do against the Moone hearing and seing so manifest so plain and so cleare a sentence spoken and vttered withoute anie confuse or obscure tearmes breiflie knitte and compacte withoute anie long am bages hearing will not heare and seing will not see but wilfullie will be blinde and not vnderstande and yet malicioustie barke against the clear light whiche they can not extinguish As the dogges doo against the Moone whiche they can not vanquish But lett thē brak as long as they list Veritas Domini manet in aeternum The trueth of our Lorde abideth for euer To the whiche God geue them grace to turne But let the true Christian heare and marke what enacted and receaued Psalm 116 truth was in the parliament house of Christes Churche nowe opened and testified by the Auncient elder of the same whiche ys that Christe made the bread which he did take and distribute to his disciples his bodie Heretiques build tehir faith vpon reason and senses whiche was and ys the true Pascall Lambe figured by the olde Paschall lambe And by this let him cōforte him self in the true faith that the hath receaued ād cōfirme him self to be mightie against all the assauts of heresie how moche so euer their sainges shall delight or please reason or the knowe ledge of our senses wherpon they do so builde their faith that they wolde haue no poincte ne parte therof directlie repugnant to reason or Iudgment of sense as Cranmer or the Authour of that booke which ys sett furth in his name with moche boldenesse affirmeth Whose verie woordes for the triall I will asscribe Thus shall ye ther Cranmers sensuall sentence Li. 2. read But to conclude in fewe woordes the Papistes shal neuer be able to shewe one article of our faith so directlie contrarie to our senses that all our senses by daile experience shall affirme a thinge to be And yet our faith shall teache vs the contrarie therunto Thus he In whiche saing gentle Reader yowe maie perceaue that these sensuall men were so moche captiue to sensuall knowledge that not cōtent to haue faith a knowledge aboue or at leste equall with reason whiche in dede surmounteth Faith surmounteth reason or senses and passeth all reason wolde abase her to be an hand maiden to the knowledge of our senses as one that shoulde teach no article contrarie to them which yet teacheth all aboue the knowledge of senses and moche directlie contrarie As for example Owre senses by dailie experiēce teach vs that men do die And that some of their bodies being burned ther ys nothing lefte but Asshes blowē abroad Faith teacheth many thinges contrarie to the senses with the winde And some consumed of the foules of the aire Some of the fishes of the sea Some vtterly doo putrifie in the earth as thinges that shoulde neuer be the same flesh the same substance the same man again And yet faith teacheth vs directlie contrarie that ys that the thing which the senses Iudge to be dead whiche ys so diuided and separated from life that yt shall neuer liue the same thing in nombre again that in dede yt ys not dead but sleapeth and shall be the same in person again that yt was before The senses taught none other but that the woundes whiche Christe had in his bodie after the resurrection and specially the wounde of his side into the which he willed Thomas to pute his hande were verie fore and painfull and yet faith saieth directlie contrarie For a glorified bodie yt not passible Thus these men building ther faith vpon their senses when their senses perished their sensuall faith preished with all Wherfor cleaue not to soche a faith whiche neadeth to be mainteined with vntruthe and false sensuall knowledge But embrace that faith whiche ys grownded vpon Christ and lined oute and tried by the sure and streight piller of truthe the Catholique Churche But perchaunce the Aduersarie will saie that although the sentence of Obiection out of Tertull Tertullian for so moche as I haue brought in sowndeth plainlie to my pourpose yet yf I had brought in the wholle sentēce yt wolde haue ouerthrowē the same Wherfore I deale not sincerelie but vse crafte To this I saie that this that ys alleadged oute of Tertulliā ys his verie saing ād neadeth no dependence to make yt perfecte but ys of yt self a perfecte proposition and therfore hath yn yt self a trueth or falshood and maie then well be alleaged to confirme my pourpose And yet I haue not so omitted yt as though I wolde not see yt but I haue reserued yt to be handled wher we shall seke the exposition of his texte Hoc est corpus meum But that we maie perceaue in the meā while that Tertullian in his place minded no other wise then these his woordes alleaged pourporte I meen that Christs bodie ys made present in the Sacrament and in the same geuen and dipensed I shall bring himself to wittnesse in an other place wher he testifieth that the slesh that ys to saie the natural man eateth the bodie of Christ Caro inquit abluitur vt anima emaculetur Caro vngitur vt anima consecretur Caro signatur Note that the flesh eateth the bodie and blood of Chryst. vt anima muniatur Caro corpore sanguine vescitur vt anima de Deo saginetur The flesh saith Tertullian ys washed that the Soule maie be pourged The flesh ys enoynted that the soule maie be consecrated The flesh ys signed that the soule maie be defended The flesh eateth the bodie and bloode of Christe that the soule maie be made fatte or lustie in God Thus Tertullian In the whiche woordes he teacheth that as verilic as we be washed with verie water and enointed with verie oile and signed with the verie signe of the crosse and not with the figures of these So be we fedde with the verie bodie and blood of our Sauiour Christe and not with the figures of them Teflesh saieth he eateth the bodie and blood of Christ and not the spirit onlie Nowe then that yowe haue heard one of the one side of the parliamēt house yowe shall heare one of the other side Iyschius an aunciente author Disciple to the great learned father Gregorie Naziancen saieth thus Non oportet eos qui Pascha euangelicum celebrant quod nobis tradidit Ecclesia legale Pascha peragere quod bouem ouem legislator dicens significauit Jsychius in Le. lib. 6. cap. 22. quia haec praecepit Moises in die Paschae quod traditum est Iudaeis immolare They that doe celebrate the euangelicall Passouer whiche the Churche hath deliuered vs maie not celebrate the legall Passour whiche the lawegeuer commaunding hath declared to be an oxe and a shepe For Moises hath commaunded to offer these thinges in the daie of the passeouer that ys appointed to the Iewes And a litle after foloweth Non ergo oportere nos habentes in manibus
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 ād 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 meē the bodie ād 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 brokē 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
offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus dicit Dominus exercituum I haue no pleasure in yowe saieth the Lorde of hostes And as for meat offring I will not accept yt as your handes For from the rising vppe of the sunne vnto the going downe of the same my name ys great emong the gentiles yea in euery place shall ther be sacrifice doen and a clean meat offring offred vppe vnto my name For my name ys great emong the Gentiles saeth the Lorde of hostes This prophecie hath moche tormented the Aduersaries and therfore all Protestantes tormented with the propheâ—… 〈◊〉 howe â—…ey wrest yt their ingines hookes and all their fetches haue be sett vpon this place to drawe yt to their sense and pourpose but yt will not be all will not serue that they can doo for trueth will shewe yt self and preuaill This prophecie in dede inuinciblie proueth the Sacrifice of Chrystes Churche as hereafter shall be shewed But first let vs see howe the Aduersaries wolde wrest this place and let vs make yt plain to the reader that the sence whiche they wolde haue the scripture vnderstanded in ys not the right and full sence but a distorted sence a wrong sense and soche a sense as the place can not beare a sense disagreing from the expositions of all the holie Fathers bothe of the latin churche and of the greke churche Occolampadius in a booke that he did write of the Masse vnto the Senate of Basille saieth that by this prophecie of the Prophet Malachie was Prophecied Occolamp that the ministres of the newe testament shoulde make a faithfull people oute of all nacions as a pure and an holie oblacion and sacrifice to God And this saieth he ys the minde of the Prophet Martin Bucer not moche differing from him in his aunswer that he made to Latomus saieh that hy this Prophecie ys cheiflie promised the preaching of the Gospell by the whiche God shall be euery whear acknowleged and Bucer the fruicte also of the same preaching that ys faithe and the confessing of the same faithe And he saieth also that by the incense and oblacion are to be vnderstanded the sacrifices of chrysten men whiche be saieth he the praising and calling on the name of God wherunto ys allwaies annexed the geuing vppe of our selues to the will of God and the declaracion of our thaÌ„kefull minde towardes God by the doing and shewing of loue and mercie to the poore And thus dothe he expownde the Prophete Bullinger an other of the same secte and sorte saieth that the lawde and prayse of God his name ys the pure sacrifice that the Prophete speaketh of Bullinger Vrbanus Rhegius But Vrbanus Rhegius writing against Eckius his master in his firstbooke saieth thus The sacrifice that Malachias prophecied of ys the mortificacion of the flesh and the calling on the name of God with godlie prayer And this was his phantasie whiche so I terme as I might the rest for that eche of theÌ„ hath vnderstanded the prophecie as him listeth and not as the full mening of the same hathe required And although other haue vttered their conceptes and coniecturs vpon this prophecie Yet these being the standarde bearers of that wicked armie that hath so maliciouslie fowght against Gods truthe maie fuffice to be rehersed for this time presupposing that the rest do folowe their standerd bearers But let vs nowe examin and weigh their expositions Yf ye marke they do all agree in this that this prophecie ys to be vnderstanded of the sacrifice of praise and thanks geuing which thei call the pure sacrifice Yt ys to be considered here that Allmightie God by his Prophet declaring that the sacrifice of the Iewes which was onelie doen in Hierusalem shoulde be reiected abolished and lefte signified also that an other sacrifice shoulde be substituted in the place of the same whiche shoulde be a pure and clean sacrifice whiche shoulde not be doen onlie in Hierusalem as the other was But in euery place Nowe as for the sacrifice of a contrite heart of lawde praise and thankes geuing who doubteh but that they were vsed and offred of diuerse holie Psal 50. and vertuouse men in the olde lawe and well accepted whiche thing Dauid was not ignorant of when he saied Sacrificium Deo spiritus contribulatus Psalm 49. cor contritum humiliatum Deus non despicies A troobled spirit ys a sacrifice to God a contrite and humble heart o God shalt thowe not despice Of the sacrifice of lawde Dauid also speaketh Immola Deo sacrificium laudis Offer to God the sacrifie of lawde c. praise And in the same Psalm Sacrificium laudis honorificabit me Who so offreth me thankes and praise he honoureth me The hereticall expositions of the prophecie of Malachie cannot stand Therfore wher the Aduersarie wolde that these kinde of Sacrifices shoulde be they of the whiche the prophet Malachie spake that shoulde come into the place of the sacrifice of the Iewes whiche God wolde abolisshe their exposition can not stande For these can not nowe be placed as newe sacrifices whiche were placed and vsed from the beginning of the first good man that offred sacrifice to God Abel who withe the sacrifice of the fruictes of the earth whiche he offred offred also praise and thankes geuing to God These sacrifices then be not newe placed but being of olde time vsed God wolde haue them so continued Neither doo I meen that these be separated from that sacrifice that God wolde place in stead of the sacrifice of the Iewes For their ys no extern sacrifice Sacrifice of laude separated from the extern sacrifice but yf yt be rightlie and duely offred yt bringeth with yt the sacrifice of lawde and praise and of other also But that the Prophet dothe meen of these onelie and not raither of some extern sacrifice to be vsed offred and frequented among the Chrystians and that he ment not cheiflie and principallie of an extern sacrifice to be placed in the place of the Iewes extern sacrifices that ys most vntrue And that maie be perceaued by the difference of the newe sacrifice from the olde What ys that That yt shall be a pure sacrifice Why were not theirs pure sacrifices before in the olde lawe Was ther not a sacrifice of expiacion and a daie of expiacion assigned in the whiche the clensing sacrifice shoulde be offred Read the xvi chapter of Leuiticus and ther shall ye finde that Allmightie God saeth thus In hac die expiatio vestri erit Leuit. 16. atque mundatio ab omnibus peccatis vestris coram Domino mundabimini In this daie shall be your expiacion and cleÌ„sing and ye shall be made clean from all your sinnes before the Lorde Was not this then a pure sacrifice that purified and clensed the people from all their sinnes before God Ys yt not a pure sacrifice that ys
church of Rome continueth the same In this alleaged place be mo vntrueths then one vsed by the Proclamer First he doeth father yt vpon Calixtus wher in dede yt ys the decree of Anacletus But this ys not so great a matter I wolde easelie pardon that fault yf ther were no woorse in him But he cōmitteth two great faultes here besides that For he doeth both distort abuse and wrest the place and also as he hath doen diuerse other he doeth mutilate yt and cutte yt of by the knees as we saie and bringeth yt not whollie as yt lieth I will therfor bring the whol place that yowe maie both perceaue how moch he hath of a deuelish pourpose left oute and also plainlie see howe vntruelie he wresteth yt to a false sense This ys the place as yt ys alleaged oute of Anacletus by Bartholemew Carāza in the summe of the Coūcels Sacerdotes quando Domino sacrificant non soli hoc agere debent sed testes secum adhibeant vt Domino in sacratis Deo locis perfectè sacrificare probentur iuxta illud Deuteron 12. Vide ne offeras holocausta in omni loco quem videris sed in loco quem elegit Dominus Dens tuus Episcopus Deo sacrificans testes secum habeat et plures quà m alius sacerdos cum quo peracta consecratione omnes ministri communicent qui noluerint ecclesiasticis carere liminibus Sic Apostoli statuerunt et sancta Romana tenet ecclesia The preistes when they doe offre sacrifice vnto our Lord they shall not doe yt alone but they shall haue wittnesses with thē that they maie be proued to doe sacrifice to our Lorde perfectlie in places dedicated vnto God according to the saing of Deuteron the xii chapter Take beed thowe offre not sacrifice in euery place that thow seest but in the place that thy Lord God hath choosē A Bishoppe doing sacrifice to God let him haue mo wittenesses with him then an other preist with whome when the cōsecracion ys doen let all the mynisters communicate they that will not shall be forbidden to enter into the church This same place of Anacletus ys also alleadged in the second distinction hauing the same sense in lenght that this hath in Summe or in breif Nowe first iudge of the sinceritie of the Proclamer in alleaging the Fathers whether he doeth as yt becometh one that taketh vpon him to correct all the worlde and to preache the trueth which in his iudgement was before lacking Ys this sinceritie to bringe three or foure woordes of the ende of a saing which maie be wrested to his pourpose and to leaue oute all that goeth before Secondlie for the vnderstanding of the place he hath voonderfully abused his audience before whom he preached yt and all soche also as haue or shall happen to read the same sermon nowe imprinted and diuulged For in the epistle of Anacletus yt ys decreed thus Episcopus Deo sacrificans testes secum habeat in solemnioribus diebus aut septē aut quinque aut tres Diaconos qui eius oculi dicūtur subdia conos atque reliquos ministros secūhabeat The Bishoppe doing sacrifice vnto God let Anacletus cpla 1. him in the solemne daies haue either seuen or siue or three deaeons whiche be called his eies and subdeacons and other mynistres And then yt foloweth that the Proclamer alleageth Peracta consecratioue omnes communicent when the consecracion ys doen let all communicate So that thys decree can not be vnderstāded of all the people but onelie of all those Deacons and Subdeacons and ministres which shoulde attende vpon the Bishoppe in the time that he offreth sacrifice to God which ys as moche to saie as when he saied Masse The decree saieth not when the consecracion ys doen let all the people communicate but let all that ys all they assistent to the Bishoppe in the ministracion the Deacons the Subdeacons and the ministres let them communicate and if they will not let them be prohibited to entre the churche That this shoulde be vnderstanded as ys saied yt doeth well appeare by the relacion of this decree to the doctrine of the Apostles So saieth the decree Canon 9. Apostol haue the Apostles taught In dede in their canons they haue so taught For this ys one of their Canons Si quis Episcopus aut Presbiter aut Diaconus vel quilibet ex sacerdotali catalogo facta oblatione non communicauerit aut causam dicat vt si rationabilis fuerit veniam consequatur aut si non dixerit communione priuetur Yf anie Bishoppe or preist or deacon or anie other of the clergie when the consecracion ys doen doe not communicate either let him shewe a cause that if yt be reasonable he maie be pardoned or if he shewe none let him be excōmunicated Thus the Apostles Canon The cause why this Canon was so made was not for the necessitie of the thing that the sacrifice were not perfect or the Masse not good in yt self if the cleargie assistent did not communicate but that they absteining might be occasion of offence to the people of suspicion against him that did offre the sacrifice that he had not wel doē yt as the words immediatelie folowing in the same Canon doe plainlie declare Sinon dixeritcōmunione priuetur tanquā qui populo causa laesionis extiterit dans suspicionem de eo qui sacrificauit quod rectè non obtulerit Yf he shewe no reasonable cause why he absteineth let him be excommunicated as one that ys cause of offence to the people geuing suspicion of him that did sacrifice that he had not well offred yt Thus nowe ye see howe this man hath abused this decree of Anacletus vnderstanding yt of all that be present where yt ys to be vnderstanded onelie of them that attend vpon the Bishoppe in the time of the holie ministracion and that also on solemne daies In this poinct onelie he hath not abused this decree but in this also that by yt he intended to prooue the Masse an euell thing ād to be naught if ther were no communicates besides the preist and that masse ought not to be saied withoute communicantes and finallie that the Church ys wicked so abusing yt where in dede ther ys no one sillabe in that decree to prooue these or anie one of them or anie parte of one of them For as in the answer to the tenth Canon of the Apostles by them alleaged yt was saied so yt maie be saied here that be yt yt were vnderstanded that all the people shoude communicate as he wolde haue yt but vntruelie yet in this decree he findeth no prohibition that the preist shall not offre sacrifice nor receaue him self if the people will not hefindeth not either here or ells wher that the masse ys naught if ther be nomo communicantes in that place but the preist Wherfor we maie conclude that all that he hath in this poincte alleaged hath but a
