse I can agree to vse the worde powrynge although infunde in laten maye in the vse of earthly thynges signifie so because powring noteth a successiue workyng wheras gods worke is in an instant and for that respecte neuer sheddynge But this auctor had a faÌ„sye to vse the sounde of the worde powryng to serue in stede of an argumeÌ„t to improue transubstantiacion meanyng the hearer or reader in the conceyuyng of the sence of Cypryan thus termed should fansye the bread in the visible Sacrament to be like a soppe wherupon lyquor were powred which is a kynde of deprauation as thou reader by consideration of Cyprians wordes meanyng may est perceyue which CypriaÌ„ hath sheued howe the bread is made fleshe by the omnipoteÌ„cie of gods worde and made by chaÌ„ge TheÌ„ because this mysterie of the SacrameÌ„t in coÌ„sideration of the two natures celestial earthly resembleth the principal misterie of Christes persoÌ„ne S CypriaÌ„ saith in seÌ„ce that as in the persoÌ„ of Christ the humanite was seen the diuinite hidden so likewise in this SacrameÌ„t visible is also the diuine nature hidden This is the seÌ„ce where for declaracioÌ„ of the worke of god presetyng his diuine nature there is vsed the verbe infudit in latyn by whiche worde the motion of the diuine nature is spokeÌ„ of in scriptures not because it is a liquide substaÌ„ce to be poured as thauctor of this booke englishethit signifiyng a successiue operation but rather as a worde if we should scanne it as this auctor would signifiyng the coÌ„tinuaÌ„ce of the terme feoÌ„ whence to the terme whervnto with out leauyng the one by motion to the other for there is in the godly nature no local motion therfor we say christ not leauing his father desceÌ„ded froÌ„ heaueÌ„ being in earth was also in heueÌ„ which coÌ„fusioÌ„ in sum parte reseÌ„bleth but maÌ„s words caÌ„ not expresse gods diuine operacioÌ„s To the purpose the first word of CypriaÌ„ shewe the maner of the coÌ„stitucion of this sacrameÌ„t to be by muracioÌ„ of the earthly creatures in to the body blod of christ And the by the wordes folowing sheueth the truth of the substaÌ„ce of the sacrameÌ„t to thinteÌ„t we might vse our repayre to it and frame our deuotioÌ„ according to the dignite of it este ming as S. Paule saith our lordes body for the more euident declaratioÌ„ wherof S. CypriaÌ„ by example of the mysterye in Christes person sheueth Christes humanite and diuinite present in the visible sacrameÌ„t of which diuinite there is speciall mencion againste such whiche fansied the flesh of Christ to begyuen to be eaten as diuided from the diuine nature whiche was the heresie of the NestoriaÌ„s and such other denying therby the perfite vnite of the two natures in Christ which the holy Sinode of Ephesus did specially coÌ„dempne as other fathers in there wrytinge did specially preueÌ„te with distincte wryting against that errour and therfore sainct Cyprian not content to shew the presence of Christes fleshe by mutacon of the bread doth after make speciall mencion of Christes diuinite not correcting that he had said before but further openynge it And so vtterby condempneth the teachynge of thauctor of this booke towching the presence of Christ to be onely figura tiuely Cyprian saith that in the sacrament is the truth and then there is present the true fleshe of Christ and the godhed truly whiche deuotion should knowelege as for transubstaÌ„ciation according to the first wordes of sainct CypriaÌ„ the bread is chaunged not informe but in nature whiche is not in the proprietes of nature nor in the operacion of nature neither in quantite or qualite of nature and therfore in the inwarde nature whiche is properly substaunce This is the playne directe vnderstandynge not by way of addition as this auttor of his ymaginatioÌ„ diuiseth who vseth the worde spirituall as a stop and opposition to the catholique teaching whiche is not so and clerelye without earnyng compareth with this Sacrament the water of Baptisme of whiche we reade not wryten that it is chaunged as we reade of the breade and therfore the resemblaunce of water in Baptisme is vsed onely to blinde the rude reader and serueth for a shifte of talke to wynde out of that matter that cannot be answered and as euill debters shake of there creditours with a by communicacion so this auctor conueyeth himselfe awaye at a backe dore by water not doynge first as he promised to answere so as he would auoyde Cyprian directly by laude Answerynge to Chrisostome this auctor Chryso complayneth as he did in Cyprian of malicyous leauyng out of that whiche when it is brought in doth nothing empayre that went before Chrisostome woulde we shoulde consider the secrete truth of this mysterie where Christe is the Inuisible Prieste and ministreth in
