adoration of christes bodie in them present And thus for the Eleuation or holding vp of the sacrament we haue sayde ynough Or that the people did then fall downe and worship Iuell the Sacrament with godly honour Of the vvorshipping or adoration of the Sacrament ARTICLE VIII IF the blessed SacrameÌ„t of the aulter were no other then M. Iuell and the rest of the Sacramentaries thinke of it then were it not well done the people to bowe downe to it and to worship it with godly honour For then were it but bare bread and wyne how honorably so euer they speake of it calling it symbolicall that is tokening and sacramentall bread and wyne But now this being that very bread which god the father gaue vs from heaueÌ„ as Christ sayeth Ioan. 6. This bread being the fleshe of Christ which he gaue for the life of the world this being that bread and that cuppe 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely shall be gylty of the body and bloud of our lord in this Sacrament being conteined the very reall and substantiall body and bloud of Christ as him selfe sayeth expressely in the three first euangelistes and in S. Paul this being that holy Eucharistia which Ignatius calleth the fleshe of our Sauiour Iesus Christ In epistola quadaÌ„ ad Smyrnenses vt citatur à Theodori to in Polymorph Lib. 4. coÌ„trà haereses ca. 34. that hath suffered for our synnes which the father by his goodnes hath raysed vp to life againe This being not common bread but the Eucharistia after consecration consisting of two thinges earthly and heauenly as Irenaeus sayeth meaning by the one the outward formes by the other the very body and bloud of Christ who partely for the godhed inseparably thereto vnited and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary are worthely called heauenly This being that bread which of our lord geuen to his disciples not in shape but in nature chaunged by the almighty power of the word In Ser. de coena do is made fleshe as S. Cyprian termeth it This being that holy mysterie wherein the inuisible priest tourneth the visible creatures of bread and wyne in to the substaÌ„ce of his body and bloud by his word with secrete power Homil. 5. de Pascha as Eusebiê° Emisenus reporteth This being that holy foode by worthy receiuing whereof Christ dwelleth in vs naturally that is to witte is in vs by truth of nature and not by concorde of will onely Lib. 8. de trinitate as Hilarius affirmeth Againe this being that table whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary as the same Hilarie sayeth This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth but that earth which remained vntouched and was full of the same that is the blessed virgine Marye as Gregorie Nyssene describeth Lib. de vita Mosis cap. 48. CoÌ„stitut Apostol li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper in the which Christ sacrificed him selfe as Clemens Romanus and as Hesychius declareth Who furthermore in an other place writeth most plainely that these mysteries meaning the blessed sacrament of th'aulter are sancta sanctorum the holiest of all holy thinges because it is the body of him selfe of whom Gabriel sayd to the virgine Luc. 1. the holy ghost shall come vpon the and the power of the highest shall ouershaddowe the therefore that holy thing which shall be borne of the shall be called the sonne of God and of whom also Esaie spake Holy is our lord and dwelleth on high verely euen in the bosome of the father On the holy table where these mysteries are celebrated the lambe of God being layed and sacrificed of priestes vnbloudely as that most auncient and worthy councell of Nice reporteth Briefly in this highest SacrameÌ„t vnder visible shape inuisible thinges soothly the very true reall liuely natural and substantiall body and bloude of our Sauiour Christ being conteined as the scriptures doctoures councelles yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme This I saye in conclusion being so as it is vndoubtedly so we that remaine in the catholike churche and can by no persecution be remoued from the catholike faith whom it liketh M. Iuell and his felowes to call papistes beleue verely that it is our bownden duetie to adore the Sacrament and to worship it with all godly honour By which word Sacrament notwithstanding in this respect we meane not the outward formes that properly are called the sacrament but the thing of the sacrameÌ„t the inuisible grace and vertue therein conteined euen the very body and bloud of Christ And when we adore and worship this blessed Sacrament we doo not adore and worship the substance it selfe of bread and wine because after consecratioÌ„ none at all remaineth Neither doo we adore the outward shapes and formes of bread and wine which remaine for they be but creatures that ought not to be adored What Christen people adore in the Sacrament but the body it selfe and bloud of Christ vnder those formes verely and really conteined lowly and deuoutly doo we adore And therefore