Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	call_v	lord_n	2,488	5	3.6285	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

any other creature shall be able to departe vs from the loue of God whiche we haue in Chryste Iesus our Lorde Nowe vnder an othe he saieth I saie the treuth in Chryste and lie not my conscience also bearing me wittnesse by the holie Gost that I haue great heauinesse by continuall sorowe in my heart For I haue wished my self to be cursed from Chryste for my brethren my kinsmen after the flesh Yf he be of so great loue to God that neither for feare of death neither for the hope of life neither for persecution hungar nakednesse perill nor swoorde he maye be separated from his loue And if Angells also and powers and thinges present and thinges to come and all the strenght of the heauens and if the heightes also and the dephts with the vniuersall creature shoulde come against him whiche can not be yet wolde he not be seperated from the loue of God whiche he hath in Iesus Chryst what ys this great mutacion or chaunge yea rayther a wysdom neuer heard of before that for the loue of Chryst he wolde not haue Chryst And least peraduenture we shoulde not beleue him he sweateth and confirmeth yt by Chryst and calleth the holie Gost to wittnes of hys conscience that he hath no light nor small but great and incredible heauinesse not sorowe that stingeth or vexeth for an howre but that continuallie abideth in his heart Whether tendeth this heauinesse to what auaileth this incessant sorowe He wisheth to be cursed from Chryste and to perish that other maie be saued Thus moche saincte Hierom. In the whiche woordes he openeth a great doubte that saincte Paule who so feruentlie loued Chryst that nothing either in heauen or in earthe coulde separate him from Chryste nowe semeth to wish for the loue he bare to the Iewes to be diuided from Chryst Whiche might be an argument that he loued the Iewes aboue Chryst As this after the sentence of saincte Hierom ys a great doubte So ys ther an other by the same Algasia moued vpon the same epistle to the Romans Hieron ad Alg. qu. 7. In what sense saieth she ys that to be taken that sainct Paule writeth to the RomaÌ„s Vix enim pro iusto quis moritur NaÌ„ pro bono forsitan quis audet mori For skarce will any man die for the righteouse man Peraduenture for a good man durst a man die This sentence semeth so plain and the natiue sense therof so easie to be perceaued that saincte Hierom saieth for lacke of the true vnderstanding of Two contrarie heresies grownded vpoÌ„ one scripture Marcion yt two horrible heresies being diuerse and vnlike in sentence but like in impietie and wickednesse tooke here moche occasion Marcion by this maketh two Gods one the iust God and creatour of the Lawe aÌ„d the Prophetes The other the good God which ys the God of the Gospell and the Apostles whose Sonneys Chryste For the iust God saieth he fewe or none haue died But for the good God whiche ys Chryst ther haue been innumberable Martyrs Arrius the other heretike saieth saincte Hierom contrariwise calleth Chryst the iust God and for his so saieng alleageth scripture oute of the Psalmes Arrius wher Dauid prophecieng of Chryst saied Geue the king thy iudgementes to God and thy righteonsnes vnto the kinges Sonne The good God he Psalm 71. calleth the Father of heauen of whom saieth he Chryst him self saieth what Luc. 18. callest thow me good ther ys none good but one God the Father As theise heretikes for the obscuritie of this sentence of saincte Paule for yt ys a darke maner of speache in dede to saie for a iust man scarce a manwildie But for a good man a man will peraduenture die as though ther were a great difference betwen the iust and the good maÌ„ through theyr wicked rashnesse and headinesse haue vpoÌ„ yt mainteined two notable and abhominable heresies manifestlie repugnant So likewise haue some in this oure time through their arrogant willfullnes vpon one sentence fownded two conttarie heresies as moche repugnant as these But leauing the further opening of this to a more conuenient place I will proceade in that ys here appoincted to the doen. Amandus a preist writeth to sainct Hierom desiring to be resolued in foure AmaÌ„dus questions Of the whiche one ys vpon the epistle of saincte Paule to the Corinthians wher disputing of the resurrection he cometh to this place He must reign till he hath put al his enemies vnder his feet The last enemie that 1. Cor. 15. shall be destroied ys deathe For he hath put all thinges vnder his feet But when he saieth all thinges are put vnder him yt ys manifest that he ys excepted whiche did put all thinges vnder him When all thinges are subdued vnder him then shall the Sonne also himself be subiect vnto him that put all thinges vnder him that God maie be all in all Besides manie doubtes whiche maie be moued vpon this scripture this ys one verie notable for the mainteining of the Arrians heresie wher he saieth that when all thinges be subdued then shall the Sonne himself also be subiecte vnto him as though the Sonne of God in Godhead were subiecte to God the Father Whiche maner of saing for somoche as the holie catholique faith confesseth that he ys equall to the Father ys to be taken Hila. li. 11. de Trinita detestable heriticall This proposition ys learnedlie handeled and treacted of by saincte Hillarie in his eleuenth booke against the Arrians and this doubte ther dissolued Yt were to tediouse and all most vnpossible for me to rehearse all the darke places of the epistles Therfor one or two mo and so an ende To the Collosians Saincte Paule writeth thus Nowe ioye I in my suffringes Colloss 1. for yowe and fulfill that whiche ys behind of the passions of Chryste in my flesh for hys bodies sake whiche ys the churche In the which sentence he semeth to make the passion of Chryste insufficient in that he saieth that he fulfilleth that that wanteth of the passions of Chryst To the Hebrues he hath this sentence For yt can not be that they which Hebr. 6. were once lightened and haue tasted of the heauenlie gifte and were become partakers of the holie Goste and haue tasted of the goodwoorde of God and of the promisse of the worlde to coÌ„me yf they fall awaie and as concerning themselues crucifie the SoÌ„ne of God a fresh and make a mocke of him that they shoulde be renewed again by penaunce And again in the same epistle he saieth For if we sinne wilfullie after that we haue receaued the knowledge of the truthe ther remaineth no more sacrifice for sinne but a fearfull Ibid. 1â— looking for iudgement and violeÌ„t fire whiche shal deuour the Aduersaries Theise two sentences yf they had no fauourablier interpretacion theÌ„ they seem to beare in their grammaticall sense all Chrystendome might wail and mourne For the

we die not for we haue sinned in asking vs a king As theise people offended for that they abidde not in the ordre that God appointed theÌ„ So oure people nowe a daies folowing the inuentioÌ„s of their heades and castinge awaie their rulers which God hathe appointed and takinge soche as God hath not appointed reiectinge also the holie religioÌ„ and faith of God vniuersallie receaued and framinge theÌ„selues a faith and ReligioÌ„ newlie inueÌ„ted and but priuately vsed haue not onelie offended but as sainct Augustine saieth they haue shewed their great madnesse Si quid diuinae Aug. ad Ianuar. Epla 118. scripturae praescribit autoritas non est dubitanduÌ„ quin ita facere debeamus vt legimus Simi liter etiam si quid per orbem frequentat Ecclesia Nam hoc quin ita saciendum sit disputare insolentissimae insaniae est Yf the authoritie of the scripture of God dothe prescribe anie thing yt ys not to be doubted but that we aught to do as we read Likewise what so euer the Churche through the worlde dothe obserue for to dispute but that this aught so to be done yt ys most arrogant or foolish madnesse As I saie oure people haue offended with the childreÌ„ of Israel in theise and other before mencioned So God grauÌ„te theÌ„ to be coÌ„tended with Gods ordre and to repeÌ„t with the childreÌ„ of Israell and saie peccauimus we haue offended aÌ„d so their eies through mekenes opened theymaie mekelie se their igno raunce and acknowledging the same maie iudge theÌ„selues more mete to heare then to speake to learn then to teache to obie then to rule as the authoritie and exaÌ„ples of the most famouse fathers and men of Chrystes Churchemaie moue Of whiche some shal be shewed in the next chapiter THE SEVENTH CHAPITER DECLARING THE same by examples of the Fathers and autorities of the Doctours of the Churche MOyses when his death drewe nere willing that the great wouÌ„ders that God had wrought shoulde not by obliuioÌ„ be wiped oute of memorie not onelie to the childreÌ„ of Israel that theÌ„ liued but to al their posteritie as wel their spiritual as carnal childreÌ„ he gaue this rule Interroga patrem tuum annunciabit tibi maiores tuos dicent tibi Aske thy father and he will shewe thee thy Elders and they will tell thee Deut. 32. Although Moyses had writteÌ„ fiue bookes wherin he had most excelleÌ„tlye declared the mightie workes and wounderful miracles of God Yet he did not sende all the people onelie thither to learn but he willed theÌ„ to learn of Scripture must be learned of the Fathers The Fathers learned of their elders The Apostles learned of Chryst. Praier required to vnderstaÌ„d the scriptures their Elders what were the great workes of God EueÌ„ so nowe a daies all meÌ„ maie not be sent to the scriptures to learn but they must learn of their fathers what be the goodlie workes of God conteined in the Scriptures Yf ye aske all the holie auncient Fathers of whome they learned they wil aunswere of their teachers Fathers and Elders The Apostles learned of our master Chryste who were not in a soddein absolutelie and perfectlie learned but were three yeares and more in learning although they learned of so noble a Schoolemaster whom yt pleased so to vse his Scholers the holie Apostles as therby to insinuate vnto theÌ„ that the knowledge of the scriptures ys not rashlie to be had either with a daies hearinge or with a yeares studieng but yt ys as Origen saieth withgreate studie and praier to be gotten Non studinÌ„ soluÌ„ nobis adhibenduÌ„ est ad discendas sacras literas verÃ¹m supplicanduÌ„ Domino diebus ac noctibus obsecranduÌ„ vt veniat Agnus ex tribu Iuda ipse accipieÌ„s libruÌ„ signatuÌ„ dignetur aperire Not onelie studie saieth Origen ys to be applied to learn the holie scriptures but supplicacion must be made vnto our Lorde and praier vsed daies and nightes that the LaÌ„be of the Tribe of Iuda maie come and that he takinge the sealed booke maie vouchesaif to open yt Thus moche Origen After this maner the holie disciples aÌ„d fathers did learn of their Seniours as Fathers of the Church learned of their Elders the histories do declare So did Marke Clemens Linus and Cletus learn of saincte Peter So did Titus Timothius Lucas and Dionysius of saincte Paule Ignatius Policarpus and Papias of saincte Ihon. Of Papias Tertulian Of Pantenus Origen Of Origen Dionysius Alexandrinus Of Tertulian Cyprian Of Dydimus and Gregorie Nazianzen saincte HieroÌ„ Of Theophilus saincte Cyrill Of saincte Ambrose sainct Augustin Of saincte Augustin Primasius and Orosius And so agreat noÌ„bre of other which did not onelie with holie life aÌ„d deuoute praier applie their great and plainfull studie but also trauailed manie and diuerse coÌ„tries to seke famouse and holie learned meÌ„ of whome they might be instructed in the Scriptures The Ecclesiastical historie declareth that two notable learned holie Fathers Eccles hist li. 11. ca. 9. Sainct Basill and Grego NaziaÌ„ howe they learned the scriptures Basil and Gregorie Nazianzen laie thirtene years in a Monasterie in the studie of the Scriptures and yet presumed not of their owne heades but vsed the learned helpe and instructioÌ„ of their elders whose learninge and authoritie they diligentlie and obedieÌ„tlie folowed The woordes of the historie be these Gregorius cum se totum dei seruitio mancipasset tantum de collegae amore praesumpsit vt sedenteÌ„ BasiliuÌ„ de doctoris cathedra deponeret ac secuÌ„ ad MonasteriuÌ„ manu iniecta perduceret ibiî€‚ue per annos vt aiunt tredecim omnibus GraecoruÌ„ saeculariuÌ„ libris remotis solis diuinae scripturae voluminibus operaÌ„ dabaÌ„t eorumî€‚ue intelligentiaÌ„ non ex propria praesum ptione sed ex maioruÌ„ scriptis autoritate sequebantur quos ipsos ex apostolica successione intelligendiregulaÌ„ suscepisse constabat Gregorie when he had geuen and bouÌ„de himself whollie to the seruice of God presumed so moche vpon the loue of his felowe that he putte Basille sitting from the chaire of a doctour or teacher and taking him by the hande led him with him to the Monasterie and ther by the space of thirtene yeares as yt ys reported all prophane or secular bookes of the Grecians remoued they applied their diligeÌ„ce and laboure to the onelie bookes of Gods Scripture and poursewed the vnderstaÌ„ding of the same not of their owne presumption but by the writinges and autoritie of their Elders who also themselues as yt was wel knoweÌ„ receaued the rule of vnderstanding by succession froÌ„ the Apostles Thus moche the historie Saincte Hierome of himself saieth Nobis curaefuit cum eruditissimis Hebraeorum hunc laboreÌ„ subire vt circumiremus ProuinciaÌ„ quam vniuersae ecclesiae Christi sonaÌ„t Fateor Hier. ad Domnion et RogatiaÌ„ Sainct Hierom howe he learned the scriptures enim mi Domnion Rogatiane charissimi nunquam me in diuinis voluminibus proprijs

will therfor leaue him and heare the minde of his yocke felowe whom we Hieron ad He did q. 2. haue in this place appointed to be S. HieroÌ„ who writeth thus Nos autem audiamus paneÌ„ quem Dominus fregit deditî€‚ue Discipulis suis esse corpus Domini saluatoris ipso dicente ad eos Accipite comedite Hoc est corpus meuÌ„ caliceÌ„ illuÌ„ esse de quo iterum locutus est Bibite ex hoc omnes Hic est sanguis meus noui testamenti qui pro multis effundetur Iste est calix de quo in Propheta legimus CaliceÌ„ salutaris accipia alibi Calixtuus The bread which our Lord gaue was his bodie aÌ„d the cuppe hys blood inebrians quÃ m praeclarus est Si ergo panis qui de coelo descendit corpus est Domini vinum quod Discipulis dedit sanguis illius est noui testameÌ„ti iudaicas fabulas repellamus c. But let vs heare that bread which our Lord brake and gaue to hys Disciples to be the bodie of our Lord our Sauiour forasmoch as he saied vnto theÌ„ Take and eate This ys my bodie And the cuppe to be that of the which again he saied Drinke ye all of this This ys my blood of the newe Testament which shall be shedd for manie This ys the cuppe of the which we read in the Prophete I wil receaue the cuppe of saluacion And in an other place Thy cuppe inebriating ys verie noble Yf therfore the bread that descended froÌ„ heauen ys the bodie of our Lord and the wine which he gaue to his Disciples ys his blood of the newe Testament let vs repell the Iewish fables Thus moch S. Hierom. For the better vnderstanding of this saing yt ys to be considered that a certain vertuouse woman named Hedibia sent to sainct Hierom to be resolued in certain questions Among the which she desiered to be instructed how the saing of Chryst in S. Matthew was to be vnderstanded wher he saied I will not from hencefurth drinke of this generacion of the vine vntill that daie in whiche I shall drinke yt newe with yow in the kingdome of my Father To the answeringe wherof he declareth vnto her first the fond opinion of some that vpon that place inuented a fable that Chryst shoulde reign a thousand yeares corporally in which time of his reign he shoulde drinke wine and so shoulde be fullfilled hys saing that he wolde drinke no more wine Heresie of the Millenaries vntill he dranke yt in the kingdom of his Father in the whiche he shoulde then reign But sainct Hierom well vnderstanding howe great and howe weightie a matter was spoken of in the place wher from these woordes were taken namely of the bodie and blood of Chryst and being greued that yt being so great a worke of God so great a benefitt to man shoulde be intermengled and obscured with soche vain inuentions of soche fables he openeth the true sense of the place and moueth the good woman Hedibia that all soche phantasies reiected and forsaken she shoulde regarde the woordes of Chryst and credit them and that the bread and wine that Chryst spake of in that place were no soch thinges as vpon which soch vain fables should be grownded but they were the bodie and bloode of Chryst forasmoch as he that can speake but trueth saied Thys ys my bodie Thys ys my bloode Now coÌ„sider with me yf Chryst had geueÌ„ to hys Apostles but Bread aÌ„d wine S. Hierom his woordes weighed aÌ„d conferred with the doctrine of the ProtestaÌ„tes as figures of hys bodie and blood wolde S. HieroÌ„ being required to geue the true vnderstaÌ„ding of the scriprure aÌ„d he taking vpoÌ„ him so to doe wold he trowe ye haue saied Let vs vnderstaÌ„d that the bread which our Lord gaue to his Disciples was his bodie aÌ„d that the wine which he gaue was hys blood except we should beleue aÌ„d vnderstaÌ„d theÌ„ so to be in dede Were this an opening of the true vnderstanding of the scriptures Were yt not raither an hiding or a darkning of the scriptures to bid vs to beleue one thing aÌ„d the scripture biddeth an other He biddeth vs beleue that yt ys the bodie aÌ„d blood of Chryst that Chryst gaue to his Apostles aÌ„d the scriptur as the Aduers saieth biddeth vs beleue that they be but figurs Wold S. HieroÌ„ being alwaies an enemie to heresie teache soche an heresie Wolde not he raither if the trueth had ben so haue taught this vertuouse woman the trueth of the matter that she sought at his hand and saied vnto her This vnderstand that the bread and wine which Chryst gaue to his Apostles were but figurs of the bodie and bloode of Chryst and not the thinges themselues And alleaging Chrystes woordes This ys my bodie This ys my bloode wolde he not if they had ben so to be vnderstanded haue saied these woordes are spoken by a figure they be figuratiue speaches and are thus to be vnderstanded this ys a figure of my bodie this ys a figure of my bloode To instructe theÌ„ that NomencioÌ„ of figuratiue speache in S. HieroÌ„s woordes wolde learn the true vnderstaÌ„ding of this scripture if yt were so to be vnderstanded this were the right waie of teaching But here ys no soche woorde here ys no soche maner of teaching And yt ys to be thought that S. HieroÌ„ was not ignorant howe to teache neither was he ignoraÌ„t of the trueth that in this place shoulde be taught Wherfor seing he knewe the trueth and knewe howe to teache yt and nowe he was in place to teache and had good occasion being as ys saied therunto required for somoche as he willeth vs to vnderstande that the bread and wine whiche Chryst gaue to this Apostles were his bodie and bloode and the cause why we shoulde so vnderstaÌ„de theÌ„ ys the woorde of Chryst saing This ys my bodie This ys my bloode Let vs thinke and beleue that the trueth of this matter ys that his bodie and bloode be present verilie in the SacrameÌ„t and that the woordes of Chryste are to be vnderstanded withoute figure simplie and plainlie as they lie And that yt ys the bodie of Chryst the woordes which S. Hierom vseth as the conclusioÌ„ of the matter dothe also prooue For thus he concludeth Si ergo panis qui de caelo descendit c. Yf then the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his Disciples be his bloode of the newe testameÌ„t let vs cast awaie Iewish fables As who might saie forasmoche as these woordes of Chryst speake of no cheering nor banquetting that the Iewes doe dreame shall be in Chrystes worldlie kingdom but they speake of the bread which Chryst gaue to his Apostles which they saie to be his bodie and of the wine which they saie to be his bloode therfor let vs cast awaie soche vain fables and cleaue to the true

