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
the hyghe waye that ledeth to perdycion into thyne owne folde and make one flocke of vs all as thou arte but one sheparde that we maye haue the mercifull grace to stande at the daye of iudgement as thy very trew shepe on thy ryght hande to enter with the oure sheparde into the perpetual pastures of eternall lyfe Amen ⧠HOC EST COR PVS MEVM Math. 26 Marc. 14. Luce. 22. 1. Cor. 11. ¶ Thys is my bodye WHere oure moost omnipoteÌ„t Lord God and father celestiall of myght and power inuincible and infinite of goodnes most ineffable is therfore moste worthye of all faythe loue and feare as he that is all onely mooste myghtyest mooste beniuolent and bountefull Lord God Yet lest that he so myghtyfull good Lorde shulde be at any tyme or season forgotteÌ„ vnloued and vnfeared of hys noble creature man And so by obliuioÌ„ and ignoraunce of hys diuine power hys godlye honour to be alienate and transferred from hym vnto eyther inconstant and fatall fortune eyther vnto hys minister and handmaydeÌ„ Dame nature He of hys diuine prouidence hath lefte here vnto vs hys wonderful benefites and his beneficial wonders The myraculus workes of God are tokeÌ„s of hys diuine myght godly power and they do exercyse our faythe the verye monumentes of hys diuine myght goodnes ineffable The which are not only the superexcellent myracle of the creation and conseruation of al thys wyde world but also the great multitude of the wonderfull sygnes moÌ„struus portentes et miraculus workes that he hath wrought syth the creation reported by the holy scripture That oure faythe in these excercysed myght take incremeÌ„t and stabilite our loue myght be daylye incensed and inflammed towardes hym wheÌ„ we earnestly do beholde and seryusly beare in mynde the excedynge great and innumerable benefytes that he hath of his mere and syngulate goodnes geuen vnto man And therfore hath he set before our eyes the myrrour and spectacle of thys huge and wonderful world wher in is to beholde a vniforme order and continuall succession of thynges the speciall monument and memoriall of hys godly power myght to remayne in our cottidiane vse and syght as wel agaynst that detestable heresye that ascribed all thynge to fortune as also agaynst the iniurie and dyspleasure of vnkynde forgetfulnes and blynde wycked infidelitie of hys omnipotent power and diuine might Therfore where hys incomprehensible diuine nature is a substaunce immaterial and spiritual and therfore inuisible and can not be sene of vs blynde inhabitauntes of the erthe 1. Ioh. 4. as saint IohnÌ„ witnesseth in his epistle canonicall No man hathe sene God at any season Yet as saynt Paul teacheth the Romaynes by a diligent and iuste vewe Roma 1. of the wonderfull fabricature and workemanshyp of thys worlde we maye come vnto an vnderstandynge and an intellectuall syghte of hys dyuine power and imcomprehensible nature so that no excuse or pretence of ignoraunce can be sufficient for vs yf we lacke or wante the fayth and loue of so myghtyfull and mercyfull Lorde God What els vnto vs declareth the hyghe and huge heauen the regument and couert of all mundiall thynges so thycke paynted and poudered wyth so many coruscant sterres What the moble spheres wyth theyr continuall motions and lyuely influens causynge generacion and corruption in all thynges subiecte vnto mutabilitie But as the prophet sayeth The heauens shewyth forthe the glorye of God Psal 18. and the firmament declareth the workes of hys handes What doth to vs signifye the delectable harmonye of all thynges in course continual and order certaine Saue onely the magnificent power and inuestigable wysedome of theyr creatour and maker as the wyseman sayth Sapi. 13. By the great and wonderfull pulchritude and bewtie of the creature myght playnly euidentlye be perceyued and knowen the creator and maker of them Breuely to conclude where is any more manyfest token of the diuine power then the wonder of the worlde Man who alone is a whole worlde of myracles and hathe almoste as many wonders in him selfe as he hath powers partes Yet suche is the malignitie of our recheles nature prone and proclyue vnto obcecate and blynde ignorance Augustinus super IoheÌ„m ait Miracula que fecit dnÌ„s Iesê° suÌ„t quideÌ„ diuina opera ad diligenduÌ„ deum de visibilibê° admoneÌ„t humanaÌ„ mentem Quia eniÌ„ ille noÌ„ est talis substantia qÌ„ videri oculis possit et miracula eius quibus totum mundum regit vniuersaÌ„que creaturam