hys deathe and resurreccion but vpon easter daye when she offered to hym dewty and office agayne he refused it and wolde not let her anoynte hym for he was not then in suche state and indigencie as he was afore Therfore it folowyth not that though that Christ be not alway with vs a mortal passible man as he was before his passion therfore he is not with vs inuisybly immortally impassibly in the blessed sacrament For bothe these be trew That he is not wyth vs nowe uisible passible and mortall as he was before his death and resurrection and yet he is with vs inuisible impassible immortal The argument ✿ Lyke argumēt they gather of the wordes of saynt Paule in the seconde epistle to the Corynthyans the fyft chapiter And though we haue knowen Christe affter the fleshe yet now we know hym no more so By cause that saynt Paule sayth that he dothe not knowe Christ after the fleshe therfore Christe say they is not in the sacrament The answere after the fleshe Yf thys reason were good then dyd Paule knowe no man neyther the Corynthyans vnto whom he wryt that epystle neyther hym selfe for paule sayde that he knewe no man after the fleshe Then bylyke he knewe not hym selfe for he was then in fleshe and a man for he knewe no man But they are dysceaued in mystakynge and mysunderstandynge thys worde After the fleshe _____ Whyche is nat as moche to saye as in the fleshe But it is as moche to saye as fleshely or carnally for fleshely affection or after any carnall sort ✿ Here good christen reader What Crisostome saythe vpon the same place of saynt paule What then sayth he Tell me Hath he cleue lefte the fleshe And is he not nowe in the bodye God forbyd For this same Iesus whyche is taken from you euen so he shall come agayne How wyth a body How sayth Paule then Thoughe we haue knowē Christ after the fleshe yet so do we not nowe For oure beynge after the fleshe is to be in synne and not to be after the fleshe is not to be in synne But Christ to be after the fleshe is to be in or to suffer the passions penalites of nature as hunger thurst labor or slepe and suche other But he commytted no syn at all neyther was ther founde disceat in his mouth Therefore sayde he whyche of you can rebuke or argew me of synne Then Christ not to be after the fleshe is to be deliuered from these penalties of nature and passyons of mortalytye and corruption Not that he is nowe wythout fleshe For wyth that fleshe he cometh to iudge the world hauynge the same fleshe now impassible and immortall and incorruptyble ✿ Then thus wyth Crisostome we may answere That thoughe that Paule knoweth not christ now after the fleshe that is to say passible corruptible mortall and visible yet he knoweth hym now to be incorruptyble immortal and impassible and euen so do we with Paul knowe Christe in the sacrament not after the fleshe carnally as the Carpharnaites thought that is to se and to eate that fleshe of hym hewen and cut in gobbettes and peaces as fleshe is in the shambles but we knowe hym verely ther inuisibly impassibly immortally and eaten of vs is neyther harmed neyther consumed ✿ Bycause that saynt Paule saith vnto the Corythyans The argument in the tenth chapter Is not the bread that we breake the perticipatyon of the body of Christe And agayne he saith in the eleuenth chapter As oft as ye shal eate of this bread and drynke of thys cuppe you shall declare or shewe hys deathe vntyll he come Of these they collecte and gather that the sacrament is nothyng but breade and wyne Thys maner of reasonynge is nothynge worthe For in thys sort of arguyng we myght conclude and proue that there were neather bloode nether wyne but onelye a cuppe As for example Saynt Paul in the same tenth chapter to the Corinthians sayth Is not the cuppe whom we do blysse the participatiō of the blood of Christe And agayne in the eleuenth he sayeth As oft as ye shal eat of thys bread and drinke of this cuppe ye shall remember the lordes death vntyll he come And in the same chapiter who so euer eate of thys breade drynketh of the cuppe or oure lorde vnworthely he shal be gyltye of the body and bloode of our lorde Here saynt Paule calleth the blessed sacrament a cuppe ergo there is nothynge but a cuppe You shall vnderstande therfore that in the blessed sacrament there is not the substance of breade though saint Paule do name it bread For saynt Paule do call the same the body of our Lorde twyse in the same chapter And in namynge it breade he doth folowe the maner of the scripture the whyche in suche maner of transmutations alterations of thynges doth vse oft tyme to gyue vnto the thynge that is altered and chaunged the name that it had before that alteration and chaunge as I haue declared before by these examples Fyrst of the admirable transmutation and chaunge of the rod of Aaron into a serpent The scripture calleth it a rod styll thoughe it was turned into a serpent Lykewyse of the myraculous chaunge of the water into wyne There the scripture namyth that wyne water and gyueth the very same name vnto the thynges that were clene chaūged that suche thinges had before they were chaunged and altered from theyr former natures Euen so the holy apostle and the fathers ofte tyme do call thys blessed sacrament breade bycause that it was breade before the wonderful transmutation and chaunge by the power of goddes myghtye worde into the verye substaunce of Christes blessed bodye and bloode ¶ They haue also collected out of the auncient doctours lompes and fragmētes of theyr sayinges as wel vnderstāded and taken as they vnderstode the scriptures haue lefte out the chefest thynges that shulde declare the verye true sense of the wrytter and there by they go about to proue that these auncient wrytters shulde muster wyth them and be on theyr syde and that those fathers shulde beleue that in the sacramēt were not the verye bodye and bloode of Christe but to be but only a fygure or a signification therof Wherfore al such places of the auncient wryters that semeth to cal it a misterie a sacramēt a fygure or signification of Christes bodye ▪ At suche places they clappe theyr handes and triumphe as though they had wonne the feld and that the game were theyrs These places they brynge in and that wyth theyr gaye paynted prayses and flatterynge commendations of the doctoure or wrytter whose auctoritie they allege as of saint Augustine they wyll saye That mooste excellent and wyttye clerke saynt Augustine That mooste golden mouthe Crysostome the flower of the Greke eloquens c. But when these same be alleged and proued manyfestly to be theyr aduersaries and contrarye to theyr heresye then are they whome they
saiÌ„t Ioh. sayth The law was geuen by Moyses the which lawe had only the shadowe of the good thynges that shulde folow but grace verite by Iesus Christ The which was aminister and the intercessor of the new testament as Moyses was of the olde lawe Wherfore the sacrameÌ„tes whych were instituted by Christe are so moche more worthye excelleÌ„t as the ministerie of Christ excelleth the mynisterie of Moyses and as the gospell whych is the cleare lyght open verite doth excel the mosaycall lawe which was but in maner of a shadow prefiguratyue of the verities to come Vnder the typical or fyguratyue lawe the carnall grosse Iewes were taught led by shadows fygures towardê christ but in the spiritual law of the holi gospel the vayle is takeÌ„ a way the shadows figurê are al passed the verities are set in place Such is the ê‘fectioÌ„ of christis church aboue the sinagoge of moises That the excelleÌ„ce veritie of this blessed sacrament might somewhat be more manyfest and credible I purpose amonge manye fygures that prefigured thys excellent sacrameÌ„t longe tyme before the institution hereof to recite .iii. or foure of them that these fygures myght shewe them selues to argue and proue some veritie to be correspondent vnto theyr signification And whyles I shewe theyr significatioÌ„ to be fulfillyd accoÌ„plished in thys mooste venerable sacrament as in theyr veritie it maye soone apere moost euidently that thys holy sacrament is not onely a fygure but rather contayneth the verytie it selfe Genes 14 signifyed by these fygures The fyrst is which we read in Genesis the oblation of Melchisedech vnder the law of nature This Melchisedech the prest of the Hyghest offered breade wyne as the scripture sayeth Thys oblation of breade and wyne was an euident a manifest figure of the oblatioÌ„ that our sauiour Christ made vpoÌ„ mauÌ„dy thursdaye amoÌ„ge hys apostles wheÌ„ he gaue vnto them hys very bodye and bloode in the blessed sacrameÌ„t vnder the kyndes of bread and wyne For we reade not that he made any other offerynge in breade and wyne where in he shulde answer so expressely vnto the oblation of Melchisedech as he dyd in that The holy prophete Dauid sygnified no lesse vnto vs. And in manyfest wordes declared that the preesthode of Melchisedech prefigured the perpetuall presthode of Christ saying in the person of God the father vnto Christ his eternal sonne Psal 109. Thou art a prest for euer after the order of Melchisedech And the very same sayeng of Dauid for the same purpose is alleged also of the holy apostle s Paule in the epystle vnto the Hebrewes Hebre. 