ActuuÌ„ 20. they were not ygnorant of the greate and mooste streyght accompte that they shall geue and rendre for them at the day of iudgement Wherefore withoute doubte they ryght prudently pondred and considered what great danger and ieoberdy it shuld be chefely vnto theyr owne soules and also vnto the christian flocke yf by theyr peruerse preachynge or teachynge or by theyr wycked wrytyng the christen people shuld be broughte into so great an error as to beleaue that thyng whiche is very false and to fall thereby into so detestable blasphemy that they shulde worshype and honor bread in the steade of christe But certaynly we maye be well asswered that they wolde not preache teache neither wryte anye other thynge then they thought moost assuredly trew For vndoubtydly these wise and moost circuÌ„spect fathers had incoÌ„sideracyoÌ„ that yf they shuld haue taught the people that they ought not to beleue the real very pÌ„seÌ„s of the body blood of christ in the sacrament syth that it is there in dede Augustinê° in psal 88 Suscepit enim de ter â—a terram quia caro de terra est de carne marie car nem accepit et quia in ipsa car ne hic ambulauit et ipsam car nem nobis maÌ„ducandaÌ„ dedit Nemo auÌ„t illam carnem manducat nisi prius ado cauerit inuentum est queÌ„admodum adore tur tale scabellum pedum dnÌ„i et noÌ„ 〈…〉 verely and really theÌ„ by thys theyr doctrine they shuld haue led the people not onely into an heresye but also into the syn of coÌ„teÌ„pt of goddes gyfte worke into the synne of excedyng great vnthankfulnes in that they so lytle regarded so noble a gyft the specially geuen of so magnificent in coÌ„parable lord god wolde not rather receiue the same with al honor worship admiration thankes geuyng vnto God And on the other side they consydered that yf they taught the people to beleue that the bodye blood of Christ were in the sacrameÌ„t verely really yf it were vntrew not so then shulde the people haue benled by them into the detestable cryme abhominable enormitie of ydolatrie in worshippynge the creature of bread in steade of Christ Wherfore it is vnmete truely farre from christian charitie to thinke these most reuereÌ„de godly fathers to be so rude dul vncircuÌ„spect that they coulde not se perceyue these great peryls to aryse amonge the christian flocke And wold not eyther with all cautele wysedoÌ„e deuyte exchewe them eyther wyth al policie industrie celeritie withstande theÌ„ Lest that these heresies blasphemies shuld or myght be imputed vnto theyr ouersyght or necgligens But wtout doubt they were ful wel ware what they eather taught or wryt lest any word eather in theyr preachynges or teachinges shuld escape theÌ„ wherby the rude people prone redy to suê‘stition ydolatry shuld take any notable occasioÌ„ vnto so great an heresye Moreouer where the historie of our lordes supê‘ was ofteÌ„ tyme red in the church opeÌ„ly that which historie is set forth by the euaÌ„gelistes by S. Paule in woÌ„derfull playn wordes of the real presens of Christes body blood in the sacrameÌ„t It had ben very necessarye for these lerned meÌ„ to haue expouÌ„ded these wordes in theyr trew sence yf they were not to be vnder staÌ„ded as they souÌ„ded were spokeÌ„ lest the vnlerned people by occasioÌ„ of so plaiÌ„ wordes myght haue fallen into mysbeleue of this blessed sacrameÌ„t coÌ„sequeÌ„tly into abhominable ydolatrye But certaynly they neuer gaue other expositioÌ„ vnto the text Thys is my body as the sacrameÌ„taries doth but as a senteÌ„s moost plain of it selfe they vnderstode it as it lay was spokeÌ„ These fathers also in theyr tyme oftimes opeÌ„ly celebrated sacrificed adored worshipping the very pÌ„sens of Christes body blood in the sacrameÌ„t And in this theyr facte and example they taught the people to honoure Christ in the sacrament Euen as saynt Augustine teacheth vppon thys verse of the .lxxxviii. psalme Adore and worshyp his foote stole for it is holy This I haue noted before in the margyn ✿ Wauerynge or doubtful sayth saint Augustyne I conuert and turne vnto Christe for hym I do seke And here I fynde howe wythout impietie or wyckydnes hys foote stole is worshypped wyth godly honoure For he toke earth of earth for fleshe is but earth and of the fleshe of Marye he toke fleshe And in the same fleshe he was here coÌ„uersaÌ„t and gaue vs the same fleshe to eate for our health There is no maÌ„ that eateth that fleshe but wyll fyrste worshyppe it wyth godlye honoure And thus is it founde and perceaued howe the footestole of our Lord is honoured with godlye honoure And not onlye we do not offende in so honourynge it but we do offende yf we do not so honour it Thus dyd these mooste godly and deuout fathers teache the people where in they playnly signified and shewed that they beleued the reall presens of the blessed bodye and bloode of Christ in the sacrament And it is not to be thought that they taught colorablye one thynge and wryt another neither can any maÌ„ read in any of theyr monumentes or wrytinges that they eyther taught or wryt the contrarye of the catholike fayth of the very reall presens of Christe in the sacrament But that they wryt moste manyfestlye for the same veritie as shall appere here folowynge Then standeth this veritie as an vnfained trueth that none of al these auÌ„cient wryters eyther wryt or taught the contrarie of our catholyke fayth The thyrde veritie is that what so euer he be that beleueth not the reall verye presens of Christes body blood in the sacrament that same pertayneth not vnto the trewe church of Christ but is rather of the synagoge of sathaÌ„ and therfore in the state and peryll of dampnation for he that retayneth not the whole faythe catholyke of Christe the same is none of the trew membres of Christes churche And he that beleueth not thys artycle retayneth not the whole faythe of Christe for he fayleth in this and consequentlye he beleueth none of the other how can suche a one be the meÌ„bre of Christes church Whereof yf he be not vndoubtedlye the same is in the peryll of daÌ„pnation Furthermore who that beleueth not this artycle beleueth not as the churche hath and doth beleue syth the Apostles tyme but he that beleuyth not as the churche doth and hath belyued alwayes in thys artycle that same pertayneth not to the churthe of Christ and therfore can he not hope of any saluation for wythout the church there is no saluation but hys parte is to be loked for amonge infideles and ypocrites excepte that he be reconcyled vnto the churche vnfaynedlye do constantlye receaue and retayne the catholyke fayth Yf any man wyll desyre to knowe howe that the church doth and hath beleued or what is the fayth that the