to speake more properly and according to skill least our aduersaries might take aduaÌ„tage against vs through occasion of termes where right sense onely is meant we proteste and saye that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament And here this much is further to be sayde that in the Sacrament of the aulter the body of Christ is not adored by thought of mynde sundred from the word but being inseparably vnited to the word For this is specially to be considered that in this most holy Sacrament the body and bloud of Christ are not present by them selues alone as being separated from his soule and from the godhed but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably and that they be as him selfe is perfite whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn I am sayeth he the bread of lyfe Againe this is bread comming downe from heauen that if any eate of it he dye not I am the liuely bread that came downe from heauen if any eate of this bread he shall lyue euerlastingly And to shewe what bread he meant he coÌ„cludeth with these wordes And the bread which I shall geue is my fleshe which I shall geue for the life of the world By which wordes he assureth vs plainely that his fleshe which he geueth vs to eate is full of lyfe and ioyned with his godhed which bringeth to the worthy receiuers thereof immortalitie as well of body as of soule Which thing fleshe and bloud of it selfe could not performe as our lord him selfe declareth plainely where he
in the throne and to the lambe for euer And the fouer and tvventie elders fell dovvne on their faces and adored him that lyueth vntill vvorldes of vvorldes But it shall be more tediouse then nedefull to recite places out of the scriptures for proufe of th'adoratiō of Christ there may of thē be fownde so great plentie Contrarietie in the first diuisers of the nevve gospell Yet because Luther was either so blinde or rather so deuilishe as to denye th'adoration where notwithstāding he cōfessed the presence of Christes true and natural body in the Sacrament I will here recite what the Sacramentaries of Zurich haue written against him therefore What saye they is the bread the true and natural body of Christ and is Christ in the supper as the Pope and Luther doo teache present Wherefore then ought not the lord there to be adored where ye saye him to be present Why shall we be forbydden to adore that which is not onely sacramentally but also corporally the body of Christ Thomas toucheth the true body of Christ raysed vp from the dead and falling downe on his knees adoreth saying My God and my lord The disciples adore the lord as well before as after his Ascension Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man Ioan. 9. beleuest thou in the sonne of God and he answered him saying Lord who is he that I may beleue in him And Iesus sayed to him Thou hast bothe sene him and who speaketh with thee he it is Then he sayeth lord I beleue and he adored him Now if we taught our lordes bread to be the natural body of Christ verely we would adore it also faithfully with the papistes This much the Zuinglians against Luther Whereby they prooue sufficiently th'adoration of Christes body in the Sacrament and so consequently of Christ him selfe God and man because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone so as where his body is there is it ioyned and vnited also vnto his godhed and so there Christ is present perfitely wholly and substantially very god and man For the cleare vnderstanding whereof the better to be atteined the scholastical Diuines haue profitably deuised the terme concomitantia plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ and vnder the forme of wine his bloud ex vi sacramenti and with the body vnder forme of bread also the bloud the soule and godhed of Christ and likewise with the bloud vnder the forme of wyne the body soule and godhed ex concomitantia as they terme it in shorter and playner wise vttering the same doctrine of faith which the holy fathers dyd in the Ephesme councell against Nestorius Whereby they meane that where the body of Christ is present by necessary sequell because of the indiuisible copulation of bothe natures in the vnitie of person for as much as the Word made fleshe neuer lefte the humaine nature there is also his bloud his soule his godhed and so whole and perfite Christ God and man And in this respecte the terme is not to be misliked of any godly learned man though some newe Maisters scoffe at it who fill the measure of their predecessours that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith by holy and learned fathers in generall councelles holesomly deuised Of which sorte ben these homousion humanatio incarnatio transubstantiatio etc. Now here is to be noted how the Zuinglians whom M. Iuell foloweth in th'article of adoration confute the Lutherans as on the other syde the Lutherans in th'article of the presence confute the Zuinglians As though it were by gods