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 cōtempt 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 ād 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 planè 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 cōsistunt sed in intelligendo the scripturs cōsist 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 interrogetiue sententias c. He shall gene diligence to seke and learn the iudgemēts of the elders and cōferr thē together but of those elders onelie which although they were in diuerse times and places abiding yet in the Cōmunion 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 cōmonlie 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 cōmonlie 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 thē 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 cōmon consent and agreement so expownding the scripturs as though they had ben in one time and had cōspired vpon one sense and vnderstāding all those shall yowe see impugning your negatiues ād by the scripturs affirming the catholike doctrine and faith catholiquelie and vniuersallie professed ād 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 enrēded effect namelie your conuersiō and amēdement and to doo yowe that good that yow maie be staied frō running to pertual damnacion yet staing other that by your pestilent heresies might be brought to that wofull daūger I shall not onelie do thē that good I wish but also helpe to make your dānaciō the easier whiche howe greuouse yt shall be he knoweth best that knoweth howe manie soules yowe haue brought to damnaciō Yf yowe being obdurated persist in your impietie yt cā not be auoided but yowe doe yt of malice hauing ben aduertised and
the neutre gendre importeth a difference substanciall from the thing that yt ys compared to and so the two thinges that be compared together be of two different substances And therfore for somoche as the Father the Sonne and the holie Goste be three distincted persons the catholique faithe teacheth vs to saie Alius est Pater alius Filius alius Spiritus sanctus The Father ys one the Sonne ys an other and the holie Goste ys an other But formoche as they be not distincted in substāce we maie not saie Aliud est Pater aliud Filius aliud Spiritus sanctus The Father ys one thing the Sonne an other thing and the holie Gost an other thinge But cōtrarie wise bicause these three be one in substance the Scripture teacheth vs thus Tres sunt qui testimonium dant in coelo Pater Verbum Spiritus sanctus hi tres vnum sunt Ther be three that beare wittnesse Ioan. 5. Vnum in the neutre gēdre signifieth vnitie of substāce Ioan. 10. in heauen the Father the Sonne and the holie Gost and these three be Vnum that ys one thing or substance not Vnus one person So we reade in the Gospell Ego Pater vnum sumus I and the Father be one that ys in substance So here where sainct Cyprian saieth Aliud est quod appositum c. Yt ys one thinge that was sett before them and cōsumed and an other thing that the master did geue and distribute he sheweth that these two thinges were thinges substanciallie distincted For before yt was the substance of bread of the whiche he spake in the beginning of the sentence whē he saied Manducauerāt de eodem pane secundùm formam visibilem They had eaten of the same bread after a visible forme But nowe after the solemne benediction yt ys an other substance that ys the substance of Chryste whiche as before ys saied ys the medicin to heale our infirmities and the sacrifice to pourge our iniquities Yf ther were the same substance of bread still remaining after the consecracion by the solemne blessinge as was before so as ther were none other chaunge but an accidentall chaunge that ys as the Aduersaries saie that the bread before the woordes of Chryst spoken ouer yt For they abhorre to vse the woorde consecracion as saincte Cyprian dothe and other holie Fathers ys but comon bread but after the woordes be spoken yt ys a sacramentall bread then this Authour wolde not saie Aliud est yt ys an other thing Whiche latin woord Aliud respecteth the difference of the substance as ys before saied and ys as moch to saie as an other thing in substance or an other substance Wherfore to conclude this holie Martir of Chryste teacheth vs here The bread that before consecraciō serueth to nourish the bodie onelie after cōsecraciō ys an other thing whiche nourisheth the soule that the bread consecrated by the Solemne benediction wher before yt was bread onelie to nourish the bodie yt ys nowe after the consecracion a thing profitable for the healthe and life of the wholl man that ys both of the bodie and of the soule being a medicin to beale infirmities and a sacrifice to pourge iniquities Which thing ys an other thing from the thing that yt was before differing from that in substance We must nedes therfore affir me and professe that yt ys the verie bodie of Chryst substanciall and Reall But that this maie appeare vnto yow to be the verie minde of saincte Cyprian and not a sense of mine owne wresting as the Aduersaries for the more parte will saie when ells they coulde saie nothing being put to scilēce by force of the trueth ye shall heare an other place of the same Authour At Melchisedech Rex Salem protulit panem vinum fuit enim sacerdos Li. 2. Epi. 3. ad Cicil. Dei summi benedixit Abraham Quòd autem Melchisedech typum Christi portaret declarat Spiritus sanctus in psalmis ex persona Patris ad Filium dicens Ante luciferum genui te Iurauit Dominus non poenitebit eum tu es sacerdos in aeternum secundùm ordinem Melchisedech Qui ordo vtique hic est de sacrificio illo veniens inde descendens quòd Melchisedech sacerdos Dei summi fuit quòd panem vinum obtulit quòd Abraham benedixit Nam qui magis sacerdos Dei summi quà m Christus Iesus Dominus noster qui sacrisicium Deo Patri obtulit obtulit hoc idem quod Melchisedech obtulerat id est panem vinum suum scilicet corpus sanguinem And a litle after yt foloweth Vt ergo in Genesiper Melchisedech Sacerdotem benedictio circa Abraham possit ritè celebrari praecedit antè imago sacrificij in pane vino scilicet constituta Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit And Melchisedech King of Salem saieth holie Cyprian brought furthe bread and wine For he was the preist of the most high God and he blessed Abraham And that Melchisedech did beare the figure of Chryste the holie Gost in the person of the Father to the Sonne dothe declare in the psalmes saing Before the daie starre haue I begotten thee Owre Lorde hath The ordre of Melchisedech came to Chryst not onelie in that he was the high preist but in that he offred bread and wine the like sacrifice sworn and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Whiche ordre also ys this cominge from that Sacrifice and from thence descendinge that Melchisedech was the preist of the most high God that he offred bread and wine that he Blessed Abraham For who ys more the preist of the most high God then our Lorde Iesus Chryste who did offer sacrifice to God the Father And offred the verie same that Melchisedech had offred that ys to saie bread and wine euen hys bodie and bloode And after a fewe woordes he proceadeth thus That therfore the blessinge aboute Abraham might laufullie be celebrated by Melchisedech the preist in Genesis the ymage of the sacrifice goeth before appointed in bread and wine Whiche thing owre Lorde perfecting and fullfillinge hath offred the bread and the cuppe mixed with wine And he that ys the fullnesse hath fulfilled the trueth of the prefigurated ymage Thus farre saincte Cyprian What neadeth me here to saie any thing wher euery parte of the sentence ys so plain that yt clerelie and plainlie openeth yt self As touching the speciall matter of thys place do ye not see that he saieth Melchisedech was the figure of Chryst Do ye not perceaue that he also saieth that the holie Gost declareth the same in the psalme Do ye not also see that Melchisedech was the figure of Chryst in three poincts that ys in that he was the preist of the most high God
per charitatem Hoc autem sacramentum dicitur sacramentum amoris Thus moche Lyra. who although he speaketh plainlie as ys saied yet fullie and trulie so fullie and trulie that he hath whollie set furth that faith that the whol Churche dothe professe ād so plainlie as here ys no obscure maner of speach for the Aduersarie to lurke vnder and by a wicked glose to drawe to his sense and pourpose Yt ys to be knowen saieth Lyra that in the Sacrament of thankes geuing ys cōteined the verie Sōne of God incarnate And therfor shewing the qualitie of the Sacrament he toucheth foure thinges The first that ther ys one thing whiche ys a Sacrament onelie and that ys the forme of bread whē he saieth And the bread c. The secondeys the Authour of this Sacrament which ys Chryste himself the high preist The preist whiche ys the mynistre of this Sacrament doth onelie speake the woordes not in his owne person but in the person of Chryste In other sacramentes the mynistre doth vse his owne woordes or the woordes of the Churche by the which the acte that he dothe ys expressed as yt doth appeare in Baptisme wher yt ys saied I Baptise thee But in the Sacrament he doth onelie reherse the wordes of Chryste when he saieth Who before the daie he suffred c. And after folowe the woordes of Chryste working the consecracion And this ys noted when yt ys saied whiche I shall geue to yowe The thirde ys the thing signified and conteined that ys the verie bodie of Chryst noted when yt ys saied yt ys my flesh The fourth ys the thing signified ād not cōteined ād that ys the mystical bodie of Chryste the which ys conioined to the head by charitie For this Sacrament ys called the Sacrament of loue This ys the exposition of Lyra. In the whiche that he doth vnderstand this text of the Sacramēt yt ys more manifest then I nede to note yt to yow That he also in the same Sacrament teacheth to be the verie reall presence of Chrystes bodie For in the first entrie he affirmeth that the verie Sonne of God incarnate ys in the Sacrament Whiche in the thirde note he groundeth vpon this Verie Sōne of God incarnate in the Sacra woord of Chryste yt ys my stesh whiche flesh of Chryste saieth he ys the thing signified and conteined Yt ys signified by the Sacrament that ys a signe of an holy thing whiche ys the formes of bread and wine And ys conteined being reallie present as the verie substance vnder the same formes In these two partes this Authour dissenteth not from other that haue ben hitherto alleaged For they all teach one doctrin One thing in dede he teacheth here whiche the other alleaged for the exposition of this texte haue not taught which ys that he noteth in this texte that Chryste dothe accompte himself the Authour and geuer of this Sacrament Which in my iudgement he doth verie well take of these woordes of Chryste which I will geue c. By whiche woordes Chryste signifieth vnto vs that he himself ys the doer the woorker and the geuer of this Sacrament which thing this authour more at large opening saieth Chryste ys the authour of this Sacrament For he ys the heigh preist The preist that ys the minister doth but onely speake the woordes and vse hys ministerie By the which woordes the vain saing of vain mē which do deceaue the simple and haue not passed to Blaspheme this holie mysterie and shamefullie to slaunder the Church of Chryste are made openlie to be knowen in their owne sorte as they be For wher to drawe the simple from Chrystes holie sacrament and bringe the same most excellent mysterie in contempte to be derided of boies and Girlles they wolde saie doest thow beleue that God ys in Preists make God Cauill of the Aduersaries opened the Sacrament why then the preist doth make him And beleuest thow that the preist can make God What God made all the worlde and he ys made of none With these and soche like the simple astoined and not seing what to aunswer ys led awaie as the oxe to the slaughter THE EIGHT CHAPITER DECLARETH BY whose authoritie and power the Sacrament ys consecrate and Chrystes bodie made present BVt that ye maie perceaue that to saie the preist maketh God ys the Preist maketh God the doctrine of the Deuell doctrine of the Deuel and hys disciples who haue inuented soche lies and slaunders to dishonour God and his holy Sacrament and to snare and entrappe the simple in heresie and so finallie to cast thē headlong into perpetuall dānacion I shall open and declare vnto yow what ys the verie true doctrine of Chrysts Churche in this matter The doctrine of Chrystes Church was declared vnto vs by the authour last alleaged in the chapiter before Who saieth that Chryst ys the high preist and that he ys the authour and woorker of this Sacrament This was the doctrine taught nowe in the latter daies whiche vndoubtedlie was also taught in the auncient Churche as yt shall appeare to yowe by the Fathers whiche shall be alleaged which liued in diuerse ages Damascen an holie father and of good antiquitie as touching this matter Damasce de orth sid lib. 4 ca. 14 saieth thus Quemadmodum omnia quae fecit Deus Spiritu sancto cooperante fecit sic nunc Spiritus sancti operatione haec supra naturam operatur quae non potest cognoscere nisi sola fides Quomodò fiet istud dixit sancta virgo quoniam virum non cognosco Respondit Gabriel Archangelus Spiritus sanctus superueniet in te virtus Altissimi obum brabit tibi Itaque si nunc interrogas Quomodò panis fit corpus Christi vinum aqua sanguis Christi Respondeo ego tibi Spiritus sanctus obumbrat haec supra sermonem intelligentiam operatur Panis autem vinum Transsumuntur As all thinges that Howe the bread ys made the bodie of Chryst God hath made he hath made them by the holie Gost woorking with him Euen so nowe he woorketh these thinges aboue nature by the operacion of the holy Goste Whiche thinges no man can knowe but onely faith Howe shall this thing be doen saieth the holy virgen seing I knowe not a man The Archangell Gabriell aunswered The holie Goste shall come vpon thee and the power of the moste highest shall ouershadow thee Therfore yf thowe al so aske nowe howe the bread ys made the bodie of Chryste and the wine and water hys bloode I also aunswer thee The holie Gost ouershadoweth and woorketh these thinges aboue speache and vnderstanding The breade and the wine be transsumed Thus moche Damascen who did write a booke of the faithe of the Church in the which writing this saieng that yowe haue now heard he dothe sufficientlie geue yow knowledge what was taught to the faithfull people of hys time In the whiche saieng also ye perceaue
of auncient time and the Authours of the later time Yf ye obiecte that Chrysostome did vse no soche woordes as this Authour dothe For Chrysostome though he saied that yt was the very meat that saued the soule yet he did not saie that this very meat was vnder the formes of bread and wine as this man doeth Ys this trowe yow abhorring from the sainges of the auncient Fathers though Chrysostom dothe not here speake yt by expresse woordes as this Authour doth Dothe not Chrysostome saie that this ys no parabolicall speache wherby what dothe he ells insinuate but that ther ys the thing euen as yt ys spoken of Chryst whiche ys the verie flesh the very meat of the faithfull Yf this flesh be verilie ther as most certenly yt ys and we do see but the forme of bread then yt ys ther vnder the forme of bread But to declare vnto yow that this maner ofspeache and wordes ys not of late vsage or of late or newe inuencion harke what sainct Augustin saieth Caro eius est quam forma panis opertam in Sacramento accipimus sanguis Lib. sente Prosp A plain place for M. Juell eius est quem sub vini specie sapore potamus Yt ys the flesh of him whiche we receaue couered in the Sacrament vnder forme of bread And yt ys the blood of him whiche we drinke vnder the forme and taste of wine Do ye not heare in these woordes of Saint Augustine the same forme of woordes vsed by Dionise Do ye not heare the forme of bread and Formes of bread and wine a speache knowen to S. Augu. wine Do ye not heare that Chrystes flesh ys vnder the one and his bloode vnder the other Why then do ye sticke still in the mire Why do ye not frame your selues to be obedient to the faith of Crystes Churche Or do ye thinke that ye alone haue the true faithe whiche the Churche had not in the time of sainct Augustine Why do ye perseuere deceauing the simple and vnlearned feading them with lies in stead of trueth with heresie in stead of faith and with Scisme in stead of vnitie of Gods religion Saie not nowe as yt hath ben your common slaunder that these late writers were full of corrupte doctrine For ye see yet that they teache no other doctrine in this matter then the auncient Fathers did And yet in this saing of sainct Augustine ther ys one thing wourthie of note that wher the Aduersaries trauailed to impugne this doctrine of Chrystes being in the Sacrament vnder the formes of bread and wine by the alteracion or chaunge of the significacion of this woorde species Species and forma vsed both in one significaciō saing that the woorde doth signifie the nature or kinde of a thinge and not the outwaade forme Let them here weigh well and consider saincte Augustines maner of speache who taketh here this woorde species applied to the wine in the same significacion that he taketh forma applied to the bread But this woorde forma ys taken for the outwarde forme wherfor this woorde species must nedes be so likewise And here also I wolde wish the vnlearned that haue erred in this matter that they wolde be aduertised by this good Father and learned man Dionise that they will not abuse these sentences of the scripture Petra erat Christus verè foenum est populus The stone was Chryste and Truly the people ys grasse to the maintenaunce of their errour that bycause these be spoken figuratiuelie therfor this also Caro verè est cibus My flesh ys meate in verie dede Ys spoken figuratiuelie For yf ye will so then might ye make these sentences Tu es Christus filius Dei viui Thowe arte Chryst the Sonne of the liuing God Et verè filius Dei erat iste And trulie this man was the Sonne of God ye might I saie make these sentences figuratiue speaches and so consequentlie subuert the sense of holie scripture and all our faith Therfor vnderstand by this Authour that they be figuratiue speaches or speaches so vsed for some agreablenesse of the thinges compared together and do not ouertwartly turn that to impugne the trueth that ys brought in example for the declaracion of the trueth as I hearde a Reader do in Cambridge who being willing to please the worlde he liued in began to impugne the presence of Chryst in the Sacrament and the Masse Schoole argumentes made for the opening of trueth produced of a Protestant to cōfirme a false doctrine And to make his matter good in apparaunce he induced manie argumentes and delighted him self very moche in them as by whiche his matter was moche confirmed and strengthed as he thought In the hearing of the argumentes methought they were soche as I had readde wherfor the lecture being ended I repared to my studie and supposing I had readde thē in Dunce I tooke him in hande and turned and fownde them Whiche as Dunce had moued against the truthe to be solued for the better declaracion and opening of the trueth So did this man bring them in against the truth to confirme his false doctrine So that soche argument as Dunce framed for an argument of impugnacion this reader vsed yt as an argument of confirmacion And so I feare verilie that manie seke good Authours and what they finde in them to impugn falsheade with that do they defende and fortifie the same Wherfor reader do not the like here that what this Authour bringeth in for a better and further declaracion of the trueth thowe take yt to impugne the trueth I thought yt good also not to omitte that this Authour saieth that we receaue in the Sacrament the very reall and wholl bodie of Chryst with veines sinnewes and bones for that I haue hearde some of the Iewish Capharnaites aske what do we receaue Chrystes bodie bones and all Howe can yt come wholl in to my mouthe Ah thow man of litle faith why doest thowe doubte bicause thowe imaginest with the Capharnaites no other presence but after the grosse corporall The presence of Christes bodie in the Sac. no more impossible thē many other his workes which some as impossible to naturall knowledge maner But thowe errest fowllie He ys ther spirituallie and yet verilie and really and no more to be thought impossiblie to thee than that that bodie was born of a virgen then that yt walked vpon the sea then that yt was transfigurated on the mount then that yt rose from death life then that yt passed oute of the graue the monument being still fast shett and close then that yt entred into the Apostles the doores being shett then that yt ascended into heauen all whiche factes yf thowe measure by naturall knowledge they will seme as vnpossible as the other For naturall knowledge wondereth and saieth howe coulde the bodie of Chryst being a perfect bodie Hauing flesh and bones passe oute of the sepulchre the sepulchre not being opened