hys deathe and resurreccion but vpon easter daye when she offered to hym dewty and office agayne he refused it and wolde not let her anoynte hym for he was not then in suche state and indigencie as he was afore Therfore it folowyth not that though that Christ be not alway with vs a mortal passible man as he was before his passion therfore he is not with vs inuisybly immortally impassibly in the blessed sacrament For bothe these be trew That he is not wyth vs nowe uisible passible and mortall as he was before his death and resurrection and yet he is with vs inuisible impassible immortal The argument ✿ Lyke argumēt they gather of the wordes of saynt Paule in the seconde epistle to the Corynthyans the fyft chapiter And though we haue knowen Christe affter the fleshe yet now we know hym no more so By cause that saynt Paule sayth that he dothe not knowe Christ after the fleshe therfore Christe say they is not in the sacrament The answere after the fleshe Yf thys reason were good then dyd Paule knowe no man neyther the Corynthyans vnto whom he wryt that epystle neyther hym selfe for paule sayde that he knewe no man after the fleshe Then bylyke he knewe not hym selfe for he was then in fleshe and a man for he knewe no man But they are dysceaued in mystakynge and mysunderstandynge thys worde After the fleshe _____ Whyche is nat as moche to saye as in the fleshe But it is as moche to saye as fleshely or carnally for fleshely affection or after any carnall sort ✿ Here good christen reader What Crisostome saythe vpon the same place of saynt paule What then sayth he Tell me Hath he cleue lefte the fleshe And is he not nowe in the bodye God forbyd For this same Iesus whyche is taken from you euen so he shall come agayne How wyth a body How sayth Paule then Thoughe we haue knowē Christ after the fleshe yet so do we not nowe For oure beynge after the fleshe is to be in synne and not to be after the fleshe is not to be in synne But Christ to be after the fleshe is to be in or to suffer the passions penalites of nature as hunger thurst labor or slepe and suche other But he commytted no syn at all neyther was ther founde disceat in his mouth Therefore sayde he whyche of you can rebuke or argew me of synne Then Christ not to be after the fleshe is to be deliuered from these penalties of nature and passyons of mortalytye and corruption Not that he is nowe wythout fleshe For wyth that fleshe he cometh to iudge the world hauynge the same fleshe now impassible and immortall and incorruptyble ✿ Then thus wyth Crisostome we may answere That thoughe that Paule knoweth not christ now after the fleshe that is to say passible corruptible mortall and visible yet he knoweth hym now to be incorruptyble immortal and impassible and euen so do we with Paul knowe Christe in the sacrament not after the fleshe carnally as the Carpharnaites thought that is to se and to eate that fleshe of hym hewen and cut in gobbettes and peaces as fleshe is in the shambles but we knowe hym verely ther inuisibly impassibly immortally and eaten of vs is neyther harmed neyther consumed ✿ Bycause that saynt Paule saith vnto the Corythyans The argument in the tenth chapter Is not the bread that we breake the perticipatyon of the body of Christe And agayne he saith in the eleuenth chapter As oft as ye shal eate of this bread and drynke of thys cuppe you shall declare or shewe hys deathe vntyll he come Of these they collecte and gather that the sacrament is nothyng but breade and wyne Thys maner of reasonynge is nothynge worthe For in thys sort of arguyng we myght conclude and proue that there were neather bloode nether wyne but onelye a cuppe As for example Saynt Paul in the same tenth chapter to the Corinthians sayth Is not the cuppe whom we do blysse the participatiō of the blood of Christe And agayne in the eleuenth he sayeth As oft as ye shal eat of thys bread and drinke of this cuppe ye shall remember the lordes death vntyll he come And in the same chapiter who so euer eate of thys breade drynketh of the cuppe or oure lorde vnworthely he shal be gyltye of the body and bloode of our lorde Here saynt Paule calleth the blessed sacrament a cuppe ergo there is nothynge but a cuppe You shall vnderstande therfore that in the blessed sacrament there is not the substance of breade though saint Paule do name it bread For saynt Paule do call the same the body of our Lorde twyse in the same chapter And in namynge it breade he doth folowe the maner of the scripture the whyche in suche maner of transmutations alterations of thynges doth vse oft tyme to gyue vnto the thynge that is altered and chaunged the name that it had before that alteration and chaunge as I haue declared before by these examples Fyrst of the admirable transmutation and chaunge of the rod of Aaron into a serpent The scripture calleth it a rod styll thoughe it was turned into a serpent Lykewyse of the myraculous chaunge of the water into wyne There the scripture namyth that wyne water and gyueth the very same name vnto the thynges that were clene chaūged that suche thinges had before they were chaunged and altered from theyr former natures Euen so the holy apostle and the fathers ofte tyme do call thys blessed sacrament breade bycause that it was breade before the wonderful transmutation and chaunge by the power of goddes myghtye worde into the verye substaunce of Christes blessed bodye and bloode ¶ They haue also collected out of the auncient doctours lompes and fragmētes of theyr sayinges as wel vnderstāded and taken as they vnderstode the scriptures haue lefte out the chefest thynges that shulde declare the verye true sense of the wrytter and there by they go about to proue that these auncient wrytters shulde muster wyth them and be on theyr syde and that those fathers shulde beleue that in the sacramēt were not the verye bodye and bloode of Christe but to be but only a fygure or a signification therof Wherfore al such places of the auncient wryters that semeth to cal it a misterie a sacramēt a fygure or signification of Christes bodye ▪ At suche places they clappe theyr handes and triumphe as though they had wonne the feld and that the game were theyrs These places they brynge in and that wyth theyr gaye paynted prayses and flatterynge commendations of the doctoure or wrytter whose auctoritie they allege as of saint Augustine they wyll saye That mooste excellent and wyttye clerke saynt Augustine That mooste golden mouthe Crysostome the flower of the Greke eloquens c. But when these same be alleged and proued manyfestly to be theyr aduersaries and contrarye to theyr heresye then are they whome they