sentence of S. Ambrose left oute by Oecolampadius dothe not a litle impugn his pestilent doctrine whiche he mainteined against the presence of Chrystes bodie in the blessed Sacrament and also ouerthroweth by plain woordes his heresie against the excellencie of the Sacramentes of Chrystes Churche wherbie I think yt maie wel appeare of what wicked pourpose he left yt oute And as in this he ys deprehended to be a falsarie so I doubte not but he shall be fownde the like herafter in the sentences and sainges of other holie fathers Nowe to proceade with S. Ambrose yt ys euident that he calling the bodie of Chryste born of a virgen the perfect thing in comparison of Manna Manna a figure of the bodie of Chryst. whiche he meneth to be the vnperfect thing as euery figure ys in respecte of the thinge figured that he doth vnderstande Manna to be the figure of our true Manna the bodie of Chryst our heauenly foode and verie bread geueÌ„ froÌ„ heauen whiche ys not ment of the bodie of Chryste absolutely as the bodie onelie born of the virgen but of the bodie born of the virgen and geueÌ„ vs in sacrament to fede on to our spirituall comforth which thing S. Ambrose signifieth in that same epistle wherwith also Oecolampadius wolde not medle but coulde ouerpasse yt as yt were a thing in a mist which he coulde not see Oriente autem iusticiae Sole plendidioribus Christicorporis sanguinis sacramentis refulgentibus cessarent inferiora perfecta illa sumenda populo forent The Sunne of rightwisnesse appearing and the bright Sacramentes of Chrystes bodie and bloode shininge the inferiour thinges shoulde ceasse and those perfect thinges shoulde be taken of the people Thus S. Ambrose By whiche he dothe not onelie teache vs that the sacramentes of Crystes S. Ambro. his magnifieng of the blessed Sa. argueth it to be more theÌ„ a figure bodie and blood are the perfect things and the figures therof inferiour thinges but also that the bodie and blood of Chryst as in Sacramentes whiche Sacramentes for the presence of that bodie and bloode are bright and shining Sacramentes ys the clere light of the whiche Manna was the figure and the shadowe In whiche maner of speache yt ys notable howe S. Ambrose doth magnifie this most wrouthie and excellent Sacrament I wish yt of the Reader to be coÌ„sidered Yf that blessed Sacrament were but a bare sign or figure as they terme yt why shoulde yt be called of S. Ambrose the bright and shining Sacrament aboue Manna wher as yf yt were not for the presence of him that ys the light of the worlde Manna in and hundreth partes were more wonderfull more excellent and farre surmounting the figure or signe of Chrystes bodie as here after shall most clerelie appeare vnto yowe Wherfore we are not onely taught by S. Ambrose that Manna was the figure of the bodie of Chryst but also that the same bodie ys present in the SacrameÌ„t of his bodie and bloode wherby yt ys made a wonderfull an excellent and a bringt shining Sacrament Neuer the lesse the same S. Ambrose teacheth vs that the woorde of God whiche he calleth the rain of spirituall wisdom ys also a spirituall Manna whiche vndoubtedlie well and dewlie taken feadeth the soule Non in solo pane viuit homo sed in omni verbo quod procedit de ore Dei Man liueth not by bread onely but by euery woorde whiche proceadeth from the mouth of God Dent. 8. Matth. 4. Thre kinds of Manna So that of S. Ambrose yt maie be learned that ther be three kindes of MaÌ„na Manna whiche God rained froÌ„ heauen to the people in the deserte whiche ys the figure Manna the bodie of Chryst in the Sacrament which duely taken feadeth both bodie and soule to euerlasting life And Manna the worde of God whiche illumineth nourisheth and feadeth the soule and moysteth yt with the dewe of gods wisdom and maketh man wise in God This doctrine ys not dissonant from the Gospell for in the sixte of S. Iohn we are taught that Manna the figure was geueÌ„ to the Iewes and that yt figured not onelie the woord and the Godhead of Chryst but also his manheade whiche both are called the breades of life as in the seconde booke ys declared The declaracion of the figure and applicacion of yt to the thinge figured ys plainlie settfurth by Chryste when the Iewes saied vnto him Patres nostri Ioan. 6. manducauerunt Manna in deserto Owre Fathers haue eaten Manna in the desert To whom Chryste minding to bring them froÌ„ the bread Manna whiche did but nourish the bodie to the mainteinance of the corporall life whiche bread and life in respect of the heauenly bread and euerlastinge life be no true bread and true life to him self the true bread and geuer of true life saied Non Moises dedit vobis panem de coelo sed Pater meus dat vobis panem de coelo veruÌ„ Moyses did not geue yowe breade from heauen but my father geueth yowe the true bread from heauen This text Euthymius verie liuely and plainlie expowdeth Quia putabant Manna esse panem ab eo quod coelum propriÃ¨ appellatur eÃ² quÃ²d scriptum esset Panem de coelo dedit eis corrigit erroneam eorum opinionem Nam ibi scriptura impropriÃ¨ aerem vocauit coelum Quemadmodum etiam dicuntur volucres coeli In. 6. Ioan. Et rursum Intonuit de coelo Dominus Ait ergo Non Moyses dedit tunc nationi vestrae panem qui de coelo propriÃ¨ sit sed Pater meus nunc dat vobis panem ab eo quod propriÃ¨ coelum appellatur Nam sicut Pater propriÃ¨ dicitur coelestis ita filius coelestis propriÃ¨ panis vtpote cor hominis confirmans Bicause they thought Manna to be Heauen taken for the aier bread from that that ys proprelie called heaueÌ„ bicause yt ys written He hath geuen them bread from heauen He doth correcte ther erroniouse opinion For the scripture ther called the aier vnproprelie heauen as also the birdes be called the birdes of heauen And again The Lorde thondered oute of heauen He saieth therfore Moyses did not geue then vnto yower nacion bread whiche ys from that whiche ys proprelie called heauen but my Father geueth yowe nowe bread from that ys proprely called heauen Eor as the Father ys called heaueÌ„ly eueÌ„ so the Sonne ys heaueÌ„ly and called breade as coÌ„firming the heart of Man Thus Euthymius In whiche expositioÌ„ this ys first taugh that wher the scripture saieth that God gaue the Iewes bread froÌ„ heaueÌ„ yt ys not ment that he gaue theÌ„ that breade or foorde of Manna froÌ„ heaueÌ„ in dede but froÌ„ the aire whiche in diuerse places of the scriptures ys called heauen as in the exaÌ„ples yt ys shewed aÌ„d diuerse other places maie likewise be produced A gain vpon this ys taught the excellencie of Chryst the thing figured aboue

bodie of Chryst in that maner that the Iewe obseruing yet the Lawe maie not eate him Whiche maner ys onelie by his reall presence in the Sacrament except we shall euell fauourablie as Hooper did expownde edere for credere to eate that ys to beleue And then the sense must be that we haue an Aultar which ys Chrystes bodie on the whiche the Iewes that doe obserue the lawe of Moyses maie not beleue Whiche sense as yt ys verie false so yt ys verie cruell God forbidde but that the Iewes shoulde beleue on Chryst as manie a thousand of them haue doen as the Actes of the Apostles and diuerse other hystories doe testifie The like sense shall this scripture haue yf we vnderstand yt with the Sacramentarie of the spirituall presence of Chryst and the spirituall eating of him So that a diligent reader maie in this place perceaue into what strictes and what inconueniences Theophil in 13. ca. epist ad Hebrues soche wrestinge expositours doe bringe themselues who leauing the true sownd and perfect expositions of the Fathers cleaue to their owne inuencions which be soche as although they like well the inuentours yet they neither like nor well agree with the scripturs nor withe the true and catholique expositours of the same But let vs heare Theophilact also vpon the same text Thus he saieth Quoniam dixerat non obseruandos esse cibos ne videantur nostra despicatui habenda quod obseruatione careant Nos inquit obseruationem habemus verÃ¹m haud eam quae sit in huiusmodi cibis sed super altare siue incruenta hostia viuifici corporis liuius enim vt sint participes ne pontisicibus quidem legalibus permittitur tantisper dum tabernaculo deseruiunt boc est legalibus vmbris siguris quae transeunt ac dissoluuntur Forasmoche as he had saied that regarde of meates Note well these tearms the aultar the vnbloodie sacrisice the liuing bodie c. should not be had least our thinges might seeme to be despiced bicause they had no regarde or reueronce We saieth he haue reuerend regarde but not that that was vpon these maner of meates but vpon the Aultar or the vnbloodie sacrisice of the liuinge bodie For of this Sacrifice to be partakers yt ys not permitted no not to high preistes of the lawe as long as thei serue in the tabernacle that ys as long as they serue the shadowes and figures of the lawe which passe a waie and are dissolued Here again by Theophilact as before by Isichius ye see this text vnderstanded of the bodie of Chryst in the Sacrament He calleth yt the vnbloodie Sacrifice as the holie Nicen Councell did And that those woordes also of the vnbloodie Sacrifice shoulde not be drawen by the Sacramentaries the enemies and distroyers of this Sacrifice to the sacrifice of lawdes and thankesgeuinge as Cranmer doeth in his booke of Sacrifice he addeth and fullie calleth yt the vnblood die sacrifice of the liuing bodie or more proprielie of the bodie that geueth life or maketh to liue which ys not nor can be anie other but the bodie of Chryst which as in the last chapter ys saied beinge ioined to the Godhead and made the bodie of God which ys life yt self ys able to geue life and to make other to liue And therfor ys here of Theophilact verie well called Viuificum corpus the bodie that ys able to make to liue But note that we speake not here of this transitorie and passing life but of the permanent and euerlasting life In the woordes of S. Paule this also ys to be noted that allthough in hys The sacrisice of the Churche of fred in a thousand places ys but oneand the same sacrisice Hier lib. 3. in Oseam cap. 8. time the faith was largelie spred as in Rome in Corinthus in Galatia in Ephesus in Thessalonia in Collossis in Laodicea yea as he himself to the Romans doeth testifie from Hierusalem rownde aboute all the coastes vnto Illiricum he filled all the contries with the Gospel yet nowe writing to the Hebrues he saieth notplurallie we haue manie Aultars but singularlie we haue an Aultar For the Church of Chryst hath but one Chryst and one vnblood die Sacrifice as Chrysostome saieth Vna est haec hostia non multae This sacrifice ys one and not manie For we doe not offre one lambe to daie and an other to morowe but allwaies the same one sacrifice Proinde saieth he Vnum est hoc sacrificium Therfore this sacrifice ys one yt hath also but one Aultar as S. Hierom doeth testifie saing Vnum esse altare in ecclesia vnam fidem vnum baptisma Apostolus docet Quod haeretici deferentes multa sibi altaria sabricati sunt non ad placandum Deum sed in delictorum multitudinem propterea leges Dei accipere non merentur cÃ¹m eas quaes acceperant antÃ¨ contempserint Etsi quid dixerint de scripturis nequaquam diuinis verbis sed Ethnicorum sensibus comparandum est Isti multas immolant hostias comedunt carnes earum vnam Christi hostiam deserentes nec comedentes eius carnem cuius caro cibus credentium est quicquid fecerint sacrificiorum ordinem ritumî€‚ue simulantes siue dederint eleemosinam siue pudicitiaÌ„ repromittant siue humilitatem simuleÌ„t fictisî€‚ue blaÌ„ditiis simplices quosque decipiaÌ„t nihil de huiusmodi sacrificiis Dominus suscipiet The Apostle teacheth to be in the Church one Aultar one faith and one baptisme which the heretikes forsakinge haue framed to theÌ„selus manie Aultars not to appease God but to the heaping vppe of multitude of sinnes Wherfore they are not woorthie to receaue the lawes of God forasmoch as the lawes which they had receaued they had before contemned And yf they saie any thinge of the scriptures yt ys not to be compared to the woordes of God but raither to the senseis of Ethnickes These men offre manie sacrifices and doe eate the flesh of them forsakinge the one sacrifice of Chryst and doe not eate his flesh whose flesh ys the meat of the beleuers Whatsoeuer they doe dissemblinge the order and rite of sacrifices whether they geue almose whether they vowe chaistitie whether they dissemble humilitie or whether with feined flatteries thei deceaue the simple God taketh nothing of soch maner of sacrifices Hitherto S. Hierom. Whom yf we marke well we maie learn that he by this woorde aultar vnderstandeth Chryst as sainct Paule doeth in this scripture produced oute of the epistle to the Hebrues For where sainct Paule to the Ephesians saieth Vnus Dominus vna fides vnum baptisma c. One Lord one faith one Baptisme S. Hierom saieth that S. Paule teacheth that we haue but one aultar takinge the one aultar for our one Lorde Chryst But note with all howe liuelie he describeth the heretiques of our time Heretiques of oure time wel described by S. Hieron by the painting of the heretiques of and before his time For

THE PARLIAMENT OF CHRYSTE AVOVCHING AND DECLARING THE ENACted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament and of other articles concerning the same impugned in a wicked sermon by M. Iuell Collected and sethfurth by THOMAS HESKYNS Doctour of dyuinitie Wherin the reader shall fynde all the scripturs coÌ„monlie alleaged oute of the newe Testament touching the B. Sacrament and some of the olde Testament plainlie and truely expownded by a nombre of holie learned Fathers and Doctours ECCLESIAST VIII NON te praetereat narratio seniorum ipsi enim didicerunt Ã patribus suis Quoniam ab ipsis disces intellectum in tempore necessitatis dare responsum Go not from the doctryne of the elders for they haue learned of their fathers For of them thowe shalt learn vnderstanding so that thowe maist make answer in tyme of nede AVGVST LIB 1. de moribus Eccle. CAP. XXV AVDITE doctos catholicae Ecclesiae viros tanta pace animi eo voto quo ego vos audiui Heare ye the learned men of the catholique Churche with as quiet a mynde and with soche desyre as I haue heard yowe SCRVTAMINI Imprinted in Antvverpe At the golden Angell by VVilliam Silvius prynter to the Kynges Maiestie M.D.LXVI VVith Priuilege THE NAMES OF SOCHE AVTHOVRS AS BE ALLEAGED IN THIS BOOKE OF THE PARLIAment of Chryste placed as yt vvere in tvvo houses that ys to vvitte soche as vvere before a thousand years or verie neer in the higher house soche as vvere since in the lovver house Iesus Christus Apost Euangelist Ioannes Marcus Paulus Mattheus Lucas Andreas Latines of the higher house Clemens Alexander Sixtus Pius Soter Tertullianus Fabianus Cyprianus Siluester Iuuencus Hilarius Optatus Ambrosius Hieronimus Augustinus Primasius Vincentius lirinen Sedulius Leo primus Hilarius PP Cassiodorus Gregorius Isidorus Grecians of the higher house Martialis Abdias Anacletus Ignatius Dionysius Arcop Telesphorus Iustinus Irenaeus Origenes Eusebius Caesarien Athanasius Eusebius emis Basilius Gregorius Niss Gregorius Nazian Efrem Isichius Chrysostomus Theophilus Alexan. Amphilochius Didymus Proclus Cyrillus Euthymius Theodoretus Latines of the lower house Beda Haymo Remigius Paschasius Lanfrancus Algerus Guitmundus Anselmus Hugo de S. vict Rupertus Bernardus Petrus Clu. Innocentius 3 Thomas de Aqui. Nicolaus lyra Hugo Cardinalis Holkot Roffensis Titelmannus Grecians of the lower house Damascenus Theophilactus Occumenius Nicolaus Methonen Nicolaus Cabisila Germanus Bessario THE PARLIAMENT OF CHRISTE VPON the matter of the B. Sacrament 1 Figured Exod. 16. 2 Prophecied Malach. 1. 3 Promised Joan. 6 4 Jnstituted Math. 25 5 Practized Jac in Miss 6 Reserued â—â€¦in epist â—â€¦ 7 Continued â— Cor. 11 8 Adoreâ—â€¦ Priuilegium REgiae Maiestatis diplomate permissum est Thomae Heskins S. Theologiae professori vti per aliquem TypographoruÌ„ in hisce omnibus ditionis suae Regionibus admissorum imprimendum curet librum inscriptum The Parliament of Chryste auouching and declaring c. Inhibitumî€‚ue alijs omnibus intra eandem ditionem ne ante triennium proximum absque ipsius Thomae licentia imprimant aut alibi impressum diuendant sub poena in eodem diplomate expressa Datum Bruxellae 7. Iulij 1565. Subsign Burgeois Facuwez TO M. IO. IVELL THOMAS HESKINS VVISHETH GRACE AND RESTITVcion of faith DETESTING your heresie yet louing your person and therfor wishing your reformacioÌ„ and correctioÌ„ I haue M. Iuell coÌ„pilled this booke wherbie as I trust the vanitie of your bragge ys and shal be disclosed and perceaued so do I wish that by the same both yowe and soch as haue erred maie be reduced from your foule errour and all the people of my natiue contrie for whose cause especialie I haue takeÌ„ these labours so staied in faith that by your manifold vntrueths they be not seduced Yow haue not onelie enwrapped your self in errour but also to maintein the same coÌ„mitted three heinouse offences One is the abuse and conteÌ„pt of the authoritie aÌ„d doctrine of the holie Fathers of the primitiue aÌ„d auncieÌ„t Church Those Fathers youe do not onelie truncatelie alleage aÌ„d with craftie sleight abuse aÌ„d falsifie but also although yowe euideÌ„tlie see theÌ„ impugning your doctrine and heresie yet without all regard of their great learning aÌ„d authoritie of their perpetual coÌ„sent aÌ„d agreement of their reuereÌ„d antiquitie of their famouse holinesse yowe runne stil in the race of your deuised inuencion and phantasie vtterlie coÌ„teÌ„ning whatsoeuer hath ben by theÌ„ saied or doen contrarie to your blinde affection and wicked opinion Now to vse to yowe the woords of the holie Father Leo to Eutyches Quid iniquius quam impia supene sapientioribus doctoribusî€‚ue non credere What ys more wicked then to haue vngodlie opinions and not to beleue theÌ„ that be wises and better learned Decet enim sequi patres nostros nec coÌ„mutare definitioneÌ„ eoruÌ„ perpetud quorli regulaÌ„ secundÃ¹m sacras scripturas esse didicimus Yt becometh vs saieth Flauianus to folowe our Fathers and not to chaunge their perpetuall definition whose rule we haue learned to be according to the scripturs But yow staied not here Yt was not enough for yow to coÌ„teÌ„ne or abusethe perpetuall definitioÌ„ of the Fathers but youe proceaded to the second offeÌ„ce eueÌ„ to mocke aÌ„d skorn the learned aÌ„d holie Fathers of Chrysts Church not onelie theÌ„ of the later daies but soch as liued a thousand years agon wherof some were famouse for their learning some so constant in their faith and perfect in life that of the vniuersal Church thei haue beÌ„ hitherto aÌ„d yet be reputed aÌ„d esteemed blessed Saincts Soch I saie as God hath exalted to his glorie soch as in heaueÌ„ be honourable soch haue yow in earth dishonoured yea mockt aÌ„d skorned aÌ„d as moch as in yow laie made despicable to the worlde Thus haue yow vsed or raither abused S. Siluester who liued in the time of CoÌ„staÌ„tine the great a maÌ„right vertueouse aÌ„d holie aÌ„d so reported in al good histories as yourself know aÌ„d so esteemed aÌ„d reuereÌ„ced of the whol Church Thus haue yow vsed S. Isidore a maÌ„ of great fame aÌ„d an holie bishoppe in the time of S. Gregorie Thus haue you vsed InnoceÌ„tius the third Thomas de Aquino aÌ„d Roffensis all meÌ„ of singular vertue aÌ„d in learning not inferiour to yowe I am sure but a great waie befor yow wherfor no soch as yow aught to deride and mock As for the Bishoppe of Rochester who both learnedlie aÌ„d godlie wrote against both Luther and OecolaÌ„p his works stand yet vntouched but of your mock not able to be impugned by any LutheraÌ„ OecolaÌ„padiaÌ„ Caluinist or otherlike for of which sect yow be I think yow disclose not In this your mockrie yow are the right imitatour of Porphirius the enemie of all chrystianitie For he as Euseb aÌ„d Niceph. wittnesse derided the EuaÌ„gelists aÌ„d Apostles the writers of the scripturs yow deride the holie Bishops aÌ„d saincts their successours writers vpoÌ„ the script He coÌ„teÌ„ned the

I saie that I wolde not beleue the Gospell but that the authoritie of the Churche moueth me therunto no more wolde I beleue the Fathers expownding the scripturs but that thervnto I am moued by the Churche Then yt foloweth well that as I ought to beleue the Gospell for the authoritie of the Churche so ought I to beleue the doctours for the autoritie of the Churche And here to ouerthrowe your contempt of them and your self also I do oftentimes conferre the expositions of the later Fathers with the expositions of the elder fathers and finding them alltogether grauelie against youre euell doctrine to consent and yt to confute as hereticall and deuelish I let your light mockes and skornes flie home again to yowe as fleshflies to their carien Against your thirde wickednesse I meen your coÌ„tempt abuse and vntrue handling of the holie scripturs I come in euerie place where mencion ys made of the bless Sacrament with the wholl processe ther conteined In the vi of S. Iohn the xxvi of S. Matth the xxiiii of S. Luke the x. and xi of the first epistle to the Corinth the v. to the Ephesians and the xiii to the Hebrues somoch as the Fathers expownd to appertein to the holie Sacr. I produce not truncatelie and falselie but fullie and trulie euery sentence and euery woord submitting my self to the authoritie of gods woord aÌ„d not bi sleight subdewing yt to mine owne autoritie But here the learned perchaunce maie merueill that I wold ioin with yowe in the scripturs considering the auncient counsell of Tertullian who wolde not that anie catholique shoulde entre into disputacion with an heretique with the scripturs Nihil proficit congressio scripturarum cum haereticis nisi planÃ¨ vt aut stomachi quis meat euersionem aut cerebri c. To ioin saieth he in disputacion with heretiques with scripturs yt doeth nothing auaill except a man will turne vppe side down either his stomacke or his brain what shall thowe gain thowe great learned man in the scripturs when yf thowe defend anie thing yt shall be denied of the contrarie part yf thowe denie anie thing yt shall be defended c. And after he concludeth thus Ergo non ad scripturas prouocandum est c. We maie not therfor appeall to the scripturs neither maie we appoinct our disputacion in them in the which ther ys either none or vnceten victorie or not verie certen For this cause and for that S. Hierom saieth that Scripturae non in legendo coÌ„sistunt sed in intelligendo the scripturs coÌ„sist not in reading but in vnderstanding I haue trauailed by diligent scarching of the fathers from the Apostles to this our time to trie oute by ther common consent howe the scripturs are to be vnderstanded and so haue I as by a line drawen from hand to hand descended from age to age that the true vnderstanding of them receaued and approued in all that diuersitie of ages and places might be perceaued and knowen In this my doing I haue fulfilled the counseill of Vincentius lyrinen who for remidies against errours among other willeth that if anie errour hath ben committed in the olde time either by certain men or by anie one wholl citie or by anie Prouince to reforme that the decrees of auncient generall Councells must be sought and yf none soche can be founde as in these daies though they be fownd they be not regarded then saieth he operam dabit vt collatas inter se maiorum consulat interrogetiî€‚ue sententias c. He shall gene diligence to seke and learn the iudgemeÌ„ts of the elders and coÌ„ferr theÌ„ together but of those elders onelie which although they were in diuerse times and places abiding yet in the CoÌ„munion and faith of one catholique Churche were allwaies allowed as masters or men of autoritie And what soeuer he shall knowe what not one or two of them but what alltogether with one consent haue holden written and taught openlie coÌ„monlie and continuallie let him vnderstand that that ys without all doubt to be beleued Thus he As this counseill ys on my part fulfilled in that I haue searched and conferred the iudgements of the fathers and fownd them though they were in diuerse ages and places fullie and whollie agreeng in the matters of the presence of Chrysts bodie and blood in the blessed Sacrament of the oblacion of the same and of other articles apperteining ther to whiche as in this worke yt maie be clerlie perceaued not one or two but euery one of them haue not obscurely but manifestlie not in one place or at one time but coÌ„monlie and continuallie holden taught and written So wolde wolde I that yowe M. Iuell if yowe regarde the Fathers of the primitiue Churche in dede as yowe bragge in woorde that yowe I saie shoulde receaue and embrace these scripturs as expownded and deliuered to yowe by their hands and their expositions to accept as a cleer and certen vndoubted trueth whiche trueth so opened by theÌ„ I bring furth against your vntrueths and not the bare scripture alone as Tertullian wolde I shoulde not This I trust yowe shall well perceaue if leauing your corruted affection apart yowe will with a cleer eie and vpright iudgement read this worke wherin yowe shall see all the Fathers that commonlie haue expownding the scripturs written of these articles of the Sacrament whiche yowe in your iolitie I will not saie more arrogantlie than as a chrystian preacher should mekelie and lowlie more rashlie then wiselie or aduisedlie with so great bragge wttered in your sermon all soche Fathers I saie shall yowe see aswell grekes as latines aswell auncient as of later time with one coÌ„mon consent and agreement so expownding the scripturs as though they had ben in one time and had coÌ„spired vpon one sense and vnderstaÌ„ding all those shall yowe see impugning your negatiues aÌ„d by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed aÌ„d thus shal the trueth of the scripturs ouerthrow the vntrueth of your heresies Nowe I haue in a generall maner shewed your offences whiche moued me to write against yowe in like generalitie I haue shewed howe I do procead against yowe the specialitie of your offences and of the processe aunswerable to the same yowe shall finde in this worke though simplie without coolour yet plainlie without craft declared Yf my trauaill herein obtein not his enreÌ„ded effect namelie your conuersioÌ„ and ameÌ„dement and to doo yowe that good that yow maie be staied froÌ„ running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull dauÌ„ger I shall not onelie do theÌ„ that good I wish but also helpe to make your daÌ„nacioÌ„ the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnacioÌ„ Yf yowe being obdurated persist in your impietie yt caÌ„ not be auoided but yowe doe yt of malice hauing ben aduertised and