continue and neuer to haue ende This if yowe haue marked the sainges of S. Augustine Chrysostom and Cyrill ys to vnderstand Chryst carnallie Which maner of vnderstāding ther ys no good chrystian hath But these woordes of them are vnderstanded spirituallie And what ys the spirituall vnderstanding of this processe of Chryst for the eating of his flesh yt hath ben by manie places of S. Augustin alledged Sup. ca. 22 declared But at this present to be short these his woordes maie declare Caro eius est c. Yt ys his flesh whiche we take couered vnder the forme of bread and his bloode whiche we do drinke vnder the forme and taste of wine This ys the spirituall vnderstanding of S. Augustin Spirituall vnderstanding of the Sacrament as concerning the substance of the Sacrament although ther be an other maner of spirituall vnderstanding whiche both he and all the holie Fathers and all good catholique men doo beleue receaue and approue and do not denie this spirituall maner but both must be ioined and concurre in euery good chrystian man yf time and condicion will serue as before ys saied Nowe what S. Cyrill saieth whom here we place with S. Augustine Let vs heare Verba quae ego locutus sum vobis spiritus vita sunt Totum corpus suum viuifica spiritus virtute plenum esse ostendit Spiritum enim hic ipsam carnem suam nuncupauit non quia carnis naturam amiserit in spiritum Ca. 24. in 6. Joan. mutata sit sed quia summè cum eo coniuncta totam viuificandi vim hausit Nec indecenter hoc dictum quisquam existimet Nam qui Domino conglutinatur vnus cum eo spiritus est Quomodò igitur caro sua vna cum eo non appllabitur Huiusmodi ergo est quod dicitur Putatis me dixisse viuificum natura sui esse terrestre mortale hoc corpus ego verò de spiritu vita locutus sum Non enim natura carnis secundùm se viuificare potest sed virtus ipsius spiritus viuificantem carnem reddidit Verba ergo quae locutus sum id est èa quae locutus sum vobis suntspiritus vita qua ipsa etiam caro mea viuit viuifica est The woordes which I haue spokē vnto yowe are spiritt and life He sheweth all his whol bodie to be full of the quickning The verie flesh of Chryst called spirit power of the spiritte For he calleth here the spiritte his verie flesh not that yt hath leftof the nature of flesh and ys chaunged into a spirit but bicause being excellently conioined with him yt hath taken the wholl power to quickē Neither let anie man thinke this to be spokē vndecētlie For he that ys surely ioined to our Lorde ys one spirit with him howe then shall not his flesh be called one with our Lord Yt ys therfor after this sashiō that ys saied ye thinke me to haue saied this mortall and earthlie bodie of the owne nature to be quicking or geuing life but I haue spoken of spiritt and life For the nature of the flesh yt self cā not geue life But the power of the Spiritt hath made the flesh geuing life The woordes therfor that I haue spokē that ys the thinges that I haue spokē vnto yowe are spiritt and life by the which the same my flesh also doth liue and ys quickning Thus farre S. Cyrill In whiche woordes yt ys easie to be perceaued that wher S. Augustine before expownding these woords of Chryst saied that they are to be vnderstanded spirituallie this authour as yt were expownding him and the woordes of Chryst saieth that so they are to be expownded spirituallie not by an expositiō of a singular imagined spirituall maner of vnderstanding that shall be so spirituall that yt shall vtterly denie Chrystes flesh but the verie reall and naturall slesh of Chryst for that yt ys so inteirlie ioined to the God head which Cyrill here calleth the Spirit yt ys soche a spirituall flesh that yt maie be called also the Spirit as S. Hierom also for like consideracion and for that yt ys so exalted calleth yt the diuine flesh So that S. Cyrill vnderstādeth Chryst that wher he saied the woordes that I haue spoken to yowe are spirit and life yt ys thus to be vnderstāded that the flesh of Chryst ys spirit and life And therfor the Aduersaies seme to be carnall and grosse that wher the Sacramentaries are Capharnaites se holie Fathers vnderstāde the verie flesh of Chryst to be a spirituall flesh for cōsideracions aboue specified they maliciouslie and despitefullie to the great derogacion of so high a misterie call vs Capharnaites as though we shoulde receaue nothing but carnall flesh the flesh of an onelie bare naturall man and not the flesh of Chryst whiche being inseparablie ioined to the God head and therfore the very flesh of God ende wed with the power of the same Godhead to geue life ys called both Spirit ād life and so ys bothe very The flesh of Chryst ys both naturall and spirituall naturall and yet spirituall flesh And therfor the catholique people receaue Chrystes verie reall flesh spirituallie bicause yt ys a spirituall flesh and also by cause yt ys knowen with a spirituall knowledg not with the knowledg of naturall reason nor with the knowledge of carnall senseis but with the spiritual knowledge of faith which beleueth that in the Sacrament that reason can not comprehende nor the senses perceaue And so as Algerus saieth Etsi sciri non potest credi potest quia quod videtur non materiale corpus panis est sed species corporalis Quod autem intelligitur Alger li. 2. cap. 3. Christus est qui omnia quaecunque vult in coelo in terra potest Sicue dum exteriorum sensuum testimonio non acquiescit nec interiori inquisitione comprehendens de veritate tamen non titubat fit per Dei gratiam vt in tali suo agone fides nostra exerceatur exercendo augeatur augendo perficiatur perfecta coronetur Although yt can not be knowen yet yt maie be beleued for that that ys seen ys not the materiall bodie of bread but the forme of bread but that that ys vnderstanded ys Chryst who can doe all thinges that he will in heauen and in earth and so Conflict of faith with reason and senses while man doth not agree to the wittnesse of the outwarde senses neither by the inwarde inquisition cōprehending doth not yet doubte of the trueth yt ys doen by the grace of God that faith in soche her conflicte ys exercised in exercising ys encreased in encreasing ys perfected and being perfect ys crowned Thus Algerus So farre wide then ys the catholique faithe from carnalitie in beleuing and recauing Chrystes very bodie in the Sacramēt vnder the forme of breade as this authour saieth that our faith hath a great battaill and conflicte with reason and the knowledg
not my bodilie substance Thus aboute the sense of Chrystes woordes ye haue among these Egyptians seen a merueillouse varietie who creping and groping in their palpable darknesse tooke that for trueth that Sathan suffred to come first to their hand by which mean euerie one of them vttered that for trueth that in his darknesse he had lighted on But among all note howe by Swenckfeldius Sathā wolde haue berieued yowe not onelie of this Sacrament but of all other and not onelie of them but of the scriptures also This ys a miserable progresse this ys the right building of Babell wher the tounges of men be confownded that a man can not vnderstand his neighbour neither can the catholike vnderstand the protestant nor the protestant the protestant But nowe returning to my pourpose again I wish that to be perceaued in this processe whiche before I spake of to be noted the better to withstand Sathan in his temptacions against the true doctrine and faith namelie that his doctrine ys not consonant nor agreable in yt self but dissonant and repugnant some of his disciples teaching that the bodie of Chryst ys in the Sament with the bread some that the bodie of Chryst ys in the Sacrament in and vnder the bread other some that the bread ys the bodie of Chryst other of the contrarie maner denieng the presence of Chryst in the Sacrament but yet diuerslie some of them teaching that the Sacrament ys but a signe of the bodie of Chryst other some that the bread ys a figure of the bodie of Chryst other that it ys the powre vertue or efficacie of the bodie of Chryst other that Chryst ys reallie exhibited vnto vs but not bounde nor exclosed in the bread other whiche be the worste sort teaching that ther ys neither bodie nor Sacrament In which diuersitie and contrarietie of doctrines yt ys easelie to be perceaued not onely how moche dissonant they are frō the doctrine and woordes of Chryst but also howe farre disagreing they are among them selues Whiche faut perceaued I thinke him more then bewitched that will geue credittte to anie of them forsomoche as ther ys no man but knoweth that in the doctrine of God ys concorde agreement And forsomoch as in these other doctrins ther ys none agreement but repugnance and contrarities yt ys certen that they be not of God Besides this what proof haue anie of all these either in the scriptures or holie Fathers that this saing of Chryst This ys my bodie shoulde be vnderstanded as eche of them stowtly seeme to auouche and that after their sondrie maners They be contrarie one to an other yet eche of them perswade their disciples that they teache the true woorde of God And yet the scriptures of God beare no soche contrarie sense is Nowe therfor Reader staie thie self and choose raither to beleue Chryst then Sathan who goeth aboute to deceaue thee as he did thie first parentes who through light creditte neclecting what God had saied and beleuing what the serpent saied fell into preuaricacion and were condemned Thus moche then being saied of Sathans maner of temtacion to abduce and lead awaie men from the faith of Chryst and of his sondrie and manie inuented false expositions disagreeng and clean repugnant euen amongest them selues of these woordes of Chryst This ys my bodie I shall nowe addresse my self first somewhat to saie of thinges apperteining to the true vnderstanding of those woordes and afterwarde open to youe he right vnderstanding of the same woordes by the most auncient and holie Fathers of Chrystes Church wher ye shall perceaue not a repugnance as in Sathans schoole but concorde and agrement meit for Chrystes schoole THE TWO AND FOVRTETH CHAP. BEGINNETH the exposition of the woordes of Chryst after the catholike maner with certain proofes of the same AS ye haue hearde Sathā teaching his scholers with moche contrarietie strife and repugnance to expownd or raither to expuncte the woordes of Chryst and to peruert them as yt hath pleased the same ther master to moue them some one waie some another but neuer one of them the right waie so shall ye nowe heare the disciples and scolers of Chryst and of his holie spirit with all agremēt concorand peace expownde yowe the same woordes of Chryst after the learning of their master not some one waie and some an other waie but all one waie as yt were with one mouthe spoken Yt shall moche cōmende this goodlie amitie and concorde of this schoole yf we first in the entrie of this declaracion shall heare howe the cheif and highest scholers of this schoole do agree in the reporte of these woordes of Chryst whose exposition we seke The cheifest scholers reporters of these woordes be the three Euangelistes Matthew Marke and Luke and the Apostle Paule S. Matthew reporteth yt thus Iesus tooke bread and when he had blessed it he breake it and gaue it to the disciples Mat. 26. and saied Take eate this ys my bodie And he tooke the cuppe and thanked and gaue it them saing Drinke ye all of this This ys my bloode whiche ys of the newe testament whiche ys shedde for manie for the remission of sinnes S. Marke agreablie testifieth the same thus Iesus tooke breade and blessing Mar. 14. he brake it and gaue to them and saied Take eate this ys my bodie and he tooke the cuppe and when he had geuen thankes he tooke it to them And they all dranke of it and he saied to them This ys my bloode of the newe testament whiche ys shedde for manie S. Luke reporteth yt after this maner And whē he had takē bread he gaue thākes and brake it and gaue it vnto them saing This ys my bodie whiche ys geuen for yow Likewise Luc. 22. also when he had supped he tooke the cuppe saing This cuppe ys the newe Testament in my bloode whiche ys shedde for yowe With this testimonie of S. Luke agreeth S. Paule thus Owre Lorde Iesus the same night that he was betraied toke bread and when he had geuen thankes he brake 1. Cor. 11. it and saied Take ye and eate this ys my bodie whiche ys broken for yow This do in remembrance of me After the same maner also he tooke the cuppe when supper was doen saing This cuppe ys the newe testament in my bloode This do as often as ye drinke yt in the remembraunce of me Thus ye see first these foure highe scholers of Chrystes schoole consonātlie and agreablie reporting the doctrine of their master namelie that he tooke bread and after he had geuē thankes or blessed yt gaue yt to them saing take eate this ye my Tropes and figures patched to Chrystes woordes excluded bodie Of the whiche ye see not one making anie one title or mencion of tropes figures or fignificacions whiche the Aduersurie wolde patche vnto this text to cōfownde the saing and mening of Chryste and to shadowe his great mercie and loue toward vs in
of the scripture refuseth tropes and figures and enforceth to accept the propre sense onelie Wherfore chrystian Reader beware of that flattering contenaunce and deceiptfull lieng of the olde serpent Sathan flie the hissing of the vipers be not caried awaie with light creditte as our first parentes were therby to creditte the deuel and discreditte God But knowe the one to be thie enemie and feare him knowe the other to be thy Lorde God thy Sauiour and Redemer and embrace him Of the which matter harke farder to the godlie saing of Rupertus Accipe inquit comedite Hoc est corpus meum Et alibi Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo Cùm haec dicit agnus Dei oportunè nobis ad memoriam recurrit illud quod dixit serpens imo per serpentem Diabolus hostis bumani generis Accipite comedite eritis sicut dij Optimae spectabiles valdè propositiones Ille serpens erat iste agnus est Ille vetus peccator iste antiquut creator Ille spiritu Diaboli falsum sibilans iste spiritu Dei verum euangelizaus Ille de ligno non suo raptor optulit Iste de corpore sanguine suo largitor dedit Ille quod non habebat mendaciter promisit eritis inquiens sicut dij Iste quod habebat quod semper naturaliter habet fideliter dedit vt simus dij dum manet ipse in nobis Illi tandem nephandissimè creditum est plusquam Deo Credatur è contrario buic Deo si non plus at saltem quantum creditum est illi Diabolo Creditum est enim quod illi pomo inesset quod non videbatur scilicet vis deos efficiendi Credatur buic Sacramento inesse quod non videtur videlicet veritas carnis sanguinis valens efficere nos corporales Vnigenito filio Dei. Hoc enim ratio vel ordo iustitiae exposcit Accipite ergo inquit comedite Accipere est fideliter credere cum gratiarum actione diligere compatienti affectu corporis huius traditionem sanguinis huius effusionem respicere Hoc fieri non potest nisi priùs reijciaturid quod ab illo malè acceptum est Illud igitur mendacium execrantes hanc veritatem accipite approbate amplectimini contra cibum mortis panē comedite vitae eternae calicem bibite salutis perpetuae He saieth mening Chryst take Conference of Chrystes woordes and the serpents and eate this ys my bodie and in an other place He that eateth my flesh and drinketh my bloode dwelleth in me and I in him When the lambe of God saieth these thinges yt cometh in due time to our memorie that the serpent saied or raither by the serpent the Deuell the enemie of man kinde Take and eate and ye shall be as Gods Goodlie and verie notable propositions He was a serpent this ys a lambe He an olde offender this an auncient creatour He by the spirit of the Deuel hissing oute an vntrueth this by the spirit of God preaching a trueth He a theeif gaue of the fruit that was not his This a right geuer gaue of his owne bodie and bloode He falsely promised that that he had not ye shall saieth he be as Gods This trulie gaue that he had whiche allwaies naturallie he hathe that ys that we maie be Gods forsomoche as he dwelleth in vs. Vnto him neuer the lesse most wickedly was geuen more credit then to God Vnto this cōtrarie wise let credit be geuen being God yf not more yet at the least as moche creditte as was geuē to the Deuell For yt was beleued that to be in that apple whiche was not sein that ys to saie power to make Gods Let yt be beleued to be in the Sacrament that ys not seen that ys to saie the veritie of the flesh and bloode of Chryst able to incorporate vs to the onely begottē Sonne of God Thus moche reason or ordre of iustice dothe require Take therfore saieth he and eate To take ys faithfully to beleue with thankes geuing To take Chrystes bodie what yt ys to loue with a compatient affection to beholde the deliuerance of this bloode This cā not be doen except that be reiected that of the enemie was euel receaued Detesting therfor that lie receaue approue and ēbrace this trueth and against the meat of death eate ye the bread of euerlasting life and drinke the cuppe of euerlasting saluacion Thus being by this good Father admonished of the true vnderstanding of Chrystes woordes I will nowe make the same plain before thine eyes by the testimonie of a nombre of holie Fathers to the whiche good Reader I praie thee geue good heede THE THREE AND FOVRTETH CHAP. BEGINNETH to prooue the vnderstanding of Chrystes forsaied woordes not to be figuratiue by the anthoritie of the Fathers And first by Alexander and Instinus FOrsomoche as the misunderstanding of the woordes of the supper of Chryst hath and doth maintein great and lamētable contencion among soche as professe Chrystes name and the right vnderstāding of the same ought to be the occasion of the restitucion of peace and concorde Let yt not greiue thee gentle Reader though I tarie somwhat long vpon this text in producing manie holie Fathers of Chrysts schoole who shal teache vs howe these woordes This ys my bodie were ther taught to be vnderstanded and therby shall do vs to witte what ys the enacted trueth of Chrystes Parliament house as touching this matter nowe among chrystian men in controuerfie For the plain declaracion wherof I shall produce manie of the eldest Fathers and fewe I trust that do treact of these woordes being of any fame or authoritie shall be omitted And for a speciall note to discerne the trueth from falsheade the scholers of Chryst from the scholers of Sathan and the graue and constant staied Senatours of Chrystes Parliament house from the light and vauering whisperers of the Conciliables of Sathan Marke and note well that as in the one and fourteth chap. ye haue pceaued the sectes of Sathan are merueillouslie dissected and by great and fowle contencion amōg them selues diuided So shall ye perceaue that Chrystes disciples are vnited all of one minde all of one vnderstanding all speaking one thing in full peace and perfect concorde Remembre that the high scholers and cheif noble men of Chrystes Parliament honse I meen the foure Euāgelistes and S. Paule so agree that among them there ys no one title spoken of the Aduersaries tropes and figures but euery one of them testifie the matrer plainlie leauing the woordes in their propre sense So shall ye see all this noble companie of Fathers doo Let vs then in Chrystes name heare them vtter what ys the enacted trueth of the vnderstanding of Chrystes woordes Although ther are right auncient Fathers that doo verie no tablie declare and testifie the presence of Chrystes bodie and bloode in the Sacrament as Martialis