administrat assiduitate viluerunt ita vt pene nemo dignetur atteÌ„dere oê‘a dei mira et stupenda c. that notwythstandynge that bothe wythin vs and also wythout vs there is almoste nothynge voyde of goddes synguler power and myracle the whole worlde replete with wonders yet necglygent ignorans ignorant necgligeÌ„s doth growe so fast vpon vs that the admirable wonder of the creation conseruation and administration of all the brode worlde is all moste as saynt Augustine sayeth by assyduite and cottidiane custome out of all estimation and meruell and the power of God here in wypyd out of memorie And thus coÌ„sequently our fayth and loue towardes our creatour conseruer is lytell or nothynge noryshed or enkyndled by any of these wonderfull workes of God Wherfore the mooste inuestigable wysedome of God to resuscytate styrre vp oure dremye and drousye hartes out of thys dedly lethargie forgetfulnes and vnbelefe of the diuine power and hys omnipotent might and to strength specially our imbecyl weake fayth hath sythe the creacion wrought a great noÌ„ber of dyuers and sondry sygnes portentes woÌ„ders and myracles manyfestly set forth before the former people as well vnder the olde lawe as vnder the law euaÌ„gelicall where wyth he hath in them both enkyndled and stablyshed theyr faythe and loue towardes hym and also he hath terriblye set forthe the glorye of hys myghtye and magnificent power vnto all blasphemous infideles Of the whych wonderfull myraculous workes the infallible and mooste iuste reporte herfore is lefte vnto vs in the sacrate and mooste holy scripture that lykewyse as the former people our predecessours before whome God hathe vouchesafed to set forth these hys woÌ„derfull workes the faythfull amonge them were greatly confirmed strengthed in theyr fayth of the worde and of all the ê“myses of god the vnbeleuers eyther were conuinced either reformed of theyr vnbelefe Euen so we reading the same that they dyd se such as doth beleue maye take no lytle strengthe in theyr fayth and such as stagger maye also be very fermely stablysshed For what els doth the portentuus woÌ„ders the monstruus workes and the myraculus wonders of God But specially set forth the glorie of God as I haue sayd and the magnificent power diuine declarynge all thynges to be subiect vnto God conuincynge also and rebukynge the rude grosse and blynde reason of man The miracles of God
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
goodnes as well of the whole body as of the hed Christe And heare vnto agreyth the artycle of oure fayth where in we saye and beleue the communion of sayntes Trewly thys commen partakynhe of the graces gyftes of God can not be better or more effectuously exibyted or geuen to vs then by the receauynge of thys blessed sacrament for by it we be incorporated vnto Christe from whom descendeth and commeth as from the welhed all grace and goodnes in to euery membre and that whyche is geuen vnto the membre dothe not a vayle and profyt onelye that member but it is for the profyt helpe of al the other meÌ„bres Therfore is this sacrament iustly called the commen partycipatyon for as moch as by it the members are knit to the hed eche vnto other wher by they all partake of the hed and eche of other ✿ Of some of the fathers this sacramente is named Eucharistia The sacrament is called Eusharistia whome Orygene agaynst Celsus dothe expond The good grace and playnly it may be called the good grace and that congruently for as moche as it dothe contayne in it selfe the plenitude and well of all grace that is Christe of whome IohnÌ„ wyttneshethe ✿ Full of grace and veritie and of hys plentyfullnes we all haue receyued ✿ Where deuout Bernard sayth we do receaue not one grace but we receaue all grace And some do interprete Eucharstia Thankefulnes or geuynge thankes and thys is not ilicoÌ„gruent For ther is no thynge that we haue a greater cause to geue thankes to God then for thys oure daylye and mooste necessarye celestiall foode Neather can we geue vnto God more acceptable thankes then by the frequent and of receyuynge of thys mooste blessed sacrament the blessed memoryall of Christes deathe and passyon The sacrament is called our Lordes foode or meate But amonge al other saynt Hyllary callyth it the meate of oure lorde or oure lordes foode and playnly he affyrmeth that we eate and receaue in this our Lordes fode the fleshe that is the sempiternall worde of God by the whyche meate he collecte the that we are made one