that we be all Theodidacti that ys to saie taught of God and of his Spirit so that yt shall not nede for one man to teache an other or for one to learn of an other Of whiche mynde this Aduersarie semeth also to be in that he woolde the scriptures shoulde be commoÌ„ to all men Whiche doctrine yf yt were true then ys my pourpose here vain and superfluouse which ys to seke oute the true meening of the scriptures by the holie fathers and doctours Wherfore as a preamble to this rude worke I haue thought good to discusse and by discussion to make plain to the vnlearned Reader that the scriptures be obscure darke and harde to be vnderstaÌ„ded and for that cause not of all men indifferentlie to be red Wherbie yt shall appeare that my pourpose shall be to good effecte And for the better coÌ„pasing therof I minde to shewe to the vnlearned the waie to atteign to the true vnderstanding of the scriptures and that doen to proceade to my matter principallie intended And wher our cheif pourpose ys to treact of the blessed Sacrament this 1. Scriptures to be hard prooued by seuen argumentes 2. maie iustlie be the first argument that the controuersies therof in theise oure daies moued whiche be to manie do make yt more then manifest that ther be difficulties in the scriptures Yf difficulties then be they not plain The secoÌ„de the disciples whiche heard Christes owne disputacion of this mysterie proceading oute of his owne mouthe as oute of the liuelie welspring aÌ„d who for that they were disciples shoulde better haue disgested Cristes woordes then the people of the Iewes who groslie saied Quomodo potest hic dare nobis carnem suam ad manducandum howe can this man geue vs his flesh to eate Yet they the disciples I meen in the ende of the disputacion saied Durus Ioan. 6. The disciples vnderstode not Christes owne woordes est hic sermo quis potest eum audire This ys an hard saieng who can abide to heare him So that neither the people of the Iewes nor yet the verie disciples of Christe whiche shoulde moch haue exceaded the other did atteign to the trewe vnderstanding of Christes woordes carnall reason preuailing against humble and lowlie submission to faithe Vpon the whiche woordes of the disciples Chrystome saieth Quid ergo est Durus difficilis intellectu queÌ„ capere non posset eoram imbecillitas plenus formidinis Chrysost in 6. Joan. What then ys this woorde harde A saieng not easie to be vnderstanded and whiche being full of dread their imbecillitie coulde not beare or take Yf then the woordes whiche Christe spake being the gospell although vnwritten were as Chrisostome saieth not easie to be vnderstanded what more easinesse maie we thinke to be in theÌ„ nowe being the gospel written And further yf we trulie saie that the scriptures be easie and plain for euerie man to vnderstande yt shoulde appeare that yt was no great benefet 3. that Christe did to his Apostles in opening their wittes that thei might vnderstande the scriptures Neither was it anye great matter that he Luc. 24. did to the two disciples that went to Emaus vnto whome beginning at Moyses and the prophettes he interpreted in all scriptures whiche were written Jbid. of him But certenlie yt was agreat benefet that Christe did at theise two sundrie Christes interpreting of the scripturs and opeÌ„nig of wittes to vnderstaÌ„d them argueth the difficultie 2. Petr. 3. tymes geue in openyng theyr wittes to vnderstand the scriptures to the one and in interpreting the scriptures to the other For withoute this benefet neither the one nor the other coulde haue atteigned to that gifte Wherfore the depenesse of the scriptures weighed and oure infirmitie considered we maie verie well conclude with saincte Peter that as he wittnessing the epistles of saincte Paule be hard so be the rest of the scriptures harde Of this the chamberlain of queen Candace of whome ys made mencion in the actes of the Apostles beinge so well affected to the scriptures that passing from Hierusalem homewarde and sitting in his chariette he was reading 4. Acto 8. them and yet vnderstoode them not had good experience That he vnderstoode them not yt dothe well appeare by his owne confession For Philippe beinge moued by the Spirit of God to ioin him self to his chariette heard him reade Esaie the Prophete and asked him saing vnderstandest thowe what thowe readest and he aunswered and saied howe can I except I had a guide wherefore when Philippe was with him in his chariette and the scripture was red the camberlain asked him saieng I praie thee of whome speaketh the Prophet this of him self or of some other man Philippe opened his mouthe and beganne at the same scripture and preached vnto him Iesus This place teacheth vs that not onelie by the saing and doing of the chamberlain but also by the doing of the holie Goste the scriptures be obscure Philippe sent by the holie Gost to expownd the Scriptures to the Eunuche and harde For the holie Spirit of God dothe nothing in vain wherfore when the same Spirit mercifullie beholding the good affection of this man and knowing the scriptures to be soche as he coulde not vnderstand them withoute an interpretour did send Philippe vnto him to open and declare that vnto him that was obscure and dake before yt dothe inuinciblie proue oure pourpose Whiche facte of the holie Goste had ben vainlie doen yf the scriptures were plain and easie of all men to be vnderstanded Nowe yf this man coulde not vnderstande them withoute an interpretour no more can anie other common man doo And then what dothe yt auaill the scriptures to be commonlie red withoute an interpretour The Apostles them selues when our sauiour Christe spake vnto them of 5. Ioan. 16. The Apostles vnderstood not Christes liuelie voice his passion and resurrection as yt appeareth in the xvj of Iohn coulde not vnderstande him For when he saied vnto them After a while ye shall not see me and again after a while ye shall see me For I go to the Father then saied some of them emongest them selues what ys this that he saieth vnto vs after a while ye shall not see me and again after a while ye shall see me and that I go to the father they saied therfore what ys this that he saieth after a while we can not tell what he saieth As this maner of speache beinge vttered by the liuelie voice of Christe was darke vnto the Apostles so the same beinge nowe written in deade letters ys yt not trowe ye as darke to manie as yt was to them till yt be opened and declared yf yt were not easie to them that heard Christe himself speake yt howe shoulde yt be easie to the vnlearned that do but read yt For as saincte Hierom saieth Habet nescio quid latentis aenergiae viua vox in dures discipuli de Autoris ore

transfusa fortius sonat Vnde AEschines cum Rhodi Hieron ad Paulinum exularet legeretur illa Demosthenis oratio quam aduersus eum habuerat mirantibus cunctis atque laudantibus suspirans ait Quid si ipsam audissetis Bestiam sua verba resonantem The liuelie voice saieth saincte Hierom hath I wote not what an hidden vertue or clerenesse of demonstration and beyng vttered from The liuelie voice hath a more force in the eare then the dead letter in the eye the mouthe of the Authour into the eares of the disciple yt haith a more force in sownde wherfore Aeschynes when he was a banisshed man at the Rhodes and the oration which Demosthenes made against him was red when all men did wonder at yt and praise yt sithing he saied what yf ye had heard the beast him self vttering his owne woordes Thus moche saincte Hierom. In the whiche saieng he declareth that ther ys more clerenesse in a sentence liuelie spoken from the mouth of the Authour and the hearers shall more easelie preceaue yt and sooner vnderstande yt then they shall onelie reading the same in the dead letter Yt maie therfore be concluded that the gospell as yt ys written ys more hard to be vnderstanded then as yt was of the mouthe of Christe spoken But as yt was spoken yt was hard to be vnderstanded wherfore being written yt ys more harde to be vnderstanded Saincte Paule enombring the giftes of the Spirit saieth To one ys geuen 6. 1. Cor. 12. the vtterance of wisdome to an other the vtterance of knowledge to an other ys geuen faith to an other the giftes of healing to an other power to do miracles to an other prophecie to an other iudgment to discern spirites to an other diuerse tounges to an other interpretacioÌ„ of touÌ„ges All theise saieth he woorketh one and the self same Spirit diuiding to euerie man a seuerall gifte euen as he will In the whiche distinction of giftes ye perceaue that the vtterance of wisdome the vtterance of knowledge the gifte of tounges be seuerall giftes And that they be not geuen to all men indifferentlie but some to one some to other as yt pleaseth the holie will of that blessed Spirit that ys the Authour and distributour of the same gistes For saincte Paule in the ende of the same chapiter wher the former alleaged woordes be writteÌ„ saieth Are all Apostles are all prophetes are all teachers are all doers of miracles haue all the giftes of healing doo all speake with touÌ„ges doo all interprete c. whiche his maner of questioninge includeth a negatiue that euerie man hath not all thâ—se Then forasmuche as euerie man hath not the giste of vtterance of knowledge nor the gifte of prophecie nor the gifte of interpretacion c. Euerie Interpretation of Scripture not geuen to euerie man man hath not the vnderstanding of the scriptures Neither then be the scriptures easie to be vnderstanded of euerie man For vnto him that hath the gifte of knowledge prophecie and interpretacion of scriptures the same be easie But euerie man hath not these giftes wherfore the scriptures to all meÌ„ be not easie This also saincte Paule proueth verie well by the ordre and disposition of the naturall bodie from whiche he diduceth and taketh an argument to 7. 1. Cor. 12. proue an order in the misticall bodie the Churche Ye are saieth he the bodie of Christe and membres one of an other And God hath also ordeined in the Congregacion First Apostles secondarelie prophetes thirdlie Teachers then them that doo miracles after that the gifte of healinge c. In the whiche description of the order in Christes Churche ye see that the three cheifest and highest states be Apostles Prophetes and teachers Nowe if the Scriptures be easie for euerie mans vnderstanding then either these states be superfluouse bicause euerie man vnderstanding the Scriptures ther nedeth no teacher nor Prophete Or ells forasmoche as euery man vnderstandeth the scriptures he ys in this state to be a teacher All be not Prophets nor teachers and a prophete whiche ys directlie against saincte Paules doctrine For he saieth all be not Prophetes neither be all teachers Forasmoche then as Christe hath appointed as one of the cheifest states of his Churche the state of teachers there must be of necessitie a great nombre of inferiour membres that must be hearers and learners And whie shoulde they so be but that the scriptures being harde and obscure by the teachers they must be opened and declared that other maie learn So that as by this scripture yt maye be perceaued and learned that euery man hath not the gifte of knowledge and therfore no easie vnderstanding of the scriptures So by all the other before alleaged yt ys moste manifest that the scriptures be harde and full of difficulties whiche shall also by other means well appeare to the Reader in the processe ensewinge THE SECVNDE CHAPITER TO PROVE THAT THE SCRIPTVRES BE NOT EASIE RECITETH CERtain hard and obscure places of the olde testament ALBEIT that this that ys all readie saied ys sufficieÌ„t to proue the scriptures to be hard and not playn ne easie to be vnderstanded yet that ye maye see yt more manysestlie before yowe face certain places shall be laied before yowe whiche for their obscuritie and difficultie shall compell and enforce yowe to confesse that they be not easie for euerie mans vndestanding And first shall be brought some places of the olde Testament oute of the whiche I might bring not places but wholl bookes and of them not a fewe as all the Prophetes as well the greater as the lesse the Booke of Iob the booke of psalmes the booke of the Preacher and Cantica canticorum englished the Ballett of ballettes of Salomon All whiche bookes certen I am be of soche difficultie hardnesse and obsturitie that as queen Candaces ChaÌ„amberlain saied they can not be vnderstanded with oute a guide or ells Acto â— speciall inspiracion of god As for Genesis although it be counted so easie and so plain a booke yet Hieron presa in Ezech. Genesis might not be red of the Iewes before thirtie yeares of age the Iewes as saincte Hierome witnesseth might not read yt before they were thirtie yeares of age as in whiche were many thinges verie harde to be vnderstanded whiche required a staied heade of mature rype and graue Iudgement soberlie to seke the true sense and vnderstanding of them whiche rash youthe wolde sooen ouerpasse and frame an vnderstanding at their pleasure soche as they phantasied as manye do nowe a daies Oute of this booke although saincte Augustin and other that haue trauailed in the exposition of the same do mooue manie and sundrie doubtes yet I shall ouerpasse them wisshinge the Reader to consider the 49. chapiter in the whiche are coÌ„teined the blessinges of Iacob to his twelue Sonnes and let him trie howe he can waid through the vnderstanding of them as for

nec aperire possunt nisi ille reserauerit qui habet clauem Dauid qui aperit et nemo claudite claudit et nemo aperit In Actis Apostolorum sanctus Eunuchus imo vir sic enim eum scriptura cognominat cum legeret Esaiam interrogatus Ã Philippo PutÃ sne intelligis quae legis Respondit QuomodÃ² possum nisi aliquis me docuerit Ego vt de me loquar interim nec sanctior sum hoc Eunucho nec studiosior qui de Aethiopia id est de extremis mundi finibus venit ad templuÌ„ reliquit aulam et tantus amator legis diuinaeque scientiae fuit vt etiam in vehiculo sacras literas legeret et tamen cum librum teneret et verbum Domini cogitatione conciperet lingua volueret labijs personaret ignorabat eum quem in libro nesciens venerabatur Venit Philippus ostendit ei Iesum qui clausus latebat in litera O mira doctoris virtus eÃ¢dem hora credit Eunuchus baptisatur et sanctus factus est The heauens were open to Ezechiel whiche to the sinfull people were shette Dauid saith Open thowe mine eies and I shall see the wonderfull thinges of thy lawe The lawe ys spirituall and yt hathe nede of reuelacion that yt maye be vnderstanded and that with open face we maie beholde the glorie of God The booke in the Apocalips ys shewed signed or fastened with seueÌ„ seales whiche if thow geue to a man hauing knowledge of letters that he maye read it he will aunswer I can not For it ys sealed Howe manie nowe a daies thinke Manie nowe a daies holde the booke of scripture scaled them selues learned and do holde the booke sealed neither yet can open it except he onlocke it which shetteth and noman openeth openeth and no man shetteth In the Actes of the Apostles the holie Eunuche yea raither a man for so the scripture doth call him when he did reade Esaie the Prophet being asked of Philippe Thinkest thow thow vnderstandest what thow readest he answered howe can I except some bodie shall teache me As for me that I maie speake somthing of my self I am neither more holie then this Eunuch nor more studiouse whiche came from Aethiope that ys from the furthest coastes of the worlde vnto the TeÌ„ple He left the Courte and was so great a louer of the lawe and godlie Science that he wolde euen in his Chariett read the holie scriptures And yet when he helde the booke and conceaued in his minde the woord of God when he spake it with his tounge and sownded it with his lipps he knew not him whom vnwitting he woorshipped in the booke Philippe came he shewed him Iesus who laie hidde in the letter O great vertue of a teacher The same howre the Eunuch beleued he was baptised and made faithfull and holie Thus farre saincte Hierom. In whose sentence marke well howe many scriptures this holie doctour hath brought forth to declare and proue that the scriptures be obscure and therfore of necessitie require to haue some exercised and learned in them to open and declare them as sainct Hierom declaring the cause whie alleageth these scriptures whiche ye haue heard and immediately addeth and saieth Haec Ã me breuiter perstricta sunt vt intelligeres te in scripturis sanctis sine praeuio et monstrante semitam non posse ingredi Theise thinges are breiflie touched of me to the entent thow shouldest vnderstande that withoute a leader and one shewing the path thow canst not entre in to the scriptures Not moche vnlike to this declaring the obscuritie and hardnesse of the olde Testament he writeth in his epistle to Algasia Quaestiunculaetuae de Euangelio Hieron ad AlgasiaÌ„ tantum de Apostolo propositae indicant te veterem scripturam aut non satis legere aut non satis intelligere quae tantis obscuritatibus suturorum typis obuâ—luta est vt omnis interpretatione egeat Thy questions propownded onelie out of the gospell and the Apostle doo declare that either thowe hauest not sufficientlie red the olde scripture or ells doest not sufficientlie vnderstand yt whiche ys enwrapped with so manie obscurities and figures of thinges to come that euery parte of yt had nede of interpretacon Thus moche saincte Hierom. Saincte Basill teacheth that all the scriptures are not to be published and made coÌ„mon for that some parte of them semeth to require a scilence or closenesse for their obscuritie Wherfor he diuideth the scriptures into two sortes or partis saieng Aliud est Dogma aliud Praedicatio Dogmata silentur Basil li. de Sp. S. ca. 27 Praedicationes verÃ² publicantur Silentij autem species est obscuritas qua vtitur scriptura ita dogmatum sententiam construens vt aegrÃ¨ assequi possis The pointes of learning be one thing and morall instruction ys an other Pointes of learning be kept close or secret Morall instructions are published and openlie taught A kinde of scilence also ys the obscuritie whiche the scripture vseth so framing the meening of the secret pointes of learning that a man maye hardlie atteign therto Saint Ambrose also in a fewe woordes saieth moche to this matter calling Lib 7. epist 44. the scripture of God the great sea hauing in yt a depenesse withoute Botome of depe senses and vnderstaÌ„dinges into the whiche manie flouddes doo entre Chrysostom also vpon this text Vae vobis qui clauditis regnum caelorum Wo be Math. 23. Chrysost oinel 44. in Matth. to yow whiche shett vppe the kingdom of heauen saieth thus Regnum est beatitudo caelestis Ianua autem eius est scriptura per quam intratur ad eam Clauicularij autem sunt sacerdotes quibus creditum est verbum docendi et interpretandi scripturas Clauis autem est verbum scientiae scripturarum per quam aperitur homimbus ianua veritatis Adapertio autem est interpretatio vera Videte quia non dixit Vae vobis qui non aperitis regnum caelorum sed qui clauditis Ergo non sunt scripturae clausae sed obscurae quidem vt cum labore inueniantur non autem clausae vt nullo modo mueniantur Propterea dicit Petrus in epistola sua de scripturarum obscuritate quia non sicut voluit homo locutus est spiritus sed sicut voluit spiritus ita locutus est homo Ratio autem obscuritatis multiplex est tamen satisfactionis causa dicimus duas Obscurata est notitia veritatis ne non tam vtilis inueniatur quÃ m contemptibilis Contemptibilis enim est si ab illis intelligatur Ã quibus nec amatur nec custoditur The kingdom ys the heauenlie blesse The gates of yt ys the scripture by the whiche we entre into yt The keibearers Preistes are the keiebearers of the scriptures are the preistes vnto whom the woorde ys committed to teache and interprete the scriptures The keie ys the woorde of the knowledge of the scriptures by the whiche

exercituum est The lippes of the preist shall kepe knowledge and they shall require the lawe at his mouthe For he ys the messenger of the Lorde of hostes And forsomoche as yt ys so God willed the prophet Aggaeus to aske the Aggae 2. the preistes the law saieng Interroga sacerdotes legeÌ„ Aske the preistes the lawe Vpon the which texte saieth saincte Hierome Considera sacerdotuÌ„ esse officij de Hieron in 2. Agg. Office of preistes ys to knowe and expownd the scripture lege interroganti respondere Si sacerdos est sciat legem Domini si ignorat legem ipse se arguit non esse Domini sacerdotem Sacerdotis est enim scire legem ad interrogationeÌ„ respondere de lege CoÌ„sider saieth sainct HieroÌ„ that yt ys the office of a preist to auÌ„sweer him that asketh of the Lawe Yf he be a preist let him knowe the lawe of God yf he be ignoraunte he argueth himself that he ys not the preist of God For yt ys appertaining to a preist to knowe the lawe and to aunswer vnto a question oute of the lawe Thus moche saincte Hierome This ordre thus appoincted in the olde lawe so farre was yt from the minde Authoritie ys to be obied wher corruption of life reigneth of our Sauiour Chryste to breake yt in the newe lawe that although the preistes were of corrupte maners and wicked life Yet he willed their authoritie to be obeyed and their office to be regarded The Scribes and the Phariseis saieth he sitte in Moyses seate All therfore what soeuer they bidde yowe obserue that obserue and doo But doo not ye after their workes for they saie and doo not Whiche thing also saincte Hierom by expresse woordes teacheth to be continewed in Hieron in Hggaei c. 2 the newe lawe and that by saincte Paules ordre to Timothee and Titus saing Et ne forsitan in veteri solÃ¹m instrumento haec praecepta videaÌ„tur loquitur Apostolus ad TimotheuÌ„ EpiscopuÌ„ non solum irreprehensibileÌ„ esse debere vnius vxoris 1. Tim. 3. viruÌ„ sapienteÌ„ pudicuÌ„ et ornatuÌ„ et hospitaleÌ„ sed etiaÌ„ doctoreÌ„ Et ne casu hoc dixisse videatur ad Titum quoque super presbyteris quos et Episcopos intelligi vult ordinandis eadeÌ„ cautela seruatur Propter hoc reliqui te Cretae vt quae residua erant corrigeres et ordinares per ciuitates presbyteros sicut ego praecepi tibi Si quis est irreprehensibilis vnius vxoris Tit. 1. vir filios habens fideles non in accusatione luxuriae vel insubiectos Oportet enim EpiscopuÌ„ irreprehensibileÌ„ esse sicut Dei dispensatoreÌ„ non procaceÌ„ non iracunduÌ„ noÌ„ vinolentuÌ„ noÌ„ percussoreÌ„ non turpis lucri cupiduÌ„ sed hospitaleÌ„ benignuÌ„ iustum sanctuÌ„ coÌ„tinenteÌ„ habenteÌ„ in doctrina sermoneÌ„ fideleÌ„ vt possit cohortari in doctrina sana et eos qui contradicunt arguere Sunt enim multi non subiecti vaniloqui et seductores maximÃ¨ qui de circumcisione sunt qui bus oportet imponere silentiuÌ„ Haec prolixius posui vt tam ex veteri quÃ m ex nouo TestameÌ„ to sacerdotum esse officiuÌ„ nouerimus scire legeÌ„ Dei et respondere ad quae fuerint interrogati And leste peradueÌ„ture saieth saincte Hierom theise thinges maie seme to be coÌ„maunded onelie in the olde Testament the Apostle also speaketh to Timothie that a Bishoppe shoulde not onelie be irreprehensible and the husband Bishops aÌ„d preistes described of one wife and wise sobre discrete and a keper of hospitalitie But also a teacher And leste peraduenture he shoulde seme to haue spoken this by happe or chaunce the same cautele ys obserued vnto Tite for the ordring of preistes whome also he wil to be vnderstanded Bishoppes For this cause haue I lefte thee at Crete that thowe shouldest refourme the thinges that are vnperfecte and shouldest ordein preistes in euerie citie as I haue commaunded thee Yf anie be blamelesse the husbande of one wife hauing faithfull children whiche are not slaundered of riotte neither are dissobedient For a Bishoppe must be blamelesse as the Stewarde of God not stobbourne not angrie not geuen to moche wine no fighter not geuen to filthie lucre but a keper of hospitalitie one that loueth goodnesse sobre righteouse godlie temperate and soche as hathe the true woorde of doctrine that he maie be able also to exhorte by holsome learning and to reproue them that saie against yt For ther are manie vnrulie and talkers of vanitie and deceiuours of mindes speciallie they that are of the circuÌ„cision whose mouthes must be stopt Theise thinges I haue sette furthe at lenght that we might knowe as well oute of the newe testament as oute of the olde that the office of the preistes ys to knowe the lawe of God and to aunswer to soche thinges as they be asked of Thus moche saincte Hierome To this also maye be added that saincte Paule saieth to the Corinthians that god hath so ordered his Churche that he hath appointed some Apostles 1. Cor. 12. Gods ordre in hys Church some prophetes some doctours and teachers All that ys hitherto alleaged as well of the scriptures as of saincte Hierome teacheth and includeth thre thinges The first ys the duetie and office of a preist The seconde that the scriptures haue doubtes and difficulties The thirde that the people must be taught them and learn of the preistes As touchinge the first the duetie of Ã preist ys to be learned in the lawe of god and godlie life also To bothe whiche saincte Paule moueth Titus in one sentence ioininge them together euen as they anght to be iointlie Duetie aÌ„d office of preistes in him that ys a preist In all thinges saith he shewe thy self an ensample of good workes in the doctrine with honestie and grauitie and with the holsome woorde whiche can not be rebuked that he whiche withstandeth Tit. 2. maye be ashamed hauing no euell thing to saie of yowe As for the office of a preist sainct Paule declareth yt to Timothee I testifie saieth he before God and before oure Lorde Iesu Chryst preache 2. Tim. 4. thowe the woorde be feruent in season and oute of season improue rebuke exhorte with all long suffringe and doctrine doo the worke of an Euangelist fulfill thine office to the wttermoste As here the office and duetie of a preist ys breiflie and truelie declared So wisshe I that they maie as breiflie and trulie be planted and take good roote in all that beare that office For I write this with the greif of my heart before God that yt greueth me to see the great lacke of these two partes in those that take the office vpon them of the whiche manie lacke bothe good liuing and good learning God take mercie vpon his people and send them faithfull pastours whiche maye feede his shepe with the holsom foode of true doctrine and