oblacion woorthier then this but this excelleth all other whiche ys to be offred to our Lorde with a pure conscience and to be receaued with a pure minde Among the Chrystians ther ys no sacrifice to be offred and with pure minde to be receaued but the sacrifice offred on the aultar And thus of necessitie yt foloweth that this Authour graunteth the presence of Chrystes bodie in the Sacrament and that yt ys a sacrifice and that the woordes of Chrystes supper are to be vnderstanded without figure The thirde note ys that when he had taught that the sacrifice must be of Adoracion of the Sacrament auouched fred with a pure cōscience and receaued with a pure minde he teacheth also that yt must be woourshipped and honoured and that with no lowe degree of woorshippe and honour but as this sacrifice saieth he doth precel al so it ys aboue all to be honoured By whiche doctrine yt maie appeare that yf the thinge of the sacrifice dothe excell all other and ysaboue all other to be honoured and the onely sacrifice of Chrystes bodie and blood excelleth all other ys to be honoured that then that blessed bodie and blode are there present to be honoured wher they be offred They be offred wher they be receaued they be receaued in the Sacrament wherfore they are to be honoured in the Sacrament Now when all this disputacion of this holie Father ys graunted vpō these woordes of Chryst This ys my bodie this ys my bloode yt can not be but that these woordes of Chryst must be vnderstanded simplie and plainly in their propre sense with oute figure or trope And thus to conclude for these two great Seniours of Chrystes schoole and Parliament house ye perceaue that they vse Chrystes woordes in ther propre sense And also thervpon testifie to vs the enacted trueth of Chrystes very presence in the holy Sacrament whiche ys the cheifest matter here sought THE FOVRE AND FOVRTETH CHAP. BY occasion of the woordes of Alexander treacteth of the adoracion and honouring of Chrystes bodie in the Sacrament BVt occasion being geuen by this holie Father Alexander to speake of the adoracion of Chrystes bodie in the Sacrament I can not ouerpasse somewhat more to saie of yt to the confutacion of the most impudent and blasphemouse vntrueth spoken and vttered by this Proclamers woordes against adoracion recited and cōfuted Proclamer for thus he saieth Chryst that best knewe what aught to be doen herein when he ordeined and deliuered the Sacrament of his bodie and bloode gaue no commaundement that anie man should fall dowen to it or woourshippe it S. Paule that tooke the Sacrament at Chrystes hande and as he had taken it deliuered it to the Corynthians neuer willed adoracion or godlie honour to be geuen vnto it The olde doctours and holie Fathers of the Churche S. Cyprian S. Chrysostom S. Ambrose S. Hierom S. Augustine and others that receaued the Sacrament at the Apostles hands and as it maie be thought continued the same in soche sorte as they receaued it neuer make mencion in any of all their bookes of adoring or woourshipping of the Sacrament Yt ys a verie newe deuise and as it ys well knowen came but lately into the Churche oboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerentlie ta bowe downe vnto yt After him Vrbanus the fourth appoincted an holie feast of Corpus Christi And graunted oute large pardons to the kepers of it that the people shoulde with the better will resorte to the Churche and kepe it holie This ys the greatest antiquitie of the wholl matter aboute three hundreth yeares ago it was first fownde oute and putte in practise But Chryst and his Apostles the holie Fathers in the primitiue Churche the Doctours that folowed them and other godly and learned men what soeuer for the space of a thousand and two hundreth yeares after Chrystes ascension into heauen this woourshipping of the Sacrament was neuer knowen nor practised in any place within the wholl catholike Churche throughout the wholl worlde Thus moche the Proclamer Whē I readde these his woordes I staied as one astoined considering that they coulde not proceade from anie man but either by ignorance or ells by peruerse malice that wittinglie wolde al shame set apparte vtter soche an vntrueth as the meā learned I suppose of all the catholike Churche knoweth it so to be And the more did I merueill that it was so impudētly setfurth with a repeticiō as therbie with moch boldnesse to auouche the matter Nowe for that the Authour of the woordes ys not vnlearned I coulde not asscribe thē to ignorance And considering his callinge ther shoulde be in him no soche peruerse malice But remembring howe Macedonius Nestorius and diuerse soche other leauing the doctrine of the catholike Church and the mociou of the spirit of God in the same and folowing the doctrine of priuate men according to the mocion of the spirit of Sathan did forget their calling and peruersedlie vsed them selues So likwise I perceaue this man doth the more ys the pittie But that we maie perceaue howe farre wide he ys from the trueth we will examen his woordes His first argument ys that Chryst neuer gaue commaundement to woourshippe the Sacrament Ergo yt ys not to be doen. To this first I saie to him as to one exercised in schooles that an argument of negatiues concludeth The ngatiue argumēt of the Proclamer concludeth nothing nothing But for more large declaracion to the vnderstanding of the Reader yt ys not redde in the Gospell that Chryst commaunded anie bodie to adore him while he here liued in the earth yt ys therfore a good argument that he was not to be adored The three wise men of the east came with their giftes and offringe them adored the babe Chryst They had no cōmaundement of Chryst so to do shoulde they not therfore haue doen yt or did they offende in so doing Diuerse that were cured of Chryst came and adored him but not commaunded of Chryst so to do Yt ys not redde in the Gospells that the Apostles during their familiare conuersacion withe Chryste before his passion that they fell down and adored him Shall we therfore frame an argument that Chryst in his mortall state was not to be adored by cause the Apostles be not readde to haue adored him And that Mary Magdalen the woman of Canaan and the Leeper that did adore him did offende Yt ys a faint kinde of argumentacion I will in like maner reason with this disputer in his owne kinde of disputacion Chryst gaue the Sacrament of his bodie to his Apostles onelie and gaue no commaundement that all people indifferentlie shoulde receaue the same as nowe they doe Wherfor yt aught not to be doen. Yf this argument be good then ys his good But the trueth ys this argument ys naught and so ys his but this disputer knewe well
and wine in sacrifice as a figure Wherfore if this sacrifice be but bread and wine a bare figure then yt ys no newe oblacion In the leuiticall lawe also we finde bread and wine offred in the sacrifice The shewe bread also was offred in sacrifice Wherfor of necessitie yt must be vnderstand of an oblacion and sacrifice not hertofore accustomed to be offred whiche by that reason maie be called a newe oblacion which ys none other but the verie bodie and bloode our Sauiour Chryste Which although yt were figuratiuelie offred before of Melchisedech in materiall breade and wine yet nowe in the newe testament yt ys offred as neuer before not in figure but in verie dede the verie bodie and blood of Chryst him self the heauenly breade and heauenlie wine answering the bread and wine of Melchisedech as the thing the figure And so yt ys a newe oblaciō instituted to be offred in the newe Testamēt Wherfor also Chryst to shewe the adaptaciō of the figure to the thing and the figure therin to be fullfilled tooke bread and wine and consecrating them into his bodie and bloode confessed them as this authour saieth to be his bodie and bloode that the figure might be manifestlie shewed ther to be termined in that heauenly bread and wine the verie thing figurated by that figure Yf the malice of the aduersarie will go aboute to peruerte this plain sainge and testimonie of his authour sainge that allthough Chryst did confesse the bread and wine to be his bodie and bloode yet yt foloweth not that they were so in dede This were a merueilouse saing that Chryst shoulde confesse a thing to be in plain maner of speache withoute anie circunstance leading vs to an other sense and yet in deed not to be so But that he shall not so wickedly auoide the trueth vttered here by this authour he shal heare an other testimonie of the same in the whiche as before he saied that Chryst confessed the bread and wine to be his body and bloode so here the authour affirmeth them to be the bodie and blode Thus he saieth Quomodò constabit cum panem in quo gratiae actae sunt corpus esse Domini sui calicē sanguinis eius si non ipsum fabricatoris mundi filium dicant c. Quomodò autem rursum Irenaus li. 5. cont Heresie dicunt carnem in corruptionem deuenire non percipere vitam quae à corpore Domini sanguine alitur Howe shall yt be manifest that bread in the whiche than kes be geuen to be the bodie of their Lorde and the cuppe of his bloode yf A plain saing of Irenaeus for the Proclamer they saie that he ys not the sonne of the maker of the worlde c. And again howe saie they the flesh to come into corruption and not to receaue life whiche ys nourished of the bodie and bloode of our Lorde Ther be here in this testimonie twoo notes wherby as the aduersarie ys aunswered and conuinced so ys the trueth notablie settfurth and confirmed The first ys that he saieth that the bread in the whiche thankes are geuen ys the bodie of our Lorde and the cuppe ys the cuppe of his bloode The bread in the which Chryst gaue thinkes was the bread which the Euangelistes saie that Chryst tooke in his handes and gaue thankes saing This ys my bodie Chryst then might verie well confeffe yt to be his bodie seing as Irenaeus saieth yt ys his bodie So that of this authour we learn yt not onely to be called and confessed the bodie of Chryst but also to be and that not in obscure woordes but in plain and euident sentence The other note ys that our flesh ys nourished of the bodie and bloode of Oure flesh ys nourished of the bodie and blood of our Lord. our Lorde Wherby the erroure of the Aduersarie teaching that Chryst ys onely spiritually and not reallie receaued in the Sacramēt ys ouerthrowen and fownde false For by that spirituall maner our flesh ys not nourished wherfor of necessitie the other maner that ys Chrystes verie reall bodie must be in the Sacrament receaued Yt shal helpe yowe the better to perceaue the minde of this authour as concerning the reall presence of Chryst in the Sacrament if ye doe vnderstande wherfore he wrote this that ys here alleaged Vnderstand therfore that by this place last alleaged he impugneth two heresies the one was that Chryst was not the Sonne of God that made the worlde but that he was a man liuing in Iewrie who did not onelie dissolue Two heresies cōfuted by one argument grownded vpon the Sacr. the lawe and the Prophetes but also all the workes of that God that made the worlde The other taught that the soule onely shall be saued and liue euerlastinglie and not the bodie for that yt being a grosse thing made of the earth yt ys not possible that yt shoulde atteing to euerlasting life To confute these two heresies Irenaeus growndeth him self vpon the Sacrament as a matter certen euident plain and knowen aswell of the heretiques against whom he disputed as of the true catholique Chrystians Nowe against the first heresie he proueth Chryst to be the Sonne of God by that that they confessed the bodie of their Lorde to be in the Sacrament For yf he whose bodie ys in the Sacrament were not the Sonne of him that made the worlde but a bare naturall man howe coulde a man of hys owne powre compasse that his bodie should so be and howe coulde yt be the bodie of their Lorde yf he were not the Sonne of God So all the weight of this argument standeth and resteth vpon the presence of Chrystes bodie in the Sacrament Nowe denie the presence with thys Proclamer and then the argument maketh nothing against the heresie and so the argument which this holie Father thought to be stronge shall be but weake But who can doubte of the true knowledge of this auncient Father When he grownded hys argument vpon the presence of Chryst in the Sacrament he was sure that hys grownde was fast and good Yf the Sacrament were nothing but a figure what more proofe coulde be grownded vpon yt then vpon anie other figure of the olde lawe The second heresie he also impugneth by the receipt of the bodie and bloode of Chryst in the Sacrament For wher that heresie denied the bodie of man to be able or like to atteign to life euerlasting this holie man proueth that yt shall For howe can yt saieth he but receaue life seing yt ys nourished by the bodie and bloode of Chryst as though he might Cyrill in 6. Ioan. ca 14 haue saied as sainct Cyrill saieth Quoniam Saluatoris caro Verbo Dei quod naturaliter vita est coniuncta viuifica effecta est quando eam comedimus tunc vitam habemus in nobis illi coniuncti quae viuifica effecta est Bycause the flesh of our Sauiour ioined to the Sonne of God
Aduersarie Marcion And after to his farder confutacion for that a figure must nedes be a figure os a bodie he saieth also that yt ys the figure of Chrystes bodie and so confesseth bothe the verie bodie and the figure of the bodie This vnderstanding of Tertullian must nedes be good and vpright For Li. de resur carnis A plain saing for the Proclamer after this maner he agreeth with himself both in this place and other as wher he saieth Caro corpore sanguine Christi vescitur vt anima de Deo saginetur The flesh eateth the bodie and bloode of Chryst that the soule maie be made fatte with God Wher in plain woordes he saieth that man not by spiritte but by his flesh eateth not a peice of bread a signe or figure onely of Chrystes bodie but yt eateth Chrystes verie bodie and bloode yt self After this vnderstanding also he agreeth with sainct Augustine and Theophilact and other holy Fathers as partely ye haue before hearde and shall herafter plentifullie heare And thus vnderstanded he agreeth to be shorte with the wholl catholique Churche which alwaies hath and doth teache the bodie of Chryst both to be a figure and the thing yt self in veritie Wherfore neither Tertullian neither sainct Augustine in these places alleaged neither against Amantus be either refused or denied but accepted and embraced For the Churche doth acknoledge as moche as they saie and they with the Churche doe acknowledge the Sacrament to be bothe But let the Aduersarie bringe but one auncient authour that saieth as he doeth that yt ys figura tantùm onely a figure and therwith saieth as he dothe that the reall and verie bodie of Chryst ys not in the Sacrament and then I will saie he hath doen somwhat Hetherto all they haue doen nothing to effecte to prooue their matter but onely made some cowntenance and apparance No catholike authour saieth that the Sacr. ys onelie a figure in woordes to deceaue the people and to plucke them from the catholique faith For wher their doctrine ys that the Sacrament ys a figure onelie when they reade this woorde figura in Tertullian S. Angustine or anie other authour they runne awaie with yt and violentlie wrest yt making their auditorie beleue that the authour saie as they saie And that ys false For the authours saie no not one of them that yt ys onely a figure which ys the thing that the Aduersarie must prooue and that shal he neuer doe Wherfor Reader looke to thy self and be not deceaued marke well whiche parte saieth as Tertullian saieth and folowe that parte Tertullian saieth that the breade ys made the bodie of Chryst so saieth the cathoiique so saieth the holie Churche but that denieth the Aduersarie Tertullian saieth that yt ys a figure of the bodie of Chryst so saieth the catholique so saieth the holie Churche so after a maner saieth the Aduersarie but the maner ys soche that though in the woorde Figure yt seemeth so to saie and to haue agreemēt with Tertullian yet in sense yt denieth the wholl For neither dothe the Aduersarie agree vpon the thing that ys the figure neither dothe he saie as Tertullian dothe saie that yt ys a figure but with an exclusuie that yt ys a figure onely which as yt ys more then Tertullian saieth so yt ys more then ys true and thus trusting ye clerely and fullie perceaue who agreeth and who dissenteth from this auncient Father of the primitiue Church I ende with him and proceade to heare other THE FIFTETH CHAP. ABIDETH IN THE EXposition of the same woordes by S. Cyprian and Athanasius NOt long after Tertullian was S. Cyprian who being a senior in Chrystes schoole and an auncient in his Parliament house will shewe vs the faith taught and continued in that schoole and the trueth enacted and receaued in that Parliament house Cypry de coena Dom. vide sup li. 1. cap. 29. Thus he writeth Significata olim à tempore Melchisedech prodeunt sacramenta filiis Abrahae facientibus opera eius summus sacerdos panē profert vinū Hoc est inquit corpus meum c. The sacramentes signified long agon frō the time of Melchisedech come nowe abroade and the high preist to the childe ren of Abraham doinge his workes bringeth furth bread and wine This saieth he ys my bodie They had eaten of the same bread after the visible forme but before those woordes that cōmon meate was onely meate to nourishe the bodie and ministred the helpe of the corporall life But after that our Lorde had saied Doe this in my remembrance This ys my flesh and this ys my bloode As often as yt ys doen with these woordes and this faith that substanciall bread and cuppe consecrated by the solemne benediction doth profitte to the health and life of the wholl man being both a medicen and a sacrifice to heall infirmities and to pourge iniquities Thus he What sense the woordes of Chrystes supper haue this holy Ciprian dothe manifestlie declare who rehersing them saieth but after that our Lorde had saied This doe in the remembrance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe consecrated doth profitte the wholl man that ys both the bodie and soule of man for so moche as yt ys a medicen to heale the infirmities of them and a sacrifice to pourge their iniquities In the Sacrament after the woordes of S. Cyprian saing that the bread and cuppe after the cōsccraciō ys a medicine to heal insir and a sacrifice to pourge iniquit proueth inuincible the reall presence of Chrysts bodie Chryst spoken what can be saied to be that profiteth both bodie and soule and ys a medicen and also a sacrifice what I saie can ther ells be that shoulde be these great workes but the bodie and blode of Chryste Yt ys that bodie that ys our medicen yt ys that bodie that ys our sacrifice Wherfore S. Cyprian mening that after the woordes of our Lorde that bodie and blode ys in the Sacramēt inuinciblie proueth against the proclamer the presence of Chrystes bodie and that the woordes of our Lorde be not to be vnderstand figuratiuely but proprely in their owne sense And this ys not to be ouerpassed what differēce this authour maketh betwixt the cōdicion of the bread before the woords of Chryst spokē ād after the woords Before the woordes saieth he yt ys cōmon meate meet onelie to nourish the bodie but after the woordes yt ys as ye haue hearde profitable both for bodie and soule This also ys to be noted that this authour speaking of these great benefittes doth not attribute thē to faithe nor to the vertue of the passiō of Chryste Benefites at tributed to the Sacra nor to the spirituall bodie of Chryst or receipt of that although all these be necessarie for that withoute thē the befittes before mēcioned cā not be obteined but dothe attribute thē to the