7. Where he dysputynge wyth the Iewes for the excellent perfectioÌ„ and dignitie of Christes Presthode aboue the Aaronical and Leuitical presthode sayeth in this maner This preest meanyng Christ after the order of Melchisedech remayneth a preest for euer Sygnifying that the preesthode of Christe was perpetuall whych was so prefygured by the presthode of Melchisedech By these wordes of the prophet Dauid of saint Paule it is manyfest that the preesthode of Melchisedech prefygured the preesthode of Christe And for as muche as the offyce of preesthode consysteth in offeryng vnto God oblations sacrifices as saint Paule is wytnes Euery byshoppe Hebre. 8. taken from amonge men is ordined to offer giftes and sacrifices it is necessarie that Christ haue some oblation or sacrifyce to offer the whyche oblation or sacrifice was prefigured also by the oblation of Melchisedech syth he is a preest after that order And for as muche as ther is none other oblacyon where in he answereth vnto the sacrifice of Melchisedech saue only the sacrifice of his bodye blood in the forme of bread wyne the which is the venerable sacrameÌ„t TheÌ„ it foloweth ryght wel that the offryng of Melchisedech was a very euident fygure of the holy sacrament And where a subtyl a craftie Caphernaite myght iudge thys argumeÌ„t to be of no force or strength bycause he wyl thinke that I haue reasoned vpon a false grounde For where I sayde that ther was none other sacrifyce that answered to the fyguratyue sacryfice of Melchisedech Leui. 16. Hebre. 10. saue only the sacrifice of Christes body and blood in the formes of breade and wyne This wyl he say is very false For the bodie blood of Christ whych was the ende of al figuratyue sacryfyces offered vpon the crosse by death passioÌ„ were prefygured were the veritie of the tipical oblacioÌ„ of Melchisedech But to this I answere playnly saye the Christ in the oblatioÌ„ made vpoÌ„ the crosse by the effusion of his precious blood fulfylled rather the bloodie sacryfices of the olde law whyche were the effusyoÌ„ of beastes blood in the crewel slaughter of calues gootes offered vp yerely in the feast of expiacyon was very euidently pÌ„fygured Christes sacrifice vpoÌ„ the crosse and that moche more playnly then cold the offrynge of bread wyne by Melchisedech And thus there is no more reasoÌ„ why Christ by thys sacryfice shuld be called a preest accordyng to the order of Melchisedech then after the order of Aaron Yeas certaynly wyll he saye for saiÌ„t Paule sheweth reasoÌ„ why For in that he was kynge of saleÌ„ that is to say of peace he figured Christ Hebre. 8. our onely peace maker Again like as melchisedech had neyther father neyther mother begynnyng neither endyng expressed in scripture is likened as saint Paule sayth vnto the sone of god which remayneth for euer EueÌ„ so Christ as concernyng his godhed hath no begynnyng neither endyng but remayneth for euer For these causes sayth he he was called a preest after the order of melchisedech But I beseche the diligeÌ„t reader expeÌ„d way wel the wordes of Dauid whervpoÌ„ the dysputacioÌ„ of saynt Paule is grouÌ„ded ther by thou shalt ê‘ceaue that the simylitude comparisioÌ„ betwene Melchisedech and Christ as betwene the fygure the veritie lyeth not onelye in these poyntes that Melchisedech was kynge of Salem and had no begynnyng neyther endynge and so semeth to be euerlastynge for Melchisedech fygured Chryste not only in that he was kynge of salem that is to say of peace and in that he was eternall but he fygured also the preesthode of Christe And this maye playnly apere by the wordes of Dauid For he sayde not onely Thou art euerlastynge or eternal accordyng vnto the order of Melchisedech but he sayde Thou art a Preeste for euer accordyng vnto the order of melchisedech The appostle Paule in that place in tendeth to proue the cessacion and necessarye translation bothe of the lawe of the leuity call presthod in to the newe euaÌ„gelycal perpetual preesthod accordyng to the order of melchistedech Certaynly it appertayneth nothing vnto the presthode of Melchisedech to be kinge of Salem ether to haue neither father or mother neyther begynnynge neyther endyng For it folowyth not By cause the Melchisedech was king
conuinceth maÌ„nes reason and sheweth suche thinges in the worde of God that semys impossible vnto mannes wytte reason to be very easye and possible vnto god as is thys wonderfull mysterye of the blessed sacrament Also buyldeth and confirmeth the fayth and treuth of goddes worde and promyse For where anye thynge in the word or promyse of god semyth vnto our weake wytte blynde reason impossible bycause that reason can not reache wysedoÌ„e or wytte attayneth not the senses lacketh experiens and the carnall or natural maÌ„ beleueth not there myracle shewyth it possible easye to God and fayth teacheth vs to lede captiue to subdue al wytte reason vnto the worde and power of God vnto whome there is nothynge impossible For we muste vnderstande that the miraculus workes of god were not wrought before the former people and lefte truely faythfully reported vnto vs in the holy scriptures to teache persuade only the possibilite of theÌ„ selfes for they were to euideÌ„t to be dowbted of But they were wrought writteÌ„ to declare set forth the possibilitie verite of al thiÌ„ges that the word of god teacheth vs to beleue As for exaÌ„ple Exodi 4. Ait MoydnÌ„o Non credent mihi neque audieÌ„t vocem meaz sed dicent non appa ruit tibi dnÌ„o Dixit ergo ad â—nÌ„ Quid est ê™ tenes in manu tua Respondit Virga Dixit dnÌ„s Proiâ—ce iÌ„ terraÌ„ Pro iecit c. Vt credaÌ„t ê™ apparu it tibi dnÌ„s deus tuus c. Ioh. 10. Et si mihi non vultis credere operibê° credite vt cognoscatis c. The woÌ„derful workes that God almyghty wroughte by Moyses hys deare and faythfull seruaunt before the chyldren of Israell and before the Egiptians dyd not onely declare that God almyghty was hable to shewe suche wonders sygnes and myracles But they manyfestly declared bothe the myghte and power of the Lorde God that sent vnto them Moses hys seruaunt and also confirmed ratifyed the veryte of all suche promyses and commaundementes that Moyses brought vnto them from the mouth of God For thys cause had Moyses power of myracles that these wonders whyche they se hym do before theyr eyes myght teache perswade theÌ„ the veryte and possibilite of hys tydynges and message whych semed both vntrew and impossible Not that they shuld beleue only the myraculous workes that they dyd see but that they by the euydens of these workes shulde beleue the word of God the Moyses ministred brought vnto theÌ„ The holy fathers ê“phetes ratifyed persuaded the verite of goddes message sent by them vnto the people with lyke testimonye of miracles Our sauioure Christe and after hym hys disciples confyrmed and dyd corroborate the verite and possibilitie of hys holye gospell wyth the wytnes of hys wonderfull workes Wherfore I thynke it an argument of no small efficatie and strengthe to perswade and proue by the experiens of gods power in the former myracles the possibilitie of the excedynge great myracles in the moste blessed sacrameÌ„t of the Aulter the whych goddes worde teacheth vs to beleue seme they vnto mans reason neuer so vntrewe and vnpossible For these myraculus workes left vnto vs in the sacrat scripture are none other then the very playne experimentes and euident tryal of