with pride reiecteth the simplicitie of faith and contemneth the benefitt of God But contemning him that contempneth God let vs heare more of this good Father that honoured our Lord God In the same sermon he hath also this saieng speakinge to the Churche whiche ys the Spouse of Chryst to stire her also to agnise this great benefitte of God saing thus Gratulare sponsa gaude Bernard serm cod incomparabiliter Praesidentem habes rectorem sponsum in praesentis exilij militia Pignus habes arrham tenes quibus foeliciter vniaris sponso in patria gloriosa amabilis sponsa In terra sponsum habes in sacramento in coelis habitura es sine velamento hic ibi veritas sed hic palliata ibi manifestata Gene thankes O spouse reioice incomparablie In the warrefare of this present bannishment thowe hauest thy husband president and ruler thowe hauest the pledge thowe hauest thy earnest money by the whiche thowe maist as a gloriouse and beloued Chryst both in heauen and earth in veritie Spouse be vnited and ioined to thy Spouse in heauen with felicitie In earth thowe hauest thy Spouse in the Sacrament In heauen thowe shalt haue him withoute anie couert Bothe here and ther ys the veritie But here couered ther openly shewed This ys a goodlie sentence and woorthie well to be noted but this for our purpose specialle that the Churche hath her Spouse Chryst in earth in the Sacrament whiche in heauen she shall haue in open vision Here verilie Chryst and ther verilie Chryst all the difference ys that here he ys vnder couerture ther manifestlie seen To conclude that the aduersarie shall not reiecte sainct Bernard for his plain sainge yt shall be confirmed by the like saing of Chrystom who saieth Chrysost li. 3. de sacer thus O miraculum O Dei benignitatem qui cum Patre sursum sedet in illo ipso temporis articulo omnium manibus pertractatur ac se ipse tradit volentibus ipsum accipere ac complecti Chryst sitting aboue ys also in the handes of men O miracle O the gentle godnesse of God he that sitteth aboue with God the Father euen in that same poincte of time ys handeled with the handes of all and he deliuereth him self to them that will receaue him and embrace him Thus moche Chrysostome Beholde nowe good reader howe Chrysostom agreablie to the speache of sainct Bernard acknowlegeth the great goodnesse of God that Chryst whiche sitteth at the right hand of the Father ys in that time meening the time of ministracion in the handes of men In that he saieth he ys in the handes of men yt argueth a reall presence for the spirituall presence can not be in handes but in heart To the proofe of this also yt maketh inuinciblie that Chrysostome exclameth Chrystes being in the Sacr. ys miraculouse contrarie to the rules of philosophie with reuerent wonder saing O miracle In this that he acknowlegeth yt a miracle he dothe acknowlege more then the bread to be a figure of Chrystes bodie For that ys no miracle to be wondered at But he doth acknowledge the miracle to be that Chryste that sitteth aboue with the Father shoulde also be in the Sacrament in the handes of men This ys the miracle For this ys both aboue nature and against nature and doen by the onelie power of God and therfore ys a miracle Thus then yt ys manifest by the humble lowlie and faithfull confession of the faith of these holy fathers that Chrystes bodie miraculouslie ys both in heauen and in earth in the Sacrament and so in manie places at one time notwithstandinge the contemptuouse exclamacion of this Proclamer limiting the power of God by an impossiblitie as yt appeareth to his vnbeleuing vnderstanding that the bodie of Chryst shoulde be in a thousand places Which his exclamacion was his best argument to bring the people from their fathe But yf he will acknowledge the miracle with Chrysostom he shall perceaue howe foolish his argument ys THE ELEVENTH CHAPITER PROVETH THAT as two bodies maie be in one place so the bodie of Chryst being one maie be in diuerse places AS the Aduersaries to ouerthrow the worke of faith haue vsed naturall philosophie So to maintein their naturall philosophie they haue vtterlie denied the verie Gospell the grownd of faithe For wher the good catholique learned men of charitable pitie laboured to bring them from this their wicked errour persuading theÌ„ not to cleaue to naturall reason as therwith to measure and streicten that which ys the bodie of the Sonne of God exalted to be in vnitie of person with the Godhead as they wolde doo our bodies which be but naturall and earthlie bodies onelie infinite degrees vnder the condicion of that blessed bodie of Chryste but to consider that as the bodie of Chryst though yt be a naturall bodie might be with an other bodie in one place at one time whiche ys against naturall Philosophie and reason So the same being but one bodie might be in diuerse places at one time notwithstanding naturall reason and Philosophie To proue two bodies to be in one place at one time the Gospell of saincte Joan. 20. Iohn was alleged wher we read Venit Iesus ianuis clausis stetit in medio eorum dixit Pax vobis Iesus came the doors being shett and stood in the middest of them and saied Peace be with yowe This beinge testified of saincte Iohn for the miraculouse coming in of Chryste to his Apostles proueth that he so coming in passed through doore or wall as his pleasure was to do and so doinge ther was contrarie to Oecolampadius saing Corpus in corpore duo corpora simul One bodie in an other and two bodies together one place Cranmer in his aunswer agaiÌ„st winch I remembre that this scripture was obiected by master Smith against Cranmer and for aunswere therunto thus saith Cranmer But peraduenture Master Smith will aske me this question Howe coulde Chryste come into the house the doore beinge shett except he came through the doore To your wise question master Smith I will aunswer by an other question Coulde not Chryste come aswell into the house when the doore was shette as the Apostles coulde go oute of prison the doore being shett Coulde not Act. 5. God wourke this thing except the Apostles must go through the doore and occupie the same place that the doore did In this aunswere by Cranmer made by questions as ther be two questions so ther be two partes But by the aunswering of the first the aunswering to the second shall be the easier The first questioÌ„ asketh yf Chryst coulde not come as well into the house the doores being shett as the Apostles coulde go oute of prison the doore being shett whiche question I praie thee Reader well to weigh Which yf thow doo thowe shalt perceaue that to auoid this argument and to deceaue Cranmer falsifieth the scripture

to maintien his heresie the reader he here vttereth a manifest and shamefull vntruthe and abuseth the Scripture for the maintenaunce of his heresie to wickedlie For he to make the readers beleue that the coming in of Chryste into the house and the goinge of the Apostles out of prison was of one maner saieth that the goinge oute of the Apostles and the coming in of Chryste were bothe the doores being shett Which ys verie false and directlie against the truth of the scripture For as concerning the going oute of the Apostles out of prison Looke the actes of the Apostles and ye shall finde that they went not oute the doors being shett as this man vntrulie reporteth but the doores being open Whiche thing the holie Goste lefte not vndeclared For thus shall ye reade ther The cheif preist rose vppe and all they that were with him which ys the secte of the Saduces and were full of indignacion and laied handes on the Apostles and putt them in the common prison But the Angell of our Lord by night opened the prison doors and brought them furth and saied Go and stande and speake in the temple to the people all the woordes of life When they heard that they entred earlie in the morning and taught But the cheif preist came and they that were with him and called a councell together and all the elders of the children of Israell and sent men to the prison to fetch them when the ministers came and fownde them not in prison they returned and tolde saing The prison trulie we founde shette with all diligence and the kepers standing withoute before the doores but when we had opened we fownd no man within In this scripture first note that when the Apostles were committed to prison the Angell of God came by night and opened the doores of the prison and not onelie opened the doores but also brought the Apostles oute Then ys yt false that this man saieth that the Apostles went oute of the prison the doores being shett Trueth yt ys that the doores were made fast again after their departure For the messengers that came in the morning to fetche the Apostles reported that they fownd the doores shet with all diligence and the kepers standing before the doore And herin wolde the holie Goste the miracle to be noted that the Angell opened the prison doores and shett them again and brought furth the Apostles and the kepers standing at the doore perceaued not But yet he wolde not this miracle of their going oute to be like the miracle of Chrystes Cominge in For as touching the Apostles the holie Goste plainly reporteth howe they went oute by the helpe of the Angell opening the doores But in Chrystes coming in ther ys no meanes declared howe he came in but yt ys absolutely spoken Venit Iesus ianuis clausis Iesus came the doores being shette signifieng that he came in Chryst entred in to his Apost the doores being shett more miraculouslie by the power of his Godhead not requiring the aide of the opening of any dore But that ye maie perceaue that I do expownd and vnderstand this facte and miracle of Chryste as the holie fathers doo and that ye maie the better credite the matter ye shall heare howe they vnderstand this place of saincte Iohan. Chrysostom to proue the Mother of Chryste a virgen both before and after his birth alleageth this place and saieth thus Sancta Maria beata Maria mater et Chrysost homil de Ioan. Bapt. virgo Virgo fuit ante partum virgo post partum Ego hoc miror quomodÃ² de virgine virgo natus sit post nationem virginis mater virgo sit Vultis scire quomodÃ² de virgine natus sit post natiuitatem mater ipsa sit virgo Clausa erant ostia ingressus est Iesus Nulli dubiuÌ„ quin clausa sint ostia qui intrauit per ostia clausa non erat phantasma non erat spiritus verÃ¨ corpus erat Quid enim dicit Respicite videte quia spiritus carnem ossa non habet sicut me videtis habere Habebat carnes habebat ossa clausa erant ostia QuomodÃ² clausis ostijs intrauerunt ossa caro Clausa sunt ostia intrat quem intrantem non vidimus Vnde intrauit omnia clausa sunt locus non est per quem intret tamen intus est qui intrauit Nescis quomodÃ² factum sit das omnipotentiae Dei Da potentiae Dei quia de virgine natus sit The holie Marie the blessed Marie mother and virgen she was a virgen before birth a virgen after birth I merueil at this howe of a virgen a virgen shoulde be born and after the birth of a virgen the mother shoulde be a virgen Will ye knowe how he was born of a virgen and after the birth howe she was both mother and virgen The doores were shett and Iesus entred in No man doubteth but that the doores were shette He that entred by the shett doors was no phantasie he was no spirit he was verilie a bodie For what saied he Looke and see that a spirit hath no flesh and bones as ye see me haue He had flesh he had bones and the doores were shette Howe did slesh and bones enter the doore being shette The doores be shette and he goeth in whome we sawe not going in How did he go in all thinges are closse ther ys no place by the which he might go in and yet he ys within that went in and yt doth not appeare howe he went in Thowe knowest not and doest referre yt to the omnipotencie of God Geue this also to the omnipotencie of God that he was born of a virgen Saincte Hierom vseth the same argumeÌ„t to the same pourpose and saieth Hieron in Apologia cont Jouin. Respondeant mihi quomodÃ² Iesus ingressus est clausis ostijs cÃ¹m palpandas manus latus considerandum ossacarnemî€‚ue monstrauerit ne veritas corporis phantasma putaretur Et ego respondebo quomodÃ² sancta Maria sit mater virgo virgo post partum mater antequÃ m nupta Let them aunswer me saith saincte Hierom howe Iesus entred in the doores being shette when leste his bodie shoulde be thought a phantasie he shewed both flesh and bones and his handes to be felt and his side to be considered And I will aunswer them howe the holie Marie maie be bothe a mother and a yirgen A virgen before birth a mother before she was knowen of man In bothe these Autours we maie perceaue not onelie by their woordes but also by the argument whiche they make that the doores remained still shette both at the entring in of Chryste in to the house and after that he was entred in wherbie they proue that the clausures of the virginitie in the virgen Marie remained closse both before the birth in the birth and after the birth of Chryste Nowe yf the doores did open at the going

in of Chryste to his Apostles as some haue wickedlie taught raither seking to shadow the miraculouse worke of Chryste and to falsifie the scriptures then they wolde forsake their erroure or haue yt conuinced then coulde yt not proue that the clausures of the virginitie of the mother of Chryste notwithstanding his birth remained allwais closed whiche as ye maie perceaue they intended to proue Yt maie be that the Aduersarie being pressed with the authoritie of these graue and learned fathers will graunt that Chryste went in to this Apostles the doores being shett But yet he went not he will saie through the doore nor no other body so as there shoulde be two bodies in one place at one time That he went in the doores being shett he will graunte But howe he went in he can not tell To make this matter plain to the Aduersarie and thee Reader we will heare Chrysostom in an other place geuing some cause how he might so go in DignuÌ„ autem dubitatione est quomodÃ² corpus incorruptibile formam clauorum acceperit Chrysost homil 86. in Joan. mortali manu tangi potuerit Sed hoc te non perturbet hoc enim permissionis fuit Corpus enim tam tenue leue vt clausis ianuis ingrederetur omni crassitudine earebat sed vt resurrectio crederetur talem se exhibuit Et vt ipsum crucifixum fuisse neminem alium pro eo resurrexisse intelligas proptered cum signis crucis resurrexit Yt yt woorthie of doubte howe the incorruptible bodie did take the forme of the nailes and Chrystes bodie was so void of grossnesse that yt might enter the doorees being shett coulde be touched with mortall hand But let not this trooble thee For this was doen of permission For that bodie being so subtile and light that yt might entre in the doores being shett was void of all grossnesse But that the resurrectioÌ„ might beleleued he shewed him self soche a one and that thowe mightest vnderstaÌ„d that yt waseueÌ„ he that was crucified and no maÌ„ ells did rise for him therfore he rose with the figures and tokens of the crosse Thus moche Chrysostome The cause whiche ys geuen here to helpe vppe the weaknesse of oure faith the sooner to beleue that Chryste passed through the doore ys that he had after his resurrection a pure clear and subtile bodie void of all corruption and grossnesse euen a spirituall bodie that might to oure own iudgement and reason the easelier so do and yet was yt a perfecte bodie of a man in substance and lineamentes But that he came in to his Apostles through the doore and howe and by what means he so did Chrysostom by expresse woordes in an other place declareth speaking in the person of Chryste after this maner Non est meum meos ludificare phantasinate vanam imaginem visus si timet veritatem corporis manus Chrys de resarrect sermon 9. digitus exploret Potest fortassis aliqua oculos caligo decipere palpatio corporalis verum corpus agnoscat Spiritus inquit carnem ossa non habet sicut me videtis habere QuÃ²d ostia clausa penetraui sola est virtus diuini Spiritus non sola carnis substantia Yt ys not my propertie myne to delude with a phantasie Yf the seight feare a vain image Chryst entred trough the doores that were shett let the hand and fingar trie oute the veritie of the bodie Perchaunce some mist maie deceaue the eyes let the corporall feeling acknowledge a true bodie A spirit saied he hath not flesh and bones as ye see me to haue That I entred through the doores that were shett yt ys onelie the powre of the diuine spirit not the onelie substance of the flesh Thus Chrysostom As this place geueth goodlie instruction to the reader so doth yt fullie and mighteilie stoppe the mouthes of theÌ„ that speake wicked thinges against God in denienge the miraculouse workes of our Sauiour and master Chryste That Chryst with his perfecte bodie entred in to his Apostles Chrysostom proueth by Chrystes owen saieng being in the middest of them when he saied A spirit hath not flesh and bones as ye see me haue Howe this bodie being a perfecte bodie of a man entred he declareth when he saieth in Howe Christes bodie entred through the doores shett Amb. in Luc. li. 10. cap. 14. the person of Chryste that yt entred through the doores Yf ye will learn by what mean he saieth yt was not by the substance of the flesh but by the vertue or power of the Godhead Of this matter also sâ—inct Ambrose ys a goodlie wittnesse who vpon the Gospell of sainct Luke saieth thus Habuit admirandi causam Thomas cum videret clausis omnibus per inuia septa corporibus inoffensa compage Christi corpus insertum ideo mirum quomodÃ² se natura corporea per impenetrabile corpus infuderit inuisibili aditu visibili conspectu tangi facilis difficilis aestimari Thomas had a cause to merueill when he sawe all thinges being shetvppe and closed the bodie of Chryste by clausures without all waies for bodie to entre the walls being vnbroken to be entred in emong them And therfore yt was wonder howe the corporall nature passed through the impenetrable bodie with an inuisible coming but with uisible beholding easie to be touched hard to be iudged Thus sainct Ambrose Yf ye note this testimonie yt varieth not from Chrysostom For yt testifieth that oure Sauiour Chryste came in to his Apostles the doores being shett And that notwithstanding he went through the clausures of the house they not being broken And herevpon saieth saincte Ambrose ys the great wonder how his naturall bodie coulde entre through an impenetrable bodie Wherby bothe these Fathers declare the trueth of the doctrine of the Churche that Chryste thus entring ther were two bodies in one place There be manie that beare verie plain testimonie in this matter But we will heare but two mo onely Whiche I suppose with these before alleaged being all men of soche grauitie holinesse authoritie and learning maie suffice not onelie to counteruaill these fond bablers void of like grauitie holinesse or learning but also with them that haue any sparke of grace and wisdom take soch effecte as to cause them flee these leude teachers and to hisse them oute of all chrystian companie forasmoch as they teache soche learninge as none of the holy Fathers doo teache but soch raither as ys contrarie to them But let vs heare saincte Augustine in this matter thus he saieth Nec eos audiamus qui negant tale corpus Domini resurrexisse quale positum August de agone Christi cap. 24. est in monumeÌ„to Nec nos moueat quÃ²d clausis ostijs subitÃ² eum apparuisse Discipulis scriptuÌ„ est vt proptereÃ negemus illud fuisse corpus humanum quin contra naturam huius corporis videmus illud per clausa ostia intrare omnia enim