maie be by this perceaued that the Aduersaries figuratiue speache hath no place as they vnderstande yt in this saing of Chryste But this ys raither to be saied that his interprise in so wresting and abusing of Chrystes woordes ys wicked and detestabele For yf that sense might haue ben here vpon these woordes placed who can doubte that S. Ambrose so often rehersing them wolde not in one place or other haue reported the true sense and saied yt had ben but a signe But forasmoche as in no place he so doeth but continuallie and constantlie saieth yt ys the bodie of Chryst let no man doubte of the trueth of that that he teacheth Consecracion the terme of the Papistes vsed of S. Ambr. seriousâ—ie but embracing that let him flie the feigned figures In these sainges also of S. Ambrose this ys breiflie to be touched with a note that wher the Aduersarie in skorne when he happeneth to speake of this woorde consecracion for the most parte addeth as the Papistes teare yt yet ye perceaue that yt ys vsed of S. Ambrose and not sknorned And howe so euer yt liketh him to dallie and trifle withe that woorde yet S. Ambrose in so weightie a matter dothe vse the woorde seriouslie And if for that he vseth this woorde the Aduersarie will also accompte him for a papist I had leuer be a Papist wiht the one then an heretique with the other But yt ys time to call in an other coople THE THREE AND FIFTETH CHAP. CONTINVeth in the exposition of Chrystes woordes by Gregorie Nissen and S. Hierom. AS a man permitted to come into a councell chambre and admitted through speciall fauoure to talke withe eche of the counselours and haue their senerall aduertisementes howe he shall safelie beare him self in the state that he ys called vnto or as a man desierouse to be resolued in a matter of learning entreth an assembley of learned men and gentlie receaued heareth their seuerall iudgementes vttered with great and full agreement to his full resolucion and contentacion can not be but therwith moche delighted so I trust the reader being as yt were in Godes counsell chambre or in Gods Schoole and hearing the aduertisementes and iudgementes of Gods counselours and learned men so seuerallie and yet so agreablie vttered to his full and perfect resolucion I trust I saie he ys delighted and the more for that all these with whiche he hath conference and yet for a good nombre shall haue be all verie auncient and with in the compasse of sixe hondreth yeares after Chryst Wherfor let vs in Gods name proceade with delight and pleasure to heare the other that remain to be conferred with all for they be as ys saied a good nombre of theÌ„ bothe auncient and learned and though all be not auncient yet all learned and approued Of these auncientes that remain the first ys Gregorie Nissen the brother of S. Basill and therfor in the greke church meet next to folowe him This ys his iudgement in this matter Thus he writeth Qua ex cause panis in co corpore mutatus in diuinam virtutem transiit eadem de causa idem nunc fit Vt enim illic verbi Greg. Nissen anserm catathetico de diuinis sacram Dei gratia sanctum efficit illud corpus cuius firmamentum ex pane constabat ipsum etiam quodammodò panis erat sic panis vt ait Apostolus per verbum Dei orationem sanctificatur non quia comeditur eo progrediens vt Verbi corpus euadat sed statim per verbum in corpus mutatur vt dictum est à Verbo Hoc est corpus meum By what cause bread in that bodie chaunged passed into the diuine vertue by the same cause that same thinge ys nowe doen. For as ther the grace of the Sonne of God made that bodie whose substanciall nutriment was of bread and yt also in a maner was bread so also this bread as the Apostle saieth ys sanctisied by the woorde of God and praier not tending to this poinct that bicause yt ys eaten yt ys the bodie of the Sonne of God but that furthwith by the woorde yt ys chaunged into the bodie as yt was saied of the Sonne This ys my bodie By this authour who vndoubtedlie geueth a notable testimonie for the veritie of the Sacrament be ouerthrowen three heresies in the same matter Three heresies ouerthrowen by one saing of Gregor Nissen Of the whiche Luther or at the least the Lutherans did settfurth one which was that the Sacrament was the bodie of Chryst if yt were receaued and to him that receaued yt yt was the bodie of Chryst otherwise yt was not Another ys sett furth bothe by Luther and all the Lutherans and by Oecolampadius and all the Oecolampadians and by this Proclamer whiche ys that the bread and wine be not chaunged into the substance of the bodie and bloode of Chryst of the whiche we haue somwhat at large spoken before The thirde ys settfurth by Carolstadius Oecolampadius and their disciples and also by this Proclamer whiche ys that Chrystes substanciall bodie ys not verilie present in the Sacrament Against these three this authour teacheth vs very good documentes according to that that the catholique Churche now teacheth And nowe for the first that the Lutherans doo teache wher they saie that in the Sacrament ys the bodie of Chryst to him that receaueth the Sacrament otherwise yt ys not the bodie of Chryst this authour hath direct What warrant haue the LutheraÌ„s for this woordes to the contrarie wher he saieth Hic panis sanctificatur per verbum Dei orationem non quia comeditur eo progrediens vt verbi corpus euadat This bread ys sanctified by the woorde of God and praier not tending to this poinct that bicause yt ys eaten therfore yt ys the bodie of the Sonne of God So that yt ys not receauing or not receauing eating or not eating that causeth the presence of Chrystes bodie in the Sacrament Receauing or notreceauing causeth nor presence nor absence of Chrystes bodie in the Sacr. but the power of God with the woorde of Chryst as before ys saied The cause of so great a worke as to make present the bodie of Chryst dependeth not of so simple and weake cause as the will of man whiche yt should dooe if yt should depende vpon the receipte For yf the man wolde receaue yt then were yt the bodie of Chryste yf he wolde not receaue yt were not the bodie of Chryst so willing and not willing shoulde make bodie or no bodie after that fonde opinion But to adde somwhat beside the authoritie of this auncient Father which ys more then sufficient to conuince so vain and foolish an heresie what apparance haue they of anie scripture or holie writer For substanciall grownde in ame of them both they haue none to make some shewe or counteinance for the maintenance of their heresie yt ys certen that they haue
healthe in the remembrance of our Lordes passion suffred for vs. Whiche thing when yt ys brought by the handes of men to that visible forme yt ys not sanctified that yt maie be so great a Sacrament but by the Spirite of God woorking inuisiblie Hitherto sainct Augustin Of whome ye see that we are taught that thoug Chryst be by diuerse meanes settfurth and preached as by scriptures preachinges and by the Sacrament yet these thinges be not all of like degree For ther ys none of these called the bodie of Chryst but onelie the bread that ys consecrated by the mysticall praier that ys by the woordes of Chryst Thys ys my bodie that onelie ys called the bodie of Chryste Oecolamp craftilie abuseth S. Augustin Nowe Oecolampadius wolde that bicause sainct Augustin saieth that Chryst ys preached by scripture woorde and Sacrament that these three be of one sorte no more being in the Sacrament then in the other two But note I praie thee gentle reader howe he abuseth sainct Augustin to proue that hys wicked sainge Of this place of sainct Augustin nowe alleadged he taketh onely thus moche Paule might by signifieng preache our Lorde Iesus Chryst otherwise by hys toung otherwise by epistle otherwise by the Sacrament of his bodie and blood And vpon thys he growndeth hys argument and wolde be seen well to haue confirmed Not toung nor writing nor soche other shewing furth Chryst be called his bodie but bread and wine consetrated hys doctrine But all the rest of sainct Augustines woordes whiche folowe whiche ouerthrowe all his building he craftelie lefte oute For yt foloweth Yet doe we call neither his toung neither his epistle nor his writinges the bodie of Chryste but onely we call that the bodie of Chryste that ys taken of the fruictes of the earth and ys by the mysticall prayer consecrated that doe we call the bodie of Chryst All thys doth he leaue oute Soche was the synceritie of the man in alleaging the holie Fathers So good ys the cause that he defended that the doctours muste be mutilated and brought oute in peice meall or ells yt coulde not stand Ys yt not merueilouse that he coulde bring this place of sainct Augustin whiche although the first peice taken alone seemeth somwhat to sownde to his pourpose yet the wholl taken together ys alltogether against him Alas that euer anie man wolde so deceaue the people of God and by soche frawde and abuse of the holie writers make them to embrace erroure in stead of trueth weigh the place throughlie and yowe shall perceaue howe yt mainteineth the catholique trueth of the presence of Chrystes boin the Sacrament verie moch Ye haue nowe heard that neither the worde written nor the woorde spoken though Chryst be preached by them be called the bodie of Chryst but onely the Sacrament ys called the bodie of Chryst And why yt ys called the bodie of Chryste he declareth Not bicause saieth he by the handes of man yt ys brought to be a visible forme but bicause yt ys sanctified and made so great a Sacrament by the inuisible woorking of the holie Goste Note these two poinctes that S. Augustine saieth that the bread ys sanctified and made so great a Sacrament And again that he saieth yt ys so sanctified and made by the inuisible worke of the holie Goste Ther ys great difference betwixt the sanctificacion of the Sacrament yt self and the soule of man that receaueth the Sacrament Now Oecolampadius and Cranmer saie that the Sacramentes being dumbe Oecolamp and Cranmer their heresies creatures receaue no sanctificacion but onely the sowles of men They saie also that the holie Gost woorketh not in the thinges that be the Sacramentes but in the men that receaue the SacrameÌ„tes Thys they saie bicause they wolde auoid the presence of Chryste in the Sacrament which ys made ther present by sanctificacion of the bread But against these their saings S. Augustin saieth that the same bread that ys made by the handes of men ys sanctified S. Augustin plain against Oecolamp aÌ„d Cranmer and receauing sanctitie ys made so great a Sacrament Against them also he saieth that the holie Goste woorketh inuisiblie in the bread I wolde now learn of the Aduersaries what S. Augustine meneth by calling the SacrameÌ„t so great a Sacrament and what worke yt ys that the holie Goste woorketh inuisiblie in the bread The woorkes of the holy Gost be no trifles Yt ys great and miraculouse that he woorketh And what he woorketh S. Iames in his Masse S. Basill also and Chrysostom in their Masses by their humble praiers doe declare S. Iames thus Spiritum tuum sanctissimum demitte nunc Domine in nos in haec sancta dona proposita vt superueniens sancta bona gloriosa sua praesentia sanctificet Diuus Iac. in Missa efficiat hunc panem corpus sanctum Christi tui calicem hunc preciosum sanguinem Christi tui Sende downe now o Lord thy most holie Spirit vpon vs and vpon these holie giftes settfurth that he coming ouer them maie with his holy good and gloriouse presence sanctifie and make this bread the holie bodie of thy Chryst aÌ„d this cuppe the preciouse blood of thy Chryst Thus S. Iames. S. Basill and Chrysostome haue the like woordes See ye not nowe then howe the bread ys sanctiâ—ied See ye not what ys the worke of the holie Goste Perceaue ye not howe that S. Augustine vpoÌ„ good cause called the Sacrament so great a Sacrament ys yt not a great Sacrament Bread sanctified contrarie to Cranmers assertion aÌ„d Oecolamp in which by worke of the holie Gost ys made present the bodie of Chryst To haue hidden this trueth Oecolampadius by peice meall brought in S. Augustine But now ye haue seen the catholique faith well testified the falshead of the Aduersaries detected and to return to oure matter and to conclude ye perceaue this Sacrament by mystical praier which ys by Chrystes woordes to be consecrated the effecte of which consecracion being the bodie of Chryste as ys saied the woordes must nedes be taken without figuratiue sense Thus if my iudgement faill me not ye haue hearde two other noble men of Chrystes schoole and Parliament house very plainlie testifieng the enacted trueth of the vnderstanding of Chrystes wordes yea so plainly that yt caÌ„not but moch confirme the good Chrystian and confute the Pheudochristian But to go forwarde I will ende with these two and call other two THE FIVE AND FIFTETH CHAPITER tarieth in the exposition of the same woordes by Chrysostom and Sedulius NOw among the learned Fathers of the greke church we are descended to Chrysostome of whome I maie saie as besore ys saied of S. Ambrose that he ys so full of godlie testimonies testisieng to vs the true vnderstanding of Chrystes woordes that as I knowe not whiche of them first to take so doe I merueill that they being so manie the Proclamer coulde for shame saie
that ther ys not one auncient doctour that maketh for the catholique faith of the Sacrament Thus Chrysostō expownding these woordes of owre Sauiour Chryst in the xxvi of Matthew saieth Credamus vbique Deo nec repugnemus ei etiamsi sensui cogitationi nostrae absurdum esse videatur quod dicitur superet sensum rationem Chrys in 26 Math. hom 83. nostram sermo quaeso ipsius quod in omnibus praecipuè in mysterus faciamus non illa quae ante nos iacent solummodò aspicientes sed verba quoque eius tenentes Nam verbis eius defraudari non possumus sensus verò noster deceptu facillimus est Illa falsa esse non possunt hic soepius ac soepius fallitur Quoniam ergo ille dixit Hoc est corpus meum nulla teneamur ambiguitate sed credamus oculis intellectus id perspiciamus Let vs in Gods word euen cōtrarie to senses must be beleued euerie place beleue God and let vs not striue against him although that that he saieth seem to our sense and thought vnlikely Let hys woorde I beseche yowe ouercome bothe our wittes and reason which thing let vs doe in all thinges but cheiflie in the mysteries not onely loking on those things whiche lie before vs but also regarding hys woords For by hys woords we cannot be deceaued our sense ys easie to be deceaued they can not be false this our sense ys often and often deceaued Forasmoche them as he hath saied This ys my bodie Let vs be holden with no ambiguitie or doubte but let vs beleue and with the eies of our vnderstanding let vs verilie see yt Thus farre Chrysostom In this saing yt ys to be perceaued howe he laboureth that in this matter of the Sacramēt we should discredit our senseis ād creditte Chrysts woords And sorasmoche as he saied This ys my bodie thouh yt passe our reason to comprehend the worke of God in making present the bodie of Chryst and our senseis can not of themselues atteign to perceaue the same bodie for neither But yt passeth not reason tomake present a figure of his bodie our eies doe see yt neither our tast discern yt neither our feeling or other senses perceaue yt yet saieth Chrysostome we maie not doubte of yt but beleue yt to be the bodie of Chryst bicause he saied yt was so Nowe consider with me if the woordes of Chryst had an other sense thē they doe outwardlie purporte as that they shoulde teache vs that yt ys but a figure of Chrystes bodie and not the bodie yt self wolde Chrysostom trow ye in this his open sermon wil the people to beleue and not to doubt of the trueth of the woords as they be spokē and wold not raither first vtter the true sense and vnderstanding of them yf anie other were and then perswade the people of that sense not to doubt Yt ys an euel maner of teaching to will the people to beleue the woordes of scripture as they lie and are not so to be vnderstanded but in a sense moche different from that Yt ys not the Chryso willeth Chrystes woordes to be vnderstāded as they be spoken maner of Chrysostom so to teache wherfore for so moche as he willeth them not to doubte but to beleue the woordes as they be spoken whiche he dothe in that that he teacheth no other sense yt ys manifest that these woordes are to be vnderstanded in their propre sense withoute the Aduersaries figure And that Chrysostome himself did so vnderstand them thys proueth that he in sondrie and manie places of his workes treating of these woords Reall presence auouched by Chryso of Chryst Thys ys my bodie he neuer addeth this sense Thys ys a figure of my bodie But euer leaueth them in the sense that they be spoken and in some place by expresse woordes in some place by plain circumstance he dcclareth the verie presence of Chrystes bodie in the Sacrament By expresse woordes as wher he saieth Qui dixit Hoc est corpus meum rem simul cum verbo consecit Jn 14. Marc. hō 51. He that saied Thys ys my bodie He with hys woorde made the the thing also I wishe these fewe woordes of Chrysostom to be well marked that they Chryst saing This ys my bodie with the woorde made the thing neuer fall from memorie but maie allwaies be reteined as a rule to vnderstand him in all places wher he speaketh of the Sacrament of Chrystes bodie and blood For yf Chryst with hys woorde made the thing also that he spake of and the thing that he spake of was hys bodie then with the speaking of hys woorde he made hys bodie This then being trueth as Chrysostome here teacheth yt can not be denied but that by expresse woordes he teacheth the presence of Chrystes verie bodie in the Sacrament And thus by Chrysostome ys clerely wiped awaie the hereticall figuratiue Figure of the Sacramentaries wiped awaie by Chrysost vnderstanding of these woordes of Chryst Thys ys my bodie For the Aduersaries wolde haue yt so a figure as of a thing absent But Chryst as Chrysostome saieth made the thing together with the woorde Wherfore as the woorde was present so was the thing present Yf the thing be present then the figure of the Aduersaries can not here be admitted Vpon the certentie of which presence the same Chrysostome in the same homelie thus taught hys people Quando igitur sacerdotem corpus tibi prebere Plain places of Chrysost for the Pooclamer Chrys ibi videris noli sacerdotis sed Christi manum ad te porrigiarbitrari Therfore when thow seest the preist geue thee the bodie thinke not the hand of the preist but the hand of Chryst to be put furth to thee And that the people shoulde geue full creditte to this trueth he vseth this perswasion in the same homelie Qui enim maius idest animam suam prote posuit quare dedignabitur suum tibi tradere corpus Audiamus igitur tam sacerdotes quà m alij quà m magna quà m admirabilis res nobis concessa est Audiamus oro perhorrescamus carnes suas nobis tradidit seipsum immolatum nobis proposuit Quam igitur satisfactionem offeremus cum tali pabulo nutriti peccemus cum Agnum comedentes in lupos conuertamur cum ouinis carnibus refecti vt leones rapiamus He that hath geuen a greater thing for thee that ys to saie his life why will he disdein to deliuer hys bodie to thee Let vs therfore heare bothe preistes and other howe great and wonderfull a thing ys graunted vnto vs. Let vs heare I praye yowe and let vs feare He hath deliuered vnto vs hys flesh himself offred hath he putte before vs. What satisfaction then shall we offre that being nourished with soch foode doe sinne When eating the lambe we are turned into wolues when satisfied with shepes flesh we rauine as lions Thus farre Chrysostom Note well