And S. Cyrill who for his doctrine was in Epistola ad Nestor greate auctoritie with the counsell Ephesme wryteth the very body and bloud of Christ to be the liuely and vnbloudy Sacrifice of the churche as likewise in tholde churche other commenly termed the same and among other Chrisostome whō thauctor would now haue 1◠hom ad Heb. seme to vse it but for a maner of speach which in dede Chrisostome doth not but doth truly open thunderstanding of that is done in the church wherin by this sacrifice done after the ordre of Melchisedech Christes death is not iterate but a memorie daylie renewed of that death so as Christes offerynge on the Crosse ones done cōsummate to finish all sacrifices after thordre of Aaron is now only remembred accordyng to Christes instituciō but in such wise as the same bodie is offred dailie on thalter that was ones offred on thalter of the Crosse but the same maner of offeryng is not daylie that was on th aulter of the crosse for the dayly offeryng is without bloudshed is termed so to signifie that bloud sheding ones done to be sufficiēt And as Chryyostome openeth it by declaracion of what maner our sacrifice is that is to say this daylie offering to be a remēbrāce of the other maner of sacrifice ones done therfore sayth rather we make a remēbrance of it This sayng of Chrysostome doth not empayre his former words wher he saith the host is the same offred on the crosse and on thalter therfore by him the body of Christ that dyed but ones is daylie present in dede as the Concel of Nice saith sacrificed not after the maner of other Sacrifices as Chrisostom saith offred but the death of that preciouse body onely dayly remēbred not againe iterate And wher thauctor saith thold fathers callyng the supper of our Lorde a sacrifice ment a Sacrifice of laude thākes geuyng Hippinus of Hambrough no Papist in his boke dedicate to the kynges Maiestye that now is saith otherwise and noteth how the olde fathers called it a Sacrifice propiciatorye for the very presence of Christes moost precious body ther thus saith he which presence all Christen men muste saye requireth on oure parte laudes and thankes geuynge whiche maye be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes geuynge cannot be a Sacrifice geuyng life as it is noted by Cyril the sacrifice of the church to do when he saith it is viuificū which can be onely sayde of the verye bodye and bloud of Christ Nor oure Sacrifice of laudes and thankes geuynge cannot be sayde a pure and cleane Sacrifice wherby to fulfill the prophecie of Malachie Malac. 3. and therfore the same prophecie was in the begynning of the Churche vnderstanded to be spoken of the daylye offeryng of the bodye and bloud of Christ for the memorye of Christes death accordyng to Christes ordinaunce in his supper as maye at more lenght be opened declared Thinkyng to theffecte of this booke sufficient to haue encountred the chefe poyntes of thauctors doctrine with such contradiction to them as the Catholique doctrine doth of necessitie require the more particulare confutacion of that is vntrue of thaduersarie parte and confirm aciō of that is true in the Catholique doctrine requiryng more time and ley sure then I haue nowe and therfore offerynge my selfe readye by mouth or wryte to say further in this matter as inalbe required I shall here ende for this tyme with prayour to almightye God to graunte his truth to be acknowledged confessed and vnisormely to be preached and beleued of al so as all contencion for vnderstandyng of religion auoyded whiche hyndreth Charitie we maye geue suche light abrode as men may see our good workes and glorifie our father who is in heauē with the sonne and holy gost in one vnitie of godhed reignyng without ende Amen
spake it by an Ironie or skorne yet it implyeth that all had receyued that he thus mocketh Whiche after the sorte he writeth was neuer diuised by Papiste or other to be so taught otherwise then as this auctor might rede it as an idle argument to shewe absurdite in reason For in gods workes as the sacramentes be we must thinke al semelynes in dede without deformite eueÌ„ as we beleue al gods iudgemeÌ„tes iust true although reasoÌ„ coÌ„clude in theÌ„ euideÌ„t iÌ„iquitie MaÌ„s reasoÌ„ wheÌ„ it semeth most galauÌ„t is ful of sportes folie Gods workes be al semelynes without confusion monstre or any such absurditie as this auctor supposeth Although I caÌ„ not in the sacrameÌ„t with the eye of my reasoÌ„ locally distincte Christes head froÌ„ his foote his legge froÌ„ his arme wher in the boke of coÌ„mon prayor it is truly sayd iÌ„ eche part of the bread coÌ„secrat brokeÌ„ to be Christs hole body if one of curiosite wold questioÌ„ with me I of foly wold answer him first wher is Christs head I should say here pointyng with my finger he would thinke it first a lytle head TheÌ„ he would aske wher is his foote I shold say ther pointe in the same place agayne for there is noone other left If he replyed that I poynted before the same for the head might not the thyrd a Catholique maÌ„ that stode by trowe you wisely caiie vs both madde to goo aboute to discusse that we must grauÌ„t we see not wheÌ„ by faythe we knowe only the beyng present of Christes most preciouse body theÌ„ by blynd reason to discusse the maner of beyng in the situacion of suche partes as we do not see Now if there came among