wyth God the father for by eatynge of this meate we are sayth he incorporated and made one wyth Christe and Christe and the father be one therfore we beynge by this meat made one The sacrament is called our vytayll or waifaring meate wyth Chryste we must nedes be made one wyth the father Saynt augustyne in his second loke intituled of the uisitacyon of the sicke nameth it oure vitayll or wayfarynge meate bycause that this blessed vytayll geueth incomparable strenghe vnto vs trauelynge in the tedious iornaye of thys myserable lyfe and helpeth vs vnto a mooste perfeete and fortunable consummatyon and end of so werye a iornye Wherefore this is the consell of saynt Augustine O my sone refuse not to receaue that heuenly supplement of oure Lordes bodye but rather mooste gredely and mooste ernestly speake for it and eate it mooste faythfully for it is meate incomparable meate inestable and it shal be to the thy vyatycall or wayfarynge vytall a meate mooste helthsome the pryce of thy redemptyon the monument or memorye of thy redemer Hetherto appertayneth The sacrament is called the banket or feast that Ierome calleth the blessed sacrameÌ„t the banket or feaste for thus wryttynge to Hedibian he sayeth Moyses gaue you not the verye or trewe breade from heauen but our lorde Iesus He is both the geaste and the feast he eateth and is eateÌ„ Thus saynt Ierome nameth thys mooste sacrate mysterye in the whyche he playnly sheweth that we do eate the heaueÌ„ly delicates that is our very lord Iesus and there can be no meate more delitious more pleasant or more plentyful of suauitie and swetnes theÌ„ this is For yf Manna the shadowe of this heaueÌ„ly meate had in it al delitiousnes and comprised in it selfe all maner of suauitie swetnes howe muche more hath the veritie it selfe whych is the well â—â—grace and all goodnes suê‘ aboundantlye all maner of delectable swetnes The sacrament is named the mysticall benedictioÌ„ ✿ Cyrill amonge the rest of the names peculiarly nameth it the mystical benediction or the spiritual blessynge bycause that Christe wyth his diuine benediction at hys supper iustituted the blessed sacrament And therfore also Paule doth call it the cuppe of benediction Vpon the whych place of Paul Crysostome wryting sayth It is no lytle or smale thing the Paul nameth it the benediction for when I name BenedictioÌ„ I name the good grace which is the sacrament and in namynge that I open all the treasure of the benignitie and goodnes of God And I also do remembre wyth the cuppe the great innumerable gyftes and benefites and what so euer that we haue receyued at the hande of God ✿ It may ryght wel be called the spirituall blessynge For vndoughtedlye God almyghtye dothe blesse the worthy receyuers hereof wyth all spirituall blessynge that is he replenysheth them wyth inestimable gyftes of hys grace and augmeÌ„teth the former vertues and graces wyl bringe them at the length vnto the blessynge of eternal lyfe For thys is the blessynge that Christe promysed the whyche Manna could not bring neather gyue the eaters therof For they that dyd eate thereof dyed in deserte but yf any eate of thys breade he shall not dye for euer Nowe gentle reader thou haste herde a parte of the inestimable treasure of grace that lyeth hydden in thys blessed sacrameÌ„t sygnifyed by these dyuers and sondrye names that these auncient and holy fathers gaue vnto this ineffable sacrament Yet of the varietie and dyuersitie of the names thou muste not iudge diuersitie of opinion as concerninge this sacrament amonge them but as I haue sayd they hauynge dyuers respectes considerations gaue accordynge to theyr considerations to thys blessed sacrament dyuers names And thus they meanynyge one thynge and beleuyng vnyformely one thynge in expressynge theyr fayth in that one thynge vsed dyuerse names And certaynly that one thynge that they beleued of this sacrament was none other then that the catholyke fayth of the churche whyche in theyr tyme and sythe hathe and dothe yet beleue that is the reall presens of the naturall boodye and bloode of Christe in the blessed sacrament as shall apere mooste euydently by the testymonyes of the sayd auctient and holy wryters that I shall recyte here foloynge to the numbre of .xxiiij. he the wryt lateast of them lyued not this .vi. C. yeare These haue I broughte in for wytnes wyth me not by cause that theyr were no me wryters in all the other tyme of these .vi. hundered yeare syth but by cause that I haue not seen theyr workes and they are not so commenly had as these are whose workes I haue named I lefte oute also all the wrytters that hathe bene in the church this .vi. hundred yere bycause that they be so well knowen and be so many of them that I myghte be