doctrines doeth affirme what shall be the priuilege or what reason that onely men shoulde communicate the bodie and bloode of him and not Deuells also for the whiche in his passion he did shedde his bloode hitherto Theoph. Who improuing the opinion of Origen before mencioned saieth that if the bodie of Chryst shoulde suffre for Deuells and his blood shoulde be shedde for thē then vnto thē he shoulde haue saied as he hath to his Apostles and all faithfull men Take eate This ys my bodie Take and drinke This ys my blood Whiche argumēt as yt doth confute the errour of Origen for that yt ys meit that all they that be partakers of the redemption purchaced by the bodie and blood of Chryst should also be soche as to whō in time conuenient yt Deuells be not redemed by Chrystes passion but if they might receaue him spirituallie they shoulde be partakers of his merittes might be saied Take eat This ys my bodie Take drinke This ys my blood Whiche thing to Deuells ys not saied so also yt doeth impugn the errour of our Aduersarie in that that no mencion being made of figures and tropes the wordes of Chryst be left in their owne propre sense teaching vs that we must take and eate his verie bodie and drinke his verie bloode And that they doe so teache vs by the minde of this authour the woordes that folowe in his second argumēt doo well prooue For the better perceaving wherof vnderstād first as the trueth of the catholique faith ys that Deuells be not redemed by the passion of Chryst neither be they nor can be partakers of the vertue and benefitt of the same Nowe to receaue Chryst spirituallie ys to receaue the grace and fruict of this passion When then in his second argument this authour saieth that the Deuells be not parone bloode excludeth an other and the legall solemnitie when yt ys chaunged ys fulfilled Thus Leo. For the better vnderstanding of this saing of the authour yt ys to be obserued that he doth compare the solemnitie of the olde iudaicall Passouer to the newe Passouer solemnely begonne by Chryst in his last supper Whiche thing maie well be perceaued by the last woordes of the authour wher he saieth as the conclusion of all that he had before spoken legalis festiuitas dum mutatur impletur And the legall solemnitie when yt ys chaunged ys fulfilled The legall solemnitie was the feast of the Paschall lambe This feast was chaunged and then fullfilled when Chryst in stead of that lambe being the figure made his solemne feast and gaue his owne bodie and bloode the bodie and blood of the right and verie true lambe of God that taketh awaie the sinnes of the worlde of which matter more ys saied in the first booke In the whiche feast saieth the authour that the shadowes shoulde geue place to the bodie and the images shoulde ceasse in the presence of the trueth the olde obseruance ys taken awaie with a newe sacrament Marke then in the legall solemnitie was the shadowe in Chrystes supper the bodie in the legall solemnitie were the Images in Chrystes feast was the presence of the trueth that ys the verie thing signified by the image which ys the bodie and bloode of Chryst not nowe in figure but in verie deed See ye not nowe then what ys in Chrystes supper Ys ther not the bodie of the shadowe and not the onelie shadowe Ys ther not the verie thing and not the image Ys not the bodie of the shadowe In Chrystes supper ys the verie bodie and not the shadow and the verie thing of the image the bodie and blooode of Chrysts Then the verie bodie and bloode of Chryst be in hys supper Thus maie ye perceaue what he ment when he saied that Chryst did ordein the Sacrament of hys bodie and bloode not a Sacrament voyde of hys bodie and bloode but a Sacrament conteining hys bodie and bloode Will ye see this again plainlie taught This authour saieth that the olde obseruance ys taken awaie with a newe Sacrament But what ys thys Sacrament Yt ys a sacrament that ys a sacrifice remouing and ending the sacrifice of the Paschall lambe and others of that nature Yt ys a Sacrament wherin ys bloode excluding the bloode of legall sacrifices Hostia in hostiam transit sanguis sanguinem excludit one sacrifice passeth into an other sacrifice one bloode excludeth an other bloode The sacrifice of the olde lawe passeth into the sacrifice of Chrystes bodie and ther endeth and the bloode of Chryst excludeth and putteth awaie the bloode of the sacrifice of the olde lawe and so ys the sacrifice of that bloode ended Chryste in his supper did not institute a bare Sacrament onelie Thus maie yowe perceaue that when this authour saied that Chryst ordeined the Sacrament of hys bodie and bloode that he ment not onely the institucion of a bare Sacrament but also the consecracion of the bodie and bloode of Chryst lieng hidden vnder the formes of bread and wine in the same Sacrament Whiche ordeinance and consecracion was doen by the woordes of Chryst when he saied Take eate This ys ys my bodie And Take drinke this ys my bloode And so the woordes teache the verie presence of Chrystes bodie and blood in the Sacrament and not a naked figure Yf thus moch satissie not the reader forsomoch as ys here saied of and vpō this authour as I trust yt maie anie that ys not contenciouse yf he desire to see more of this authour let him reparie to the sixt of sainct Iohn and to the beginning of this processe vpon the woordes of the Supper and he shall see more wherfore remitting the reader to those places I staie to saie anie more vpon this coople but hast me according to my promesse to heare an other coople THE SEVEN AND FIFTETH CHAP. PROceadeth in the exposition of the same woordes by sainct Cyrill and sainct Gregorie THough yt be moche that ys allready saied vpon these sewe woordes of Chryst and maie well suffice to teache the trueth of this matter yet that the arrogancie of the Proclamer maie be beaten down and his vntrueth against gods trueth well perceaued we shall yet bring in one or twoo cooples mo of the higher house of Chrystes Parliament and then descend to other of the lower house Of the higher house ther yet remaineth holy Cyrill whose faith in the Sacrament although yt maie well be knowen to vs by hys manie and sondrie sentences both in the first booke and in this vpō the vi of S. Iohn alleadged yet that the faith of the catholique Church maie be discerned from errour and heresie with which titles some heretiques wold defame the same we wil heare him teache vs the faith that ought to be had and geuen to the woordes of Chryst and howe we shall vnderstand them euen as he taught Calosyrius to whom he wrote vpon the woords of Chryst in this maner Non dubites an hoc verum
doeth well aduertise vs of the office of faith that aught to be in vs which grownded vpon the woorde of God beleueth what yt teacheth though no one of our senses geue vs anie aide ther vnto And here ys Cranmers grosse sensuall heresie improued rebuked the grosse maner of Cranmer who saieth that faith teacheth nothing against the senseis and therfor for somoche as we see no flesh nor bloode nor tast none in the Sacrament ther ys none in the Sacrament But I will not nowe tarie to refell that grosse and sensuall erroure of the senseis forasmoche as I doe more at large speake of yt in an other place Therfor I will no more doe here but by conferring of the doctrine of this authour with the doctrine of the Fathers so by that waie improoue the doctrine of Cranmer Yt ys not saieth this authour seē with our eies nor tasted by our mouthes that the bread ys made flesh nor that the wine ys turned into bloode for yf yt shoulde so be yt shoulde nothing encreace our saluacion Cyrill ad Calosyr Chrystes owne verie flesh in the Sacrament but yt shoulde bring moch loathsomnesse And therfor yt ys so the flesh and blood of Chryst as yt maie be meit for our vse and sufficient also for our saluacion Agreablie to this ye haue heard declared oute of S. Cyrill Leest we should loath flesh and blood sett vpon the holie altars God condescending vnto our weaknesse powred into the offred thinges the power of life turning the same into the treuth of his owne flesh Here ye see Chrystes owne flesh taught to be in the sacrament but so as no sense perceaue the same least we shoulde loath yt if she shoulde see yt or tast ys as verie flesh Damascen also hath the like sainge and Theophilact in diuerse places but one of thē Theophil shall suffice for all Bycause we are weake and loath to eate rawe flesh speciallie the flesh of man therfor yt appeareth bread but yt ys flesh Note this last part of Theophilactes saing yt appeareth bread but yt ys flesh Are we not taught by this that faith teacheth vs one thing and the senseis teache vs an other thing Yt Faith teacheth one thing and senses an other appeareth bread What ys that Owre seight iudgeth yt to be breade owre tast iudgeth yt to be breade owre tast iudgeth yt to be breade and so furth of other senseis But yt ys flesh For owre faith grownded vpon the certen and infallible truthe of Chrystes woorde beleueth and knoweth yt bicause he saieth This ys my bodie to be his flesh Nowe our senseis teache yt to be that that yt ys not For they teach that yt ys bread wher faith teacheth that yt ys flesh in dede Vain therfor ys Cranmers sainge vain also be they that saie bicause they see not nor tast no flesh nor bloode they will beleue none to be ther. As they be sensuall men so they frame to themselues a sensuall faith But God make them once rightlie spirituall And nowe to our pourpose yowe haue seen a conference and a plain agreement betwixt this authour and other in these two poinctes Finallie he expowndeth the woordes of Chryst of the verie presence for saieth he the bread ys chaunged into that thing that Chryst maie trulie saie This ys my bodie And so the wine ys turned into that thing that he maie trulie saie by yt This ys my bloode These woordes with that that ys aboue saied prooue most sufficientlie that the woordes of Chryst are to be vnderstanded withoute figure metaphor or trope This being thus plain we will see what his felowe will doe who ys Nicolaus Methanensis Thus he writeth Quis ille qui conculcat filium Dei Nonne qui sanguinem Nicolaus Methan eius ingratus abrogat nec admittit veracis ab omniue mendacio alieni oris trrditionem mandatum nihili facit Hoc est corpus meum dicentis hic est sanguis meus nisi manducetis carnem filii hominis bibatis eius sanguinem non habetis vitam in vobis Quid haesitas Quid omnipotenti impotentiam attribuis Nonne ipse est qui ex nihilo omnia vt essent fecit Vnus trium personarum diuinitatis qui postremis incarnatus est panem in suum corpus transmutari iussit Quid requiris causam ordinem naturae panis transmutationis in Christi corpus aquae viniue in sanguinem cùm supra naturā rationem mentem cogitationem ex virgine sit natus Non credes itaque nec mortuorum resurrectionem nec in caelos eius assumptionem alia Christi miracula supra naturam mētem cogitationem eminentia Who ys he that treadeth vnder foote the Sonne he treadeth vnder foot the Sonne of God that beleueth not his bodie and blood to be in the Sacr. of God ys yt not he that as an ingrate and vnkinde man dothe abrogate his bloode and will not alowe yt and setteth nothing by the commaundement and tradicion of that true mouthe which ys all wide from all vntrueth saing This ys my bodie And this ys my bloode And except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in yowe What doest thowe doubte What doest thowe attribute impotencie to the omnipotent Ys yt not he that made all thinges of nothing one of the three persons in god head who in these last times was incarnated and commaunded the bread to be transmuted into his bodie What doest thow require the cause ād order of the transmutacion of the natuae of bread into Chrystes bodie and of the water and the wine into the bloode sithen that he aboue nature reasō vnderstanding and thought was born of a virgen Thowe wilt not then beleue neither the resurrection of the dead nor the assumption of him into heauen nor other miracles of Chryst being aboue the reach of nature vnderstanding and thought Thus farre he Ye haue nowe hearde an other wittnesse but not telling yowe an other tale diuerse from him that he ys coopled with or frō anie here before alleaged In the maner of the vtterance of his testimonie he doeth somwhat like vnto Chrisostome speake with wonder and admiraciō that men shoulde doubte of the presence of Chrystes bodie in the Sacrament seing that Chrystes owne mouth hath spoken yt Wherin he wel declareth that this faith in this matter was so firme so sure and so stable that yt was a matter of wonder to him that anie man coulde not beleue yt that had ben brought vppe in Chryst in somoche that he reputeth the misbeleuers of this Sacrament of the nombre of those that treade Chryst vnder foote vpon whome as S. Paule saieth shal come heauie and greuouse punishmentes He teacheth vs as Gregorie Nissen Chrysostom and manie mo haue taught that the bread ys transmuted or chaunged into the bodie of Chryst In the setting furth wherof he vseth
body of Chryst not manie but one bodie For as bread ys made one of manie cornes though they do not appeare cornes but yet they be cornes yet without certen difference ioined together So we both within our selues and with Chryst are ioined together For thowe art not fedde or nourished of one bodie and he of an other but all of one and the selfsame Therfore he addeth all whiche do partake of one bread Thus moch Chrysostome In these woordes ye see the minde of Chrysostome vpon sainct Paule and therwith ye maie see the minde of S. Paule himself For in the first entrie of the exposition Chrysostom moueth not the question in hys owne person but in the person of sainct Paule For after this maner he moueth Three thinges learned oute of S. Paule yt What doe I call saieth he communicacion mening sainct Paule so that that ys here spoken ys after the minde of sainct Paule Therfore of sainct Paule we maie here learn three things as he ys opened of Chrysostome The first ys what ys communicacion What yt ys we are taught for yt ys to be all one bodie For when S. Paule had saied ys not the bread which we break a communicacion of the bodie of our Lorde And shewing that yt ys a communicacion and withall what a communicacion yt ys added For we being manie eating of one breade and drinking of one cuppe are one bodie and one bread As though he had saied we eating one bodie are made the same bodie And thus yt cometh to passe that Chrysostome saieth that cōmunicacion ys we be all one bodie The second thing what that ys by the eating wherof we are made one bodie Chrysostom expownding S. Paule asketh this question What ys the bread that S. Paule here speaketh of He aunswereth that yt ys the bodie of Chryst Note then Chrystian Reader that by Chrysostom yt ys euident that S. Paul here by the bread ment not materiall bread but the true bread the verie bodie of Chryste which ys euen that one bread of the whiche though we be manie we maie all receaue and by yt being one we all maie be made one both with yt and within owre selues whiche can not be doen by materiall bread And here this ys not to be ouerpassed that some one either of malice or ignorance hath corrupted and falsefied Chrysostome in this place that wherin Chrysostō corrupted by the trāslatour the greke Chrysostom asketh what ys the bread he altered yt in translation saing what dothe the bread signifie For the triall of this I haue not onelie seen diuerse bookes in the which this question ys thus corrupted but other also in whiche yt ys corrected and besides I haue conferred with diuerse well learned in the greke toung whose greke bookes being seen yt was in them all fownde thus what ys the bread and not what signifieth the bread Soche ys the falshead of Sathan and his Angells to corrupt the doctours to maintein their heresie And yet yf yt might so haue ben iuggled in the deuell had ben begiled For yt coulde not beare the sense that S. Paule shoulde aske what materiall bread did signifie but what the woord bread did in that place signifie Wherunto when S. Paules aunswer had ben added that that woorde bread did signifie the bodie of Chryste had yt not made against Sathan stil But nowe that the trueth of the question ys what ys the bread and the aunswer ys that yt ys the bodie of Chryste ys not Sathan nowe laied flatt vpon his backe and Chrystes presence in the holie Sacrament most plainlie taught so plainlie that the Proclamer if he will open his eies maie here see a plain place to induce him into the plain trueth whiche trueth Chrysostom in that that foloweth in this exposition dothe verie clerelie commende and Chrystes flesh of one nature with our but free frō sinne but ful of life ys mingled with vs to deliuer vs frō sinne ād to make vs immortall setfurth Thus yt foloweth there Non enim simpliciter corpus suum tradidit sed cùm prior carnis natura à terra formata à peccato mortalis facta à vita deserta esset aliam vt ita dicam massam fermentum induxit hoc est carnem suam natura quidem eandem verùm à peccato liberam vitae plenam quam omnibus tribuit vt participes fierent vt ea nutriti priore abiecta quae mortua erat per hanc mensam viuentem immortalem comisceremur He hath not simplie deliuered his bodie but wher the first nature of the flesh being formed of the earth was by sinne made mortall and of life forsaken he brought in as I might saie an other lumpe and leauen that ys his flesh in nature the same but free from sinne and full of life which he hath geuen to all that they maie be made partakers that being nourished The immortall table ys the immortal foode of the table that ys Chrictes flesh wherwith we are nourished to immortalitie with yt and the first whiche was dead cast awaie by this liuinge and immortall table we shoulde be mixed together Thus Chrysostom Doest thowe not see here Reader what bread yt ys that we be partakers of by the which we be mixed together to be this one bodie Chrysostome hath plainly taught that yt ys the flesh of Chryst in nature all one with our flesh but that yt ys free from sinne ād full of life which Chryst hath brought in an geueth to vs to the intent we shoulde be partakers of yt And that ther should remain in this matter nothing doubtfull but all scruple taken awaie as that this flesh spoken of here shoulde not be drawen to the flesh vpon the crosse or to the spirituall flesh or figuratiue flesh or anie soche other he doth by expresse woordes declare that he speaketh of the flesh of Chryst on the table For saieth he he hath geuen vs thys flesh that webeing nourished with yt by this liuing and immortall table we shoulde be mixed together Ther ys none I thinke so insensate or withoute vnderstanding but he knoweth what Chrysostom meneth by the table He meeneth the meat of the table Nowe this meat of the table ys not as the Aduersarie dreameth a peice of dead bread but yt ys a liuing and an immortall meat as Chrysostome termeth yt whiche ys the flesh of Chryst of whiche he spake before saing that yt was free from sinne and full of life Calling yt then before full of life and here liuing and immortall there saing that of yt we are made partakers and here by yt we are mixed together ther that by yt we are nourished and here calling yt the meat of the table argueth besides the continuance of the sentence which proueth the same that he spake of one thing whiche ys the flesh of Chryst which ys on the table by the nutriment of which we are partakers of that one bread and so