speciall prouidence for the better staye of his churche so wrought that bothe the truth shuld be confessed by the enemies of truth and also for vttering of vntruth the one shuld be condemned of the other that by the warre of heretikes the peace of the churche might be established and by their discorde the catholike people might the faster grewe together in concorde Now hauing sufficiētly proued by the scriptures and that with the Zuingliās also adoration and godly honour to be due vnto Christes body where so euer it please his diuine maiestie to exhibit the same present let vs see whether we can finde the same doctrine affirmed by the holy and auncient fathers What the Apostles taught in their tyme concerning this Article we may iudge by that we reade in Dionysius that was S. Paules scholer and for that is to beleued He adoreth and worshippeth this holy mysterie with these very wordes Ecclesias hierarch cap. 3. Sed ò diuinum penitus sanctumque mysterium etc. But ô diuine and holy mysterie which vouchesafest to open the cooueringes of signes layd ouer the vtter thy light to vs openly and plainely and fill our spirituall eyes with the singular and euident brightnes of thy light Origen teacheth vs how to adore and worship Christ in the Sacrament before we receiue it after this forme of wordes Hom 5. in diuersos Euangelij locos Quādo sanctum cibum etc. when thou receiuest the holy meate and that vncorrupt banket when thou enioyest the bread and cuppe of lyfe thou eatest and drinkest the body and bloud of our lord then our lord entreth in vnder thy roofe And therefor thou also humbling thy selfe folowe this Cēturion or captaine and saye Lord I am not vvorthy that thou enter vnder my roofe For where he entreth in vnworthely there he entreth in to the condemnation of the receiuer What can be thought of S. Cyprian but that he adored the inuisible thing of this Sacrament which is the body and bloud of Christ seing that he confesseth the godhed to be in the same nolesse then it was in the person of Christ which he vttereth by these wordes In Ser. d◠coena do Panis iste quem dominus discipulis porrigebat etc. This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of god is made fleshe And as in the person of Christ the manhode was sene and the godhed was hydden euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacramēt Chrysostom hath a notable place for the adoration of Christes body in the Sacrament in his commentaries vpon S. Paul In 10. cap. prioris ad Corinth where he affirmeth also the real presence and the sacrifice Let vs not let vs not sayeth he be willing impudently to kill our selues And when thou seest that body set forth saye with thy selfe for cause of this body I am no lenger earth and ashes no lenger captiue but free This body fastened on the Crosse and beaten was not ouercome with death After this he exhorteth all to adore and worship our lordes body in the Sacrament This body sayeth he the wise men worshipped
churche Or the priest rather for companies sake then of deuotion shuld receiue that holy meate after that he had serued his stomake with coÌ„mon meates which likewise is against the auncieÌ„t decrees of the churche Euen so the priest that receiueth alone at Masse doth communicate with all them that doo the like in other places and countries Now if either the priest Necessitie of many coÌ„municants together contrarie to the libertie of the gospell or euery other christen man or woman might at no tyme receiue this blessed Sacrament but with mo together in one place then for the enioying of this great and necessary benefite we were bounde to condition of a place And so the churche delyuered from all bondage by christ and set at libertie shuld yet for all that be in seruitute and subiection vnder those outward thinges which S. Paul calleth infirma egena elementa Galat. 4. weake and beggarly ceremonies after the English Bibles translation Then where S. Paul blamyng the Galathians sayeth Ye obserue dayes and monethes and tymes For this bondage he might likewise blame vs and saye ye obserue places But S. Paul would not we shuld retourne againe to these which he calleth elemeÌ„tes for that were Iewishe And to the Colossians he sayeth we be dead with Christ from the elementes of this worlde Colos 2. Now if we excepte those thinges which be necessaryly requyred to this Sacrament by Christes institution either declared by writteÌ„ scriptures or taught by the holy ghost Similiter calicem misceÌ„s ex vino aqua sanctificaÌ„s tradidit eis diceÌ„s bibite etc. ClemeÌ„s in Canone Liturgiae lib. 8. apostol coÌ„sti c. 17 1. Cor. 3. as bread and wyne mingled with water for the matter the due wordes of Consecration for the forme and the priest rightely ordered hauing intention to doo as the churche doth for the ministerie all these elementes and all outward thinges be subiecte to vs and serue vs being members of Christes churche In consideration whereof S. Paul saveth to the Corinthians