their argumeÌ„tes whiche apparantlie confirmed their sainges Yt ys a verie treuth that Chryst ys both God and man and yet ther were that saied he was not God as Ebion and Cerynthus and ther were that saied he was no man as Eutyches and Dioscorus Yt ys a certen trueth that God the Sonne ys God coequall and consubstanciall to the Father yet Arius saied that he was a creature not equall to the Father in deitie power or maiestie Yt ys an infallible trueth that the holie Goste ys God yet Macedonius taught that he was a creature Yt ys a certen trueth that Chryste suffred death for vs yet ther were that saied that yt was Symon Cyrinensis of whome ther ys mencion made in the Gospell that he bare Chrystes crosse These and an innumerable sorte mo haue all apparant argumentes to make a cowntenance that their doctrines be true and do intermingle in August ho. All false doctrine hath some treuth admixed dede some trueth with their falshead as sainct Augustine saieth Nulla porrÃ² doctriâ—a falsa quae non aliqua vera intermisceat Ther ys no false doctrine that dothe not intermingle some treuth therbie the better to vtter their heresie So of this matter of the presence of Chryste in heauen and in the Sacrament apparant argumentes be made by other Aduersaries to deceaue the people which well weighed and examined haue no force nor weight to proue that they intended As for this Aduersarie the Proclamer as yt ys saied made no argumente in his matter for that he wolde haue the people receaue but his onelie bare proclamacion wherfore to him the aunswere ys soen made But his great master Oecolampadius heapeth vppe in dede a great nombre of Scriptures by quotacion onely which he saieth he shall not nede to alleage Scriptures alleaged against the presence by Oecolamp at large bycause yt ys an article of our faithe that Chryste sitteth at the right hande of the Father Of the which scriptures I will alleadge some that the reader maie both knowe them and also perceaue that they be not against the doctrine of Chrystes Churche as touching the reall presence of Chrystes bodie and blood in the blessed Sacrament In saincte Iohn his gospell we finde written thus Iesus knowinge that this howre was comed that he shoulde go oute of this worlde to the Father c. And in an Joan. 13. other place thus A litle while saieth Chryste and ye shall not see me and a litle Ibid. 16. while and ye shall see me For I go to the Father And in the same place I went furth from the Father and came into the worlde again I leaue the worlde and go to the Father Jbid. Again in an other place And nowe I am not in the worlde and these be in the worlde and I come to thee And in the Actes of the Apostles This Iesus that ys taken from Act. 1. yow into heauen shall so come as ye haue seen him going into heauen These and all other like scriptures that teache vs of Chrystes going to his Father of his exaltacion aboue all poures and soche other we reuerence theÌ„ Phil. 2. we accept them we beleue them we embrace them For they teache vs that which we doo confesse that Chryste ys God that he ys ascended Arsicle of the Ascension impugneth not Chrystes presence in the Sacr. that he ys in glorie But when we confesse this and beleue this doth this take awaie this treuth that Chryste ys verilie present in the Sacrament No in deed For that standeth still as an vntouched truthe neither impugning the other neither impugned of the other And therfore we consesse both to be true For he that saied Vado ad Patrem I go to the Father saied also Hoc est corpus meum Hoc facite This ys my bodie This do ye Wherbie he bothe consecrated his bodie for as Chrysostome saieth Qui enim dixit Chrystome 51. in Mat. I loc est corpus meum rem simul cum verbo confecit He that saied This ys my bodie made the thing together with the woord and also gaue authoritie to his preistes to do the like Whiche thing Luther denieth not Then forasmoche as Chryste willed that this mysterie shall be continued frequented and vsed vntill his comminge in the whiche mysterie by his power ys his bodie we maie not thinke anie contrarietie or repugnaunce in his woordes but beleue that as he ys the verie truthe So ys yt all treu that he hath spoken And as he ys allmightie So ys he able to performe and make good that he hath saied And therfore aught we to beleue both that he ys in heaueÌ„ and also in the Sacrament forasmoch as by his woorde we learn his presence in bothe Yf this our Sauiour Chryste wher naturall knowledge saieth Omne graue ExaÌ„ples of manie thin ges doen by our Sauiour Chryst aboue and contrarie to nature appetit deorsum euerie heauie thinge ys inclined downward coulde yet by his power make the earthlie bodie of Peter whiche was a mere naturall bodie and therfore heauie contrarie to his nature to walke vpon the sea and when yt pleased him to leaue him to his nature to suffer him to sinke and beginne to drowne can not he at his owne pleasure make that blessed bodie of his which ys so excellentlie conceaued and born and therwith vnited to the Godhead in vnitie of person that although yt be a naturall bodie yet yt doth surmounte and ys aboue all nature and naturall bodies can not he I saie at his pleasure demise lett downe or abase that his bodie to the state and condicion of a verie naturall bodie and again at his pleasure exalte and magnifie the same aboue the state of a naturall bodie He did fast fortie daies and fortie nightes and eate no meat whiche Matt. 4. was aboue naturall ordre In the ende of that fast he was hungrie and Jbid. 17. therin he subiected him self to naturall ordre He was transfigured in the Mounte where as yt pleased him he shewed Ioan. 4. his power and made his face to shine as bright as the Sunne and his garmentes white as snowe whiche was aboue the state of a bare naturall man An other time he was wearie of his iourneie whiche was agreable to the nature of man The Iewes came to apprehend him and with the voice of his mouthe Jbid. 18. Jbid. 19. Mat. 27. he threw them all to the grownde Again he abased him self and suffred him self not onelie to be taken of them whom he had so easilie ouer throweÌ„ but also to be buffited and to be scourged and finallie to be crucified What shall I stand in the rehersall of these thinges whiche be so plentifull in the Gospell Therfore to conclude I will saie with Cyrille we maie not thinke of the bodie of Chryste as of the bodie of a bare naturall man but we must thinke of that bodie as of

taken and dronken do bring it to passe that both we be in Chryst and Chryst in vs. Thus he Among many goodlie notes to be gathered in this saing three thinges will I breifly note The first ys that this our text ys vnderstanded of the Sacrament but not of the Sacrament as of a bare figure but as conteining the thing that yt dothe signifie whiche thing ys the bodie and bloode of Chryst And this matter appeareth so plain so euident and so certen to this great learned and holy man that by the instruction that faithe gaue him to vnderstande this scripture he saied that of the veritie of Chrystis flesh and bloode ther A plain saing for M. Iuell ys no place to doubte And why was ther no place left to doubt He sheweth the cause For nowe saieth he by the suing of oure Lorde and our faith it ys verilie flesh and verilie bloode O this was a blessed simplicitie a godlie obedience that curiously wolde not aske with the Iewes howe yt should be flesh and bloode and howe his flesh and bloode shoulde be meate but reuerently captiuating his vnderstanding to the obsequie of Chryst saieth by cause Chryst did saie that his flesh was verilie meate ther ys no place of doubte lefte but that yt ys flesh in dede and bloode in dede And in this saing yt ys not to be ouer slipped that he faith that by the saing of our Lorde and our faith So that he putteth our faith to the saing of Chryst Faith how yt ys requisite in the Sacrament not that our faith ys a woorker with the saing of Chryst to woorke the substance of the thing but that as by the saing of Chryst the thing in yt self ys most certenly true so by faith beleuing and accepting yt yt ys certen also to vs. For as Chryste hath died for the sinnes of the wholl worlde whiche in yt self ys most certen So yet to all yt ys not so certen but to soche as by faith beleue and accepte yt And so yt ys also certen to vs. Wherfor though to S. Hilary by the faith that he gaue to Chrystes woorde yt was very flesh and very blood yet to heretikes that haue not soche faith as Hilary had yt ys not the flesh and bloode of Chryst not that yt ys not so in dede but vnto them yt ys as though yt wer not so How moch then maie they be abasshed at this saing of S. Hilary who declareth that by his faith he beleued yt to be the very flesh and blood of Chryst and they like shamelesse obstinate men leauing the faith that S. Hilary had and cleauing to their owne inuented imaginacions and naturall reason saie they can not beleue yt But God geue them a better minde The second note ys that this verie flesh and verie bloode ys taken of vs and drokeÌ„ Flesh and blood of Chryst verilie eaten and dronkeÌ„ in the Sacr. of vs whlche dothe teache vs the corporall receauing of Chryst in the Sacrament corporall I saie in two respectes that bothe we receaue his very reall and substaÌ„cial dodie and that we with our bodie and into our bodie receaue that same self blessed bodie So yt ys a corporall receipt in respecte of the thing receaued and of the receauer also This thing the same S. Hilarie in the same booke dothe open more at large when he saieth Si enim verÃ¨ verbum caro factum est nos verÃ¨ verbum carneÌ„ Hilar ibid. cibo Dominico sumimus quomodÃ² non naturaliter in nobis manere existimandus est qui uaturam carnis nostrae iam inseparabilem sibi natus assumpsit naturam carnis fuae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Yf the worde were verilie made flesh and we receaue the woorde made very flesh in our Chryst naturallie in vs by receipt of the Sacra Lordes meat howe ys yt to be thought that he doth not naturallie abide in vs who being born man hathe bothe taken the nature of our flesh vpon him nowe inseparablie and also vnder the Sacrament of his flesh to be coÌ„municated vnto vs hath admixed the nature of his flesh to the nature of the eternitie Thus he In the whiche saing what wolde we wishe to be more plainly spoken thaÌ„ that the Sonne of God was made flesh and that same Sonne of God A plain place of S. Hilar. for the Proclamer being made flesh we receaue in the Lordes meate Neither maie that glose here be hearde that we receaue him verilie in the Sacrament but spiritually For that whiche foloweth in the text will not beare that glose Whiche ys when he saieth Howe ys he to be thought not naturallie to abide in vs Marke well these woordes howe can Chryste naturallie abide in vs but by the receipt of his naturall flesh and bodie The spirituall receauing woorketh not a naturall abiding but eche of them agreablie the spirituall receauing maketh a spirituall abiding and the corporall receauing of his naturall bodie maketh a naturall abiding of Chryst in vs. Wherfor if he be naturally abiding in vs by the receipt of his flesh in the Sacrament that receipt ys agreablie of his very naturall and reall flesh into our naturall bodies and then yt must nedes be that we receaue Chrystes bodie really in the Sacrament The thirde note ys that Chryste thus receaued woorketh in vs this effect that we therby be in Chryste and Chryst in vs of the whiche maner of being the text whiche foloweth in saincte Iohn will geue vs occasioÌ„ to speake more Wherfor we will diffre yt till we come thither And now wil we come to Euthymius who in fewe woordes saith thus Caromea verÃ¨ est cibus verus est cibus siue aptissimus vtpote animaÌ„ quae proprijssima hominis In. 6. Joan. My fleshys verilie meat ys no parabolical or figuratiue speache pars est nutrieÌ„s Et similiter de sanguine Aut hoc dixit confirmans quod noÌ„ enigmaticÃ¨ neque parabolicÃ¨ loqueretur My flesh ys meat in dede Yt ys the verie or most aptest meate as whiche nourisheth the soule whiche ys the most propriest or wourthiest parte of a man And likewise of the blood Orells he saied thus confirming that he did speake neither obscurelie nor parabolicallie Thus Euthymius Doest thowe not perceaue reader that one spirit was in the mouthe of all these holie and auncient Fathers do they not agree in sentence Marke well howe this Auncient Father expowndeth this text remouing and denieng the figure wherby he declareth him self to vnderstand this text of the very reall flesh of Chryst as Hilarie doth yt ys saieth he no parabolicall speache yt ys no figuratiue speache but yt ys a plain speache signifieng no other waies then the woordes sownde that ys the very flesh and the very bloode not the figure of them Whiche maner of exposition thowe shallt see Reader in other that do folowe especiallie

comeditur Yf therfor the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his Disciples be his blood of the newe Testament whiche was shed for The bread that descended from heauen ys the bodie of our Lorde manie in remission of sinnes let vs repell and cast from vs Iudaicall fables and let vs ascende with our Lorde in to the great parlour paued and made clean and let vs from aboue take of him the cuppe of the newe Testament and ther celebrating with him the Passeouer let vs be satisfied of him with the wine of sobrietie For the kingdom of God ys not meat and drinke but righteousnesse and peace and ioie in the holy Gost Neither did Moyses geue vs the true bread but our Lorde Iesus he ys the feaster and he ys the feast he ys he that eateth and ys eaten Thus farre S. Hierom. By these woordes we are after the vnderstandinge of S. Hierom fullie Chryst ys the feast and the feester enstructed what the bread ys that our Sauiour Chryst speaketh of when he saied This ys the bread that descended from heaueÌ„ Yt ys saieth S. Hierom the bodie of our Lorde and the wine ys the bloode that was shed for manie in the remission of sinnes By the which woordes he doth not onelie teache vs that this scripture ys to be vnderstanded of the Sacrament but by the same also he hath testified with other holie Fathers the presence of Chrystes bodie in the Sacrament For in the beginning he saied that the bread that descended from heauen ys the bodie of our Lorde and to shewe vs wher he ment yt to be in the ende he saieth that not Moyses did geue the true bread but our Lorde Iesus he ys the feaster and the feast he ys he that doth eat and ys eaten Wherby he well sheweth that that bread ys the bodie of our Lorde which ys in that holie feast wher our sauiour Chryst ys the feaster and he him self also ys the meat and drinke of the feast and so the wholl feast In the whiche as he doth in his membres being the head of them eate the blessed meat of that holie feast So yt ys euen he euen his very dodie and bloode that ys ther eaten and dronken Wherfor soch a noble feaster being present and so holie meat being ther eaten the Church right well with goodlie concorde and consent singeth O sacrum conuiuium in quo Christus sumitur O holie feast in the which Chryst ys receaued But the prolixitie of this matter if yt shoulde be woorthilie folowed calleth me backe and moueth to staie and heare the other that ys ioined to saincte Hierom whiche ys S. Cyrill who saieth thus Non enim prudenter quae ad breue tempus sufficiunt hoc nomine appellabuntur nec panis erat ex Deo quem maiores Iudaeorum comederunt mortui sunt Nam side coelo ex Deo fuisset liberasset Ã morte participantes ContrÃ verÃ² corpus Christi panis de coelo est quia aeternam comedentibus vitam largitur Those thinges which for a short time suffice shall not wisely be called by this name Neither that bread which the elders of the Iewes did eate and be dead was of God For if yt had ben from heauen and of God yt had deliuered the partakers of yt from death Contrary wise the bodie of Chryst ys the bread from heauen For yt graunteth the eaters eternall life As S. Hierom saied that the bodie of Chrystes ys the bread that descended from heauen So by like woordes saieth S. Cyrill here And that we shoulde knowe what he meneth he applieth the figure of yt eaten by the elders of the Iewes whiche did not giue life whiche was Manna vnto the bodie of Chryst whiche being eaten doth giue life eternall Wherfor Manna being a figure of Chrystes bodie eaten in the SacrameÌ„t yt must nedes folowe that he vnderstandeth this scripture of Chrystes bodie in the Sacrament of the whiche no man that hath redde Cyrill can doubte whose wholl processe ys so plain in the matter THE TWO AND THIRTETH CHAP. ENDETH THE exposition of this text by saincte Augustin and Theoph. NOwe let vs heare as breifly one coople mo and then we shall leaue this text S. Augustin saieth thus Hic est panis qui de coelo descendit vt illum man ducando viuamus quia aeternam vitam ex nobis habere non possumus Non sicut inquit manducauerunt patres vestri Tract 26. in Joan. Manna mortui sunt Qui manducat hunc panem viuet in aetenum QuÃ²d ergo illi mortui sunt ita vult intelligi vt non viuant in aeternum Nan temporaliter profectÃ² hi moriuntur qui Christum manducant sed viuunt in aeternum quia Christus est vita aeterna This ys the bread that descended from heauen that we eating him maie liue For we can not of our selues haue eternall life Not saieth he as yower Fathers haue eaten Manna and are dead he that eateth this bread shall liue for euer That they then be dead thus he wolde yt shoulde be vnderstanded that they liue not for euer For teÌ„porallie these truly shall also die which do eate Chryst but they liue for euer For Chryst ys eternall life Thus farre he What gloses the Aduersaries do here vpon S. Augustins saing inuent I leaue them to their the same inuencion But forsomoche as Chryste him self and S. Augustin expownding Chrystes saing doth applie the figure of Manna and the eating of yt to this bread that came from heauen and Manna by all the Fathers iudgementes ys the figure of the holie Sacrament yt ys manifest that therfor this scripture ys to be vnderstanded of the Sacrament Whiche Theophilact who at this present ys ioined with S. Augustin will Jn 6. Ioan. by expresse woordes declare Patres vestri comederunt Manna in solitudine Hoc saepe multum versat in ore vt persuadeat hominibus Nan si possibile fuit quadraginta annis sine messe semente pasci homines conseruari illorum vitam multÃ²magis nunc conseruabitnaturam spiritualem meliori pane Dominus carne sua quae absque semine viri ex virgine constituta est Yower fathers haue eaten Manna in the wildernesse Thys saieth Theophilact ofteÌ„ and moche he speaketh that he might perswade men For yf yt were possible men to be fedde and their liues to be conserued fortie yeares withoute sowing or haruest moche more nowe shall our lorde with a better bread that ys his flesh which without the seed of man ys made of a virgen conserue our spirituall life Thus he Obserue as ys before noted that the applicacion of the figure argueth the thing figured here to be spoken of which thing ys the Sacrament And for the veritie of the same yf this authour had nothing spoken here expresselie yet that whiche he hath hitherto vpon this part of the sixt

scabellum Dei Et quomodÃ² adorabimus terram cÃ¹m dicat apertÃ¨ scriptura Dominum Deum tuum adorabis Et hic dicit Adorate scabellum pedum eius Exponens autem mihi quid sit scabellum pedum eius dicit Terra autem scabellum pedum meorum Anceps factus fam timeo adorare terram ne damnet me qui fecit coelmi terram Rursum timeo non adorare scabellum pedum Domini mei quia Psalmus mihi dicit Adorate scabellum pedum eius Quaro quid sit scabellum pedum eius dicit mihi scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic inuenio quomodÃ² sine impietate adoretur terra sine impietate adoretur scabellum pedum eius Suscepit eium de terrae terram quia caro de terra est de carne Mariae carnem assumpsis Et quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dediâ— Nemo autem carnem illam manducat nisi priÃ¹s adorauerit inuentum est quemadmodum adoretur tale scabellum pedum Domini non solÃ¹m non peccemus adorando sed peccemus non adorando Adore ye the footestoole of his feete for yt ys holie But marke ye bretheren what he commaundeth vs to adore In an other place the scripture saieth Heauen ys my seat and the earth ys my footestoole Then he commaundeth vs to adore the earth For he hath saied in an other place that yt ys the footestoole of God And howe shall we adore the earth seing the scripture openlie saieth Thowe shalt adore thy Lorde God And here saieth Adore his footestoole And expowdding to me what ys his footestoole he saieth The earth ys my footestoole I am doubtfull I feare to adore the earth leest he damne me that made heauen and earthe Again I feare not to adore the footstoole of my Lorde bycause the Psalme saieth to me Adore his footestoole Thus wauing vppe and downe I turne me vnto Chryst for I seke him here and I finde howe withoute impietie the earth maie be adored howe withoute The flesh born of the Virgen ys geuen vs to eate whiche we must also adore or ells we do offende impietie his footestoole maie be adored For he tooke earth of earth for flesh ys of the earth and he tooke flesh of the flesh of Marie And bicause he liued here in the same flesh and the same flesh he gaue vs to eate to our saluacion and no man eateth that flesh eycept he first adore yt yt ys perceaued howe soche a footestoole of our Lorde maie be adored And we shall not onely not sinne in adoring yt but we shall offende in not adoring yt Thus haue ye hearde S. Augustine at lenght Yf ye haue marked ye maie perceiue a goodlie and pleasaunt discurse howe he trieth oute the footestoole of God and howe yt maie be adored The footestoole of God at the last he findeth to be the flesh of Chryst the same flesh that he here liued in the same flesh also that he geueth vs to eate This flesh then ys the footestoole of God This footestoole ys to be adored saieth Sainct Augusten that in heauen yt aught to be adored at all times no man doubteth But forasmoche as the same footstoole the same flesh of Chryst ys geuen vs to be eaten we must also remembre our duetie before we receaue yt that we adore yt and honourelyt For yf we do not honour yt omitting then our duetie we offende saieth Sainct Augustine This flesh we receaue in the Sacrament wherfore we must honour yt in the Sacrament Yf Sainct Augustin ment not this adoracion to be doen to the Sacrament he wolde neuer haue spoken of this slesh of Chryst as eaten in the Sacrament but as exalted in glorie and sitting at the right hande of the Father Yt ys an easier waie to induce vs to honour a thing for that yt ys in heauen glorified then for that yt ys here in earth receaued But bicause this adoracion of the Sacrament was in vse among chrystians and gaue him light to vnderstande the Prophet Dauid Therfor he spake of yt That the adoracion was in vse yt appeareth in sondrie places of the whiche I shall bring furth one or two Sainct Augustine declaring the godlinesse of his mother lieng in her Li. 9. confe cap. 13. death bedde saieth thus of her Illa imminente die resolutionis suae non cogitauit corpus sunm sumptuosÃ¨ contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum paternum Non ista mandauit nobis sed tantummodÃ² memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est Chirographum quod erat contrarium nobis qua triumphatus est hostis She when she perceaued the daie of her departinge to be at hand she had no care to haue her bodie sumptuouslie buried or to be spiced with swete spices neither did she couet a speciall monument or cared to be buried in her owne contrie She did not charge vs with those thinges but she desiered that her memorie might be made at thie aultar which she withoute anie daies missing had serued from whence she knewe that The mother of S. Augu. serued the aultar dailie holie sacrifice to be dispensed by the which the obligacion that was against vs was cancelled wherbye the enemie also was ouercomed Thus he In this that Sainct Augustine to the comendacion of his mother before God and the woorlde saieth that she dailie did serue the aultar I Aultar wolde learn of the Proclamer what seruice yt was that she did was yt not the seruice of Chryst her Lorde God and redemer that she did yea trulie And why did she yt at the aultar and not in heauen as the Proclamer wolde that we shoulde onely dooe Bicause she knewe as Sainct Augustine S. August plain against the Proclamer witnesseth that Chryst owre sacrifice was from thence dispensed and ministred So wher this Proclamer denieth the presence of Chryst in the Sacrament Sainct Augustine confesseth that same Chryste to be there that cancelled the writing that was against vs and so made vs free And wher the Proclamer discommendeth them and crieth oute against them that honour Chryst in the Sacrament Sainct Augustine writeth yt to the perpetuall commendacion and praise of his Godlie mother The Proclamer wolde yt shoulde neuer be vsed Sainct Augustin declareth that his mother dailie did vse yt And as she so likewise her doinge argueth the vse of the like honowringe and seruing of Chryst amonge and chrystian people Besides this the opnion that manie had of the chrystian people who not knowing the hidden mysterie of Chrystes presence in the Sacrament The fame that the ChrystiaÌ„s did honour Ceres and Bacchus Proueth their adoracio of the Sacr. in the Primitiue