by flesh Go to let vs saie a fewe woordes of this matter and lett CoÌ„iunction of us to Chrysse by faith and charitie spirituallie by his flesh naturallie both auouched vs shewe the sense of the holie scripturs peruersly to be expownded of him Yet for all that we denie not that we be ioined spirituallie to Chryst by right faith and sincere charitie but that we haue no maner of coniunction with him after the flesh that truly we vtterlie denie and we saie that to be alltogether contrarie to the diuine scriptures For who hathe doubted Chryst also so to be the vine and we the braunches whiche from thence gett life vnto vs Heare Paule saing that we all are one bodie in Chryst for alltho we be manie yet we are one in him For we do all partake of one bread Do ye not here see that S. Cyrill bringeth in this text of S. Paule to proue that we haue not onely a communion spirituall with Chryste but also a communion after the flesh What plainer exposition can be desired for the vnderstandinge of the scripture then that sense in the whiche yt ys alleadged in argument to conuince an heresie And if sainct Cyrill did iudge him perâ—erslie to expownde the scriptures that saied that we had no corporall The Proclamer and his felowes setfurth that for a trueth now which S. Cyrill reputed an heresie communion with Chryst but onelie spirituall what shall we saie of the fautours of the like vntrueth Shall we not saie that they also peruerslie expownde the scriptures And shall we not woorthilie repute them as corrupters of Godes trueth and deceauers of his people whiche settfurth that to them for a trueth whiche was so manie hondreth yeares agon reproued as a falsheade and so of all catholiques and good Chrystians holden and estemed no doubte but God will so declare yt when yt shall please him to take his time to ouerthrowe their building Endure yt can not For they haue builded vpon the sandes and not vpon the rocke In the mean time let them bluster oute their stinking doctrine as yt shall please God to suffer them for the punishment of our sinnes for the triall of the constancie of hys faithfull and for the excercise of their pacience to the honour and glorie of God But veritas vincet The trueth shall ouercome and veritas Domini manet in aternum The trueth of our Lord abideth for euer Yt maie be impugned but ouerthrowen yt can not be What the trueth ys in this matter I trust yt maie easilie be perceaued and yet ther lacke no wittnesses for the better declaracion of the same S. Thomas a man approued as learned and holie of all the church hath trauailed in the exposition of the scriptures and that not withoute his immortall laude and praise He ys a woorthie wittnesse in this matter And for the fuller vnderstanding of him we will heare his exposition on bothe the textes iointlie as they lie one depending of the other Thus he saieth Et panis quem frangimus id est sumptio panis fracti in altari noune participatio corporis Domini est faciens noâ— vnum cum Christo quia sub specie panis sumitur corpus S. Thomas Aqui. in deci 1. cor Christi Deinde cum dicit Quoniam vnus panis c. ostendit quod omnes sumus vnum in corpore eius mystico tangit duplicem vnitatem primam incorporationis qua in Christum transformamur aliam vitae sensus quam à Christo capite accipimus quasi diceret Per hoc patet quod vnuni sumus cum Christo quoniam vnus panis vnione fidei spei charitatis vnum corpus multi sumus per subministrationem operum charitatis Corpus seilicet illius capitis qui est Christus Multi dico scilicet omnes qui de vno pane id est corpore Christi vno calice id est sanguine participamus digna participatione scilicet spirituali non tantùm sacramentali And the bread which we breake that ys to saie the receauing of the bread broken on the aultar ys yt not a partaking of the bodie of our Lorde Vnder the forme of bread ys receaued the bodie of our Lorde making vs one with Chryst For vnder the forme of bread ys receaued the bodie of Chryst TheÌ„ wheÌ„ he saieth For we are one bread c. he sheweth that we are all one in his mysticall bodie aÌ„d he toucheth a double vnitie The first ys the vnitie of incorporacion by the whiche we are transformed into Chryst The other ys of life aÌ„d feeling which we take of Chryst our head As who might saie by this yt ys manifest that we are one with Chryst For we being manie are one bread bi the vnioÌ„ of faith hope aÌ„d charitie And one bodie bi the subministracion of the workes of charitie that ys to saie the bodie of that head which ys Chryst I saie manie that ys to saie all we that do partake of one bread that ys to saie of the bodie of Chryst and one cuppe that ys to saie of the bloode of Chryst with a woorthie participacion not onely sacramentall but also spirituall Thus moch S. Thomas In whose exposition we finde nothing dissonant from the elders but in all consonaÌ„t The elders before alleadged haue expownded the bread and the cuppe whiche we partake of to be the bodie and blood of Chryst so doth S. Thomas his doctrine consonaÌ„t to the elders this S. Thomas They haue taught that S. Paules mindeys that by that participacion we are made one bodie with Chryst and the like teacheth he also Thus as God ys the God of peace and concorde so in his house ys agrement and consent in the substanciall poinctes of our faith and religion And this ys a trueth hetherto constantlie as yt were with one mouthe taught that the bread broken in the aultar or table of Chryst ys his bodie and all we woorthilie receauing yt are by the same incorporated to Chryst and made one bodie with him Wherfore we shall nowe leaue these and heare other THE SEVEN AND TVENTETH CHAPITER proceadeth vpon the same text by Euthym. and Hugo AS God hath builded his church vpon a Mounte to be seen of all men so hath he caused his trueth to be professed of manie that yt might be knowen to all men He sent his Apostles into all the woorlde to preach the Gospell to euery creature He hath appointed learned men in euery parte of the worlde to geue the true vnderstanding of the same to euery creature Praised therfore be his holie name that wher now Sathan hath sent his wicked mynistres to corrupt the trueth of the Gospell and to lead vs from the true vnderstanding of the same our mercifull Lorde God hath prouidentlie before prouided soche teachers by whom we maie not onelie see the falshead of the wicked but also haue sufficient knowledge and testimonie to rebuke detect and conuince
by my woordes onelie but by good substanciall matter iudge these maliciouse false imaginacions to be his inuēted toies void of all learning and rrueth and aswell impugning and skorning the phrase of holie scripture and auncient fathers as of the catholique Church in these daies vnderstand that the scriptures haue this maner of speache that an Angell doth carie oure praiers into the seight of God For the Angell Raphaël saied vnto the holie father Tobias Quandò orabas cum lachrimis sepiliebas mortuos c. ego obtuli orationem tuam Domino when thowe didest praie with tears and didest burie the dead c. I did offre or present thy praier to God Nowe will the Proclamer here skoff at the saing of the Angell Raphaël and Tob. 12. aske in his histrionicall maner whether he caried Tobies praiers in a cart or a whelebarow or will he aske him whether God could not knowe the praiers of Tobie except he had brought them vppe into his seight Soche fond friuolouse questions might he aswell here moue against the saing of the Angell in the holie scripture as he doth against the same maner of speache in the Canon of the Masse S. Ambrose praied in this poinct as the Churche doth nowe S. Ambrose as before ys seen declareth that he and the Churche wher in he liued vsed the like maner of speache in their praier within the Canon of the Masse saing thus We desire and prate thee that thow wilt receaue this sacrifice into thie high aultar by the hands of thie holie Angells Nowe did S. Ambrose and the Churche that he liued in desire by this maner of praier as the skoffing Proclamer fableth that their sacrifice whiche was he bodie of Chryste might be caried a waie into heauen by Angells Was S. Ambrose of so small learning and knowledge or of so litle witte and vnderstanding as to iudge or think that Naie the lacke of learning knowledg witte and grace also ys raither in the Proclamer who of so learned and holie a man and of the wholl Churche withall so rashlie and wickedlie iudgeth S. Ambrose so praieng foloweth the maner of speache vsed in the scripturs and the Churche nowe vsing the same phrase foloweth both the scripturs and S. Amhrose and the auncient Churche wherfor in the vsing of soche phrase ther ys no soche fable entended as the Proclamer maliciouslie pretendeth and feigneth But that the right sense of this phrase maie be here more fullie declared Of the ministerie of Angells vnderstād that as S. Paule saieth the Angells of God are all ministring spirittes sent to helpe thē that shal atteing the inheritance of saluacion In the old law they did to Abraham to Isaac to Iacob to the parents of Sampson and to diuerse other innumerable ministeries To holie Tobie the Angel Raphael was the minister to conduct his sonne to Raguel in Rages and ther to him he was Gen. 22. ibid. 28. Judic 13 Tob. 3. 4. 5 the counsailour not onelie to take Sara to wieff but also by chaistvsage of her and by other means to restreign and debarre the wicked assaulting and molesting spirit that infested that house To the same father Tobie the Angell so ministred that his seight was restored His praiers also and other good Ibid. 10. 11. 12. dedes he did present in the seight of God In the newe testament the Angell Gabriell was the messenger of the ioifull conception of the Sauiour of the world An Angell was the Messenger to Luc. 1. ibid Ma. 2. Act. 5. 8. Zacharias to tell him before of the birth of his sonne Iohn the Baptist An Angell was messenger to the poore sheperds to geue them to vnderstand that they had a Sauiour born An Angell attended vpon Peter and opened the doores of the prison guided him oute and dimissed him in safetie What shall I stand to enombre the nōbre of the places of scripture to this matter Euerie mā hath a propre Angell apperteining whiche be allmost immunerable This ys certen that both men and children haue their Angells to kepe them helpe them and to offre vppe their praiers to God for them Angelis suis mandauit de te c. He hath Psal 90 Math. 18. commaunded his Angells saieth the Psalmist to attende thee that they maie kepe thee in all thie waies they shall carie thee in their hands that thowe hurt not thy foote with a stone And for children Chryste gaue monicion Bern. ser 7 in Cant. saing Nolite scandalizare vnum ex his pusills Do not offend one of these litle ones I saie vnto yowe that their Angells do allwaies see the face of my Father Angells offre vppe our praiers to God which ys in heauen Diuerse of these scripturs are treacted of by S. Bernard and expownded to the same sense that I haue alleaged them for Of the place of Tobie thus he saieth Credimus Angelos sanctos astare orantibus offerre Deo preces vota hominum vbi tamen sine ira disceptatione leuari puras manus perspexerint Probat hoc angelus ita loqueus ad Tobiam Quando orabas cum lachrimis c. We beleue that the holie Angells be present with them that do praie to offre to God the praiers and Idem ser 12 in psal 90. desires of men wher they see clean hands to be lifted vppe withoute wrath and disceptaciō This doth the Angell prooue thus speaking to Tobie when thowe didest praie with tears and didest burie the dead c. I did offre thie praier before God And vpō the saing of the Psalmist he saieth thus Quantā tibi ibidem debet hoc verbum inferre reuerentiam adferre deuotionem conferre fiduciam Reuerentiā pro praesentia deuotionem pro beneuolentia siduciam pro custodia Cautè ambula vt videlicet cui adsunt Angeli c. Howe moche reuerence howe moche deuocion howe moche trust aught this woorde to bring to vs Reuerence for the presence deuocion for beneuolence trust for their custodie walke wiselie forafmoche as Angells be present Adsunt adsunt tibi non modò tecum sed etiam prote Adsunt vt protegāt adsunt vt prosint They are present and vnto thee they are present not onelie with thee but also for thee They are present to defend they are present to profitt thee and to doo thee good That the saing of Chryste teacheth that Angells attend young children S. Bernad doth also wittnesse thus Parum est quod facis Angelos tuos spiritus facis Angelos paruulorum Denique Angeli eorum semper vident faciem Patris Yt ys but a small matter to thee o God that thowe makest thie Angells spirits thowe makest thē also the Angells of litle children To conclude with S. Bernarde speaking of the ministerie of Angells aboute vs in the seruice of God thus he saieth Attendite principes vestros cùm statis Jdem ser 7. in Cant. ad orandum vel psallendum state
cum reuerentia disciplina gloriamim quiae Angeli vestri quotidie vident faciem Patris nimirum missi in ministerium propter Angells what ministeries they do for vs. nos qui haereditatem capimus salutis deuotionem nostram in superna ferunt reserunt gratiā When ye stand to praie or to sing praises to God remembre your rulers mening Angells and stand with reuerence and good ordre or semelie maner and reioice that your Angells do dailie see the face of the Father For they being sent in ministerie for vs which receaue the inheritance of saluacion do carie vppe our deuoute seruice into heauen and bring vs again grace That Angells then be present with vs that they kepe vs that they helpe vs that they carie vppe oure praiers and deuoute seruices and offre them to God not withstanding the Proclamers apish mockrie yt ys euident both by scripturs and Fathers But that the reader maie vnderstād howe they offre our praiers and what ys therby ment and to the intent also that both he maie be deliuered from all scruple of that matter and the Proclamers vntrue feigning vpon this place of the Canon perceaued to be all together against the minde of the Churche as a thing neuer by anie of them ther thought or spoken I shall for this time produce one of the same Churche expownding the same praier of the Canō whiche the proclamer so shamefullie abuseth and wickedlie wresteth to a deuelish sense This shall be the reuerend Father Hugo de S. Victore who expowndeth yt thus Sacrificium per manus Angeli perferri nihil aliud intelligimus li. 2. ca. 34. de ossic ecl quà m ipsum cooperari nostrae deuotioni Cooperatur autem nobiscum pro nobis orando modoue inenarrabili et inuisibili bona mentibus nostris suggerendo The sacrifice to be caried by the hands of the Angells we vnderstand to be no other thing but the Angell to woorke with our deuocion He woorketh with vs both praieng for vs and also by a merueilouse and inuisible maner putting good things into our mindes The Angell then after the minde of the Churche to carie oure sacrifice ys to helpe vs by godlie suggestion to doo our seruice therin humblie and deuoutlie and by faith and charitie effectuallie and therin to praie with vs and for vs that our doing maie be acceptable and pleasant in the seight of The mening of the Church in the third poinct God This ys and euer hath ben the minde of the Churche in this praier of the Canon And here will I ioin issue with the Proclamer that yf he bring furth anie one catholique writer be he neuer so slender neuer so vnlearned neuer so auncient or neuer so young that saieth that the praier of the Canō ys to be vnderstanded as he hath most vainlie and falselie after his hereticall maner folowing Melhoferus feigned and diuised I will yelde to him and saie that the wholl Church hath offended yf he can bring no one as certen I am he can not and I dare saie he himself knoweth that he can not let him blush and be ashamed of this his wicked toieng and let the reader see his vanitie and beware of his false hereticall subtiltie knowing that this ys but a vain imagined and maliciouse diuised vnderstanding of heretiques neuer asmoche as once dreamed of any good catholique And here I saie farder to the Proclamer that yt can not be but that he hath vttered this feigned vnderstanding either of ignorance or of malice Yf of ignorance yt ys to moche shame for him occupieng the place of a Bishoppe so fierelie and in soche audience to impugn that he ys ignorant of Yf of malice whiche ys more like then must yt nedes be of the Deuell who so leadeth men that although they knowe the trueth he maketh them maliciouslie to impugn and depraue yt they knowe to be the trueth and so to speake directlie against their knowledge and their consciences By whiche of these the Proclamer hath thus depraued the godlie praiers of the Churche I will not here certenly pronownce but leaue yt to his conscience whiche I dare saie doth greuouslie accuse him Thus these praiers being deliuered frō wicked vnderstanding and opened according to the true mening and so finallie consecracion intencion oblacion and acceptacion by full declaracion from the Apostles and Primitiue Churche proued I shall here ceasse of them any farder to treact and go to other Matters of the Masse THE NINE AND THIRTETH CHAPT TREacteth of the value of the Masse to the quicke and the dead NOw foloweth the fourth thing I pourposed to speake of namelie of the value of the sacrifice for the quicke and the dead For the whiche also I will haue recourse to the time of the Apostles and the Fathers of the primitiue Churche as here tofore I haue doen in the proof of matters reproued by the Aduersaries and the proclamer Yf yt shall be made euident that S. Iames in his Masse S. Basill in his Masse S. Chrysostom in his Masse and other auncient Fathers in their writings doo saie that the sacrifice of the Masse auaileth all that be faith full both the quicke and the dead and not one can be brought that denieth yt reason wolde that oure cause shoulde be approued and alowed and the cause of the Aduersaries disprooued and disalowed And for that the Aduersaries will sooner graunt yt to be profitable to the quicke then to the dead and the proof of the value of yt to the dead proueth well the value to the quicke I shall stand the more vpon yt and so by proof of the one make good the other And first to see what was doen of and among the Apostles we will see what was doen in S. Iames Masse thus praied he Recipe munera haec proposita pertuam benignitatem fac vt oblatio nostra grata et acceptabilis sit per Spiritum sanctum sanctificata in propitiationē peccatorum nostrorum eorum quae populus per ignorantiā admisit in requiem animarum eorum qui ante nos dormiunt vt nos abiecti peccatores indigni serui tui digni habiti qui sine dolo ministremus sancto altari tuo mercedem accipiamus fidelium prudentium dispensatorum gratiamue inueniamus et misericordiam in die illa tremenda retributionis tuae iustae et bonae Receaue through thy mercifulnesse these giftes of our handes which be sinners ād graunt that our oblacion maie be pleasing and acceptable sanctified by the holie Gost vnto the S. James praieth both forthe quick and the dead forgeuenesse of our sinnes and of those which thy people hath cōmitted by ignorance and vnto the rest of the soules of them which sleape before vs ād that we also abiectes and sinners and thy vnwoorthie seruantes maie be accōpted woorthie which maie without gile mynister at thie holie aultar and that we maie receaue the rewarde of the