very profitable vnto the symple and rude people for whome onely I haue prepared thys homlye thyng to shewe what scriptures auctorities of auÌ„cient wryters and what reasons that they allege for the mayntenaunce of theyr heresyes in answerynge vnto them to shewe breuely howe they disceaue and are disceaued Yet I wyll not brynge in all suche auctorities and places that they allege For I truste in God so to answere and declare suche as I shall reherse here that it shal be easye for a diligent reader to perceaue the craft and disceat of them in all other For certaynly suche scriptures as they brynge in eather they serue nothynge vnto the purpose eather they be glosed wyth theyr owne faÌ„tysed and false expositioÌ„s And as for the testimonies of the auÌ„cient wryters they bryng in very few But they are alleged as sincearely as faithfully as they allege the scriptures For eather they be truncate and be but lompes of the wrytters sayngê lackynge the parte that shulde make the reste playne open eather they be infarced and patched wyth theyr additions and lyes so that they brynge not them whole faithfully and sincerelye ¶ Yet for the more easyer and facyle vnderstandyng both of theyr argumeÌ„tes and also of myne answers I shall gyue vnto the reader certayne necessarie instructions and documentes Where by he shall more perfectly perceaue the falseyt of theyr reasons hereby also be more redyer to make answere to other lyke reasons The fyrst documeÌ„t is that we ought not to seke to proue wyth reason The fyrst document the matters of our faith For yf we shulde be so grosse and carnall that we wolde beleue no more then we can proue by naturall reason we shulde sone dyscharge our selfes of all the artycles of oure fayth and consequently we shuld haue no fayth for it is agaynste the nature of faythe which is of thynges that appeare not vnto reasoÌ„ or sense to be proued by reasoÌ„ But in such matters a trew christiane hart ought obediently to receaue the verytie of Goddes worde 1. Cor. 2. Non in ê‘suasibilibus humane sapientie verbis sed in operation espiritus virtutis vt fides vrÌ„a noÌ„ sit in sapientia hoiÌ„m sed in virtute dei sekyng no persuasible reasons but only to persuade to hym selfe that al that Goddes word affirmeth vndoubtedly to be trew by cause that God who can not lye hathe spoken it be it neuer so impossible vnto natural sense reason A faythful christyane man ought to truste more vnto the infallible veritie of goddes worde then he wolde do vnto hys syght hys felyng tastynge eather any of hys senses or reasoÌ„ for al those may dysceaue be disceaued But the word of god is more stable theÌ„ is eather heaueÌ„ eather earth And for as moche as the myraculous workes of God excedyth incoÌ„parably the wyt and reason of man and be therfore ineffable therfore we ought not to be to inquisityue to knowe howe and why God hath done this or that For there can no man tell neather geue reason of Goddes vnserchable and inuestigable workes Therfore no man can tel howe Christes bodye and bloode can be and is verylye and really in the sacrameÌ„t and in euery part therof and also in so many places were this blessed sacrament is No more then he can tell how that bodi was borne of an immaculate virgyn yet her virgyniall clausures kept inuiolably shut Or how the bodye dead could come alyue out of the graue the stone vnsealed vnmoued Or how the bodye cold come in through the stone walles among the apostles And yet the holy word of God teacheth these thinges to be true but the worde of God sheweth no reason howe For God wolde haue his wonderfull workes hydden from our wyttes reason that our fayth myght haue place the greatter meryte ¶ The second is that the glorifyed bodye of Christ is in moch more noble state The .ii. document coÌ„dition then oure corruptible bodyes are Therfore we must not esteme iudge a lyke of that spiritual heaueÌ„ly body of our grosse mortal corruptible bodies for though such grosse corruptible bodies caÌ„not be inuisible vntoucheable vntastable so that they be suche that where euer they be really present they maye be seen felte touched and tasted yet the glorious bodye of Christ can not be seen felt or tasted but onely when and where it shall please hym and maye be when and where him pleaseth inuysbly and vnpalpablye The bodye of oure sauyoure Christe in the fortye dayes after hys blessed resurrectyon was not sene at al tymes neyther of all men sauyng only suche tymes and of those to whome he wold apere visible Wherfore thoughe we do neyther see feale neather taste the boodye and bloode of Christe in the sacrament yet vndoubtedlye bothe the bodye and bloode of Christe are verely and really in the blessed sacrament For that bodye and blode may be and is there verely inuisible vnpalpable vntouchable for so it hath pleased Christe The .iii. document The thyrde is that thoughe it be repuÌ„gnant vnto nature that one bodye shuld be in many places at on s by cause that the lorde of nature dyd a poynt vnto nature that euery natural body wher it is present it shuld repleate the place and that one body shuld fulfyl but one place at ones therfore the order of nature is broken where there is present any naturall bodye and yet doth not occupie that place or where there is anye one bodye whooly in sondrye places Yet is not this repuÌ„gnaÌ„t neither aboue the power of God that the bodye and bloode of Christe sholde be whooly and reallye present in the sacrament and yet not occupie or fulfyl that place for the quantite of the breade and wyne miraculously do repleate that place being subsisteÌ„t alone wtout the substaÌ„s of bread euen as well as thoughe the substance of breade were there Therfore it is not repuÌ„gnant vnto the power of God that the body of Christe may be verely and realy in innumerable places after this myraculous maner of beynge whiche maner of beynge is apropriat vnto the mooste precious bodye and bloode of our sauiour christ is aboue the course and order of nature Wherefore though Christ be in heauen yet neuerthelesse he is also in the holy sacrament for the holy scripture affirmeth bothe And therfore we are bounde to beleue bothe ✿ The fourth is that we muste not The .iiii. document so carnally and so grossely take the scriptures that teacheth vs that Christ sytteth on the ryght haÌ„d of the father as thoughe we wolde imagyne that God the father had a ryght hande and a left suche other corporall membres as it hath pleased the paynters to setforth so Christ materially to syt on the ryght hande of the father Thus to ymagyne of God who is mooste spirituall it is more then very barbarous and heatheÌ„