Omnia enim vestra sunt etc. All thinges are yours whether it be Paul either Apollo either Cephas whether it be the worlde either lyfe either death whether they be present thinges or thinges to come all are yours and ye Christes and Christ is Gods Againe where as the auncient and great learned Bishop Cyrillus teacheth plainely and at large the meruelouse vniting and ioyning together of vs with Christ and of our selues in to one bodie by this sacrament seing that all so vnited and made one body be not for all that brought together in to one place for they be dispersed abroade in all the worlde thereof we may well conclude that to this effecte the being together of communicantes in one place is not of necessitie His wordes be these much agreable to Dionysius Areopagita a fore mentioned In Ioan. lib. 11. c. 16 Vt igitur inter nos Deum singulos vniret quanuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenieÌ„tem Suo enim corpore credentes per communionem mysticam benedicens secum inter nos vnum nos corpus efficit Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christ might vnite euery one of vs within our selues and with God although we be distant both in body and also in soule yet he hath deuised a meane conuenable to the counsell of the father and to his own wisedom For in that he blesseth them that beleue with his own body through the mysticall Communion he maketh vs one body both with him selfe and also betwen our selues For who will thinke them not to be of this natural vnion which with the vnion of that one holy body be vnited in one Christ For if we eate all of one bread then are we made all one body for Christ may not be diuided nor done asunder Thus we see after this auncient fathers learning grounded vpon the scriptures that all the faithfulles blessed with the body of Christ through the mysticall communion bee made one body with Christ and one body betwen them selues Which good blessing of Christ is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wylfull breache nor contempte of most semely and conuenable order Many maye coÌ„municate together not being in one place together Sermon fol. 51. And therefore that one may communicate with an other though they be not together in one place which M. Iuell denyeth with as peeuish an argument of the vse of excommunication as any of all those ys that he scoffeth at some catholike writers for and that it was thought lawfull and godly by the fathers of the auncient churche neare to the Apostles tyme it may be well proued by diuerse good auctorities Irenaeus writing to Victor Bishop of Rome concerning the keping of Easter Ecclesias hist lib. 5. cap. 24. As Eusebius Caesariensis reciteth to the intent Victor shuld not refrayne from their coÌ„munioÌ„ which kepte Easter after the custome of the churches in Asia fownded by S. Iohn th'Euangeliste sheweth that when bishoppes came from forreine parties to Rome the bishoppes of that see vsed to send to them if they had ben of the catholike faith the Sacrament to receiue whereby mutuall communion betwen them was declared Irenaeus his wordes be these Graeca sic habeÌ„t aliter quà m Rufini versio vulgata Qui fuerunt ante te presbyteri etiam cum non ita obseruarent presbyteris ecclesiarum cum Romam accâ—derent Eucharistiam mittebant The priestes by which name in this place bishoppes are vnderstanded that were a fore thy tyme though they kepte not Easter as they of Asia dyd yet when the bishoppes of the churches there came to Rome dyd sende them the sacrament Thus those bishoppes dyd communicate together before their meeting in one place Iustinus the Martyr likewise describing the maner and â—â—der of christen Religion of his tyme touching the vse of the Sacrament sayeth thus Finitis ab eo Apolog. 2. qui praefâ—ctus est gratijs orationibus ab vniuerso populo facta â—cclâ—matione Diaconi quoâ— ita vocamus vnicuique tum temporis prasenti paâ—is et aquae vini coÌ„secrati daÌ„t participationem adeos qui non adsunt deferunt When the priest hath made an lende of thankes and prayers and all the people therto haue sayde amen They which we call deacons geue to euery one then present bread and water and wyne consecrated to take parte of it for their housell and for those that be not present they beare it home to them Thus in that tyme they