goddes myghtye power and registred in the byble to corroborate stablyshe as I haue sayd oure faythe and the doctrine of goddes holy word to conuynce and reprehende all vnbelefe and heresye But specially suche grosse and stubburne blyndnesse that wolde not haue reason subiugate and obedieÌ„t vnto goddes myghtie worde power but wolde that the omnipotent worde and power of God shulde take suche auctoritie place as theyr blynd carnall wytte wyll gyue leue as oure grosse frowarde and obstinate caphernaites doth nowe a dayes aboute the mooste sacrate and blessed Sacrament of the Aulter the blessed monument and memoriall both of the death and also of the might and power of our sauiour and Lorde God Christe The sacrament besydes that it contayneth that vyry bodye bloode of Christ is also a memorial of Christes death and therfore stereth vp our charitie towardes hym And in that that it is inuisibly myraculus it excercyseth our fayth For whyles they denye the reall and verye presens of Christes bodye and bloode in the sacramente contendynge agaynste the scripture by reason to be impossible that it shulde be so they extenuate and imbecyl the power of God also they here in denye and subuerte the verite of Goddes worde ratifyed and confirmed by Christ and his disciples with innumerable sygnes wonders and miracles And why semeth thys incredible Playnly for thys cause onely that in thys moste holy sacrament nature is altered and loseth her coÌ„men course order reason can shewe no persuasion The senses hathe contrarie experiens Therfore these carnall infideles voyde of the spirite of God for wante of faith sayeth and thynke it impossible For manyfest scriptures truely taken and vnderstaÌ„de to proue theyr heresy they haue none Saue that where the scripture in hys natiue sence wyll not sustayne eyther helpe theyr horrible heresie and detestable blasphemye they vyolently wrynge it wreste it they toose it and rugge it wyth tropes and fygures catacreses alligories and metaphers to force it to bowe vnto theyr phanaticall frensye and frantyke heresye And althoughe that the blynde obstinacie of these blasphemous heretykes be suche that there semeth lytle remedye to recouer them TituÌ„ 5. sythe they subuerted are as saynt Paule sayeth condeÌ„pned in theyr owne iudgement Yet for the confirmation and comforte of the faythfull I shall set forth and proue by goddes adiutorie the possibilitie of suche myracles as the faith catholique doth teach and sheweth vs to be wrought by the infinite power of goddes myghtye worde in the holy sacrament of the Aulter Thys shal I do by the testimony of these myraculus workes that the scripture reporteth vnto vs. That whyles we perceyue the scripture to set forth before vs so euident open plaine demonstratioÌ„s and experimeÌ„tes of the oiÌ„potent power deuine that they can not be denyed saue onely of an infidele it maye euidentlye apere vnto euery faythfull christiane howe lykely and possible it is that almyghtie God can and doth by the power of hys myghtye worde these wonderful myracles in the holy sacrament And thys maner of argument maye not seme straunge vnto anye man in that that the veritie and possibilitie of thys mysterye and archane of oure faythe by proued and declared by other myracles wrytten whome we beleue in the holye scripture for there in I haue myne example of saynte Paule 1. Cor. 15. who wrytyng vnto the Corinthians and dysputynge the artycle of the generall resurrection proueth by the myraculous resurrection of Christe the whyche they had receyued and beleuyd by the preachynge of saynt Paule the verytie and possibilitie of the generall resurrection Oure sauioure Christe also
that same blessed babe was borne of hys immaculate mother Marye into thys worlde not vnloosinge the virgineal gyrdel or clausure of her pure maidenhed Secondlye howe soone and sodenlye was the shyppe at the shoore when the disciples Ioh. 6. wold haue receiued christ walkynge on the sea as saint IohnÌ„ reporteth in hys syxte chapiter there we maye perceaue howe spedye and myraculous mocyon the shyppe and also the bodye of Christe hadde yet beynge passible and mortall Howe maye we doubte then Mathei Marci â—ltimo that thys bodye maye be here sodenlye wythout any meane passage or corporally penetratyng the cloudes or other meane places sythe that also the same bodye slayne Angelus auÌ„t dnÌ„i descendit de celo accedens reuoluit lapideÌ„ and deade dyd aryse the thyrde day from deathe and passed out from the graue of stone couered sealed and watched wyth soldyers and that not breaking the stone neyther vnsealyng neyther vncouering the graue For we may not thynke that the angell that descended froÌ„ heaueÌ„ rolled the stone dyd let out Christe For certainly he was myraculusly rysen ear the angel apered And the same day the same bodye entred in amonge the dysciples where all the dores were shutte Why shulde we thinke it vnbeleueable or impossible then Ioh. 20. that the same glorifyed bodye shoulde so sodeynlye be reallye and verallye present in the holy sacrament sythe that we rede and beleue by the holye scripture these myraculous mocions of the verye same bodye Furthermore the faythfull and catholyke cristiane oughte to retayne as an artycle catholyke as an ineffallible veritie as the church of Christe teacheth that in thys mooste holye blessed sacramente are the naturall quantitie qualities and the other accydentary properties of bread subsystant or alone by theÌ„ selues myraculouslye wythout any staye or ayde of the substauÌ„ce of breade where in they were before the consecration For that substaunce is not there as we haue sayde neyther any other substance is there where in these accydentall propertes shulde be saue only the substauÌ„ce of the body of Christ the whyche bodye is not subiect vnto them but they are subsistente wyth out the staye of any substance by the myght and omnipotent power of God Not wythstandynge that the faythfull are fully perswaded in this verite wyth constant fayth ledeth captyue all theyr senses vnto the seruice of Christ in this myracle sayth wyth Dauid agaynst all reason made to the contrarye All thynges what euer he wold God hath wrought Psal 134 bothe in heauen and in erthe Yet for lake of fayth and trewe beleue of this one article many of weak fayth do oft staggar And many of late dayes are prostrate fallen flat downe whiche is to be lamented in to detestable duÌ„geon of herises for whiles they grossely stycke vnto the principles of nature consyderynge that nature hathe gyuen vnto bread and fleshe and vnto euerye substaunce his dystincte and peculyar quaÌ„tite qualytes as color fygure tast wyth other accydentall properties and where euer are founde all such naturall properties together is naturally found the substaunce whose properties these are suche grosse reasonars finding also in thys blessed sacrament al the ê“perties of bread as coler quantite figure taste wyth all other on the other syde fyndynge in the sacrament no maner of propertie of fleshe they collecte and coÌ„clude that there is only the substauÌ„ce of bread not the bodye of Christ of the whyche number Frythe was one as it aperethe in hys boke This is the chefe and only cause of theyr errour But vnto thys argumente and vnto al suche carnall and blasphemous dyscussers and dysputers of the myraculous workes of God I shall make answere in the ende of my thyrde sermon And though that thys artycle semeth and is impossible and incredible by nature yet shall I shewe it very credible and possible vnto the power of God and that by these examples whyche al readye are credyble It is as an vnnatural a thinge that the Sonne whose chiefe moost natural propertie is to gyue lyghte beynge created for that purpose shulde at the myddaye hauynge no interposition or lette gyue no maner of lyghte but rather horrible and palpable darkenes Yet the scripture teacheth that when God plaged Egypte the space of thre dayes the Sonne and the Moone gaue no lyght vnto the Egyptians but there remayned Huge and horrible darkenes for by the myghtye power of God the propertye of illuminacyon was wyth holden and suspended not onely in the Sonne Moone Starres but also in all other thynges that naturally shulde haue shewed lyghte for neyther candel neyther fyer gaue them lyghte no more then