conuinceth maÌ„nes reason and sheweth suche thinges in the worde of God that semys impossible vnto mannes wytte reason to be very easye and possible vnto god as is thys wonderfull mysterye of the blessed sacrament Also buyldeth and confirmeth the fayth and treuth of goddes worde and promyse For where anye thynge in the word or promyse of god semyth vnto our weake wytte blynde reason impossible bycause that reason can not reache wysedoÌ„e or wytte attayneth not the senses lacketh experiens and the carnall or natural maÌ„ beleueth not there myracle shewyth it possible easye to God and fayth teacheth vs to lede captiue to subdue al wytte reason vnto the worde and power of God vnto whome there is nothynge impossible For we muste vnderstande that the miraculus workes of god were not wrought before the former people and lefte truely faythfully reported vnto vs in the holy scriptures to teache persuade only the possibilite of theÌ„ selfes for they were to euideÌ„t to be dowbted of But they were wrought writteÌ„ to declare set forth the possibilitie verite of al thiÌ„ges that the word of god teacheth vs to beleue As for exaÌ„ple Exodi 4. Ait MoydnÌ„o Non credent mihi neque audieÌ„t vocem meaz sed dicent non appa ruit tibi dnÌ„o Dixit ergo ad â—nÌ„ Quid est ê™ tenes in manu tua Respondit Virga Dixit dnÌ„s Proiâ—ce iÌ„ terraÌ„ Pro iecit c. Vt credaÌ„t ê™ apparu it tibi dnÌ„s deus tuus c. Ioh. 10. Et si mihi non vultis credere operibê° credite vt cognoscatis c. The woÌ„derful workes that God almyghty wroughte by Moyses hys deare and faythfull seruaunt before the chyldren of Israell and before the Egiptians dyd not onely declare that God almyghty was hable to shewe suche wonders sygnes and myracles But they manyfestly declared bothe the myghte and power of the Lorde God that sent vnto them Moses hys seruaunt and also confirmed ratifyed the veryte of all suche promyses and commaundementes that Moyses brought vnto them from the mouth of God For thys cause had Moyses power of myracles that these wonders whyche they se hym do before theyr eyes myght teache perswade theÌ„ the veryte and possibilite of hys tydynges and message whych semed both vntrew and impossible Not that they shuld beleue only the myraculous workes that they dyd see but that they by the euydens of these workes shulde beleue the word of God the Moyses ministred brought vnto theÌ„ The holy fathers ê“phetes ratifyed persuaded the verite of goddes message sent by them vnto the people with lyke testimonye of miracles Our sauioure Christe and after hym hys disciples confyrmed and dyd corroborate the verite and possibilitie of hys holye gospell wyth the wytnes of hys wonderfull workes Wherfore I thynke it an argument of no small efficatie and strengthe to perswade and proue by the experiens of gods power in the former myracles the possibilitie of the excedynge great myracles in the moste blessed sacrameÌ„t of the Aulter the whych goddes worde teacheth vs to beleue seme they vnto mans reason neuer so vntrewe and vnpossible For these myraculus workes left vnto vs in the sacrat scripture are none other then the very playne experimentes and euident tryal of goddes myghtye power and registred in the byble to corroborate stablyshe as I haue sayd oure faythe and the doctrine of goddes holy word to conuynce and reprehende all vnbelefe and heresye But specially suche grosse and stubburne blyndnesse that wolde not haue reason subiugate and obedieÌ„t vnto goddes myghtie worde power but wolde that the omnipotent worde and power of God shulde take suche auctoritie place as theyr blynd carnall wytte wyll gyue leue as oure grosse frowarde and obstinate caphernaites doth nowe a dayes aboute the mooste sacrate and blessed Sacrament of the Aulter the blessed monument and memoriall both of the death and also of the might and power of our sauiour and Lorde God Christe The sacrament besydes that it contayneth that vyry bodye bloode of Christ is also a memorial of Christes death and therfore stereth vp our charitie towardes hym And in that that it is inuisibly myraculus it excercyseth our fayth For whyles they denye the reall and verye presens of Christes bodye and bloode in the sacramente contendynge agaynste the scripture by reason to be impossible that it shulde be so they extenuate and imbecyl the power of God also they here in denye and subuerte the verite of Goddes worde ratifyed and confirmed by Christ and his disciples with innumerable sygnes wonders and miracles And why semeth thys incredible Playnly for thys cause onely that in thys moste holy sacrament nature is altered and loseth her coÌ„men course order reason can shewe no persuasion The senses hathe contrarie experiens Therfore these carnall infideles voyde of the spirite of God for wante of faith sayeth and thynke it impossible For manyfest scriptures truely taken and vnderstaÌ„de to proue theyr heresy they haue none Saue that where the scripture in hys natiue sence wyll not sustayne eyther helpe theyr horrible heresie and detestable blasphemye they vyolently wrynge it wreste it they toose it and rugge it wyth tropes and fygures catacreses alligories and metaphers to force it to bowe vnto theyr phanaticall frensye and frantyke heresye And althoughe that the blynde obstinacie of these blasphemous heretykes be suche that there semeth lytle remedye to recouer them TituÌ„ 5. sythe they subuerted are as saynt Paule sayeth condeÌ„pned in theyr owne iudgement Yet for the confirmation and comforte of the faythfull I shall set forth and proue by goddes adiutorie the possibilitie of suche myracles as the faith catholique doth teach and sheweth vs to be wrought by the infinite power of goddes myghtye worde in the holy sacrament of the Aulter Thys shal I do by the testimony of these myraculus workes that the scripture reporteth vnto vs. That whyles we perceyue the scripture to set forth before vs so euident open plaine demonstratioÌ„s and experimeÌ„tes of the oiÌ„potent power deuine that they can not be denyed saue onely of an infidele it maye euidentlye apere vnto euery faythfull christiane howe lykely and possible it is that almyghtie God can and doth by the power of hys myghtye worde these wonderful myracles in the holy sacrament And thys maner of argument maye not seme straunge vnto anye man in that that the veritie and possibilitie of thys mysterye and archane of oure faythe by proued and declared by other myracles wrytten whome we beleue in the holye scripture for there in I haue myne example of saynte Paule 1. Cor. 15. who wrytyng vnto the Corinthians and dysputynge the artycle of the generall resurrection proueth by the myraculous resurrection of Christe the whyche they had receyued and beleuyd by the preachynge of saynt Paule the verytie and possibilitie of the generall resurrection Oure sauioure Christe also