vs a fourth man as a mediator would do as kyng Alexander did when he could not open the knot of Quintê° Curâ—us maketh mencion of this facte of Alexander Gordius he did cutte it with his sworde if this maÌ„ should say I wyll releaue this matter you beleue Christes body is present in dede really and substaÌ„cially leue out really and substantially and say his body is preseÌ„t in significacion then it may be easely conceyued by reason that Christes body beyng neuer so great may be aswell signifyed by a lytle peece of bread as by a great peece of breade euen as a manne may wryte a great mans name aswell in smallettres shorte as in great letters at lenght And to commende further his diuise vnto vs would percase tell how many absurdities as he thinketh and inconueniences might be auoyded by it This fourth man I speake of makyng him selfe a mediatour vnmete therfore because he hath no participatioÌ„ with fayth yet if our religion and fayth wer mans inuention as that of Numa Pompilius was should not vtter thys his conceyte all idelly For 〈◊〉 speaketh of a ioly easye way without any misterye or meruayle at all But our fayth is of hearyng as hath been preached contynually from the beginnyng grounded vpon the most sure truthe of the worde of God and therfore can not be attempered as man would diuise it to exclude trauayle in carnal reason For then the Sabellians wer to be Sabellians herkened vnto Who by their heresy toke away all the harde and difficile questions in the mistery of the trinitie The Arrians also releued muche mannes Arrians reason in consideration of Christes death deniyng hym to be of the same substaunce with his father whiche was a pestilent heresye Now in the SacrameÌ„t to say Christes bodye is present only by signification as it releueth in some mennes indgementes the absurdities in reason which ought not to be relieued So it condempneth al the true publique fayth testified in the churche from the beginyng hitherto sheweth the lerned holy men to haue wondred in their writynges at that whiche hath no wounder at al to ordeyne one thyng to be the signification of an other which is practised dayly among men But from the beginnyng the mistery of the Sacrament hath been with wounder merueyled at how Christ made bread his body and wyne his bloud and vnder the figure of these visible creatures gaue inuisibly his precious body and bloud presently there tedly S. Augustyne sayth We may not of mens maners esteme the sacramentes they Contra liâ—â—eras â—eti lib. 20. be made by him whose they be but worthely vsed they bryng reward vnworthely handled they bring indgemeÌ„t He that dispenseth the Sacrament worthely and he that vseth it vnworthely be not one but that thyng is one whither it be handeled worthely or vnworthely so as it is neyther better ne worse but life or deathe of them that vse it Thus sayth S. Augustyne and therfore be the receyuer worthy or vnworthy good or euil the substaunce of Christes Sacrament is all one as beyng goddes worke who worketh vniformely and yet is not in all that receyue of like effecte not for any alteracion or diminution in it but for the diuersitie of him that receyueth So as the report made here of the doctrine of the Catholique churche vnder the name of Papistes is a very true reporte and for want of grace reproued by thauctor as no true doctrine And the seconde part of the comparison on thauctors side conteyned vnder we say by them that in hypocrisye preteÌ„d to be truthes frendes conteyneth an vntruth to the simple reader and yet hath a matter of wranglyng to the learned reader because of the worde very which referred to thefecte of eatyng the body of Christ wherby to receyue life may be so spokeÌ„ that none receyue the body of Christe with the very effecte of life but suche as eate the sacrament spirituallye that is to saye with true fayth worthely And yet euill men as Iudas receiue the same very body touchyng the truth of the presence therof that S. Peter did For in the substaunce of the Sacrament whiche is Goddes worke is no variete who ordeyneth all as afore vniformely but in man is the variete amonges whoÌ„ he that receyueth worthely Christes body receyueth life and he that receyueth vnworthely receyueth coÌ„dempnacion There foloweth further They say that good men eate the body of Christ The auctor and drinke his bloud only at that tyme when they receyue the Sacrament we say that they eate drinke and fede of Christ continually so long as they be membres of his body What forehede I pray you is so heatdened The answer that can vtter this among them that know any thing of the learnyng of Christes churche In whiche it is a most coÌ„mon distinction that there is thre maner of eatynges of Christes body and bloud one spiritual only whiche is here affirmed in the seconde parte we say wherein the auctor and his say as the churche sayth Another eatyng is bothe sacramentally spiritually whiche is when men worthely communicate in the supper The thyrd is sacramentally only whiche is by men vnworthy who eate and drynke in the holy