tedyous to the reader in recytynge onelye theyr names Ireneus ✿ Ireneus in hys fyrst boke that he wryteth agaynst heresies sayeth When the chalice wyth water wyne myngled and the breade broken receaueth the worde of God it is made the blessed sacrament of the bodye blood of Christe Of the whych the substance of our fleshe encreaseth and consisteth Howe can they then denye that the fleshe is partaker of the gyfte of God which is euerlastinge lyfe syth that it is noryshed wyth the blood and body of Christ and is made the member of the same as the apostle sayth in the epistle vnto the Ephesians For we be members of hys body and of hys fleshe and bones Not speakynge these thinges of the spiritu all and inuisible man For the spirite hath neather fleshe neather bones but speakynge of the connection and disposition of the naturall bodye the whiche consysteth of fleshe bones the whiche naturall disposition of the body is fedde and encreased with the cuppe whiche is his blood and with the bread whych is his body ✿ There can be no playned wordes spoken for the veritie of the reall presens of Christe in the blessed sacrament ✿ Ignatius Ignatius In episto ad Roma that glorious martir the disciple of saynt IohnÌ„ Euangelist and the thyrd byshop of Antioche after saynt Peter In episto ad Ephe. in hys epistle that he wryteth vnto the Romaynes hath these moste deuoute wordes I wyll not eate sayth he corruptible meate I desyre not the voluptuousnes of thys worlde But I desyre the breade of God the breade celestiall the bread of lyfe whiche is the fleshe of Iesu Christ the sonne of the lyuyng God the which was borne of the seede of Dauid and Abraham in the latter tyme I desyre the drynke which is his blood Therfore he exhorteth the EphesiaÌ„s in thys wyse Make you hast sayeth he to approche oft tyme vnto the sacrament of the Aulter the glorye of God For when that is ofte frequented then are the powers of sathan expelled And in the ende of the same epistle Breakynge the breade the which is the medicine of immortalitie the tryacle not of dyenge but of the lyuynge in god by Iesu Christ These are wordes plain ynough to perceaue what beleue he had of the blessed sacrament ✿ Tertullian in hys boke intituled de Resurrectione carnis wryteth in thys maner Tertullianus Nowe let vs see and beholde the forme and bewtie of a christeÌ„ man what and how great prerogatiue hath this our frayle and fylthye fleshe wyth God Although that thys were dignitie ynoughe there can no soule at all attayne helth or saluation excepte that whyles that it is in fleshe it beleue or receaue the fayth The fleshe is so necessarye thynge of our saluation When the soule of the fleshe is knyt to God it is the fleshe that maketh that the soule maye be so knytte For the fleshe is washed that the soule maye be purifyed The fleshe is anoynted that the soule myght be consecrated The fleshe is signed that the soule might be strengthed The fleshe is shadowed with laing on of handes that the soule myght be illumined with the holy goost The fleshe eareth the bodye and bloode of Christ that the soule myght be fedde with god ✿ Here we may ryght wel perceaue the belefe of Tertullian of thys sacrament whych confesseth opeÌ„ly here that the fleshe doth eate the bodye and blood of Christe and not the fygure of the bodye and bloode And bycause that saint Cyprian was so diligeÌ„t a reader of TertuliaÌ„ I shall place hym Ciprianê° lib 2. epistola 3. next vnto Tertullian ✿ That blessed martyr saint Ciprian wrytyng vnto Cecilium in hys seconde boke the thyrde epystle sayeth That the blessyng of AbrahaÌ„ by Melchisedech the preest might by dewly celebrated the fygure of the sacrifice went before in breade and wyne The which thynge our lorde accomplyshynge and fulfyllynge offered breade the cuppe myxt with wyne and he that was the fulnes hath fulfylled the fygure prefygured Behold there went afore in Melchesedech the fygure of the sacryfice of breade and wyne but Christe whych is the plenitude it selfe fulfylled the veritie of the fygure prefigured namelye in the supper And after he sayth also De cena domini vpoÌ„ the lordes supper ✿ Our lord Christ whose bodye we do touche is breade That thys breade myght be gyuen vnto vs we praye daylye