alleadge some of these other that by them yt maie appeare that he spake as vntrulie of these comprised vnder his generall tearme as he did of them whom he rehersed by speciall names And yet merueill yt ys that almost anie one of them shoulde speake of the adoracion of Chryst in the Sacrament forasmoche as all they vniuersallie and constantlie beleuing Chryst verily and reallie to be in the Sacrament did presuppose that he shoulde ther be adored they well vnderstanding the scripture geuinge this commaundement Dominum Deum tuum adorabis Thy Lorde God shalt thowe adore By the whiche as we be commaunded to Deut. 6. honour him for that he ys God So haue we commaundement in the psalme 10 adore his wholl person God and man as Sainct Paule to the Hebrues teacheth vs to vnderstand yt Adorate euÌ„ omnes Angeli eius Adore him al ye his Psal 96. Heb. 1. Mat. 2. Ioan. 9. Mat. 15. Luc. 24. Angells Thus they being taught and by the doctrine of the Gospell perceauing the same by the three wise meÌ„ of the east that came from farre contries to Bethleem by diuerse also that were cured of Chryst more ouer also by the Apostles them selues being with Chryst in Galilee to be practised and put in vse they coulde not otherwise take yt But wher soeuer by faith they were taught Chryst to be their to adore him For Chryst ys Chryst whersoeuer or after what maner so euer he be in heauen or in earthe visible or inuisible Wherfor all the chrystian worlde certenly beleuing Chryst to be verilie in the Sacrament did withoute all scruple adore and honoure him in the Sacrament That the Chrystian orbe did so beleue yt shall appeare to yow by the testimonie of diuerse in diuerse ages To beginne at our age and so to ascend we will first heare Erasmus a man of most fame in this age Who saieth thus Hactenus cum omnibus Christianis adorani Christum pro me passum in Euchristia Nec Frasmus ad CoÌ„raduÌ„ Pellicanu adliâ—c video quicquam cur debeam ab hac opinione recedere Nullis humanis rationibus abduci potero Ã concordi sententia Christiani orbis Plus enim apud me valent illa quinque verba In principio creauit Deus coelum terram quÃ m omnia Aristotelis caeteroruniî€‚ue Philosophorum argumenta quibus docent mundum carere iniiio Quid autem adferunt isti cur tan impiam tamî€‚uÃ¨ seditiosam sententiam profitear Rationes stupeae sunt Semel sustulit carnem ne esset offendiculo Non admirati sunt non adorauerunt Apostoli Iubemur esse spirituales quasi caro sit exhibita officiat spiritui Caro est sed nullis obnoxia sensibus tamen hoc ipsum pignus est diuinae erga nos charitatis solatium est expectationis Hitherto with all chrysten men I haue in the Erasmus Rot his sentence of adoracion Sacrament adored Chryst that suffred for me Neither do I yet see anie thing why I shoulde go from this opinion With no humane reasons can I be sedde awaie from the full agreement of the chrystian orbe For those fiue woordes In the beginning God created heauen and earth are of more weight with me then all Aristotles and other Philosophers argumentes with whiche they teache the worlde to haue no beginning What doe these men bring why I shoulde professe so wicked and so sediciouse a doctrine Their reasons are friuolouse He tooke awaie his flesh that yt shoulde not be an hinderance to vs The Apostles did not woonder at yt they did not adore yt we are commaunded to be spirituall as though the flesh so geuen to vs as yt ys shoulde hinder vs to be spirituall Yt ys flesh in deed but not subiecte to the senseis And yet the same verie thing ys the pledge of the loue of God towardes vs and the comforte of oure expectacion Thus Erasmus Ye see nowe this mans profession he adored Chryst in the Sacrament Ye heare him saie that all chrysten people did the like Ye see that yt was not a priuate opinion of some one contrie But yt was the faith and religion of the wholl Chrysten worlde whiche can not be deceaued in so weightie a matter Ye see in this Authour a constancie which I wish to be and wolde God yt were in all chrysten men that he wolde not by mens reasons be led awaie from that that was fullie agreed vpon thoroughout all and so receaued Note with all on the other side what iudgment he hath of the Eras Rot. his iudgment of the Sacramentarie doctrine against adoracion contrarie doctrine whiche this Proclamer setteth furthe in this behalf First he saieth that he seieth nothing why he shoulde go from the faith of the catholique Churche as not to adore Chryst in the Sacrament Secondlie he accompteth the doctrine of the Aduersarie contrarie to this to be wicked and sediciouse The reasons also saieth he whiche they make to maintein their doctrine are but vain and friuolouse So that as ye see the doctrine of the Aduersarie wicked and sediciouse not pithie and weightie neuer of all chrystian people agreed vpon and receaued So maie ye see the catholique doctrine godlie and of one sort so substanciall and well grownded that all the chrystian orbe hath rested vpon yt and at all times vntill the time of Luther and Oecolampadius hath in all places with great consent and concorde accepted yt and approoued yt A good nombre of yeares more then foure hondreth before Erasmus was Algerus who also testifieth that the presence of Chrystes bodie in the Sacrament was receaued of all the catholique Churche and so beleued Thus writeth he Idem quod Christus de veritate corporis sui testatur Petrus Algerus quia pro alijs loquebatur cum eo alij Apostoli Quid ergo de veritate corporis sanguinis Christi in Sacramento dici potest certiÃ¹s nisi fortÃ¨ eam ipsam oculis videre velimus In quo tamen nec ipse Dominus nobis deesse voluit sed modicae fidei nostrae per omnia consuluit Quamuis enim ipsius Christi tot sanctorum testimonijs vniuersalis etiam Ecclesiae catholica fide quae ab initio conuersionis suae ita credidit ita saluata est sufficienter astructum sit quÃ²d vera Christi caro verusî€‚ue sanguis in mensa Dominica immmoletur ne quis tamen peruersor aliter intelligeret aut exponeret facta sunt Ã Deo congrua huic nostrae fidei miracula quando vel vbi vel quibus reuelare dignatus est huius mysterij secreta Qnae nimirum facta esse non ignorabit quisquis studiosiÃ¹s sanctorum patrum gesta legerit quae testantur sacramentum corporis sanguinis Domini oblata panis vini specie carnem sanguinem naturali sua specie sicut esse soles exhibuisse CÃ¹m ergo praeteriti praesentes fideles vbique terrarum hoc credant

iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womaÌ„ recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauiÌ„g vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be haÌ„dled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures JreÌ„ li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures

writing vpon this text thus CÃ¹m dixisset Chryso in 10. 1. Cor. quÃ²d potum spiritualem bibebant addidit Bibebant enim de spirituali consequente eos petra adiunxit Petra autem erat Christus Non enim ipsius petrae natura aqua inquit scaturiebat Siquidem anie etiam scaturiisset sed alia quaedam spiritalis petra omnia operata est hoc est Christus qui praesens vbique omnia fecit miracula Ideo dixit consequente When he had saied that they dranke spirituall drinke he added They dranke of the spirituall rocke that folowed them and ioined to yt That rocke was Chryste For not the nature of that stone saieth he flowed oute water for then yt wolde haue flowed oute before that time but an other certain spirituall Chryste was the spirituall not the materiall rock aÌ„d therfor no figure ys in S. Paules saing stone wrought all these thinges that ys Chryst being present euery wher did all the miracles and therfore he saied that folowed Hitherto Chrysostome Whose woordes geue plain testimonie to the woordes of sainct Paule Chryst was the roke not the materiall rocke for than Oecolampadius trope must nedes haue taken place But he saieth that Chryste was that spirituall rocke of the whiche they dranke and therfore no trope can be admitted here And to proue that sainct Paule ment that Chryst was that spirituall rocke Chrysostome noteth sainge Ideo dixit Consequente Therfor saied Paule whiche folowed as who might saie for so moche as sainct Paule saieth that the Iewes dranke of a spirituall rocke whiche spirituall rocke was soche one as did folowe them But no other rocke did folowe them saue Chryst wherfore Chryste was the spirituall rocke so that we maie conclude that this proposition ys to be vnderstanded grammaticallie or literallie and not tropicallie or figuratiuelie Yf then Oecolampadius laie his fundacion of his building to proue the woordes of the Lordes supper to be figuratiue vpon a wrong vnderstanding Scriptures alleaged by OecolaÌ„p to proue his figuratiue speache of the scriptures will he not trowe ye make his building of the same nature that ys that these woordes of Chryst shal be wrong vnderstanded also Which thing I doubte not but ye will credite when ye shall perceaue how wel he frameth other scriptures to his building Proceading in his profe he saieth that yt ys comoÌ„ in the scriptures that the figures of thinges shall be named with the names of the thinges of whiche they be figures To proue this he bringeth in the fierie tounges which appeared vpon the Disciples The doue whiche appeared vpon Chryst at hys Baptism The breathing of Chryst vpon his Apostles and the saing of Chryst that Iohn was Helias al whiche he saieth be figures as the fierie tounges the doue and the breathing of Chryst were tokens or figurs of the holy Gost and Iohn a figure of Helyas Wher first note howe he abuseth the scripturs and laboureth to blinde Oecolamp his abusing of the scriptures opened and deceaue the reader For wher he pretending to proue this saing of Chryste This ys my bodie to be figuratiuely spoken bringeth in these rehersed places ther ys not one of them that hath the like enunciacion or maner of speache as the saing of Chryst hath Neither ys the fiery tounges the doue or the breathing of Chryst named in the scriptures to be the holie Gost as the other thing ys named to be the bodie of Chryst And that this maie manifestlie appeare I will simplie bring in euery of the scriptures of these places The first ys in the Actes of the Apostles where we reade thus Factus est repentÃ¨ de coelo sonus tanquam aduenientis spiritus vehementis repleuit totam domum Act. 2. vbierant sedentes apparuerunt illis dispartitae linguae tanquam igms seditî€‚ue super singulos eorum And sodenly ther came a sownde from heauen as yt had ben the cominge of a mightie winde and yt filled all the house wher they satte And ther appeared vnto them cloaueÌ„ tounges like as they had ben of fire and yt satte vpon eche of them This ys the text Note nowe what Chrysostome shall saie vpon this this text Visae sunt inquit illis dispartitae linguae velut igneae RectÃ¨ vbique Jn. 2. Act. additum est velut ne quid sensibile de Spiritu suspicareris velut igneae inquit velut flatus Nec enim ventus erat simpliciter per aerem diffusus Ac tamen cum Ioanni deberet innotescere Spiritus velut columbae specie in caput Christi venit Nunc verÃ² cum tota Fierie tounges are not saied to be the bolie Gost. multitudo conuertenda esset ad fidem venit in specie ignis And ther were seen saieth he to them cloaueÌ„ tounges as fiery Yt ys in euery place added as that thow shouldest suspecte nothing sensible of the spirit As fiery saieth he and as a winde Neither was yt the winde simplie diffused by the aier And also when the holy Gost wolde be knowen to Iohn he came in the forme of a doue vpon the headde of Chryste but nowe when all the multitude was to be conuerted to the faith he cam in the shape or forme of fire Thus Chrysost Now albeit he hath in the ende of his sentence resolued vs for the maner of the coming down of the holie Goste in the likenesse of a doue yet will we heare the scripture that the agrement of the doctour and the scipture manie appeare together S. Luke saieth Iesu baptisato orante apertum est coelum descendit Spiritus sanctus corporali specie sicut columba in ipsum When Iesus was Luc. 3. baptised and did praie the heaueÌ„ was opened aÌ„d the holie Gost came down in a bodilie shape like a doue vpon him In this text as ye perceaue that the holie Gost came downe like a doue but neither that the doue was the holie The doueys not saied to be the holie Gost Gost neither the holie Gost the doue so ye perceaue that Chrysostome agreeth aÌ„d saieth nothing coÌ„trario to the scripture But as the scripture saieth that the holie Gost came down like a doue aÌ„d that the sownd was as yt had beÌ„ the coming of a mightie winde aÌ„d the cloaueÌ„ touÌ„ges as thei had beÌ„ of fire So Chrysostom noteth in euery place to be this woord as wherbie ys taught raither the likelihead of the thinges ther to be then the very things theÌ„selus The thirde thing that Oecolampadius reherseth ys the breathing of Chryst vpon his Apostles In the Gospel of S. Iohn we read that Chryst thus saied to Joan. 23. his Apostles As my Father sent me euen so I sende yowe also And when he had saied those wordes he breathed on them and saied vnto them Receaue ye the holie Goste In whiche facte of Chryst although the holie Gost to the fullnesse of his giftes were not geuen for that Chryst

saied Nisi abiero Paracletus non Ibid. 16. veniet ad vos si autem abiero mittam eum ad vos Except I go the comforter shall not come to yowe but yf I go awaie I will sende him to yowe At the whiche coming he promised them saing Accipietis virtutem superuementis Spiritus sancti in vos Ye shall receaue powre after the holie Goste Acto 1. ys comed vpon yowe yet nowe they receaued certain giftes of the holie Goste as Chrysostom wittnesseth Non erraret quispiam si tunc eos potestatem quandam gratiam spiritualem accipisse diceret non tamen vt mortuos suscitarent virtutes In. 20. JoaÌ„ ostenderent sed vt peccata dimitterent Differentes enim sunt gratiae Spiritus Quare addidit Quorum remiseratis peccata remissa sunt ostendens quod virtutis genus largiatur A man shoulde not erre yf he saied that they did receaue a certain power The holie Gost was geuen by Chrystes breathing and spirituall grace not yet that they shoulde rayse the dead and shewe wonders but that they shoulde forgeue sinnes The graces of the Spirit are different wherfore he added Whose sinnes ye remitte they are remitted declaring that he graunted a kinde of power Thus Chrysostome By this then yt ys manifest that at that breathing Chryst gaue vnto his Apostles the holy gost Let vs nowe examin the fourth scripture which Oecolampadius alleageth to proue a trope in Chrystes woordes whiche ys that Chryst saied of Iohn the Baptist that he was Helias The woordes be these Omnes Prophetae ac ipsa lex vsque ad Ioannem prophetauerunt si vultis recipere ipse est Helias Iqui venturus erat All the Prophetes and the lawe yt self hath prophecied vnto Iohn And Math 11 yf ye will receaue yt This ys Helias whiche was for to come For the better vnderstanding of this text yt ys to be noted that the Iewes vpon the prophecie Opinion of the Iewes of the coming of Helias of Malachie which prophecieth that Helias shal come before the Iudgement of Chryst mistaking and mysvnderstanding the same that he shoulde come before his coming into flesh were in doubte whether Iohn the Baptist were Helias and therfore sent Messengers vnto him asking whether that he was Helias or no. Wher in dede the prophecie speaketh of the coming of Helias before the seconde coming of Chryste whiche shall be to iudgement as the woordes do declare Beholde saieth allmightie God by the Prophet I will sende yowe Helias the prophet before the coming of the great and fearful daie of the Lorde He shall turne the heartes of the fathers to their children and of the children to ther fathers Mala. 4. that I come not and smite the earth with cursing Two things in this prophecie ther be which do teache vs that Helias shal be the percursour of the iudgement of Chryste and not of his natiuitie The one ys that he shall come before the daie of the great and fearfull Lorde Chryste at his natiuitie came as Rex pacificus a king a peacemaker he came as Zacha. â— Rex mansuetus as a lowlie kinge as Zacharie prophecied that he shoulde do Reioice saieth he greatlie thowe daughter of Syon be glad o daughter Hierusalem Forlo Math. 21. Mar. 11. Luc. 19. Jbid. 2. thy king cometh vnto thee euen the righteouse and sauiour lowlie and simple ys be he rideth vpon an asse and vpon the fole of an asse This to be fulfilled in Chryste the holie Euangelists do wittnesse At his birth also as the prophet willeth Syon aÌ„d HierusaleÌ„ to reioice so the Angell appearing to the sheperds saied Beholde I bring yow tidinges of great ioie that shall come to all people And streit waie ther was with the Angel a multitude of heauenlie soldiers pray sing God and saing Glorie to God on hight and peace on the earth and vnto men a good will By this yt doth well appeare that the first coming of Chryst ys not fearful but peaceable lowlie and Ioyfull The first coming of Chryste was ioifull the second shall be terrible The seconde thing be noted ys that the Prophet shall come to turn the heartes of the fathers to the Sonnes c. Lest when that Lorde cometh he smite the earthe with cursing Chryst at hys first coming came not to smite punish and curse as he himself not a fewe times doth testifie Non veni vt iudicem mundum sed vt saluificem mundum I came not to iudge the worlde but to saue the world Again Venit filius hominis quaerere saluum facere quod perierat The Sonne of man came to seke and saue that that had perished In so moch that when his Disciples moued him that Luc. 19. fire might descende from heauen to consume the Samaritanes that wolde not receaue him he saied The Sonne of man came not to destroye but to saue mens lifes All whiche places declare that Chryst at hys first coming came not to Luc. 9. iudge nor to punish but to seke and saue But hys seconde coming in dede shall be fearfull and terrible For then he shall come to iudgement at which time yf the heartes of the people be not turned he shall then be a seuere iudge and shall greuouslie smite the wicked nesse of men and shall pronunce the sentence of cursing vpon earthlie men saing Go ye cursed into the euerlasting fire whiche ys prepared for the Deuell and hys Matth. 25 Angells Of thys iudgement ye maie read in sainct Matthew more at large Forsomoche then as Chryst at that his seconde coming shall be a fearfull Lorde and shall smite the earth with cursing yt must nedes be that Helias must be a precursour of that coming and not of the first Nowe for that the Iewes where in that errour that they loked that Healias shoulde come before that Messias shoulde come in to the worlde Chryst saied vnto them Si vultis recipere ipse est Helyas qui venturus erat Yf ye will receaue yt this ys Helias which was for to come Whiche woordes Euthymius expowndeth thus Si vultis recipere quod futurum esse dictum est de boc tempore ipse est Helias Jn 1. Math qui venturus erat vtpote ipsum illius ministerium perficiens Yf ye will receaue that that ys spoken to be doen hereafter to be of this time present He ys Helyas whiche was for to come as one perfourming euen his very mynisterie and office As who might saie Wher as ye thinke that Helyas who shall be the percursour of my seconde cominge to prepare the heartes of the people that they maie eschape my terrible iudgement ys the precursour of this my first cominge to prepare the heartes of the people to receaue me and my faith as touchinge that office yf ye will so take yt Iohn ys Helias For to that office ys he by the prophetes appointed as Helyas ys to the other

So that in this maner of speache Chryst did but answer the opinion of the Iewes and therfore did not assertiuelie saie that Iohn was Helias but Chryst did not assertiuelie saie that Iohn was Helias with a circumstance yf ye will receaue yt whiche thing also ys noted of Chrysostome Significauit autem Ioannem Heliam esse Heliam Ioannem Vtrique enim vnam administrationem susceperunt praecursores ambo constituti sunt â–ª Quare non dixit hic est profectÃ² Helias sed si vultis suscipere hie est He signified Iohn to be Helias and Helias Iohn For bothe they haue taken one administracion and both be made percursours Wherfor he did not saie this ys verilie Helias But yf ye will so take yt this ys he Thus Chrysost Neither ys yt the propre sense or vnderstanding of this proposition that Iohn ys a figure of Helias or Iohn ys a signe or token of Helias as by this he wolde proue the other saing of Chryst This ys my bodie to be vnderstanded for that this ys spoken with a circumstance and as yt were with a condicion and not simplie as Chryst saied This ys my bodie Now to applie all these other scriptures which Oecolampadius hath brought in Marke diligeÌ„tlie I beseche thee good Reader yf anie of them all be of like speach as these woordes This ys my bodie The scripture saieth not The doue ys the holie Goste neither dothe yt saie that either the breathing into the Apostles or the fierie tounges be the holie Gost But farre otherwise as ys allreadie saied and farre vnlike to this maner of speache Thys ys my bodie For the one ys spoken by a liklihead and therfore vsed with this terme as the other by the very substance and therfore expressed with this woorde ys And yet withall note howe yt pleaseth God that as he made Balaams Asse OccolaÌ„p likned to balaams asse to speake to the reproche of her master so yt pleaseth him to woorke in this man who through malice made dumbe to speake the trueth willinglie but yet vnwittinglie hath broughtin these scriptures whiche being considered and weighed make nothing against the trueth but moche for the trueth And first wher he began his building with our text Petra erat Christus The rocke was Chryst whiche he saied was a figuratiue speache yt ys proued that ther ys none but a plain speache for the spirituall rocke was Chryste Therfore yt standeth well to be applied to the catholique trueth that as the rocke was not figuratiuelie but verilie Chryst so the substance of the Sacrament of the aultar ys not figuratiuely but verilie the bodie of Chryst And as the holie Gost was verilie vnder a corporall forme like a doue and verilie present with the fierie tounges and also verilie geuen to the Apostles with the breathing of Chryste so ys the bodie of Chryst verilie and trulie vnder the corporall formes of bread and wine Presence of the holie Gost vnder the forme of the doue with the fierie tounges and breath of Chryst conferred with the preseÌ„ce of Chryst in the Sacr. as the holie Goste vnder the forme of a doue and verily also geuen to the faithfull as the holie Goste to the multitude And vnder that corporall forme as trulie receaued of the Chrystians as the holy Gost was by the breathing of Chryst receaued of the Apostles So that ther ys a conformitie and great likelihead betwixt these scriptures and moueth the Chrystian very stronglie to beleue the presence of Chrystes bodie in the Sacrament For as we are taught to beleue that the holie Goste was vnder a corporall forme bicause the scripture saieth that the holy Gost descended in a corporall forme so are we taught to beleue that Chrystes bodie ys vnder the forme of bread bicause the scripture saieth that Chryst blessing the bread saied Thys ys my bodie and so of the rest And as the scripture saieth not that the doue or the tounges were the holie Goste No more dothe yt saie that the forme of bread ys the bodie of Chryst But as the scripture teacheth that with these formes the verie thinges be geuen and not the bare signes onelie so are we taught that with the the forme of bread ys geuen the very thinge sanctified whiche ys the verie bodie of Chryst himself sainge Take eate This ys my bodie Thus maie ye perceaue howe goodlie God hath sett furth hys mysteries that one maie aptlie be conferred with an other as that therby the faith of the weake maie be moche holpen and the faith of the strong moche comforted and delighted and the more when they maie see howe God turneth the weapons of the enemies vpon them selues and so withe their weapons defendeth vs. THE FOVRTH CHAP. BEGINNETH TO DEclare by the holie fathers of what thinges Manna and the water be figures NOwe this text of S. Paule being truly expownded according to the mindes of the holie catholique fathers and deliuered from the violent wresting of the Aduersarie yt ys time and place conuenient that we seke of what things these two yet not applied that ys Manna and the water be figures of That they be figures yt ys most certen but of what thinges yt ys in controuersie The Aduersarie affirmeth Manna to be onely of the woorde of God a figure as wherby the soule of man ys fedde as the Iewes were in desert But the good catholique teacheth that yt ys not onely a figure of the woorde of God but also of the bodie of Chryste in the Sacrament wherwith man ys fedde to euerlasting life and made strong to walke through the desert of this worlde to the heauenlie lande of promisse And for further openinge of this matter vnderstand that one Irenaeus wrote an epistle to S. Ambrose asking whie God did not rain Manna from heauen as he did to the Iewes S. Ambrose answering him treacteth not onelie of MaÌ„na yt self but also of that whiche was figured by yt And so in that processe declareth that not onelie Ad Jrenaeum epla 62 the worde of God ys a spiritual MaÌ„na but also the bodie of Chryst in the Sament ys Manna Thus writeth S. Ambrose Quaeris Ã me cur Dominus Deus Mannapluerit populo patrum nunc non pluat Si cognoscis pluit quotidiÃ¨ pluit de coelo Manna seruientibus sibi Et corporeum quidem illud Manna hodie plerisque in locis QuaÌ„to praestantiora sunt haec superioribus iuuenitur Sed nunc non est res tanti miraculi quia venit quod perfectum est Perfectum autem panis de coelo corpus ex virgine de quo satis Euangelium te docet Quanto praestaÌ„tiorÃ sunt haec superioribus Illud enim Manna hoc est panem illum qui manducauerunt mortui sunt Hunc autem panem qui manducauerit viuet in aeternum sed est spirituale Manna hoc est plumia spiritualis sapientiae quae ingeniosis quaerentibus de coelo