the fyer of hell gyueth lyght vnto the dampned spirites there Forthermore is it not the naturall propertye of fyer to bourne to incynerate and brynge to asshes Dani. 3. all thynge combustyble sparynge none And yet we reade in Danyell that when the .iii. yonge men faste bounde were cast in to the whote burnyng furnesse of fyer there the fyer burnt a sonder theyr bondes and burned not theyr bodyes nether dyd it any molestacyon vnto them but they walked vp downe in the myddest of the flammynge furnesse as it had byn in a fresshe colde dewe Beholde then In Egypte the sonne geueth no lyght In Caldey the fyer an element of moste actiuitie yet it burneth not Lyke as in these myraculus workes of god the natural ê“pertes of thynges were suspended agaynst nature euen so in the holy sacrament are the naturall propertyes of breade and wyne myraculously sustayned wyth out any sustentacyon of any substaunce eyther of bread or wyne eyther of anye other for there is not the substaunce of bread neyther any other but onely the substaunce of the naturall bodye and bloode of Christ whyche is vnder and with these properties of bread wyne and yet these propretyes are not in that moost impassible substaunce and precious bodye Moreouer the faythe catholyke affyrmeth that these accideÌ„tarie ê“perties of breade and wyne though there be not the substaunce of bread or wyne yet haue they by the power of God al the natural operacyons of breade and sustayneth all the naturall passyons of bread and therfore these propertes Thomas AqÌ„nas Citas her gregorii verba Species sacramentales sunt â—â—aruÌ„ rerum vocabula qÌ„ antea fue ruÌ„â— sz panis et vini In suÌ„ma q. 77. â—â—i primo do norysshe they do replete satisfye they are brokeÌ„ eaten they are dygestyd they maye be mouldye burnt and generally sustayne al the other corruptioÌ„s as thoughe the very substaÌ„ce of bread were there Therfore it is not bread that is so brokeÌ„ eateÌ„ digested norisheth satisfyeth repleieth is burnt mouldy or suffreth any other corruptions for there is no substaunce of breade as I haue sayd neither in the bodye of Christe are any of these accioÌ„s or passions For that body is impassible and can suffre none suche but lyke
glorifyed forme How can it be impossyble vnto Christ to geue agaynst all natural phylosphye vnto accydental qualytes perfect subsystens sythe he agaynst al natural power gaue lyfe to the dead syght to the blynd borne heryng to the deaffe and health vnto all vncurable deseases This lytle nuÌ„bre of myracles most deare reader that I haue collected out of the moost sacrate byble are suffcyent to induce and lede a christiane harte in whome is anye sparke of faythe remaynynge vnto a beleue and faythe of the myracles and supernaturall workes of God the whych the catholyke fayth hathe euer beleued to be wroughte in this moost sacrate sacrament and to coÌ„fesse faythfully that the vnmesurable myghte of Goddes power infynytlye can do more then the in fyrme and weake inbecilitie of nature can do And the wysedome of God infinitly excedeth the small and narrowe compasse and capacitie of mans wytte or reason Wherfore fayth is it that maketh these thynges credyble Esaye the prophete sayth Nisi credideritis non intelligetis Esay 7. Except you beleue you can not vnderstaÌ„d Let vs then beleue them not onely possible lest we shulde derogate the infinite power of God but also to be of a very truethe so wrought of God For thys fayth hath the catholyke churche of Christe retayned continually from the apostles tyme hetherto Also here vnto both the scriptures gyueth testymonye and wytnes and also the moost auncient wryters mooste apertlye and euidently testifyeth the same as shall be manyfestlye declared in the nexte two sermons by Goddes adiutorye and assystans To whome be immortall glorye power raygne and impyre worlde with out ende Amen ⧠HOC EST COR PVS MEVM Math. 36 Marc. 14 Luce. 22. 1. Cor. 11. ¶ Thys is my bodye AMonge many thinges appertaynynge concernyng the sublimitie and dignite of this mooste venerable and holy sacrament thys maketh not a lytle for the worthynes and the catholyke veritie hereof That ther are more fygures lefte vnto vs wrytten vnder the lawe naturall and the lawe Moysaical the which prefigured thys blessyd sacrameÌ„t theÌ„ are of ani of the other sacramentes The which figures by the synguler wysedoÌ„ of god were preordeyned set in vse loÌ„ge before the institutioÌ„ of this holy sacrameÌ„t as a preaÌ„ble an introductioÌ„ towardes the coÌ„myng of the more holy more ê‘fect sacrameÌ„t Thre causes why ther were so many figures of the blessed sacrameÌ„t that for .iij. causes The fyrst is that where the woÌ„derful excelleÌ„cie manifold vertues of this blessyd sacrameÌ„t could not be sufficiently expressed by one fygure it was therfore necessary that in many soÌ„dry figures they shuld be signified The second is by cause that there be in this holy sacrament many moo harder thynges to be beleued then are in anye of the other sacrameÌ„tes Therfore the hyghe wysedome of god of his mercyfull clemencye hath sent before very many fygures to in structe the stubburne and rude hart of man towardes the faith and beleue of thys mooste wonderfull and sacrate sacrameÌ„t The thyrd cause is that where almyghtye God by hys fore knowlege seyng a farre of the great and manyfolde assautes that the deuyl by his false preachers and lewd ê“phetes shuld make agaynst the treuth and veritie of thys holy sacrament he preparyd therfore that by these as by very propheties the people myght be stablyshed agaynste the greate number of those detestable heresyes that shulde be styrted vp by indurate Iewes and obstynate herytykes agaynst the true and catholyke fayth of this moost sacrate venerable sacrament For whiles we se and reade in the holy scryptures so many fygures of this holy sacramente we are led and trayned to the beleue of the very thynge it selfe whiche must nedes excel these figures as the body doth the shadow the verytie the fygure Wherfore this is as manifest as the sonne that they swerue cleane oute of the way of the fayth of Christ that say or beleaue that in thys sacrament is not that veray bodye of Christ but as it were in a fygure For so shulde not the verytie excell the fygure and Manna shuld be as good as the sacrament of thaluter The redde sea as good as baptysme Thus shulde we equall the synagoge wyth the church of Christ For the bodye of Christe was in Manna as in the figure and baptisme in the red sea as in the fygure But certaynly the fygures are passyd abolyshed and theyr verites are substituted and set in theyr place Except that we wyll I saye make equal not rather preferre the sacramentes of Christes church aboue the fyguratyue sacrifices of Moyses sinagoge as the erronious germanians doth But agaynst the error I wyll sette saynt Paule who wrytyng vnto the Hebrews putteth an euydent discriminacyon differens in fewe wordes betwene the olde figuratiue sacrifices of the sinagoge the effectual sacramentes of Christes church sayng Heb. 10. The lawe hauyng the shadow of the good thynges to come not the veray image or fashyoÌ„ of the thynges theÌ„ selfe Here saiÌ„t Paule sayth that the sinagoge had nothiÌ„g but the only shadow not the very image of the good thiÌ„gê But the church of christ hath the good thyngê in their owne fasshyon By the which good thynges paule ment not only the effusioÌ„ of Christes bloode that one moost perfect sacrifice but also al the other holye sacramentes the which in the vertue of that sacryfice worketh the remissioÌ„ of sinnes or conferryth grace and the benyfyttes of god vnto vs. These saynt Paule calleth the good thynges to come Also vppon this texte of saynt Paule vnto the corinthiaÌ„s 1. Cor. 10. Al these thinges hapened vnto them in a fygure The golden eloquent mouth Crysostome Crisostomus in primam Pauli epiâ—tolaÌ„ ad Cyrinthi sayth that ✿ we readinge how seuerly regorously god hath punyshed the abusers of the fygures shulde stand in feare of a greatter plage punyshmeÌ„t yf we mysuse the verities as those that haue receaued the greatter more excelleÌ„t giftê benifities ✿ It appereth mooste clearelye by these wordes of Crisostome that the sinagoge had onely the barren figures which are now abolyshed the spouse of Christ the catholyke churche possesseth the verities In this matter Origenes 7. homilia super numeros also with vs Origene recordeth vpoÌ„ the booke of numbers sayng ✿ Moyses his were baptized in the red sea the figure of baptysme but we chrystyaÌ„s are baptised in the water spirite the verite of the figure The israellites dronk of the water that the rocke stone did minister myraculously vnto theÌ„ but we receaue the water of eternall lyfe whiche gusshed out of the syde of Christ as out of the meritorious welhead the very true chosen corner stone The Iewes were fedde with angelical MaÌ„na Ioh. 1. the fygure of Chrstes bodye but the church of Christ hath his very body in the sacrament of the aulter ✿ For as