sacramentally with the priestes as it is before proued ergo there were Masses done with out other receiuing the Sacrament with the priestes And then further ergo priuate Masses in Chrysostomes dayes were not straunge and then yet one steppe further there to staye Ergo M. Iuel according to his owne promise and offre must yelde subscribe and recant Iuell Or that there was then any communion ministred vnto the people vnder one kynde Of communion vnder one kynde ARTICLE II. THis being a Sacramēt of vnitie euery true christen man ought in receiuing of it to consyder how vnitie may be acheued and kepte rather thē to shewe a streightnes of conscience aboute the outward formes of bread and wyne to be vsed in the administratiō of it and that so much the more how much the ende of euery thinge is to be estemed more then that which serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte kepinge of th' outward ceremonie that according to the saying of S. Augustine who so euer taketh the mysterie of vnitie and kepeth not the bonde of peace he taketh not a mysterie for him selfe but a testimonie against him selfe Therefore they haue great cause to weigh with them selues what they receiue in this sacrament who moued by slēder reasons made for bothe kyndes do rashely and dangerously condemne the churche for geuing of it vnder one kinde to all that doo not in their owne persons consecrate and offer the same in remembraunce of the sacrifice once offered on the crosse And that they may thinke the churche to stād vpon good growndes herein may it please them to vnderstand that the fruite of this sacramēt which they enioye that worthely receiue it dependeth not of the outward formes of bread and wine but redoundeth of the vertue of the fleshe and bloude of Christ And whereas vnder either kynde whole Christ is verely present for now that he is risen againe from the deade his fleshe and bloude can be sundred no more Rom. 6. because he dyeth no more this helthfull sacrament is of true christen people with no lesse fruit receiued vnder one kynde then vnder bothe And as this spirituall fruite is not any thinge diminished to him that receiueth one kinde so it is not any whitte increaced to him that receiueth bothe The Sacramentaries that beleue not the truth of Christes bodye and bloude in this holy Sacramēt I remitte to sundry godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other matter which M. Iuell hath not as yet manifestly touched in his sermon Now concerning th' outward formes of bread and wyne their vse is imployed in significatiō onely and be not of necessitie so as grace may not be obteined by worthy receiuing of tbe Sacrament onlesse bothe kindes be ministred Therefore in consecrating of the Sacrament according to Christes institution bothe kyndes be necessarie for as much as it is not prepared for the receiuing onely but also for renewing and stirring vp of the remembraunce of oure lordes death So in as much as the sacrament serueth the sacrifice by which the death and oblation of Christ is represented bothe the kyndes be requisite that by diuerse and sundry formes the bloude of Christ shedde for our synnes and separated from his body may euidently be signified But in as much as the faithful people doo receiue the sacrament thereby to atteine spirituall grace and saluatiō of their soules diuersitie of the formes or kyndes that be vsed for the signification onely hath no further vse ne profite But by one kynde because in it whole Christ is exhibited abundance of all grace is once geuen so as by the other kynde thereto ouer added which geueth the same and not an other Christ no further augmentation of spirituall grace may be atteined In consideration of this the catholike churche taught by the holy ghost all truth whiles in the daily sacrifice the memorie of oure lordes death and passion is celebrated for that it is necessarie therein to expresse most playnely the shedding and separating of the bloude from the bodye that was crucified hath alwayes to that purpose diligently vsed bothe kyndes of breade and wine But in distributing of the blessed sacramāt to christen people hath vsed her libertie which Christ neuer imbarred by any commaundement to the contrary so as it hath euer ben most for the behoufe and commoditie of the receiuers and hath ministred sometymes bothe kindes sometymes one kynde onely as it hath ben thought most expediēt in regard of tyme place and persons Matth. 26 Christes vvordes bynde not the laitie to receiue both kindes Ante passionē nobis solis praecepit hoc facere inquiūt Apostoli apud Clementem lib. 8. constitu Apostolicarū cap. vlt. As touching the wordes of Christ Bibite ex hoc omnes Drinke ye all of this they perteine to the Apostles only and to their successours For to them only he gaue commaundement to doo that which he dyd in his supper as Clement sayeth To them only saying doo this in my remembrance he gaue commission to consecrate offer and to receiue the sacrament in remembrance of his death and passion by the same wordes ordeining thē priestes of the newe testamēt Wherefore this belongeth not to the laye people neither can it be iustely gathered by this place that they are bounde of necessitie and vnder paine of deadly synne to receiue the sacrament vnder bothe kyndes And this vnderstoode they which aboue an hundred yeres past chaunging the olde custome of the churche of receiuing the communion vnder one kynde by theire priuate auctoritie would nedes vsurpe the cuppe also For seeing them selues not to haue sufficient proufe and warrant for their dooing of these wordes drinke ye all of this the better to bolster vp their newe