perswaded and prouyd vnto the Iewes the presens of hys godhead and that he by auctoritie of hys godhead dyd and myghte forgyue and remytte synnes the whyche godhead inuisible they coulde not see neyther the remyssyon of synnes by the euidens of the helth that he gaue vnto the man dyseased wyth the palsye That where the forgeuenesse of synnes and the gyfte of helth vnto that man so vncurably dyseased were both of equall dyfficultie and the one they myghte see the other they coulde not see whyles they se hym do the one they myghte beleue the other Wherfore then shoulde not the testymonye of the former myracles moste faythfullye set forth vnto vs in the holy worde of God whome oure predecessours also dyd see before theyr eyes perpetrate and wroughte of God by the handes as wel of the fathers ê“phetes as by our mayster Christ and hys Apostles gyue euideÌ„ce profe of the myracles of thys sacrament sith both these and the other be of equal facilitie vnto God and of equall dyfficultie vnto nature Yf we beleue the one why shulde not we beleue the other syth that God is auctour of al. Yet perhaps thou wilt say the other myracles were euidently sene and so were these in the sacrament neuer Here vnto I answere Fyrste that thoughe our fathers dyd se the other done before theyr eyes yet dyd not we se them but we beleue them bycause that the holy scripture reporteth them to vs as of a trueth to haue bene suche done in dede EueÌ„ so the holy gospel of Christ reporteth to vs the wordes of Christe who can not lye whych sayeth Math. 26. Thys is my bodye Wherfore we ought to beleue these wordes thoughe we se not the dede Moreouer I answer that the other myracles were wrought to persuade fayth credyte vnto suche as lacketh fayth therfore were they manyfest and euident that the vnfaithfull myght be edifyed by the myracles openly sene vnto such mysteries of our fayth that can not be sene or apprehended by reason 1. Cor. 11. As saynt Paule sayth of the myracles of tonges wrytyng to the Corinthians The gyfte or myracle of tonges was gyuen to edifye the vnbeleuer but the gyfte of vnderstandynge or interpretacion was giuen to edifye the congregacion of the faythfull Euen so I saye that the other were gyueÌ„ to edifye the vnfaythfull Augustinê° de vera innocentia capi 134. Visibile miraculuÌ„ ad illuminationem vocat inuisibile autem cum qui vocatus venit illuminat But thys Sacrament is not ordayned to edifye the vnbeleuers but is ordeyned and instituted to encrease exercyse and to certifie the true and faythfull beleuers of their vnfayned fayth and also for the comforte of the faythfull christen people Wherfore it is not necessary that it shulde be myraculus openly Thys myracle in thys Sacrament is not wrought as I haue sayd to perswade fayth as the other were but this doth presuppose requyre a coÌ„stant fayth And as S. Paul sayeth vnto the Hebrewes Hebre. 11. Faythe is of thynges that appere not and can not be sene therfore are these myracles wrought of God inuisiblye that fayth myght here in haue place and that all the wyttes and sences of maÌ„ myght be tried subiugate obedient vnto fayth Playnly yf the faith of the thefe on the ryght syde of Christe were acceptable as in dede iâ— was that he seyng Christ as a thefe in lyke tormeÌ„t and payne with hym and yet beleued that he was most myghtest kynge of heauen and earthe bothe God and man Ioh. 2â— Christus dixit Thome Beati qui noÌ„ viderunt et crediderfit I saye that the fayth of them is very acceptable that constantly agaynst the course guyse of nature do beleue in thys holy sacramente the worde and wytnesse of Christ whyche sayeth Thys is my bodye For from the thefe vpon the crosse was hyd onely the Godhead or diuinitie of Christe but in thys sacrament vnto vs is hydden from oure syghte our sensible felynge tastynge and touchynge bothe the dyuinitie and also the humanitie that our fayth myghte be so much the more acceptable as it lacketh experience and tryall of that thynge that we obedientlye beleue For in thys sacrament naturall experience coÌ„tendith openlye agaynste fayth and not onely reason but also all oure senses are lede captyue agaynst al naturall experience vnto the sole and onely worde of God And that not in one myracle but in manye whyche are deprehended onely by constant fayth Wherfore no wonder thoughe the naturall man that waÌ„teth fayth and beleueth nomore then fleshe and bloode that is to saye natural reason or sense reuelyth to hym be offendyd as the Caphernaites were at this moost myraculous and holy sacrament where in are wroughte so manye wonderous workes of God For fyrste in thys holy sacramente the substaunce of breade wyne Ciprianê° de cena dâ—mini Panis iste coiÌ„s in carnem et sanguinem mutatus procurat vitam et incrementum corporibê° by the admyrable power of goddes myghtye worde are conuerted by transubstantiacion into the verye bodye and bloode of Christe so that after the consecration there remaineth not the substance of breade or wyne nether any other substaunce saue only the substaunce of the reall and verye bodye and bloode of Christe God and man Secondly the whole and perfect bodye wyth all the lymmes and membres are in both the kyndes IteÌ„ Thomas aquinas citat hec Eusebii Niseni verba No 〈◊〉 tibi impossibile esse non debet ê™ xpÌ„i substaÌ„tiam terre na et mortalia conuertuÌ„tur hec ille in tertia summe q. 75. articulo 4 and in euery porcion of eyther of them as well a parte as togyther and consequently in euerye sensyble porcion of eyther of the kyndes is the parfecte bodye and whole bloode of Christe and is in so many places as any kynde or porcion of thys sacrament is Thyrdlye Christe is immediatlye present reallye in the sacrament as sone as the wordes of consecration are duelye spoken of the preest at masse and that wythout anye bodelye passage throughe the clowdes from heauen and so to descende vppon the aulter Fourthlye the qualities and the other accidenttall properties of breade remayne in this sacrament and yet there is not the substaunce of bread neyther anye other saue onelye the substaunce of Christe IteÌ„ Augustinus in libro sententiarum Prosperi dicit Nos in speciebê° panis vini quas videmus res in visibiles .i. carnem et sanguineÌ„ honeramê° Fyfthly the qualities of bread are subsystant by them selfe myraculouslye with out any staye or ayde of any substaunce where in naturally they shulde be and that by the synguler power of God Syxtly God almyghtye gyueth myraculously vnto these qualities and accidentall properties power in al natural operations and passions as wel as thoughe the substaunce of bread were there And therfore doth the consecrate hoost norysshe augmente when it is