assured though reason though senses though hell gates wolde arise against yt this ys and shall be a trueth and euer endure a trueth 3 Reg. 18. In the time of Elias the Prophett when God and his holie faith and religion as nowe yt ys with vs was so farre forsaken that none were fownde that openlie for the feare of the king and wicked Iesabell wolde professe the same although some laie in caues and dennes as nowe I trust ther doe some faith fullie seruing God Elias moued by the spiritt of God to haue the religiō and faith of God discerned frō the religion of Baall wolde the triall of the same shoulde be made by somme miracle from heauen Wher vnto the Kinge and the people agreed that if anie miracle were doen on Baalls side he shoulde be taken for God and his religion receaued yf on Elyas side his God and his religion shoulde be embraced The preistes of Baall laied on their sacrifice they called on their God in their maner no fire came from heauen no miracle was doen. After that they had doen Elyas prepaired the saicrifice he called on his God fire came from heauen and burnt the sacrifice Wherupō the people seing the miracle cried Dominus ipse est Deus Dominus ipse est Deus Owre Lorde ys God owre Lorde ys God Euen so nowe the ministers of Baall haue peruerted Chrystes faith and religion The people in outwarde countenance for seare of lawes haue forsaken the same They are nowe taught that Chryst ys not reallie in the Sacrament duelie ministred They are taught that his bodie ther ys not to be honoured They are taught that the blessed Sacrifice of Chrystes bodie and bloode ys nothing auailable either to the quicke or to the deade with soche other Chryst ys not in the sacramentall bread of the newe ministers but he ys in the B. Sacr. duelie ministred by a preist Nowe let them search all histories of antiquitie and shewe anie one miracle that God hath wrought either in the time of Berengarius of Wicleff and Husse of Zwinglius Oecolampadius or of this Proclamer for the confirmacion and declaraciō of that their faith and if they doe we shall saie that their faith ys good Yf theie doe not and we doe let them yelde and saie that owre waie ys good For like yt ys the trueth ther to be wher yt pleaseth God to confirme the same by miracle And like yt ys no trueth to be on the contrarie side wher God doth not vouchsaffe at anie time to commende yt by some miracle Nowe the catholique Church teacheth the presence of Chrystes bodie in the Sacrament The Aduersarie teacheth no bodie but the figure of the bodie The catholique Church teacheth Chrystes bodie in the Sacrament to be honoured Luther and the Sacramentaries teache that yt ys not to be honoured The catholique Church teacheth that Masse ys to be vsed Luther and the Sacramentaries teache that yt ys to be abhorred Nowe as Elyas willed the preistes of Baall first to confirme their waie with miracles So lett the Lutherans and the Sacramentaries bring furth first some Miracle As for miracles for the confirmacion of their doctrine as touching this matter of the Sacrament I neuer did nor coulde heare or reade of anie but onelie of one which ys a miracle meet for the doctrine Of whiche miracle Luther himself ys the reporter Ionas his disciple being interpretour in his booke of priuate Masse wher he saieth thus Ego coram vobis reuerendis patribus Luther sanctis confessionem faciam date mibi absolutionem bonam quae vobis opto quamminimum noceat Contigit me semel sub mediam noctem subito expergefieri Ibi Sathan mecū caepit eiusmodi disputationem Audi inquit Luthere doctor perdocte Nosti te quindecim annis celebrasse Missas priuatas penè quotidiè Quid si tales Missae horrenda essent Idololatria Quid si ibi non adfuisset corpus sanguis Christi Sed tantùm panem vinum adorasses aliis adorandum proposuisses I will before yowe reuerend and holie Fathers make a confession geue me a good absolucion which I wish maie nothing hurte yowe Yt happened me once at midnight sodenlie to be wakened Sathan appeared to Luther ād disputed with him of priuate Masse Ther Sathan beganne this maner of disputacion with me Hearken saieth he thowe well learned doctour Luther Thowe knowest that by the space of these fiftene years thowe hauest saied priuate Masse all most euerie daie What if soche priuate Masses were abhominable Idolatrie What if ther hath not ben present the bodie and blood of Chryst but that thowe haddest honoured onely bread and wine and haddest sett yt furth to other to be honoured Thus moch Sathan to Luther In which talke Sathan goeth aboute to confirme three pointes of their doctrine that ys that Chrystes bodie and bloode be not in the Sacrament but onelie bread and wine That Chryst in the Sacrament ys not to be adored And that priuate Masses are not to be vsed See ye not nowe what a miracle here ys that Sathan wolde vouchesaf to speake with Lurher at middenight ys not this doctrine moche confirmed nowe that Sathan hath perswaded yt who knoweth not that Sathan perswadeth to heresie not to the right faith to euell not to good to falshoode not to trueth Wherfor chrystian reader if thowe wise be flee that he perswadeth thee vnto and embrace that he diswadeth thee from And thus to a good chrystian this doing of Sathan maie be occasion of confirmacion in faith For wher Sathan disswadeth Luther from the Masse from the beleif of the presence of Chryst in the Sacrament from the honouring Ioan. 8. of Chryst ther we maie be certen and sure that the Masse ys good that the presence of Chryste in the Sacrament and the honouring of him ther be holsom and good doctrines For he being as Chryst saieth a liar and 1. Pe. 5. a manisleer from the beginning seketh not to teache vs the trueth nor to helpe to saue ys but raither as S. Paule saieth he being our aduersarie goeth aboute like a roaring lion seking whome he maie deuoure whom God graūt vs stronglie to withstande in faith Thus I saie occasion ys geuen vs to be cōfirmed in that faith from the whiche Sathan wolde disswade vs. But as touching the matters which Sathan wolde perswade by his deuelish apparition to Luther if ther were no more saied a wise reader wolde by these fewe woordes easelie perceaue howe good and true the doctrine of the Proclamer ys which ys soche as Sathan perswaded and euen the verie same This being all the miracles that I can finde of the confirmacion of the Proclamers doctrine I maie thus conclude that forasmoch as this doctrine ys setfurth by the apparition and perswasion of Sathan and not by God that yt ys Sathans doctrine and not gods Nowe for the catholique doctrine let vs see if God hath besides his figures
whiche God of his mercie graunt Amen THE ONE AND SIXTETH CHAPITER maketh a recapitulacion of that that ys doen in this worke NOwe gentle Reader haue I goen thorowe all those scriptures that treact of the holie Sacrament speciallie soche as be commonlie alleadged either by the catholiques to proue the same or by the Aduersaries to improoue yt In the hādling of which scriptures so litle haue I geuen to mine owne iudgement that yt beinge suppressed I haue as meit yt ys and as I wolde wish all that liue in this time of controuersies to doe geuē place to the iudgementes of the learned fathers of Chrystes Churche in all ages In the setting furth of which Fathers I haue in sundrie places and matters cōferred the doctrine of the elder and the younger together that the concorde that ys betwixte thē might fullie be perceaued This being trulie and faithfullie doen the iudgement wher of I referre to the catholique Churche and submitte both myself and this ys my worke to the correction of the same yt maie and doeth easilie appeare and maie clerelie be seen howe vain the bragge of the Proclamer ys who wolde haue but one scripture one doctour or one Councell produced for the testimonie of the trueth of the catholique faith And nowe ther be so manie scriptures doctours and Councells brought furth that ther ys not one left to bolstar vppe his heresie The scriptures which he and his complices pretend to haue in their possession are by the iudgement of the Fathers of Chrystes Parliament house prooued neuer to be theirs but are and haue ben allwaies in the possession of the catholique Churche Considre Reader howe manie fathers of the greke churche be here produced as Dionise Iustyne Irenaeus Origen Gregorie Nazianzen Basill Chrisostom Cyrill with other of the elder sort which although they were of one Churche yet they were of diuerse times some of them with in one hundreth yeare after Chryst some two hundreth some three and yet all these agree in one trueth of the presence of Chrystes bodie in the bless Sacrament In the latine Churche were Alexander Tertullian Cyprian Hilarie Optatus Hierom Ambrose Augustine and other whiche although they were farre distaunte manie hundreth of miles from the fathers of the greke Churche yet in consent and agreement together in this matter they ioin and go together Of the greke churche again be produced other that were manie yeares after the other Fathers before rehersed as Theodorete Euthimius Damascen Theophilact Oecumenius and Bessario with other whiche although they liued in great diuersitie of ages hauinge manie hundreth yeares passing betwixt them yet they liued in the vnitie of faith and religion Again also in the latine Churche answerablie to these were produced Gregorie Beda Haymo Anselme Paschasius Thomas de Aquino Lyra and Dionise with other whiche also liuinge with moche difference of times and diuersitie of places were yet with the eldest and the midlest and with the latest all of one minde And here note that these authours as they doe according to the rule of Vincentius Lirinen alltogether teache Chrystes presence in the Sacrament so doe they yt manifestlie commonlie and continuallie For Origen Basill Chrysostome Cyrill Theodoret Euthymius and Theophilact whiche be the greater writers of the grecians are not produced once onely neither speaking obscurelie but they are often and manie times and that with speache most plain and manifest and that commonlie in euerie weightie matter of the booke Likwise be the Fathers of the latine churche whiche in euery place beare agreable testimonie to the Fathers of the greke churche And for asmoche as these fathers haue expownded the scriptures to vs that doe treact of the Sacrament and doe therin agree yt ys meete for vs to accept that sense and vnderstanding that by the handes of so manie Fathers ys so consonantlie deriued to vs. All they vnderstande them of the presence of Chryst in the bless Sacrament wherfor yt ys meete that we also vnderstand them so and not onelie yt ys meete but we aught and are bownde to doe so Nowe therfor let the Proclamer turne his Historie of Mitridates vnto his owne heade and his likes who lainge wicked seige to the citie of Gods Church wolde beare the citizens in hand that the armie of the holie learned Fathers and doctours of Chrystes Churche were on their side But God be praised the contrarie nowe appeareth For this holie armie ys comed down and haue ioined with Gods citizens and haue vanquished Mitridates and his companie and deliuered the citie from their cruel tirannie of he resie and haue declared them selues to all the worlde that they be frendes of Gods citie and defenders of the same and aduersaries to Mitrydates the Proclamer and vanquishers of the same For we haue not by bragge onelie saied that the scriptures doctours and Councells be on our side as this Mitrydates this proclamer did But we haue euidentlie and inuinciblie prooued yt in dede Giezi the lieng and leprouse seruante of Heliseus coulde not when his master was compased aboute with the theues of Syria see anie that were on his masters side but against his Master he sawe manie yet in verie dede there were mo on the Prophets side then on the Syrians part as after yt was well declared So this Giezi this Proclamer the lieng leprouse seruant seeth not what a noble companie ys on Christs side but on the Syrians side the enemies of Chryste he seeth multitudes For hitherto beinge blinded with ambition and as Giezi did lieng for some gain or promotion he hath since fallen into the deapth of the spirituall leprey which S. Austen calleth heresie Leprosi saieth he non absurdè in telliguntur qui scientiā verae fidei non habentes varias doctrinas profitentur erroris Nulla porrofalsa doctrina est quae non aliqua vera intermiseat Vera ergo falsis inordinaté permixta in vna narratione vel disputatione hominis tanquam in vnius corporis colore significant lepram tanquam veris falsisue colorum fucis humana corpora variantem atque maculantem The lepres are verie well to be vnderstanded those whiche not hauinge the knowledge of the true faith doe professe diuerse doctrines of errour For their ys no salse doctrine whiche hathe not some true thinges medled with yt True thinges therfore inordinatelie permixed with false thinges in one narracion or disputacion of a man as yt were appearing in the coloure of one bodie doeth signifie the leprey altering and defiling the bodies of men as yt were with true and false shewe of coloures By these means then this man was so blinded that he could not see one scripture one doctour nor one Councell on Chrystes side or on his trueths side But on the enemies side on heresies side he could see an wholl armie But I compare this armie vnto the people that were with in the walls of Hierusalem at the time of the destruction of the same whiche as Iosephus
Excellencie of Sacramēts standeth in three points cap. 12 Excellencie of the blessed Sacrament aboue Manna cap. 14. item 25. excellent titles therof cap. 30 Exhortacion to preparacion by Chrysost ca. 54 F. Fabianus made a lawe that the people shoulde communicate thrice in the year lib. 3 cap. 40. Faith howe yt ys requisit to the receauing of the blessed Sacrament lib. 2. cap. 20. lib. 3 cap. 53 Faith that beleueth the flesh of Chryste to be in the blessed Sacrament a spirituall faith li. 2. cap. 37. Faith aboue senses and reason and teacheth manie things contrary to them lib. 1. cap. 16. lib. 2. cap. 39. 62. 10. Faith 〈…〉 in the mysterie of the 〈…〉 lib. 2. cap. 37. Faith iudgeth possible that reason iudgeth impossible cap. 10. 30 Faith and Baptisme inseparable means of saluacion ca. 48 Faith without woorks sufficieth not in persons of discrecion li. 3. ca. 1 Faith nourished by the bodie and bloode of Chryste lib. 2. ca. 49 Faith catholique described li. 3. ca. 53 False Chrystians more woorthie reproche then Iewes lib. 1. cap. 19. item lib. 2 cap. 9. False doctrine hath some trueth admixed cap. 12 Fame of the chrystian rites among infidells proueth the presence ca. 42 Fasting for merit punishable by statute lib. 3. ca. 60 Fathers learned of their elders lib. 1. cap. 7 Fathers in the primitiue Churche spake of the mysteries often couertlie lib. 2. cap. 3 Figurs of Chrystes incarnacion li. 1. ca. 10 Figurs be not in all points comparable ibi Figures of the blessed Sacrament foure cap. 15. Figurs in good things not so good as the things figured in euell things not so euell ibid. Figuratiue passouer and the true passouer both on one table ca. 18 Figurs of the olde lawe and veritie of the newe lawe be as shadowes and the thing shadowed li. 2. ca. 22 Figurs of things be not merueillouse but the Sacrament ys merueillouse ca. 47 Figure taken two waies cap. 49. Figurs contein what reason conceaue the Sacrament what faith beleueth cap. 51. Figure of the Sacramentaries excluded from Chrysts woordes lib. 2. cap. 51. 52. wiped awaie by Chrysost cap. 55. denied cap. 58. 59. 60. 62. Figure what yt must be li. 3. ca. 2 Figure geueth not life but the blessed Sacrament geueth life ergo c. cap. 8 Figurs and things figured compared cap. 10. Figure maie forshewe life but yt can not be life ca. 14 Flesh of Chryste in the Sacrament hath an vnspeakeable power lib. 2. ca. 1 Flesh of Chryste called life as being the flesh of God who ys life ca. 14 Flesh and blood of Chryste both vnder one kinde in the catholique maner of ministracion neither of both vnder two kindes in the hereticall Communion cap. 16. Foode of Chrystes flesh cause of our immortalitie lib. 2 cap. 17. 26. item lib. 3 cap. 24. 58. 59. Flesh of Chryste meate in plain maner lib. 2. cap. 18. lib. 3. cap. 5 Flesh of Chryste geueth life and yet remaineth still naturall flesh cap. 27. Flesh profiteth nothing Iohn vi ys not spoken of the flesh of Chryste for that profiteth moche cap. 36. Flesh of Chryste both naturall and spirituall cap. 36. lib. 3. cap. 10. Flesh of the Sonne of God and the consecrated bread one bodie cap. 52. Flesh of Chryste appeareth not in the B. Sacrament for our infirmities sake lib. 2. ca. 7. 8. 19. 57. lib. 3. ca. 20. Flesh vnited to the Sonne of God by assumtion the same vnited to vs by participacion li. 3. cap. 27. Flesh of Chryste called spirit li. 3. ca. 10. Flesh of Chryste receaued in the B. Sacramēt seed of euerlasting life li. 2. ca. 57. Forme essence nature substance all one lib. 2. cap. 7. Formes of breade and wine a speache knowē to S. August ca. 22. and forme of bread remain cap. 60. Foure thinges called the bodie of Chryste ca. 58. Foure benefitts of the Iews nōbred li. 3. ca. 1. G. Gelasius his meaning opened li. 2. ca. 68. Gelasius truncatelie alleaged by the Proclamer auoncheth two thinges whiche he concealed ibid. Genesis not red of the Iewes before thirtie yeares of age li. 1. ca. 2. Germanes acknowlege the reall presence prolog Good religion professed withoute good life not auailable li. 3. ca. 1. God appointed no vain figure li. 1. cap. 24. God and his spirit in his creaturs two waies li. 3. ca. 49. God good by nature man by participacion li. 1. cap 33. li. 2. cap. 12. God plagueth vs in these daies for the abuse of the bl Sacrament lib. 2. ca. 5. God punisheth some tēporallie some eternallie some both waies li. 3. ca. 58. Gods woorde contrarie to senses must be beleued li. 2. ca. 55. Gods order in his Church for doctrine lib. 1. cap. 6. Gods order inuerted ibid. Godhead of Chryste hath not possibilitie but to be euery where his manhead hath possibilitie to be somwhere li. 2. ca. 12. Godhead of the Sonne filleth his boddie sanctified by the preist lib. 2. cap. 28. lib. 3. cap. 25. Gospell hath two commodities li. 2. cap. 1. Gospell hath not the figurs but the verie things ca. 18. Gospell commaunded the eating of blood the lawe did forbidde yt ca. 50. Gospell and lawe compared li. 3. cap. 15. Grekes affirme the real presence prol H. Heresie maketh man enemie to God prol Hetesie by arrogancie moche preuaileth lib. 1. cap. 5. Heresie the farder yt goeth the worse yt fretteth cap. 31. Heretiques haue moued warre against the church prolog Heretiques agree in conspiring against the Church li. 1. cap. 8. Heretiques why they are not to be folowed ibid. Heretiques barke against the trueth as dooges against the Moon cap. 16. Heretiques build there faith vpon reason and senses ibid. Heretiques howe they alleage the fathers lib. 1. ca. 21. li. 2. ca. 3. Heretiques haue no faith but opinions li. 1. cap. 21. Heretiques refuges in reasoning of the Sacrament ibid. Hereticall Councells allwaies repressed ca. 25. Hereticall expositions of the prophecie of Malch cap. 33. Heretiques call their phansies Gods woorde li. 2. ca. 33. Heretiques must be shunned li. 3. ca. 25. Heretikes of oure time wel described ca. 60 Heretiques like men in feuers ibid. Heretiques saings cōpared to the saings of Ethnikes ibid. Hierom of praga condemned prolog S. Hierom howe he learned the scripturs li. 1. ca. 7. et 8. he expowndeth the scripturs contrarie to the Sacramentaries ca. 39. S. Hieroms saing opened li. 2. ca. 57. he expowndeth S. Paule of the bodie of Chryste li. 3. ca. 44. S. Hilarie vnderstandeth the vi of S. Iohn of the Sacram. li. 2. ca. 24. Holie Gost consecrateth the B. Sacr. by the hande and tung of the preist li. 2. ca. 63. Holie Gost woorketh the consecracion aboue our vnderstāding li. 1. ca. 20. li. 2. ca. 63. Holie bread vsed in the primitiue church li. 2. ca. 51. li. 3. ca. 23. Honour due to God wherin yt consisteth li. 1. ca. 18. Honour or dishonour doen by the receauer ys referred to the Sacr. li.