their vntrueth and their deuelish setting furth of the same and to kepe vs in in the right waie that we erre not with them if we will geue eare to good aÌ„d holsome doctrine And therfore seing God hath sent soche plentie of good authours yt were pitie but that they shoulde be brought furth wherby God in his trueth maie glorified and his people in the same edefied Of all these that remain first cometh to hande the learned grecian Euthymius who withoute all darke maner of speache openeth to vs the true vnderstanding Euth in 26 Matth. of S. Paules saing Thus he writeth Quemadmodum panis confortat ita Christi corpus hoc facit ac magis etiarn corpus animam sanctificat Et sicut vinum taetificat ita sanguis Christi hoc facit insuper praesidium efficitur Quodsi de vno corpore sanguine omnes fideles participamus omnes vnum sumus per ipsam horum Flesh vnited to the Sonne of God by assumption the same vnited to vs by participacion myst eriorum participationem in Christo omnes Christus in omnibus Qui edit inquit meam carnem bibit meum sanguinem in me manet ego in eo Verbum siquidem per assumptionem carni vnitum est baec rursus caro vnitur nobis per participationem As bread doth comforte so doeth the bodie of Chryst also this and more yt sanctifieth both bodie and soule And as wine dothe make gladde Euen so the blood of Chryst doth this also and moreouer yt ys made a defence And if all the faithfull do partake of one bodie and bloode we are all one by the same participacion of the mysteries For all be in Chryst and Chryst in all he that eateth saieth he my slesh and drinketh my bloode dwelleth in me and I in him For truely the Sonne of God ys vnited to the flesh by assumption Thys flesh again ys vnited to vs by participacion Thus Euthym. I nede not as to me yt semeth to saie anie thing to the opening of this authours minde For he ys both plain in himself and also plainlie dothe open the minde of sainct Paule vnto vs. Whose sentence he setteth furth in the plain tearmes and leaueth the tropes For wher sainct Paule saieth that we that eate of one bread and drinke of one cuppe are one bodie He saieth that we that partake of one bodie and bloode are made one So that wher the text calleth Bread and cuppe in S. Paule meeÌ„ the bodie aÌ„d blood c. yt bread the expositour calleth yt the bodie and what the text calleth the cuppe that this authour calleth the bloode Wherfore the true mening must be taken as the expositour doth expownde yt For somoche then as the expositour doth expownd the bread and the cuppe calling them the bodie and the blood yt can not be auoided but that yt ys so except the Aduersarie will saie that the text expowndeth the exposition For vnto that sense that he wolde wrest all the authours vnto the text ys more nearer then the exposition The aduersarie wolde haue yt bread and the text calleth yt bread The Aduersarie wolde not haue yt the bodie of Chryst but this authour saieth yt ys the bodie of Chryst Wherfore to the sense of the Aduersarie the text ys more clere then the exposition And so yt cometh to passe as before ys saied that the text expowndeth the exposition whiche ys after the maner of other of their doinges For they turn the catte in the panne and make light darknesse and darknesse light But thowe Reader be thowe sure that Chryst who hath promised his holie spiritte to his Church which ys the pillour of the trueth hath not left yt contratie to his promisse destitute of this guide of trueth these thousand yeares but yt was that Spiritt that did leade the minde and the penne of these holy Fathers to vnderstand and perceaue the true sense of the scriptures and so to write yt to vs. God hath left vnto vs bread euen the holie scripture to feede vs withall but as he bidde his Apostles to breake the breade that he had Ioan. 6. Bread of the woord of God how yt ys brokeÌ„ blessed for the siue thousand people so by his mynistres in the church he hath commaunded the bread of the scripture to be broken to the people and what ys yt to breake yt but to expownd yt And why shoulde they expownd yt yf their were not places to be opened and cleared by exposition And therfore I saie these holie fathers being appointed to breake this bread of the woorde of God vnto vs ther ys no doubte but as they had learned of the master of trueth so they brake yt truly vnto vs and haue geuen vs the true vnderstanding of yt And therfore the bread and the cuppe expownded by so manie to be the bodie and bloode of Chryst yt must nedes be true that by so manie and so manie yeares hath with concorde and consent withoute contradiction ben preached taught and written This also ys not to be ouerpassed that thys Authour leaueth yt not vntaught howe we are made all one in Chryst bicause saieth he we do all partake of one bodie and bloode we are all made one by the participacion of the mysteries So that although he well knewe that we are all made one in Chryst by faith and charitie yet he also saieth that we are made one by the participacion of the mysteries And that yt shoulde moste manifestlie well be be perceaued what maner of vnion this ys of the whiche he speaketh here when he had alleaged the saing of Chryst He that eateth my flesh and drinketh my blood dwelleth in me and I him mening therby to proue this vnion he by most plain woordes openeth the same saing The Sonne of God ys vnited to the flesh by assumption this flesh again ys vnited to vs by participacion wherby yt ys very manifest that we are vnited to Chryst by the vnion of his flesh For that flesh vnto the whiche the Sonne of God was vnited that same ys vnited to vs. Chryst was vnited to vs by his incarnacion we be vnited to him by participacion c. So that as Chryst was vnited to vs by taking of our flesh in his incarnacion and so was made one with vs In like maner we are vnited to him by the taking of his flesh in the Sacrament and are therby made one with him Wherfore note that he saieth not that we are in the receipt of the Sacrament vnited to Chryst by faith but by participacion of his flesh And yet this authour was not ignorant that we are also vnited to Chryst by faith But minding to open the peculiar commoditie of this mysterie he teacheth that by flesh we are vnited to Chryst Consider therfore Reader that wher the Aduersarie trauaileth to obscure and hide the benefittes of God whiche he geueth to the woorthie receauers of his

yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the CorynthiaÌ„s froÌ„ Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficieÌ„tlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiî€‚ue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penÃ¨ ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cÃ¹m occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomoruÌ„ Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the mediceÌ„ of satisfactioÌ„ S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they

had sufficientlie doen penance and made amendes for the same rebuketh them both the preistes sor that they suffred yt and the receauers for that they presumed to receaue yt Whose rebuke yf you marke ys verie sore sharpe and terrible whiche of so graue and godlie holie martyr shoulde not haue ben doen yf the thing that they receaued had ben but a peice of breade For soche graue men as holie Cyprian was did with moche grauitie and godlie wisdome rebuke offences with iust measure a small faulte gentlie and easilie a great faulte seuerely and sharpelie Wherfor this rebuke of S. Cyprian being sharpe and sore yt argueth that their offence was great and so in dede yt was For they being so filthilie desiled presumed to come to receaue the blessed bodie of Chryst For they yet Table of our Lorde the bodie of our Lorde smelling of the deadlie infection saieth S. Cyprian of the eating of the Idolatites came violently vpon the bodie of our Lorde to receaue yt By whiche his woordes as ye maie perceaue ther was a great offence committed iustly deseruing so great a rebuke So maie ye perceaue that by the table of our Lorde spoken of by S. Paule he vnderstandeth the bodie of our Lorde So that when S. Paule saieth Ye can not be partakers of the table of our Lorde yt ys asmoche to saie as ye can not be partakers of the bodie of our Lorde In this then the one parte heretofore in the former processe taught ys confirmed namely that S. Paule rightly vnderstanded taught the presence of Chrystes bodie in the Sacrament I shall not nede to make farder proof of this seeing that yt ys manifest that S. Cyprian correcting them that being defiled with Idolathites did presume to receaue our Lordes bodie dothe touche them with the saing of S. Paule Ye can not be partakers of the table of our Lorde Whiche texte in dede shoulde nothing touche them yf the thing that S. Cyprian spake of were not the same that S. Paule spake of And so contrarie wise yt ys manifest then that S. Cyprian speaking of the euell receauing of the bodie of Chryst that S. Paule also spake of the bodie of Chryste and so both of them of the very presence of Chrystes bodie in the Sacrament The other parte also namely that he speaketh of the bodie of Chryst as of a sacrifice ys also easie in him to be pceaued For to what pourpose ells shoulde Sainct Cyprian alleadge that place of Leuiticus forbidding the vnclean person to receaue anie parte of the sacrifice of our Lorde but that that prohibition being spoken of the sacrifice that was the figure shoulde directlie be applied to the sacrifice which ys the thing which ys the bodie of Chryst our sacrifice and so teache vs that euery vnclean person ys forbidden to eate of this holie sacrifice For to that pourpose did S. Cyprian alleadge that text as a scripture by the which we are forbidden to be partakers of our Lordes sacrifice yf we be ioined in anie folowshippe with Sathan I minde not to stande long vpon this matter for that I haue saied moche of yt allreadie both in the first booke and also in this booke Wherfore thus leauing Cyprian I will call in Chrysostom as one of the other side of Chrystes parliament house of whose iudgement in the matter of the Sacrament soche a nombre of his sainges being produced I trust the Reader ys not ignoraÌ„t of the whiche also diuerse produced vpon this Epistle of Sainct Paule whiche we nowe treat of be so plain and clere that none can be desiered more clere But for that vpon this text I finde him not by expresse woordes speaking so plainlie as the matter maie fullie appeare to the Reader for the opening of the matter that ys here to be spoken of I will produce him where he speaketh of the same sense that S. Paule doth and withall openeth our matter very plainly Thus he writeth QuomodÃ² sacrum videbimus Pascha quomodÃ² sanctum suscipiemus sacrificium quomodÃ² mirabilibus communicabimus mysterijs lingua Chry. hom 11. ad pop Antioch illa qua Dei legem conculcauerimus lingua illa qua animam contaminauerimus Si nemo namî€‚ue purpuram regalem manibus accipere inquinatis auderet quomodÃ² Dominicum corpus lingua polluta suscipiemus Iuramentum enim maligni Sacrificium verÃ² Domini Quae igitur communicatio luci ad tenebras vel quae conuenientia Christo ad Belial Howe shall we see the holie Easter howe shall we receaue the holie sacrifice howe Sacrifice plainly auouched with reall presence shall we communicate the wonderfull mysteries with that tounge whiche we haue contemned the lawe of God withall with that toung wherwith we haue defiled our soules For yf no man wolde be so bolde with defiled handes to take the kinges robe howe shall we with a defiled toung receaue the bodie of our Lorde Swearing ys of the wicked The sacrifice ys of our Lorde What folowshippe then ys ther betwixt light and darknes or what agreement betwixt Chryst and Beliall Thus Chrysostom Who diswading the people from vain and superfluouse swearing Whervnto Swearing to moche vsed wicked custom hath at these daies also to moche brought our people saieth in effect that they can not receaue and become partakers of the bodie of our Lorde with the same toung with whiche they blaspheme Gods holy name and contemne his holy lawe Whiche ys euen the same that S. Paule saieth here ye can not be partakers of the table of our Lorde and of the table of Deuells And here note that as S. Paule by the table of our Lorde vnderstandeth the sacrifice of our Lorde of the whiche the wicked can not be partakers So here Chrysostome by expresse woordes saieth that the wicked blasphemour can not be partaker of the sacrifice of our Lorde By the whiche sacrifice he vnderstandeth the bodie of Chryste For the better perceauing wherof note that he tearmeth the holie Sacrament with these tearmes He calleth yt the holy sacrifice He calleth yt the wonderfull Excellent titles of the blessed Sac. mysteries He calleth yt the bodie of our Lorde He calleth yt light Yea he calleth yt Chryst himself By whiche tearmes he declareth vnto vs the excellencie of the Sacrament as in which ys the very presence of Chrystes bodie verilie and substancially whiche ys also our sacrifice These two partes we shall breiflie open in this Authour The verie reall presence he teacheth when he saieth Howe shall we with Reall presence ê“ued by Chryso a defiled toung receaue the bodie of our Lorde Yt ys manifest that with our mouth and toung we can receaue nothing but that that ys substancial and corporal but with these saieth Chrysost we receaue the bodie of Chryst Wherfor we receaue the substaÌ„cial and corporal bodie of Chryst And therfor this being well knowen to the Aduersarie he with might and main denieth that we receaue the bodie of Chryst

maie be an exemplar or figure of the same bodie after or in an other maner Chryst shewed his bodie to Thomas and other the Apostles with the signes and tokens of his woundes was not that bodie now immortall and impassible an exemplar of the same both mortall and passible Chrysosthom decru Latrone The scripture saieth that the wicked shal in iudgement see Chryst whom they pricked and perced For as Chrysostom saieth he shall appeare with his crosse and woundes in the face of the worlde This ys his saing Sed cur cÃ¹m cruce veniat videamus scilicet vt hi qui eum crucifixerunt suae sentiant dementiae caecitatem ideo dementiae eorum signum portatur Ideo Propheta ait Tunc lamentabuntur tribus terrae videntes accusatorem agnoscentes peccatum Et quid mirum est si crucem portans adueniet quando vulnera corporis ipse demonstrat Tunc enim inquit videbunt quem compunxerunt Et sicut post resurrectionem Thomae voluit diffidentiam commutare illi clauorum loca monstrauit laterum vulnera declarauit dixit Mitte manum tuam vide quoniam spiritus carnem ossa non habet sic tunc ostendet vulnera crucemque demostrabit vt istum ostendat illum esse qui fuerat crucifixus But whie he cometh with a crosse let vs see forsooth that they that crucified him maie perceaue the blindenesse of their madnesse And therfor ys the signe of their Chryst shal come to iudgemeÌ„t with the signe of the crosse aÌ„d the printes of the woondes he suffred madnesse caried Therfore the Prophet saieth Then shall all the tribes of the earth mourne seing the accuser and they acknowleging the sinne And what wonder ys yt yf he come bringing a crosse seing that he himself doeth shewe furth his woundes For then saieth he shall they see whom they haue pricked And as after the resurrection he wolde amende the lacke of beleif in Thomas and did shew him the places of the nailes and opened the woundes of his sides and saied Put furth thy bande and see that a spiritt hath not flesh and bones So then also shall he shewe his woundes and shall openlie setfurth his crosse in seight that he maie shew this man to be him that was crucified Thus Chrysostome Seing then Chryst shall coÌ„me to the generall iudgement with woundes aÌ„d crosse representing the state and condicion of himself somtime a passible aÌ„d a mortall man he yet now being impassible and immortall and being soche an examplar of himself as he shall cause the faithfull vpon the remembrance of that seight to reioice that they embraced his faith and receaued the benefett of their redemption wrought and doen vpon the crosse and by the suffring of the woundes nowe ther shewed and the wicked contrariwise vpon the same seight to waile and mourne that through their madnesse they contemned him by whom they now perceaue they might haueben saued Why maie not the same bodie in the Sacrament cause the faithfull nowe to their comforte as well to remembre the passion and death and their redemption wrought by yt and so to be a memoriall to them as yt shall be both to the faithfull and wicked at the daie of iudgement At the daie of iudgemeÌ„t that same bodie shall be a memoriall and an examplar of yt self yt being the same verie bodie in substance that yt was but chaunged in maner as ys saied why maie not the same bodie be now likewise to vs that be faithful who by faith see yt as certenlie though in a darke maner as then we shall see yt with open face Of these kindes of examples ther be manie in the scriptures but to him that will be satisfied these be sufficient For by these yt ys made euident that that Chryst in one maner of being maie be a figure of himself in an other maner of being Wherfore Chryst in the Sacrament vnder the formes of bread and wine maie right well be and ys a figure of himself hanging vpon the crosse and suffring for our redemption Thus ye see the true vnderstanding of this scripture laied before yowe oute of the holie doctours and the cauills of the Aduersarie solued which be against the same Now to the next scripture THE SIX AND FOVRTETH CHAP. BEGINNETH the exposition of this text Who soeuer therfor shall eate of this bread and drinke of the cuppe c. AS ye haue seen the scripture last handeled recouered from the wresting and wicked abusing of the Aduersarie so by Gods grace shall yowe see this that foloweth Thus ymmediatelie saieth S. Paule Itaque quicunque manducauerit panem hunc biberit calicem Domini indigne reus erit corporis sanguinis Domini Whosoeuer therfor shall eate this bread and shall drink of the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our Lorde After the Apostle had declared the institucion of the honorable Sacrament and ther vnto had added the cause of the same namelie that yt shoulde be doen in the remembrance of Chrystes passion and death that neither the Corinthians to whome he wrote who abused the same Sacrament neither other chrystians shoulde thinke them selues to haue doen to God their high and due seruice if they onelie had receaued the same Sacrament as the memoriall of Chrystes passion and death other circumstances not regarded he goeth aboute to open vnto them two maner of receiptes and the rewardes apperteining vnto them that ys to saie an vnwoorthie receipt and condempnacion for the rewarde of yt and a woorthie receipt and grace aÌ„d glorie for the reward of yt Forasmoch theÌ„ as their ys soch difference in receauing meet yt ys that the difference be knoweÌ„ that we maie discerne who ys a woorthie receauer and who ys an vnwoorthie receauer As woorthinesse and vnwoorthinesse be contraries and therfor the one ys knowen by the other So the woorthie receauer being knowen yt shall be easie to knowe the other TWoo thinges are required to a woorthie receauer true faith and perfight charitie For as Ignatius saieth Fides est principium vitae Charitas est consummatio Jgnatius epla ad Ephesios Faith and charitie together make woorthie receauers of the bless Sacr. Hae duae simul iunctae in vnitate factae Hominem Dei persiciunt Faith ys the beginning of life Charitie ys the consummacion These two ioined together and made in one doe perfect a man of God As the one of these withoute the other doth not make a perfect maÌ„ in God so the one without the other dothe not make a woorthie receauer But if both be ioined together in the receipt of the Sacrament then ys that man a woorthie receauer Faith here spoken of ys not a peiced or patched faith that beleueth one part of the catholique faith and refuseth and other but yt ys a true and an wholl faith Wherfor heretiques be no woorthie receauers Charitie here

ys not taken for that loue that a man flattereth him self to haue when he thinketh he loueth his neighbour but for that charitie that S. Paule spake of when he saied Qui diligit legem impleuit He that loueth hath fullfilled the Lawe This loue causeth a man to ioin in vnitie with God and man Yt causeth obedience to an ordinarie power Yt causeth a man also to flee all corrupt licenciouse and voluptuouse life Wher this charitie ys not be his faith neuer so sownde he ys no woorthie receauer Wherfor Scismatiques and contemners of ordinarie power and voluptuouse or corrupt liuers be no woorthie Two things to be considered in S. Paules woordes receauers Thus moche being saied of woorthie and vnwoorthie receauers ther remaineth two other thinges in S. Paules woordes to be spoken of the one ys what ys receaued the other the peine inflicted for vnwoorthie receauing The thing to be receaued ys signified when he saieth This bread and the cuppe of our Lorde The peine that he shall be giltie of the bodie and blood of our Lorde For the first what the bread and the cuppe of our Lorde ys yt was opened in the exposition of the last scripture that S. Paule ment therby the bodie and bloode of our Lorde Whiche exposition shall here again be verisied and iustified by a nombre of holie Fathers to the entent the trueth receaued in Chrystes Parliament house maie be well knowen and the vntrueth of the aduersarie as well perceaued and seen The second whiche ys the pein inflicted to the vnwoorthie receauer forasmoche as yt shall be plainlie opened and declared by soche auncient writers as I shall alleage I will to auoide prolixitie omitte to speake of yt my self and referre the Reader to the expositions of the Fathers For the whiche consideracion also forasmoche as S. Paule repeteth this text again I haue thought good for the ease of the reader to ioin them together in exposition onelie letting him vnderstand the difference betwixt them that in this text the pein as ys saied of the vnwoorthie receauer ys declared in the other both the pein and the cause also ys opened Of both whiche full declaracion shall be made by the Fathers But before I entre into the exposition of these Fathers I wish the Reader The Sacramentaries abuse S. Paules woordes in two poinctes to vnderstand that the Aduersarie hath also abused this scripture in two poinctes The one that by cause S. Paule calleth the Sacrament bread Therfor yt ys after yt ys consecrated materiall bread the other whiche ys more stowtelie then trulie mainteined they saie that euell men doe not receaue the bodie of Chryst in the Sacrament These their wicked assertions by Gods grace shall be plainlie ouerthrowen For yt shall be ineuitablie proued that by the bread and cuppe that S. Paule speaketh of ys vnderstanded and meaÌ„t the bodie and bloode of Chryst whiche being by S. Paule receaued of euellmen yt must necessarilie folowe that euell men receaue the bodie of Chryst in the Sacra And here maie we see the miserable strictes that men teaching an vntreuth be brought vnto who for the maintenaÌ„ce of that vntrueth are enforced to fall into manie moo For the damnable heresie inuented against the presence of Chryst in the Sacrrment they are compelled to denie the plain woordes of S. Paule as ye shall in the processe perceaue But let vs heare the holie Fathers agreeablie shewing their learninges and faith in vnderstanding S. Paule of the whiche the first coople shall be saincte Cyprian and Origen S. Cyprian writing to certain Martirs and confessours and lamenting the rash admission of certain that had offended to the recipit of the holie Sacrament writeth thus of them so had admitted the offendours Illi contra euan gelii Cypr. li. 3. epist 15. legem vestram quoque honorificam peticionem ante actam paenitentiam ante exomologesin grauissimi atque extremi delicti factam ante manum ab Episcopo clero in paenitentiam impositam offerre pro illis Eucbaristiam dare id est sanctum Domini corpus prophanare audent cÃ¹m scriptum sit Qui ederit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini They against the lawe of the Gospell and yowr commendable peticion before they had doen penannce before they had made confession of their most greuouse and extreame offence before anie hand was putt vpon them of the Bishoppe and the cleargie vnto penance they were so bolde both to offre for them and also to geue vnto them the Sacrament which ys as moch as to prophane the holie bodie of our Lorde Forasmoch as yt ys written He that eateth the bread and drinketh the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde Of this holie Father and martir S. Cyprian if yowe will learn what ys to minister the Sacrament to anie vnwoorthie person yt ys saieth he to prophane to holie bodie and blood of our Lorde That yt ys prophaned in so doing he prooueth by this scripture of S. Paule He that eateth and drinketh vnwoorthilie shall be giltie of the bodie and bloode of our Lorde A thing ys prophaned when yt being holie ys occupied aboute vnholie or coÌ„mon vses As a church dedicated to God to be made a stable The ornamentes The practise of prophanacioÌ„ ys lament ablie to be seeÌ„ in Englond of the same to be applied to the vanitie of mans pride as to make beddes hanginges or cooshinges The plate of yt as king Balthasar did with the plate of the temple to make them vessells for the bankettes of men So the bodie of our Lorde saieth S. Cyprian ys prophaned forasmoch as yt being holie ys cast into an vnholie thing whiche ys the vnwoorthie receauer Now if by the bread spokeÌ„ of in S. Paules senteÌ„ce were not vnderstaÌ„ded the bodie of our Lorde to what pourpose should S. CypriaÌ„ alleadge that text as therby to prooue the bodie of Chryst prophaned That thing ys prophaned that ys deliuered and so abused Yf theÌ„ not the bodie of our Lorde be deliuered in the SacrameÌ„t but mere materiall bread than ys the bread prophaned and not the bodie But CypriaÌ„ saieth the bodie ys prophaned wherfore the bodie ys deliuered And here I wish the ministers of Chrystes Churche to take hede and to be verie circuÌ„spect that they looke well to whoÌ„ they ministre this holie SacrameÌ„t leest they be dot onelie giltie of the prophanacioÌ„ of the holie bodie of our Lorde but also be in verie dede not feeders but deceauers not deliuerers froÌ„ sinnes but heapers and increacers ther of as S. CypriaÌ„ saieth in the same li 3. epla 15. epistle Ea enim coÌ„cedere quae in pernitieÌ„ vertaÌ„t decipere est Nec erigitur sic lapsus sed per Dei offensam magis impellitur ad ruinam To geue or graunt those thinges that turne to a mans destructioÌ„ ys to deceaue