that same blessed babe was borne of hys immaculate mother Marye into thys worlde not vnloosinge the virgineal gyrdel or clausure of her pure maidenhed Secondlye howe soone and sodenlye was the shyppe at the shoore when the disciples Ioh. 6. wold haue receiued christ walkynge on the sea as saint IohnÌ„ reporteth in hys syxte chapiter there we maye perceaue howe spedye and myraculous mocyon the shyppe and also the bodye of Christe hadde yet beynge passible and mortall Howe maye we doubte then Mathei Marci â—ltimo that thys bodye maye be here sodenlye wythout any meane passage or corporally penetratyng the cloudes or other meane places sythe that also the same bodye slayne Angelus auÌ„t dnÌ„i descendit de celo accedens reuoluit lapideÌ„ and deade dyd aryse the thyrde day from deathe and passed out from the graue of stone couered sealed and watched wyth soldyers and that not breaking the stone neyther vnsealyng neyther vncouering the graue For we may not thynke that the angell that descended froÌ„ heaueÌ„ rolled the stone dyd let out Christe For certainly he was myraculusly rysen ear the angel apered And the same day the same bodye entred in amonge the dysciples where all the dores were shutte Why shulde we thinke it vnbeleueable or impossible then Ioh. 20. that the same glorifyed bodye shoulde so sodeynlye be reallye and verallye present in the holy sacrament sythe that we rede and beleue by the holye scripture these myraculous mocions of the verye same bodye Furthermore the faythfull and catholyke cristiane oughte to retayne as an artycle catholyke as an ineffallible veritie as the church of Christe teacheth that in thys mooste holye blessed sacramente are the naturall quantitie qualities and the other accydentary properties of bread subsystant or alone by theÌ„ selues myraculouslye wythout any staye or ayde of the substauÌ„ce of breade where in they were before the consecration For that substaunce is not there as we haue sayde neyther any other substance is there where in these accydentall propertes shulde be saue only the substauÌ„ce of the body of Christ the whyche bodye is not subiect vnto them but they are subsistente wyth out the staye of any substance by the myght and omnipotent power of God Not wythstandynge that the faythfull are fully perswaded in this verite wyth constant fayth ledeth captyue all theyr senses vnto the seruice of Christ in this myracle sayth wyth Dauid agaynst all reason made to the contrarye All thynges what euer he wold God hath wrought Psal 134 bothe in heauen and in erthe Yet for lake of fayth and trewe beleue of this one article many of weak fayth do oft staggar And many of late dayes are prostrate fallen flat downe whiche is to be lamented in to detestable duÌ„geon of herises for whiles they grossely stycke vnto the principles of nature consyderynge that nature hathe gyuen vnto bread and fleshe and vnto euerye substaunce his dystincte and peculyar quaÌ„tite qualytes as color fygure tast wyth other accydentall properties and where euer are founde all such naturall properties together is naturally found the substaunce whose properties these are suche grosse reasonars finding also in thys blessed sacrament al the ê“perties of bread as coler quantite figure taste wyth all other on the other syde fyndynge in the sacrament no maner of propertie of fleshe they collecte and coÌ„clude that there is only the substauÌ„ce of bread not the bodye of Christ of the whyche number Frythe was one as it aperethe in hys boke This is the chefe and only cause of theyr errour But vnto thys argumente and vnto al suche carnall and blasphemous dyscussers and dysputers of the myraculous workes of God I shall make answere in the ende of my thyrde sermon And though that thys artycle semeth and is impossible and incredible by nature yet shall I shewe it very credible and possible vnto the power of God and that by these examples whyche al readye are credyble It is as an vnnatural a thinge that the Sonne whose chiefe moost natural propertie is to gyue lyghte beynge created for that purpose shulde at the myddaye hauynge no interposition or lette gyue no maner of lyghte but rather horrible and palpable darkenes Yet the scripture teacheth that when God plaged Egypte the space of thre dayes the Sonne and the Moone gaue no lyght vnto the Egyptians but there remayned Huge and horrible darkenes for by the myghtye power of God the propertye of illuminacyon was wyth holden and suspended not onely in the Sonne Moone Starres but also in all other thynges that naturally shulde haue shewed lyghte for neyther candel neyther fyer gaue them lyghte no more then the fyer of hell gyueth lyght vnto the dampned spirites there Forthermore is it not the naturall propertye of fyer to bourne to incynerate and brynge to asshes Dani. 3. all thynge combustyble sparynge none And yet we reade in Danyell that when the .iii. yonge men faste bounde were cast in to the whote burnyng furnesse of fyer there the fyer burnt a sonder theyr bondes and burned not theyr bodyes nether dyd it any molestacyon vnto them but they walked vp downe in the myddest of the flammynge furnesse as it had byn in a fresshe colde dewe Beholde then In Egypte the sonne geueth no lyght In Caldey the fyer an element of moste actiuitie yet it burneth not Lyke as in these myraculus workes of god the natural ê“pertes of thynges were suspended agaynst nature euen so in the holy sacrament are the naturall propertyes of breade and wyne myraculously sustayned wyth out any sustentacyon of any substaunce eyther of bread or wyne eyther of anye other for there is not the substaunce of bread neyther any other but onely the substaunce of the naturall bodye and bloode of Christ whyche is vnder and with these properties of bread wyne and yet these propretyes are not in that moost impassible substaunce and precious bodye Moreouer the faythe catholyke affyrmeth that these accideÌ„tarie ê“perties of breade and wyne though there be not the substaunce of bread or wyne yet haue they by the power of God al the natural operacyons of breade and sustayneth all the naturall passyons of bread and therfore these propertes Thomas AqÌ„nas Citas her gregorii verba Species sacramentales sunt â—â—aruÌ„ rerum vocabula qÌ„ antea fue ruÌ„â— sz panis et vini In suÌ„ma q. 77. â—â—i primo do norysshe they do replete satisfye they are brokeÌ„ eaten they are dygestyd they maye be mouldye burnt and generally sustayne al the other corruptioÌ„s as thoughe the very substaÌ„ce of bread were there Therfore it is not bread that is so brokeÌ„ eateÌ„ digested norisheth satisfyeth repleieth is burnt mouldy or suffreth any other corruptions for there is no substaunce of breade as I haue sayd neither in the bodye of Christe are any of these accioÌ„s or passions For that body is impassible and can suffre none suche but lyke