lest we that are in christe and receaue the sacrament of the aulter dayly as the meat of our saluation by meane of any great offence abstaynynge beynge forbydden from the hauenly breade we shulde be separated in dede from the body of Christe he preachynge and mouyshynge vs. I am the breade of lyfe that cam froÌ„ heauen yf any eate of thys bread the same shal lyue euer The breade that I wyl gyue it is my fleshe for the lyfe of the world Therfore when he sayeth that he shall lyue for euer yf he eate of hys breade it is manyfest and playne that they shall lyue whyche toucheth hys bodye and receaueth the sacrameÌ„t of the Aulter after the maner of coÌ„munion Origenes comes â—elsum ✿ Origene wytnesseth wrytynge against Celsus saith Let Celsus ignoraunt of God gyue thaÌ„kes vnto beuels But we thaÌ„ke the creator of al thinges for the benefites that he hath gyuen to vs. When we geuynge thankes do eate the breade the which bread by oration supplication and prayers is made a more holyer bodye the whyche body also verely maketh vs more holy the receaueth the same with a whole pure herte Origenes suê‘ Numeros vt supra ✿ And in the seuenth homilie vpon the boke of Numbres he more playnly wryteth and sayeth Those thynges which before tyme were done in figure nowe are they accomplyshed in the veritie and in dede Before baptisme was in the see and in the cloude but now the generation is in very dede in water and in the holy goost Then was Manna the meate as in the fygure but nowe the fleshe of the worde of God is in dede is very meate as he hym selfe sayeth My fleshe is very meate and my blood is very drinke By these his wordes we may perceaue that the Iewes had the fygure but we christiaÌ„s haue now the thynge it selfe that is the very bodye and blood in very dede ✿ IuueÌ„cus also in hys verses sayeth As sone as he had spoken Inuencus in carminibus he wyth hys owne handes brake the bread and geuynge thankes he taught and tolde his disciples that he gaue his owne proper bodye And then he toke the cuppe replete wyth wyne he sanctifyed it geuynge thankes and gaue it and taught them also that he had deuided vnto them hys precious bloode and sayd Thys bloode shall remytte the synne of the people Drynke it and beleue nowe these trewe and vnfayned wordes ✿ Hyllary whome saynt Ierome calleth the trompe of the latyn tonge
very profitable vnto the symple and rude people for whome onely I haue prepared thys homlye thyng to shewe what scriptures auctorities of auÌ„cient wryters and what reasons that they allege for the mayntenaunce of theyr heresyes in answerynge vnto them to shewe breuely howe they disceaue and are disceaued Yet I wyll not brynge in all suche auctorities and places that they allege For I truste in God so to answere and declare suche as I shall reherse here that it shal be easye for a diligent reader to perceaue the craft and disceat of them in all other For certaynly suche scriptures as they brynge in eather they serue nothynge vnto the purpose eather they be glosed wyth theyr owne faÌ„tysed and false expositioÌ„s And as for the testimonies of the auÌ„cient wryters they bryng in very few But they are alleged as sincearely as faithfully as they allege the scriptures For eather they be truncate and be but lompes of the wrytters sayngê lackynge the parte that shulde make the reste playne open eather they be infarced and patched wyth theyr additions and lyes so that they brynge not them whole faithfully and sincerelye ¶ Yet for the more easyer and facyle vnderstandyng both of theyr argumeÌ„tes and also of myne answers I shall gyue vnto the reader certayne necessarie instructions and documentes Where by he shall more perfectly perceaue the falseyt of theyr reasons hereby also be more redyer to make answere to other lyke reasons The fyrst documeÌ„t is that we ought not to seke to proue wyth reason The fyrst document the matters of our faith For yf we shulde be so grosse and carnall that we wolde beleue no more then we can proue by naturall reason we shulde sone dyscharge our selfes of all the artycles of oure fayth and consequently we shuld haue no fayth for it is agaynste the nature of faythe which is of thynges that appeare not vnto reasoÌ„ or sense to be proued by reasoÌ„ But in such matters a trew christiane hart ought obediently to receaue the verytie of Goddes worde 1. Cor. 2. Non in ê‘suasibilibus humane sapientie verbis sed in operation espiritus virtutis vt fides vrÌ„a noÌ„ sit in sapientia hoiÌ„m sed