lyke maner thys blessed breade whyche is lyfe vnto the good people vnto the wycked people and obstinate heritikes it is lothsome and vnsauerie vnto theÌ„ it is nothing but bread yea it is pÌ„sent death vnto the vnworthy receiuers Thirdly thys manna was measured equally by myracle vnto euery man For euery one had no lesse neyther any more then one gomer gathered he neuer so lytle or neuer so muche this gomer was sufficient for euery maÌ„ In lyke sort it is in receiuing of this blessed sacrameÌ„t For he that receyueth innumerable hoostes receiueth no more then he that receiueth the least hoost Neyther he receyueth lesse that receyueth the least portioÌ„ theÌ„ he doth that receiueth innumerable For all euery one receyueth the whole body bloode of Christ god maÌ„ Fourthly this maÌ„na ceassed fel not downe on the sabboth day neither after that they had eaten of the frutes of the lande of promyse Iosua 5. In lyke maner wheÌ„ we come vnto the kyngdoÌ„e of heaueÌ„ which is our lande of ê“mise haue made holy day in the blessed reste froÌ„ out of this barren desert then shall thys blessed sacrament ceasse For there we shal se openly the blessed body eueÌ„ as he is Fyfthly like as there were of the people many wycked ê‘sons that dyd eate of this maÌ„na died both bodely goost lye As Christ sayde ✿ Your fathers eate maÌ„na in the desert they are dead EueÌ„ so Ioh. 6. as many as do receiue this blessed sacrament vnworthely as S. Paul recordeth they eat drinke theyr owne iudgement 1. Cori. 11. These thynges were sufficient to proue thys Manna to be a fygure of thys blessed sacrament saue that our maister Christ also in the syxt of IohnÌ„ layeth them both together sayth ✿ Moyses gaue you not Ioh. 6. the trew very bread froÌ„ heaueÌ„ but my father gyueth you the very or trew bread froÌ„ heuen For I am the bread of lyfe that gyueth lyfe to the world And in the same chapter ✿ And the bread that I wyl geue it is my fleshe that I wyl geue for the lyfe of the worlde ✿ Here we haue that Moyses gaue not the very bread but only the figure But the father christ geueth the very true bread of life The father gaue this bread in the shape of maÌ„hed and christ gaue the same very bread of lyfe vnder the shape of bread wyne Exodi 26. The fourthe fygure was the shew brede of the teÌ„ple this figured also this blessed sacrameÌ„t in thys That lyke as it was not lawfull for the vncleane to eate of that no more is it lawfull wythoute greate daunger to eate of this blessed sacrament wyth vncleane soule or corrupte consciens This bread was alway standynge warme vpon the aulter in the temple Euen so thys gloryous sacrament is reserued alway redie by the in fynte charytye of Christ our sauyour vpon the aulter to be receaued in oure vrgente necessytyes Here vnto appertaineth the bread 3. Reg. 19. that the angel brought vnto Elyas whyche was a verye fygure of this blessed sacrament And in this it beareth the figure That lyke as Elyas eatynge that breade walked in the strength hereof fortye dayes wyth out ony other foode vntyll he came vnto the hyl of God called Oreb So doth the holy sacrament as our viatycall wayfarynge vytaill strengthe vs vntyl we come vnto the hygh hyll of heauen the mountayne of perpetual felicyte Thus dyd the holy goost signifie to the former fathers of the old lawe the excellent dignitie of this moost blessed sacrameÌ„t and that by these and many other a dumbracyons and figures And by diuers soÌ„drie figures did signifie sondrye and diuers thynges herein As in the sacryfice of breade and wyne of Melchisedech was fygured the kyndes or outward apparens of thys blessed sacrament whiche bearyth the shape of bread wyne In the paschal lambe was figured the very substance that is contayned in the sacrament whych is the substaÌ„ce of Iesus Christe the very lambe of God that taketh away the sinnes of the worlde And in the Manna whyche was excedyng delectable swete was figured the ineffable swetnes and suauitie that the soule of the worthye receyuer taketh by the blessed presens of Christ the fountayne of al goostly swetnes In the bread ministred by the angell vnto Elias was figured the end and effect of this blessed sacrameÌ„t whiche is to strength vs in the tedyus pylgrimage and iurney of this present and troble some lyfe vntyll we be broughte vnto the hye hyll of euerlastyng blesse After the fygures we wyll subnect and ioyne here vnto the testymonies of the scriptures That where in the former sermoÌ„ we haue proued the verities of this sacrament possible by the examples of holy scripture And also nowe we haue shewed the same to be lykelye by the fygures in the scripture it is necessarie that we do proue that same possyble and lykely thyng to be so in very dede by the scryptures And thys wyll we do by goddes mercyfull adiutorie and helpe Fyrst we take to witnes the prophitycal sayng of pacient Iob written in the thyrtye and one chaptre ✿ The men of my house sayd Who can geue vs of his fleshe that we myght be satysfied ✿ The which auctoritie Iob. 31. thoughe Ecolampadius derydeth laugheth to scorne the allegacyon hereof for this matter Yet I thynke that it maketh very euidently for this purpose And by cause that holy Crisostome recityth it as a plain and an euydeÌ„t testimonie in thys matter we leauyng the erronyus iudgement of an herityke wil folowe the sinceare iudgement of an holy catholyke excelleÌ„t doctor who shall declare how moche this place of Iob maketh for this veritie CrisostoÌ„e wrytynge vpon the gospel of saynt IohaÌ„ entreatynge of thys blessed sacrament sayth Crysosto supê‘ IheÌ„m Home 45 ✿ One bodye we are wyth hym membres of his fleshe bones wherefore such as ben instructed in hys preceptes or comauÌ„demeÌ„tes ought to obey That we myght be turned conuerted in to hys fleshe not onely by loue but in very dede This same is done brought to passe through out the meate that we do eate that he hath geueÌ„ vs. And by cause that he wold extend set forth his exceding great loue towarde vs by hys body he hath mengled him selfe with vs and hath made browght all in to one with vs that the body myght be made one with the head For that is the special propertie of iouers And thys same thynge dyd holy Iob signyfie by his seruauntes which loued hym very intyrelye these seruaÌ„tes wyllynge to expresse there vehemente and ardente loue towardes hym sayde Who can geue vs of hys fleshe that we myghte be satysfyed The which request Christ hathe ê‘fourmed For by cause that he wolde bynde vs with more ardeÌ„t vehemeÌ„t loue vnto him selfe bycause he wold shewe his