flangled attempte Ioan. 6. they thought it better to alleage the wordes of Christ in S. Iohn Excepte ye eate the fleshe of the sonne of man and drinke his bloude ye shall not haue lyfe in you which wordes for all that oure new maisters of these xl yeres past will to be vnderstanded of the spirituall and not of the sacramentall eating Which place although it be taken for the sacramentall eating as it may be and is taken for bothe of the doctours vewed a parte yet in all that chapter there is no mention of the cuppe nor of wine at all Wherefore they that crye so much on the Institution and commaundement of Christ can not fynde in all the scriptures neither commaundement where he gaue charge the sacrament so to be geuen neither so much as any example where Christ gaue it vnder bothe kyndes to any other then to the Apostles Where as contrary wise it may be shewed of oure parte that the sacrament was geuen vnder one kynde only to the two disciples that went to Emaus Luc. 24. For that the
wyne in his house then for as much as Egesippus who was not long after him witnesseth of him that he neuer dranke wyne but at our lordes supper But because perhappes oure aduersaries will caste some myste ouer these allegations to darken the truth with theire clowdy gloses which be cleare ynough to quiet and sobre wittes that geue eare to the holy ghost speaking to vs by the mowth of the churche I will bring forth such witnesses and proufes for this purpose out of auncient fathers as by no reason or Sophisticall shifte they shall be hable to auoyde Many of the places that I alleged in the article before this for priuate communion may serue to his purpose very well and therfore I will not lette to recite some of them here also Milciades that constant martyr of Christ and bishop of Rome ordeined that sundry hostes prepared by the consecrating of a bishop shuld be sent abroade among the churches and parishes that christen folke who remayned in the catholike faith might not through heretikes be defrauded of the holy SacrameÌ„t Which can none other wise be taken then for the forme of breade onlye because the wine can not conueniently be so caryed abroade froÌ„ place to place in small quantitie for such vse much lesse any long tyme be kepte with out corruption The councell of Nice decreed Can. 14. that in churches where neither bishop nor priest were present the deacons them selues bringe forth and eate the holy communion Which lykewise can not be referred to the forme of wine for cause of sowring and corruption if it be long kepte Where oftentymes we finde it recorded of the fathers that christen people in tyme of persecution receiued of the priestes at church in fyne linnen clothes the sacrament in sundry portioÌ„s to beare with them and to receiue it secretly in the morninge before other meate as their deuotion serued theÌ„ for the same cause and in respectes of other circumstances it must of necessitie be taken onely for the kynde or forme of breade The places of Tertullian and saint Cyprian be knowen Lib. 2. ad vxorem Tertullian writing to his wife exhorteth her not to marye agayne specially to an infidell if he dye before her for that if she doo she shall not be hable at all tymes for her husband to doo as a christen womaÌ„ ought to doo Will not thy husband know sayeth he what thou eatest secretly before all other meate and in case he doo know it he will beleue it to be bread not him who it is called-Saint Cyprian writeth in his sermon de lapsis that when a woman had gonne aboute with vnworthy handes to open her cofer wher the holy thing of oure lord was layde vp she was made affrayde with fyre that rose vp from thence as she durst not touch it Which doubteles must be taken for that one kynde of the Sacrament The examples of keping the holy Sacrament vnder the forme of bread onely to be in a redines for the sycke and for others in tyme of danger that they might haue their necessarie vitaile of lyfe or viage prouision with them at their departure hence be in maner infinite Here one or two may serue in stede of a number For though M. Iuell maketh his vaunt that we haue not one sentence or clause for proufe of these articles which he so defaceth with his negatiue yet I will not accumulat this treatise with tediouse allegation of auctorities S. Ambrose at the houre of death receiued the communion vnder one kynde kepte for that purpose as it appeareth by this testimonie of Paulinus who wrote his life And because it may be a good instruction to others to dye well I will here recite his wordes At the same tyme as he departed from vs to oure lorde from about the eleueÌ„th howre of the day vntill the howre that he gaue vp the ghost stretching abroade his handes in maner of a crosse he prayed We sawe his lippes moue but voice we heard none Horatus a priest of the churche of Vercelles being gonne vp to bedde heard a voice three tymes of one calling him and saying to him aryse and haste the for he will departe hence