in virtute dei sekyng no persuasible reasons but only to persuade to hym selfe that al that Goddes word affirmeth vndoubtedly to be trew by cause that God who can not lye hathe spoken it be it neuer so impossible vnto natural sense reason A faythful christyane man ought to truste more vnto the infallible veritie of goddes worde then he wolde do vnto hys syght hys felyng tastynge eather any of hys senses or reasoÌ„ for al those may dysceaue be disceaued But the word of god is more stable theÌ„ is eather heaueÌ„ eather earth And for as moche as the myraculous workes of God excedyth incoÌ„parably the wyt and reason of man and be therfore ineffable therfore we ought not to be to inquisityue to knowe howe and why God hath done this or that For there can no man tell neather geue reason of Goddes vnserchable and inuestigable workes Therfore no man can tel howe Christes bodye and bloode can be and is verylye and really in the sacrameÌ„t and in euery part therof and also in so many places were this blessed sacrament is No more then he can tell how that bodi was borne of an immaculate virgyn yet her virgyniall clausures kept inuiolably shut Or how the bodye dead could come alyue out of the graue the stone vnsealed vnmoued Or how the bodye cold come in through the stone walles among the apostles And yet the holy word of God teacheth these thinges to be true but the worde of God sheweth no reason howe For God wolde haue his wonderfull workes hydden from our wyttes reason that our fayth myght haue place the greatter meryte ¶ The second is that the glorifyed bodye of Christ is in moch more noble state The .ii. document coÌ„dition then oure corruptible bodyes are Therfore we must not esteme iudge a lyke of that spiritual heaueÌ„ly body of our grosse mortal corruptible bodies for though such grosse corruptible bodies caÌ„not be inuisible vntoucheable vntastable so that they be suche that where euer they be really present they maye be seen felte touched and tasted yet the glorious bodye of Christ can not be seen felt or tasted but onely when and where it shall please hym and maye be when and where him pleaseth inuysbly and vnpalpablye The bodye of oure sauyoure Christe in the fortye dayes after hys blessed resurrectyon was not sene at al tymes neyther of all men sauyng only suche tymes and of those to whome he wold apere visible Wherfore thoughe we do neyther see feale neather taste the boodye and bloode of Christe in the sacrament yet vndoubtedlye bothe the bodye and bloode of Christe are verely and really in the blessed sacrament For that bodye and blode may be and is there verely inuisible vnpalpable vntouchable for so it hath pleased Christe The .iii. document The thyrde is that thoughe it be repuÌ„gnant vnto nature that one bodye shuld be in many places at on s by cause that the lorde of nature dyd a poynt vnto nature that euery natural body wher it is present it shuld repleate the place and that one body shuld fulfyl but one place at ones therfore the order of nature is broken where there is present any naturall bodye and yet doth not occupie that place or where there is anye one bodye whooly in sondrye places Yet is not this repuÌ„gnaÌ„t neither aboue the power of God that the bodye and bloode of Christe sholde be whooly and reallye present in the sacrament and yet not occupie or fulfyl that place for the quantite of the breade and wyne miraculously do repleate that place being subsisteÌ„t alone wtout the substaÌ„s of bread euen as well as thoughe the substance of breade were there Therfore it is not repuÌ„gnant vnto the power of God that the body of Christe may be verely and realy in innumerable places after this myraculous maner of beynge whiche maner of beynge is apropriat vnto the mooste precious bodye and bloode of our sauiour christ is aboue the course and order of nature Wherefore though Christ be in heauen yet neuerthelesse he is also in the holy sacrament for the holy scripture affirmeth bothe And therfore we are bounde to beleue bothe ✿ The fourth is that we muste not The .iiii. document so carnally and so grossely take the scriptures that teacheth vs that Christ sytteth on the ryght haÌ„d of the father as thoughe we wolde imagyne that God the father had a ryght hande and a left suche other corporall membres as it hath pleased the paynters to setforth so Christ materially to syt on the ryght hande of the father Thus to ymagyne of God who is mooste spirituall it is more then very barbarous and heatheÌ„