most louely desire toward vs he hath suffered him selfe not only to be sen of such that longeth after him but also to be towched to be eateÌ„ and also there teth to be set in to his fleshe that they al might be satisfyed wyth the desyre or loue of hym ✿ By these wordes of Crisostome we may redely perceaue that these wordes of Iob were a very prophicie of the blessed sacrameÌ„t The which prophicye Christ hath fullfyllyd in that he hath fulfylled this request of Iobes seruantes sufferyng and permyttyng vs hys seruantes to be satisfyed of hys fleshe not by fayth onlye but as Crysostome sayth in that we eate and set oure teath in to hys fleshe ✿ Next vnto Iob I place the prophet Malachie who after that he had rebuked in the voyce of God the olde ieweshe sacrafyces and auaricie as well of the prestes as of the people shewynge them howe they had poluted the name of God in that they had offered poluted breade vpon the aulter of God sayd Mala. 1. ✿ I haue no mynd or wyll toward you neather wyl I receaue any offeryng at your handes from the east vnto the weast my name is great among the heatheÌ„ And in euery place a clene pure sacrifi ce or oblatioÌ„ is sacrificed and offered vnto my name for my name is great amoÌ„g the heatheÌ„ sayth our lorde of hoostes ✿ This sacryfice that the prophete speaketh of in this place can be none other then the blessed sacrifice of the aulter For there is no man beynge of meane lernynge iudgement that wyll vnderstande it of any of the sacryfices of the old lawe of Moyses But rather wyl vnderstaÌ„de it thus That the holy ê“phete ê“phicied the ende of al the imperfect carnall sacrifices of the leuiticall lawe and the institucyon of one moost perfect and holy sacrifice of the bodye and bloode of Christ But here a subtyl sacrameÌ„tarie wyll saye that this prophecie ought to be vnderstand of the oblacyon only that was made vpon the crosse But this maner of vnderstandynge wyll not stande with the veritie of the letter For that oblacyoÌ„ made on the crosse was offered but in one place only and that was vpon the mounte of caluarie But the sacrifice that the prophete speaketh of here as he sayth shulde be offered and sacrificed in euery place sygnifyenge with out doubt the sacrifice of the aulter sacrificed euery where in the churche of Christe whyche is the very bodye and bloode of Christ Now by cause that Christ shulde seclude and abrogate the olde and imperfect sacrifyces of the leuitical lawe and shulde set one mooste purest ê‘fect and sempiternall sacrifice of his bodye blood in place as the end and perfectioÌ„ of the former sacrifices therfore the ê“phet called the blessed sacrament a pure and a cleane sacrifyce offered in euery place vnto his name Certaynly thys could not be so pure clene a sacrifice that it shuld be preferred and set in place of al the other mosaicall sacrifices yf it were nothynge els then bare bread For the deuout fatheres of the olde testament dyd offer vp as pure as cleane bread and as deuoutly as we do And then also shulde the bread of proposition in the mosaycall temple haue ben as cleane and as pure a sacrifice as is the sacrament Yf it were so theÌ„ what neadeth the exchang and permutacyon Wherefore we must nedes vnderstande in this sacrifice the presens of the blessed mooste pure and immaculate bodye and blood of Christ sacryfised and offered vp in the blessed sacrament vnto the name of god euery where But yet a craftye herytike wyll vnderstande or rather wreast this ê“phecye vnto the oblacyon or sacrifice of faith of prayer and of al other godli dedes That can not be so after Luthers opinioÌ„ for al our good dedes with him are synfull whyche is a detestable heresye wherfore diligent reader remeÌ„ber wel that the ê“phete in these his wordes doth ê“myse here that a sacrifice shulde come that shulde succede in the place of the olde mosaical sacrifices whom he rebuked as vncleane but the sacrifice caÌ„not be fayth prayer eather such other good dedes For these were not ordeyned to take the place of the old sacrifices for these were vnder the old law sacrifices who doubteth but that the old faithful fathers offered vp busilie mooste perfect faith most deuote prayers godly dedes innumerable wherfore it is manyfest that this prophecie was spoken ment of the blessed sacrament whiche yf it were but onely bread as I haue sayde it cold not be the pure cleane sacrifice that the ê“phete promyseth here Bycause therfore that it coÌ„tayneth the very immaculate pure bodye blood of Christ therfore it is the pure cleane sacrifice which is offered iÌ„ euery place bycause the name of Christ is great amoÌ„ge the heatheÌ„ Yet least our obstinate aduersaries myght say that these auctorites of scripture be to farre fet to geue any euident profe of the real presens of the body of Christ in the holy sacrameÌ„t â–ª we wyll therfore bring in to coÌ„firme ratifie this verytie more euydeÌ„t more playner testymonies of the scripture And we call fyrst to record with vs the wordes of the ê“mise that our sauyour Christ had vnto his disciples writteÌ„ in the sixt of saynt Iohan wher christ most playnly made this ê“mise Ioh. 6. And the breade sayth he that I wyl geue it is my fleshe for the life of the world And in the same chap My fleshe sayth he is verely meate my blod is verely driÌ„ke But the iÌ„uincible streÌ„gth of this place of scripture the gret craftie subtil wyt of herytikes wold fayne escape by a false glose rather by an opeÌ„ly and manifest lye sayng that our maister christ meÌ„t nothiÌ„g in these wordê of the blessed sacrameÌ„t Where I wold the christane reader shuld wel way coÌ„sider diligeÌ„tly for the true intellection of this place howe this place of the scripture hath ben vnderstaÌ„ded of the churche of Christ who is only the true interpreter of the scryptures and not to geue credens to rashely vnto the erronyus expositours very corruptures of the scriptures as are al suche Iewyshe Caphernaites and obstinate sacramentaries whiche are voyd of the trueth lackyng the spirite of Christe by cause that they are seperated frome the churche by theyr detestable herysies But rather leaue vnto the exposition vnderstaÌ„ding of the catholike church of the lyuiÌ„g god which is as saiÌ„t Paul sayth 1. Tim. 3. the pyller grouÌ„d of veritie trueth How the church hath vnderstande it froÌ„ the begynnyng we shal soue gather perceaue by the auÌ„cieÌ„t catholyke wryters interpÌ„tours Who wryt in theyr tyme not contrarye vnto the churche but as the holy goost instructed them speciallye Clemens in libro 10. recognÌ„ Ad Iaco. fratreÌ„ dnÌ„i Oportet ab eo intelligentiam discere scriptutaruÌ„ qui eam a maioribê° secundum veritatem sibi
churche hath and doth retayne as concernynge thys article let this same vnderstande that the fayth of the auncient church is to be collected of the most auncient writers of eche tyme from the apostles vnto our tyme who wryt in maters of fayth vndoubtedlye accordynge vnto the catholyke fayth of the churche at theyr tyme. And all they wryt moost apertly and mooste playnlye with and for this article as it may appere here after TheÌ„ hath the church beleued and receyued thys article syth Christes tyme. TheÌ„ who that receyueth not thys article is separated and diuided from the church consequently as I haue sayd he is in ieoberdye of perpetuall perdition and dampnation Yet good christiane here thou arte to be admonysshed instructed where by thou mayste wyth more facilitie and ease and wythout perplexitie and doubte perceaue and more redely vnderstande these auctorities and saynges of these auncient wryters that thou shalte fynde and reade sondrye and dyuerse names geuen vnto the blessed sacrament yet shall thou not suspecte the vnifourme faythe and opynyoÌ„ of these cathholyke fathers to swerue eyther frome them selfes either from the church For thoughe they name it dyuersly yet they meane al one thynge The cause of so many and sondrye names and dystincte appellacyons of thys blessed sacrament is That lyke as saynt Dyonyse saythe God hath many names yet the great varyete of so manye names can not suffycyentlye expresse vnto vs the infynyte profundite of so greate a maiestye power wysdome goodnes beningnite and marcye in lyke maner the infynyte and ineffable ryches of the deuyne goodnes and the mooste precyous treasure of the innumerable graces contayned and hydden in thys blessed sacrament can not be sufficyentlye explycate and layde forthe vnto vs by one name therfore these holy and blessed fathers hauynge respect and consideratyon vnto dyuerse and sondrye thynges in this sacrameÌ„t they gaue it sondrye names And not bycause that they had dyuers beleffes or any other then the churche hath now as EcolaÌ„padius falsly ascrybeth vnto them and more falslye vnderstandynge them he mooste falslye allegeth them to mayntayne and ratifye hys detestable blasphemous heresye The sacrameÌ„t is called aÌ„d coÌ„tayneth in verye dede the body and bloode of oure lorde ✿ Thys blessed sacrament is verye oftymes of the fathers called the bodye and bloode of our Lorde and thys haue not they inueÌ„ted them selues but bycause that it verelye and really contayneth the bodye and blood of Christ And thys they haue receyued at the mouthe of Christe whyche sayd of the sacrament Thys is my bodye and this is my bloode and of saynt Paule who sayeth Who that eateth and drynketh of that breade