receaued in the bl Sace but spirituallie howe ean the sinner presume vpon the bodie which he nor will nor caÌ„ receaue moche greater Chryst ys then the temple so moche more greuouse and horrible pain remaineth for them that being defiled in the soule dare touche the bodie of Chryst than doeth them that touche but Rammes and bulls In whiche woordes the sacrifices of both lawes are expressed The sacrifice of the olde lawe were Rammes and bulls The sacrifice of the newe lawe ys the bodie of Chryst The euell or vnworthie partakers of the sacrifices of the lawe were soche as were vnclean with vncleaÌ„nesse described in the lawe The vnwoorthie partakers of the Sacrifice of the Gospell are soche as with deadly Sinne or the pourpofe of yt being defiled in Soule doe presume to receaue Chrystes bodie in the holie Sacrament The pain of an vnwoorthie partaker of the Sacrifices of the lawe was death corporall The pain of an vnwoorthie receauer of the sacrifice of the newe lawe which ys the bodie of Chryst ys death eternall This he prooueth by the scriptures of S Paule whiche we nowe haue in hand For saieth he S. Paule saieth Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our lorde Nowe gentle Reader weigh with me I paraie thee that wher S. Basil saied that so greuouse and horrible condemnacion shall fall vpon them that with vncleannesse of soule presume to touche the bodie of Chryst howe doth he prooue the same by this sainge of S. Paule yf by the bread and cuppe therin spoken of be not vnderstand the bodie and bloode of Chryst Yt ys therfor most certeÌ„ that holie Basil so aleading S. Paule vnderstood him by the bread and cuppe to haue most assuredlie meÌ„t that blessed bread of Christes bodie and the cuppe of his holie bloode in the Sacrament Basill was not so base in learning nor so simple in iudgement that he speaking of the vnworthie receauers of Chrystes bodie wolde for the confirmacion of his sainge alleadge a text that speaketh but of a peice of bread and nothing to his pourpose No he was of an other maner of learning and grauitie of iudgement As this text by his iudgement ys vnderstanded of the bodie and bloode S. Basill vnderstandeth Sainct Paule to speake of the bread of Chrysts bodie of Christ So ys the other also which saieth he S. Paule speaketh by repeticioÌ„ Vpon the which text he maketh like exposition as he did of the other before but in more compendiouse maner saing thus Si verÃ² qui in sola immundicia est adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet indicium Yf he that ys in the vncleanesse of the lawe onelie hath so horible iudgement howe moche more he that ys in sinne and dare presume vpon the bodie of Chryst shall drawe vnto him horrible iudgement In the wiche who seeth not that he as one expownding and declaring S. Paules wordes geueth vs to vnderstand that S. Paule by the bread meneth the bodie of Chryste For wher S. Paule saieth He that eateth this bread vnwoorthilie eateth his owne damnacion S. Basill saieth He that presumeth vpon the bodie of Chryst shall haue horible Damnacion A moche like questioÌ„ the same S. Basil moueth in the same booke which also openeth the trueth of our matter This ys the questioÌ„ Whether yt be withoute daunger that he that ys not pure in heart from an euell conscience and vncleannesse of life maie doe the office of a preist In the aunswere of which questioÌ„ he saieth thus Dominus dicens plus templo hic est erudit nos quÃ²d tanto magis impius est qui audet tractare corpus Domini qui dedit semetipsum pro nobis oblationem hostiam in odorem suauitatis quantum corpus vnigeniti filij Dei excedit arietes tauros non in comparationis ratione Incomparabilis est enim excellentia Owre lorde saing This man ys greater then the temple mening him self teacheth Let schismaticall aÌ„d irreuerent preists note well this saing of S. Basill vs that he ys so moche the more wicked that ys so bolde to handle the bodie of our Lorde who gaue him self an oblacion and sacrifice of swete Sauour as moche as the bodie of the onelie begotten SoÌ„ne of God doeth excead Rammes and Bulls not by the mean of comparison For the excellencie ys incomparable Thus ther. Of Sainct Basill in this place we learn that the office of preists ys not as the Aduersarie saieth to handle a peice of Sacramentall bread but to handle the bodie of our lorde euen the same bodie that the same lorde gaue an oblacion and sacrifice to God the Father in the Sauoure of swetenesse And as that bodie incomparablie exceadeth Rammes and Bulls whiche were figures of that blessed bodie So doeth yt in coÌ„parablie excead a peice of bread being also but a figure of that bodie And here Reader if thowe be desierouse to knowe the trueth note and marke well howe great condemnacion commeth to them that vnwoortilie handle the Sacrament aboue them that vnwoorthilie handle the sacrifices of the olde lawe aÌ„d Testament They are Saieth Sainct Basill as moche more wicked as the bodie of the onelie begotten Sonne exceadeth Rammes and bulls Yf the vnwoorthie receauer of the Sacrament be so moche more wicked aboue the vnwoorthie receauers of the Sacrifices of the olde lawe as the bodie of the onelie begotten Sonne of God exceadeth Rammes and bulls yt prooueth well that the receauer of the Sacrament receaueth the bodie of the onelie begotten Sonne of God or elles why shoulde he be so incomparablie wicked yf he did not wickedlie receaue that bodie Soche incomparable wickednesse so greuouse and exceading condemnacion can not be but vpoÌ„ the abuse of an incoÌ„parable thing which ys the bodie of Chryst and not Sacramentall bread The receipt of Sacramentall bread ys but a receipt of a figure The receipt of a figure though yt be euell ys not incomparablie wicked Wherfor the receipt of the Sacramentall bread though yt be euell receaued ys not incomparablie wicked but the receipt of the Sacrament yf yt be euell ys incomparablie wicked Wherfore the receipt of the Sacrament ys not the receipt of Sacramentall bread And here plainlie to saie yf the Sacrament were but a figure of the bodie of Chryst and did not contein the same whie shoulde the receauer of yt be Yf the bless Sacr. be but a figure as the SacrameÌ„ts os the old lawe were whie do the euell receauers offend so incomparablie more wicked and suffer more greuouse and horrible damnacion then they that receaued the figures of Chryst in the olde lawe And here Reader vnderstanded that by the doctrine of the Aduersarie the Sacramentes of the newe lawe are no better then the Sacramentes of the olde lawe Which yf yt be

heretiques in all ages be heretiques and heretiques be like heretiques He saieth that the heretiques did forsake the one aultar of the Church and framed to themselues manie aultars So in this our time they haue forsaken the one aultar of Chrystes Church and framed to themselues manie aultars For first Luther forsaking the aultar of Chrystes Church framed himself an other aultar But Carolstadius Zuinglius and Oecolampadius not likinge either the aultar of the Church or of Luther framed to theÌ„selues after their phaÌ„tasie an other aultar The Anabaptistes framed themselues an other aultar after their deuise The Swenck feldians misliking all that was doen before them framed after their conceit a newe aultar altogether spirituall The Caluinistes thinking to passe them all haue inuented an other maner of aultar euen altogether after the maner of the Arrians aultar or not moch vnlike as Richerus Caluines preacher hath in Frasice plainly declared Al whiche aultars as ours also in Englond with like diuersitie haue not ben to appease God but raither to heape vppe the multitude of iniquities to the great prouocacion of hys yre wrath and indignacion against vs. Wherbie they being puffed vppe with the vanitie of their mindes and contemning the lawes of God whiche before they had receaued are nowe reiected and not thought woorthie of the lawes of God and therfor as men corrupted in iudgement like meÌ„ in furiouse feuers who mislike in taste and appetite all thinges that be holsome and profitable and vehementlie desierouse of thinges vnholsome and noisome reiect all the holsome lawes the holie religion the catholique faith the orders rites and Ceremonies vnder whiche they were born in the whiche thei were baptised in the which they liued whiche they receaued and professed whiche with moche peace moche concorde were manie nombres of years established holden obeied and reuerenced and haue desire to haue no other faith religion constitucions ordeinannces or lawes but soche as they can presentlie Soch be the phansies of men of this time inuent and deuise So great ys their desire to alter chaunge and make newe thinges that they wolde leaue nothinge that they fownde in vse But why God fuffreth them to doe this sainct Hyerom declareth bicause he thinketh them vnwoorthie to receaue his lawes forasmoche as they haue contemned the lawes whiche before they had receaued As touchinge their allegacions of the scriptures S. Hierom saieth that their vnderstanding of them ys no better than to be compared to the sainges of Ethnickes For hauinge the letters or woordes of the scriptures and Force of the scripturs falselie alleaged by heretiket not the true sense howe moche soeuer they bragge of the woorde of the Lorde they haue not the woorde of God as yt doeth well appeare in their handlinge of the vi of S. Iohn the xxvi of S. Mathew the x and xi chapt of the first epistle of S. Paule to the Corinthians the fift to the Ephe. the thirtenth to the Hebrues and other whiche in this booke we haue taken from their violent wrestinge and tirannouse captiuitie and haue restored them to the libertie of the concorde and true vnderstandinge of Chrystes Churche as yt hath ben taught to vnderstande the same by the magisterie of the holie Gost the right and appoincted Schoolemaster of the same Churche by our Lorde and God Iesus Chryste To proceade in the sainge of S. Hierome he saieth that they doe not eate the flesh of Chryst whiche sainge howe true yt ys with the greif of my heart This ys a chaunge for the wouse I saie yt yt ys to well knowen For what thinge doe they more detest and abhorre then to beleue and confesse Chrystes bodie and verie naturall flesh to be in the Sacrament and there to be receaued And therfor to the intent that they wolde not eate his flesh they haue altered Chrystes institucion they haue altered his faith they haue abandoned his holie feast of his blessed bodie and bloode and haue in place of yt inuented a poour bare receauing of a drie peice of bread and a sippe of wine And beinge as they be yt ys well For the flesh of Chryst ys not meate for them but yt ys the meate as S. HieroÌ„ saieth of beleuers Finallie what soeuer this kinde of people doeth Fasting for meritte ys punishable by statute whether they fast as they doe not for fastinge by them ys exiled or praie whiche by them ys almost to nothing shortened or vowe chastitie whiche they runne so fast vnto that they hate all that doe not marrie as the greater nombre of them ys married and soche of them as doe not marrie doe yt for the like holinesse that was in Iouinian not for perfection of life but for quiettnesse and ease and to auoide then combrances that maie happeÌ„ by a shrewed weif For thorowoute they condemne the vowe of chastitie though S. Hierom S. Ambrose S. Augustine Chrysostome and all holie writers highlie esteem and commende the same But to ende what good dedes soeuer they flatter them selues to doe as by their dissembled humilitie to shewe them selues lowlie or by sweet and flatteringe woordes to deceaue the simple God S. Hyerome saieth receaueth no part of soche their sacrifices Seinge then their doinges are accepted of God in no better part I wish all men to leaue their vanitie and walke in the veritie to leaue heresie and to walke in faith to leaue their inuented toies and to walke in gods established and long continued lawes to leaue their manie aultars framed vpon dissent and diuision and to cleaue to the one aultar of Chrystes catholique Churche whiche ys our helpe and protectioÌ„ to leaue their houngrie cheer of bare bread and wine and to enioie the roiall feast of Chrystes bodie and bloode to leaue their colde maner of fastinge and praier and to acquainte them selues with sharpe fasting and feruent deuocion to leaue their pretensed matrimonie and to delight in pure chaistitie to leaue their licenciouse maner of life and come to the trade of a penitent life For in the ende Veritas liberabit trueth will deliuer And then when conscience shall be sett before the iudgement seat of God in the daie when he shall iudge the secrettes of men theÌ„ vnto them that be rebells and that doe not obeie the trueth but folowe vnrightwisnes shall come indignacion and wrathe tribulacion and angnishe vpon the soule of euery man that doeth euell as saith S. Paule and as he saieth to the Iewe first and also to the Rom. 2. gentile so saie I to the chrystian first and also to the infidell but to euery man that doeth good shall come praise honour and peace God therfore that hath once called vs to his holie faith confirme and establish soche as haue not yet swarned from yt and reduce and bringe home again soche as haue waÌ„dred like lost sheape that we be maie all be of the nombre of them that shall receaue praise honoure and peace

immortal li. 2. ca. 14. see bodie and flesh Receauing by ignorance what yt ys ca. 54. Receauers of the B. Sa. must prepare theÌ„ selses and howe li. 3. ca. 55. must abstein froÌ„ the act of matrimo ca. 41. Read Sea a figure of Bapt. ca. 2. Represent what yt signifieth li. 1. ca. 18. Reseruacion of the Sa. in the Apostles tyme li. 1. ca. 24 and after in the primitiue church ibid. ca. 25 26. 27. li. 2. ca. 68. Reseruacion not against the institucion of Chryst li. 1 ca. 26. agnised by the niceÌ„ CouÌ„cell ca. 25. deniers ther of accursed ibid. Reseruacion in priuate houses li. 1. ca. 24. in the shippe ibid. Riche and poor eate all one bloode li. 3. ca. 6. Richerus a Caluinist forbiddeth to praie to Chryste li. 2. ca. 48. Right waie to vnderstand a caholique authour ca. 49. Roffensis neuer yet answered prolog his saings alleaged li. 3. ca. 12. 32. S Sacrament hath honourable titles li. 1. ca. 17. yt conteineth the thing woorthie of most honour ca. 18. Sacrament reserued ca. 24. 25. c. sent to a sicke man ibid. caried home to soche as were absent ca. 27. Sacrament a figure not of the bodie of Chryste but of his death li. 2. ca. 14. c. li. 3. ca. 44. Sacrament a figure in diuerse respects but not onelie a figure li. 2. ca. 14. li. 3. ca. 8. Sacrament conteineth three things li. 2. ca. 19. li. 3. ca. 42. Sacrament a mysterie howe and what a misterie ys ca. 23. Sacrament hath two parts and whiche thei be ca. 57. and two offices ca. 15. Sacrament maie be consecrated by no other woordes then these Hoc est corp ca. 64. Sacrament a sanctified thing and sanctificacion ca. 66. Sacrament deliuered by Chryste in his supper vnder both kindes in Emaus vnder one kinde proueth both to be laufull ca. 67. Sacrament mynistred vnder one kinde by S. Cypr. ca. 68. receaued so of a woman ibid. and vpon good fridaie ibid. Sacrament and the thing of the Sacrament li. 3. ca. 8. Sacrament if yt haue not the presence of Chrysts bodie ys inferiour to MaÌ„na ca. 12 Sacraments diuerslie nombred by the protostans ca. 13. Sacrament geuing life farre excelleth Manna ca. 14. yt ys inconsumptible meat ibid. Sacraments of the new law better c. ca. 15 sacrament defined ibid. Sacraments of the newe lawe geue grace ib. and saluacion ibid. compared to the olde lawe by S. August ibid. Sacram. proued by our lord to be his bodie li. 3. ca. 53. Sacrament caried home and receaued as deuocion serued and lick wise reserued of holie men in wildernesse ca. 41. SacrameÌ„t deliuered to a Iewe appeared flesh and likewise to an other ca. 42. Sacramentaries condemned by eight Councells prolog their glose vpon S. Cyprian ouerthrowen li 1. ca. 17. Sacramentaries make two maner of presence ca. 21. they take awaie the fatte and swete of the bless Sacr. ca. 26. they stomble at a strawe and leape ouer a blocke ibid. their cheif grownds be naturall reasons li. 2. ca. 19. Sacramentaries denie that the fathers affirme and affirme that they denie ca. 59. they teache contrarie to their own rules ca. 60. they denie the excellencie of the Sacraments of Chryste li. 3. ca. 4. Sacramentaries maintein the heresie of Eutyches li. 1. ca. 30. and of the Aarrians li. 3. ca 59. and denieng the receipt of Chrystes naturall flesh seme to denie the immortalitie of our flesh after resurrection ibid. Sacrifice after the order of Melchisedec nowe diffused throughout the worlde li. 1. ca. 31. Sacrifice auouched ibid. propiciatorie li. ca. 43. li. 3. ca. 14. Sacrifice of lawde or gratulatorie separated from extern sacrifice li. 1. ca. 33. li. 3. ca. 30. Sacrifice of the crosse and of the aultar all one in substance but diuerse in maner li. 1 ca. 33. Sacrifice of the chrystians a peculiar and speciall sacrifice ca. 35. a full and most holie sacrifice ibid. full of horrour honorable to Angells li. 3. ca. 54. immaculate ca. 37. the bodie and blood of Chryste li. 1. ca. 36. instituted by Chryste ca. 31. 32. li. 2. ca. 49. 56. li. 3. ca. 33. alibi Sacrifice of the Masse of what preist soeuer offred ys one with that Chryste offred li. 2. ca. 8. offred in manie places ys all one sacrifice ca. 10. item li. 3. ca. 33. 60. Sacrifice of the church consisteth of the visible formes of bread and wine and of the inuisible flesh c. li 2. ca. 19. li. 3. ca. 6. Sacrrifice of the church proued by S. Paule li. 3. 16. after the vnderstanding of S. Aug. ca. 18. 29. Sacrifice of Chryste in his supper and Melchisedec compared li. 1. ca. 13. 30. 31. li. 3. ca. 17. Sacrifice and Masse caused the Proclamer to falsifie Leo. ca. 40. Sampsons conception and Chrystes compared li. 1. ca. 10. SaÌ„ctificacion and a sanctified thing be diuerse li. 1. ca. 66. SathaÌ„s finall marke he slooteth at li. 3. ca. 32 SathaÌ„ appeared to Luther and dispured with him of the Masse ca. 42. Sathans power abated by vertue of the Masse ibid. Satirus saued from drowning by power of the Sa. and his faith commended by S. Ambrose therin li. 1. ca. 24. Sectes of religion principal in the world foure li. 1. ca. 32. Sects of Sacramentaries sixteen li. 2. ca. 41. Sedulius saieth that S. Paule spake of the bodie of Chryste li. 3. ca. 49. Serapion being being sicke called for the Sa. and receaued alone li. 3. ca. 41. Shewe bread a figure of the Sa. and applied to the Sa. li. 1. ca. 22. 23. 24. appointed for three things ibid. continuallie vpon the aultar ca. 23. Schoole arguments made for the opening of the trueth produced by a Protestant to confirme a falshead li 2. ca. 22 Scripturs to be hard proued by vii argumeÌ„ts li. 1. ca. 1. Scripturs must be studied with moche labour ca. 5. Scripturs must be learned of the fathers ca. 7. they be full of doubtes and maie be drawen to dinerse senses ca. 6. 7. 8. Scripture the storehouse of God and why God wolde the same shoulde be heard ib. Scripturs alleaged by Oecolamp against the presence li. 2. ca. 12. Scripturs must be alleaged in the literall sense ibid ca. 50. Sonne of God made flesh ys receaued in our lords meat li. 3. ca. 59. Sonne of God troaden vnder foote wheÌ„ his bodie and blood are not beleued to be in the Bl. Sa. li. 2. ca. 67. Spirit howe yt quickneth and flesh howe yt Profiteth or not ca. 36. Spirit taken two maner of waies ca. 37. Spirit of vnitie among catholiques spirit of diuision among Protest li. 3. ca. 9. Spirituall receauing not figured by the Paschall lambe li. 1. ca. 19. Spirituall vnderstanding what yt ys li. 2. ca. 37. 39. 63. Spirituall and reall receipt together wonder full ca. 55. Spirituall knowlege aswell teacheth the substance of Chryst bodie and blood to be vnder the formes of bread and wine as naturall

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