the breade that he wolde gyue shulde be he hys fleshe For playnlye in these wordes Christe made a promyse of hys blessed bodye to be eaten as breade in the holye sacrament The whyche promyse the Euangelistes S. Mathew S. Marke s Luke sheweth how it was ê‘formed at the latter supper of Christ And thus doth the one place of scripture open thother Vnto thys sence vnderstanding of this place of S. Ioh. all the auÌ„cient wryters subscribeth coÌ„cordaÌ„tly as I haue sayd vnderstaÌ„dyng it of the corporal eatynge of the body of Christ in the holy sacrament For yf we shuld vnderstaÌ„d it We must not vnderstande the promyse of Christ to be meÌ„t only of i. Cor. x. the spirituall eatynge of hys fleshe in the sacrament only of the spiritual eatyng of the body of Christ by faythe then had Christe made vnto vs christanes no greater ê“myse theÌ„ Moyses made vnto the Iewes wheÌ„ he ê“mysed theÌ„ Manna For they dyde eate in MaÌ„na the body of christ spiritually by fayth as saynt Paule recordeth ✿ All they did eate sayth he the same meat c. To what purpose shuld theÌ„ christ pÌ„ferre the bread that he ê“mised to geue aboue the bread that Moises gaue vnto theÌ„ syth the Iewes in Manna dyd eate the bodye of Christ as wel as we and we no more theÌ„ they as coÌ„cerning the spiritual eatyng It aperith theÌ„ by these pÌ„misses the christ speaketh in this chapiter of the eating of his fleshe body corporally in the sacrament WhoÌ„ they shuld eat not only spiritually in fayth but verely really euen as his fleshe is there that very same that shuld be geueÌ„ for the life of the world For so he ê“mised to geue it vnto vs to be eaten The which ê“mise he hath ê‘formed as thre of the EuaÌ„gelistes with S. Paule recordeth And that the thing maye apere clerely I wyl recyte the narrations of the EuaÌ„gelistê therby we shall ê‘ceyue how plaiÌ„ly opeÌ„ly they affirme this ê“mis of christ to be accoÌ„plished Thus the euaÌ„gelist S. Math. declareth the mater ✿ As they were saith he at supê‘ Iesê° toke the bread wheÌ„ he had geueÌ„ thaÌ„kes he brake it gaue it vnto his disciples and sayd Math. 26. This is my body And taking the cuppe he gaue thaÌ„kes and gaue it vnto them sayde Drynke you all therof This is my blood of the new testameÌ„t that shal be shede for the remyssion of synnes What more plaine more euident wordes can there be spoken to signifye and declare the presens of his blessed bodye and blood in the holy sacrament He could not spake more playnly in so fewe wordes Saynt Marke also with as playne wordes concordantly settith forth the same verytie Mar. 14. Reade good crystiane and marke howe agreably and concordantly the narracions and histories of these euangelistes agreyth are corespoÌ„dent vnto the promises that Christe made in the syxte of saynt Iohn Where he ê“mysed as thou hast harde that the bread that he wolde geue was his fleshe or bodye And here he sayth vnto his dysciples when he had taken breade and blessed it Take and eate this is my bodye As who wolde say This is the bread that I promysed when I sayde The breade that I wyl geue it is my fleshe for the lyfe of the worlde And agayne My fleshe verely is meate and my bloode verely is drynke This he promysed before And nowe in fact and dede takynge breade geuing thaÌ„kê he geueth it to his discyples sayth This is my body Here he geuith theÌ„ his fleshe as meate And takyng the cuppe he geuyth it theÌ„ sayng This is my bloode here he gaue also his blod as drinke Doth not this facte dede of Christ Luce. 21. playnly accomplishe the promise of Christ And on the other syde doth not the ê“mysse of Christ when he sayd The bread that I wyll geue it is my fleshe ratifye these wordes of Christe Take eate this is my body Yes plaiÌ„ly What neade we then to seke any other sence or vnderstaÌ„ding of these places of scripture sith that the one so plainly openyth declareth thother The euaÌ„gelist saint Luke coÌ„firmeth the testimonyes of saynt Mathew Marke in this wise And he toke the bread gaue thaÌ„kê brake it and gaue it them sayde Luce. 22. This is my body which shal be geuen for you This perticle whiche shal be geuen for you was added for none other cause then to signyfie shew that the same body that he gaue vnto them shulde the same nyght be geuen for them into the handes of the Iewes vnto death And after he had supped he toke the cuppe in like maner and sayde This cuppe is the testament in my bloode whiche shal be shed for you Here we haue other wordes theÌ„ saint Mathwe or saint Marke had Yet certaiÌ„ly all is but one meaniÌ„g and vnderstadyng For where they said This is my bloode of the new testameÌ„t and saynt luke saythe This cuppe is the newe testament in my blood Both he they sayth singnifieth That the same cuppe contaynith the very same bloode wherewith the newe testameÌ„t shuld be was the next day ratifyed and coÌ„firmid And this was none other bloode but the moste pÌ„cious blood Exo. 24. Hebre. 9. of the innocent and immaculate lambe Christ For lyke as Moyses when he had read the commaundemeÌ„tes of the law vnto the people he toke the blode of calffes and gotes with water purpull wol ysope and sprynkled the boke and all the people sayng This is the blod of the testament whche God hath a poynted vnto you Athanasius in primaÌ„ ad Corinthios 10. Sanguis enun iste qui calice coÌ„tinetur ille est qui Christi latere ê“â—lux it c. And so confirmed he the olde testament Euen so hath oure sauiour christ ratifyed and confirmed this the newe testament wyth his blood and the same blood that was shede vpon the aulter of the crosse and sprenkeled vpon vs to ratyfy the new testament that very same he gaue vnto his appostles at the supper Therfore the euangelystes saynt Mathewe and saynt Marke calleth it the bloode of the newe testamente And saynt Luke calleth it the new testameÌ„t Saynt Iohan the euangelyste Similia habet et Crisostomus who wrote last of the foure doth passe ouer and speaketh nothynge of thys oure lordes supper No meruel hereof For so doth he the moste thynges that any of the other euangelistes dothe speake of as thynges sufficientlye declared by them Therfore this thynge he touched not For it was sufficientlye declared before by the other thre euangelystes Now thynke I longe or I here the testimony of the appostle Paule in whoÌ„e christ spake And therfore in this mater he spake none other theÌ„ he receaued of our lorde This same holy apostle wrytyng vnto the Corinthians after that he had rebuked theyr vncharitable mysuse of oure Lordes supper declareth thys