and cuppe vnworthelye shal be gyltye of the bodye and blood of our Lorde And agayne He that eateth and drynketh vnworthelye eateth and drynketh hys owne iugement not puttynge difference or not decernynge the lordes bodye Thys sacrament is named breade 1. Cor. 10. et 11. The blessed sacrament is named also breade Saynt Paule in the fyrst epistle to the Corinthians so nameth it Not bycause that it is anye materiall or corporall breade For so doth not he name it Yf that he had named it bread wyth thys addition corporal or material or any suche lyke theÌ„ had he made somewhat for the sacrameÌ„taries But saint Paule called it bread as our sauiour Christ dyd cal hym self whych sayd I am the bread of lyfe Ioh. 6. Also saynt Augustin and the fathers also do sometyme cal it bread not that whych passeth thorowe the belye as saynt Augustyne sayth but the super substaÌ„cyal Ciprianê° In sermone de cena Et sicut panis comunio queÌ„ quottidie edimus vita est corporis ita panis iste supersubstaÌ„tialis vita est aiÌ„e et sanitas mentis Cyprianê° in eodme the mysticall or celestiall breade suche additions the auncient wryters do ofteÌ„ tymes vse And saynt CipriaÌ„ sayth that Christe doth call the sacrament somtyme hys bodye sometyme hys fleshe and somtyme breade Therfore dothe saynt Cyprian hym selfe name it breade And in so namynge it both he and S. Paul wyth the other do obserue the maner of the scripture whych in suche mutations and chauÌ„ges of thynges vseth to gyue vnto the thynge so changed the former name As for example The rod of Aaron wheÌ„ it was cast on the grouÌ„d chaunged in to a serpent the scripture calleth it a rod styl as it was called Exodi 4. by fore the miraculous mutacyon For the scripture sayth The rod of Aaron deuowted the roddes of Pharoes inchaÌ„uters In lyke phrase the wyne the Christ made of water is called water after that it was made wyne as we reade in the gospell of saynt IohnÌ„ After that Ioh. 2. the master of the feaste had tasted the water made or turned in to wyne Lyke as the rodd whyche was changed in to a serpent yet was called a rod styll And lyke as the water beyng changed by miracle in to wyne was called water Euen so the blessed sacrament where in of breade is made the blessed bodye of oure sauyour Christ is called styl bread though it be not now breade but the very reall body of Christ The blessed sacrameÌ„t is called also a sygne or a sacrameÌ„t of the body blood of Christ Not as the sacrameÌ„taries sayth only or but a sygne of the body of Christ For the only a signe or but a sygne they can neuer reade neyther in the scripture neyther in any of the catholike wryters Therfore this only is a lye of theyr owne the calleth the holy sacrameÌ„t only a sygne Saynt AugusteÌ„ wyth many other doth frequent vse oft tyme to name the sacrameÌ„t a sygne or sacrament Yet they neuer name it only a sygne And vndoubtedly it is a moost sacrate blessed sacrament that is to say A sygne or a token of an holy thynge Thys blessed sacrameÌ„t godly reader hath too significations or it signifieth vnto vs too thingê The one is the verye body blod of our sauiour Christ which verely really is coÌ„tained iÌ„ the sacrameÌ„t For the blessed dody blood vnderneath the kyndes of bread wyne sinigfyeth and representyth vnto vs by those two dystynct kyndes of breade wyne the death passioÌ„ of Christ wher in the body hong vpon the crosse wan pale wtout blood the blood was by crewell effusion dyuided from the bodye of oure sauiour The body and blood of Christ vnder the shape or kynde of bread represeÌ„teth vnto vs the self same body as it hong dead vpoÌ„ the crosse froÌ„ whoÌ„ al yepÌ„cius blood was seuered diuided by mortal payne passion And the same body blood vnder the kynd or shape of wyne represeÌ„teth vnto vs the same very bloode as it was diuyded parted out of the blessed bodye in the tyme of his passioÌ„ Thus this blessed body and bloode of Christ vnder the kynde shape of breade lyfted vp ouer
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„
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
petyous thyng that we be brought now in matters of oure sayth frome all faythe belefe and goo a bought to skanne and to reason suche thynges as shulde be receaued before and aboue all reason wyth mooste humbly fayth for fayth hath no place neyther meryte as S. Gregore sayth where reason sheweth experyens and tryal of the matter for fayth is a free and obedyent persuasyon of maÌ„nes mynd in the veryte of suche thynges that are not manyfest or proued by naturall reason or experiens leauynge onely to the infallyble veryte of Goddes treuth For what so euer thynge that a man beleueth only bycause that he seyth the naturall experyens or natural reasoÌ„ therof this belefe is no fayth neyther shall suche belefe be regarded eather rewarded before God Wherfore to skanne and serche the misteryes of our faith with reason it is none other then a playne subversion of the christiane faith and such curious serchers and reasoners of oure fayth are lyke vnto the heathen grecyans in Paules tyme of whome paule spake The Iewes require tokeÌ„s wonders or myracles and the heathen grecyans worldely wysedome so oure Ieweshe Capharnaytes require to see this myracle in the sacrament or els to haue it manifest by reasoÌ„ or els they wyl not beleue And by cause they see not the fleshe and bloode in the natural shape of fleshe and blood therfore they wyll not beleue suche the seketh a syght by reason and wyll not beleue excepte they see be voyd of the benediction of Chryst And the faythfull people that obediently leaueth more vnto the infallyble word of god theÌ„ they do to reason eather sense requyre nether fealynge neather syghte these I saye hereth hathe the benediction of Christe that sayd Blessyd be they that hathe not sene yet do beleaue Not wtstandynge that I haue thought it almoost a wast worke and lost labour to answere to any such folysh fond and vnreasonable reasons as thynges vnworthye of reasonable answer bycause that they so vnreasonably do reason vppon that thynge the excedyth all wyt and reason Yet one for an example I wyll recyte here the best amonge them all that euer I herd that you may sone ê‘ceaue how folysh they be the frameth suche faÌ„tisies how mad they are the forsakinge the faith catholik the truth of gods word wyl be ouerthrowen wyth so vnreasonable reasons The argument Thys is theyr reason We reade in the scripture that God created made maÌ„ but we neuer reade the man coulde make god yf theÌ„ in the sacrameÌ„t be very Christ then the preest consecratyng the sacrameÌ„t makyth Christ whych is god But it is impossible that the preest shulde make god Therfore it is not possible the Christ shulde be in the sacrameÌ„t that the preest coÌ„secrateth ✿ Thys reason is grounded vpon a false presupposition The answere it presupposeth that the preest or mynister shulde worke all that is done in the consecration and that is very false for gentyl reader thou shalte vnderstande that the preest dothe no more here then he dothe in the sacrament of baptisme And therfore I myght make a lyke reason or argument and proue that the preest were Christe thus He that baptysed as saiÌ„t Iohan sayeth in the water and gyueth the holye goost that same is Christe but the preest baptiseth in water and gyueth the holy goost For there is none verelye and truelye cristined but the same receyueth the holye goost then is the preest Christe then was Peter Christe For he dyd not onely gyue the holy goost but he gaue power to other mynisters to gyue the holye gooste as Paule dyd also to Tymothe and Tyte. Wherfore we muste consyder what and howe muche the preest dothe For the CorynthyaÌ„s were dysceaued moche a lyke about the sacrament of baptysme as these are in thys theyr argument agaynste the sacramente for as these ygnorant people froward herytykes falsly supposeth nothynge to be wrought in the blessed sacrameÌ„t aboue the power and the facte or dede of the mynister so dyd these Corinthians ascribe all the vertue and power of baptysme vnto theyr baptistes or ministers and suche as were baptised of the more worthier ministers there in they reioysed as thoughe they had optayned and receaued the better baptisme Wherfore saynt Paule wyllynge to reforme thys errour he reuoketh them vnto the