matter in this wyse 1. Cor. 11. That which I receaued sayth he of oure Lorde I delyuered vnto you For oure lorde Iesus the same nyght that he was betrayed toke breade and gaue thankes and brake it and said This is my body whych is broken for you this same do you in the remembraunce of me In like maner when he had supped he toke the cuppe and sayd Thys cuppe is the newe testament in my bloode The same do you as often as you shall drynke here of in the remeÌ„braunce of me Here saint Paule that was instructed receyued hys doctrine learnynge of no man â—ala 1. Augustinê° ad IanuariuÌ„ epist 117. CoÌ„tinuo quippe cuÌ„ dixisâ— et Iudicium sibi maÌ„ducat et vibit addidit vt diceret NoÌ„ dâ—iudicaÌ„s corpus domini quod satis toto ipso loco in epistola ad Cor. 1. si diligenter atienbatur apparet but by the reuelacion of our lord Iesu Christe therfore taught he no other in thys matter then he had receyued of Christ affirmeth plainly in these wordes the very reall presens of Christes body and bloode to be in the sacrament And nameth it at no tyme eather fygure mystery or sacrameÌ„t but twyse in the same chapiter he calleth it the bodye of our Lorde And yf our Lorde mayster Christ wolde haue had any fyguratiue speache to be vnderstanded in these hys wordes had not ment that hys bodye shulde be in the sacrament but as in the fygure certaynly he wolde haue sygnifyed by some other wordes that he spake fyguratiuelye as he dyd in al suche lyke fyguratiue and parabolycall speches or els certaynly he wold haue instructed Paule the apostle more largely and clerely herof Or els at the least Paule who was so ware and circumspecte that he wolde not leue any ambiguous sentens in hys wrytynges rawlye wolde not haue lefte so necessary a lesson vntouched but wolde haue rather opened the playne and clere vnderstandynge and sence herof least any thynge shulde haue escaped hym wherby any occasion of erroure myght haue beÌ„ takeÌ„ of hys wordes Neyther is it to be thought that so necessarye and also so dauÌ„gerous a lesson in so weyghty a matter of our saluacion shuld be lefte vntaught bothe of Christe of the appostles and also hetherto of the holie goost who cam to teache the appostles and the church all verytie vndoughtedly so he dyd styl doth shal vntyl the worldes ende For what offeÌ„ce were it vnto god horrible error in the church of Christ and hath ben syth the appostles tyme hetherto that the churche of christ shuld worship the creature of bread instead of god there creator for so doth the churche now hath done this fyftyne hundreth yere and aboue yf the vnder the shape and fourme of breade and wyne be not verely and ryally the bodye of Christ God man There was no suche fearfull threatenynge for the vnworthye receauyng or of MaÌ„na eather of the paschal laÌ„be rather of of any of the Mosaical sacrifices For they were but onely bare figures Forthermore where Paule in the same place thretneth dampnatioÌ„ vnto the vnworthy receauers of this sacrameÌ„t Yf there be nothiÌ„g els ther in but bare bread it were to seuere rygorus sentens and harde IugemeÌ„t to thretten or execute dampnacion for eating of a peace of bread But verely the holye appostle Paule maketh a more worthyer thynge of thys then breade For he sayth that he that eatith of this breade and drynketh of thys cuppe vnworthely eatyth and drynketh hys one Iudgemente or dampnacion Not Not by cause that he doth mysuse a peace of breade or a cuppe of wyne But bycause he putteth no differens betwene bread and the body of christ Therfore sayth saynt Paule he eateth and drynketh his owne dampnacyon bycause he putteth no dyfferens he sayth not betwene bread and breade but betwene the breade that is but onely and very breade and the breade that is the very body of our lorde By these it may manyfestly appere howe playnly the holy apostle Paule affirmeth with the euangelystes the very and reall presens of Christes body in holy sacrament 1. Cor. 10. Moreouer in the same epistle in the x. chapter the appostle Paule after the he had set forth the terryble plages of God executed vpoÌ„ the mysusers of the mosaycall figures he sayth That all those thynges happened vnto them for an example are left wryten in the scriptures to be a warnyng for vs. In this wyse the apostle Paule exhorteth the corynthians and in them al faythfull chrystians by these terryble and seuere punyshmentes to be warned and ware that we mysusynge the greater benefites of God shewe not oure selues vnthankful vnto so liberal a lord leste we prouokynge hym vnto wrathe sustayne at hys hande more worser and more greuous plages then dyd the Iewes whose feareful examples we may cede of in scrypture By causse that we haue receaued the more excellent and greater benefytes And in this parte of this chapter he doth specially auocate and call the Corynthes frome the partycypacion of the table of ydols Whiche was none other then to eate ydoll offerynges meate or flesshe offered vp vnto ydolles and that for relygion or deuocyon and in honor of the ydoll hopyng thereby to attayne holynes Frome this enormyte the appostle feareth them by the examples of the plages of God executed vpon his elect people the Israellites and sayth that ✿ These ware wrytten to warne vs ✿ And at the lengthe he shewed a iuste cause why they shulde leaue false religion of ydolles in partakynge of the table of the deuylles saynge ✿ Is not the cuppe of thankes geuynge 1. Cor. 10. wherewyth we geue thankes the partakynge of the bloode Christe Is not the breade that wee do breake the partakynge of the boodye of Chryste In these cleare and mooste in manyfeste wordes saynte Paule speaketh nothynge of anye fygure or sygnyfycacyon onelye that shulde be in thys breade or cuppe For he saythe not that the breade or cuppe signifyeth or is onlye a fygure of the partakynge of Christes bodye and bloode But in mooste playne and manyfeste wordes he sayth that it is the partakyng of Christes bodye and bloode As who wolde saye why seke you to coÌ„municate to eate of the sacrifices offered vp vnto ydols and to partake the table of deuelles for religion and sanctimonie Haue ye not the table of Christ which is not the partakinge of the fleshe and bloode of beastes But the partakinge of the fleshe the innocent bloode of Christe offered vppon the aulter vnto the liuinge God the father And in the partakyng of this table is the true religion and possession of sanctimonie That this is the trew sense of the Appostles wordes in this place Chrisostome shall wytnes wyth me Crisosto in PauluÌ„ Who wrytyng vpon the same place hath these wordes ✿ That which is in the cuppe is the same which