consyderation of the mynisters and what they dyd in that mynisterie and what and how muche god wrought And sayeth vnto theÌ„ What is Appollo or what make you of Paule They are but the mynisters of hym in whome you haue receaued your fayth And then by a similitude of husbandry he declareth vnto them what they do in theyr ministration and what almyghtye God dothe and sayeth I haue plaÌ„ted and Apollo hath watered but God gaue the increase Neather is he that planteth neather he that watereth any thynge of him selfe and in coÌ„parison of God neather theyr mynistration is any thynge effectuous without god that gyueth the increase do worke with them washyng the soule by the spirite whyles they wasshe the bodyes Euen so I answere vnto these what is the preest saue onely the minister of him that sayd vnto hys apostles Do thys That is to saye That thynge that you haue sene me do nowe Take the breade geue thankes and saye these wordes vpoÌ„ the bread that I haue sayd receaue or eate it in the remembraunce of me The preest onely speaketh the wordes as the minister in the persone of Christe and he that fyrst of bread made hys owne bodye that same now at the wordes and mynisterie of the preest maketh his bodye and blood So that the preest maketh not God which can not be made other then he is all redye neyther the bodye of Christe thoughe it be ther in the sacrament No more then he doth remyt syn and geue the holy goost by cause that God workyth the forgeuenes of synnes and geueth the holy goost in the mynystery of the preest But it is god that worketh these thynges in this mynysterye and makyth of bread in the sacrament the bodye of Christe by hys secrete and omnipotent power euen as he by the same power made that same bodye in the whom of a virgine and as he doth inuisibly washe the soule of him whome the preeste baptyzyth Whye then you wyll saye the mynisterie of the preest is not necessarie sythe God doth al. Yet remember that S. Paule sheweth howe we are goddes helpers and yet no doubt but that god can do dothe all the whole yet not wythout our mynisterie not of necessitie but that there might be an order in thinges Wherfore breuely we answere that the preest maketh not God but god almightie in the mynisterie of the preest by the myghtyfull power of hys worde spoken by the preest maketh of bread the body blood of Christ And thus ought we to beleue be it neuer so muche against nature and neuer so farre aboue reason For vnto
hym that is omnipotent and Lorde of nature it is possible For he can alter nature when hym pleaseth and do wonderfull thynges innumerable that infynytely transendeth the blynd reason of man of the which thynges this is one Where in God hath altered and changed the course of nature and that in such sorte that it passeth the compasse of mannes reason to knowe or tell howe Yet is it is very trew and possible vnto him that sayd these wordes when he ministered the sacrament This is my body as I haue declared in the former two sermones In the fyrst by the lyke myraculous workes of God lefte vnto vs reported in the scripture And it is not onely possyble but also it is in verye dede as I haue declared in the second sermon bothe by the fygures of the old testament and also by the plaine scriptures of the new testament And in the thyrd sermon I haue confyrmed the same fyrste by promyse of Christ made vnto the churche secondly by the faythe of the churche contynued from the apposteles tyme. And for the confyrmacyon of the same I haue brought in the conselles and also the testymonyes of the mooste classical and auntient wryters froÌ„ .vii. C. yeres vpwarde vnto the appostles tyme lastly I haue thus as thou haste redde answered vnto suche of the argumentes and reasons that are made to the contrarye as semed mooste craftye and lykely ConteÌ„ted to make answere but to these few For yf that I shulde haue answered to all theyr folyshe reasons the folly of them wolde haue yrked the reader and I shulde haue exceded in prolixite the length of a sermoÌ„ Yet by these the diligent reader maye wel perceaue the great blyndnes of theÌ„ that setteth forth so boldly suche fonde folyshe reasons as though they were as strong as Achylles And yet are they verey naked of no force or strenghe Here maye you also perceaue and lament howe lytle stabylyte and slender fayth is in them that wyth suche slender reasons and fond persuacyons wyll be broughte frome the catholyke fayth of the vnniuersall churche vnto so horrible and detestable herises vnto the vtter extreme perditioÌ„ of ther soules Excepte they forsake theyr herises and returne by penauÌ„ce vnto the churche catholyke confessynge one faythe one veryte one truth The whyche that they may do I beseke the father omniotent graunte vnto theÌ„ the grace of the holy goost for the merites of his sonne Iesus vnto whom be al honor glory worlde euerlastynge I had not thought to haue answered to any mo of theyr vnresonable reasons then to thys one that I haue answered euen nowe but so to haue lefte those bablynge brawlers wyth theyr fonde and foolyshe brablymentes But bycause that the Prynter shewed me that he lacked matter to furnyshe fullye the laste leffe Therfore I thought to fyll that which wanted with this reason the answere The reason ✿ Howe can that be the bodye of Christe God and man sythe that a mouse or ratte wyll eate it the fyer doth burne it Al these thinges happeneth vnto the sacrameÌ„t of the aulter therfore it can not be the very bodye of Christe ¶ I answere That thoughe the mouse The answere or any other beast do eate the sacrament yet neuerthelesse the same is the very reall bodye of Christe Why then wyll you saye the mowse eateth the bodye of Christe whyche semeth inconuenient we graunt that the sacrament wherin is the very bodye of Christe is eaten of the mowse yet that blessed body is not digested and consumed in the mawe or stomacke neather is it altered after suche maner in the bodye of the eater whether it be mowse or man as other oure corruptible meates are For so longe remayneth the presens of the blessed bodye as the qualities of breade remayne where euer those qualities be Whether they be in the mouthe or stomake and when nature altereth the qualities of the sacrameÌ„t then leaueth the presens of the bodie of Christ those qualities so altered from theyr nature But what though the bodye of Christe eaten in the sacrameÌ„t lye in the mawe of a beast Playnlye it is no derogatioÌ„ to the verye presens of the bodie of Christ no more then yf that same blessed bodie shulde be trodden vnder the feete in the vyle dyrte For that mercyfull Lorde Christ suffered that blessed bodye to be torne and crucyfied of the crewell soldiers for our sake and yet that blessed passyon dyd not dyrogate the veritie of that blessed bodye And loke as that blessed bodye receaued of anherityke or of an vnpenitent synner is nothyng the lesse the very bodye of Christe Though it be receaued of such ê‘sons vnto theyr dampnation Euen so I say thoughe a mouse or any beast do eate it yet is it neuerthelesse the very bodye of Christe Though it neyther profyth neather disê“fyteth the vnreasonable beast which is not apt to dampnation or saluation by cause they lackynge reason wyll can not do good nother euyl Then you wyl replie and saye that the mouse may lyue by eatynge the sacrament I graunt she may Not by cause that bodye is digested and conuerted in to her fleshe but as I shewed in my fyrste sermon by cause that the qualities of bread and wyne in the blessed sacrament miraculously do norishe the eater as well as though the substance of bread were there Where ye say of the burnynge therof and mouldynes or any suche corruptyons To this I say that suche actions are executed and wrought in the sacramentall qualites of bread and wyne yet remayneth the very bodye blood of Christe vnderneath those accidental qualytes so longe as the qualytes remayne and yet that bodye of Christe is vnharmed vnburnt vncorrupte for that blessed bodye is now glorified is in corruptyble and impassible ¶ HEC est fides catholica quam nisi quisque fideliter firmiterque seruauerit absque dubio ineternum peribit ¶ Imprynted at London in S. IohnÌ„s strete by Nycolas Hyll at the costes and charges of Robert Toye dwellynge in Paules churche yarde at the signe of the Bell.