by and by Who going downe gaue to the sainte oure lordes bodye which taken and swalowed downe he gaue vp the ghost hauing with him a good voiage prouision so as the soule being the better refreshed by the vertue of that meate maye now reioyse with the companie of Angelles whose life he leade in the earth and with the felowship of Elias Ecclesias hist lib. 6. cap. 44. Dionysius Alexandrinus aboute the yere of oure lord 200. as Eusebius Caesariensis reciteth manifestly declareth how that an olde man called Serapion was houseled vnder one kinde at his ende This Serapion after that he had layen speacheles three dayes sent for the Sacrament The priest for sickenes not hable to come him selfe gaue to the ladde that came of that errant a litle of the sacrament commaunding him to weate it and so being moisted to powre it in to the oldes mannes mowth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this much is expressed by the wordes there as the greke is to be constrewed The ladde being retourned home moisted with some liquour that diuine meate to serue the olde man with all lying now panting for desyre to be dimissed hence and to haste him awaye to heauen and powred it in to his mowth For that this old mannes mowth and throte had long ben drye by force of his sikenes the priest who had experience in that case prouidently gaue warning to moyste the Sacrament with some liquoure and so together to powre it in to his mowth Which was so done by the ladde as Dionysius expresseth Now if the forme of wine had then also ben brought by the ladde to be ministred there had ben no nede of such circumstance to procure the olde man a moisture to swallowe downe that holy foode And that this was the maner of ministring the Sacrament to old men at their departing it appeareth by record of Theodoritus who wryteth in his ecclesiastical storye how one Bassus an archepriest ministred vnto an olde maÌ„ called Simeones of great fâ—me for his holynes Bassus sayeth he as he visited his churches chaunced vpoÌ„ holy Simeones that woonder of the world lying sicke who through feblenes was not hable to speake nor moue When Bassus sawe he shuld dye he geueth him his rightes before But after what sorte it is to be marked Spongia petita Simeoni os humectat atque eluit ac tum ei diuinum obtulit Sacramentum He calleth for a sponge sayeth Theodoritus and therewith moysteth and washeth Simeones mowth and then geueth him the holye Sacrament If at that tyme the receiuing of the sacred cuppe had ben in vse such procuring of moisture for the better swallowing downe of the SacrameÌ„t vnder the one kynde had ben needles Amphilochius that worthy bishop of Iconium in Lycaonia of
in the stalle and hauing takeÌ„ a long iourney being bothe wicked and aliantes with very great feare and trembling adored him Wherefore let vs folowe at least those aliants vs I saye that are citizens of heauen For they whereas they sawe but that stalle and cabben onely and none of all the thinges thou seest nowe came notwithstaÌ„ding with the greatest reuereÌ„ce and feare that was possible But thou seest it not in a stalle of beastes but on the aulter not a woman to holde it in her armes but a priest present and the holy ghoste plentyfully spredde vpon the sacrifice This father in his Masse maketh a prayer in presence of the blessed Sacrament almost with the same wordes that S. Basile did AtteÌ„de domine Iesu Christe Deus noster etc. Looke vpon vs o lord Iesus Christ our God from thy holy habitacle and from the throne of the glory of thy kingdom and come to sanctifie vs who sittest on high with the father and art here inuisibly with vs and make vs worthy by thy mighty haÌ„de that we may be partakers of thy vnspotted body and pretiouse bloude and through vs all the people In the same Chrysostomes liturgie or Masse a most euident testimonie of adoration of the SacrameÌ„t is thus vttered Sacerdos adorat et diaconus in eo in quo est loco ter secretò diceÌ„tes Deus propitius esto etc. The priest adoreth and the deacon likewise in the place he standeth in saying three tymes secretly God be mercifull to me a synner So the people and likewise all make their adoration deuoutely and reuerently In the same father is an other prayer which the greke priestes doo vse to this daye at their adoration of Christes body in the Sacrament and it is expressed in these wordes Domine non sum dignus etc. Lord I am not worthy that thou enter vnder the filthy roofe of my soule But as thou tookest in good parte to lye in the denne and stall of brute beastes and in the house of Simon the leprouse receiuedst also a harlot and a synner like me comming vnto thee vouchesafe also to enter into the stalle of my soule voyde of reason and into my fylthy body being dead and leprouse And as thou dydst not abhorre the fowle mowth of a harlot kissing thyne vndefyled feete So my lord God abhorre not me though a synner but vouchesafe of thy goodnesse and benignitie that I maye be made partaker of thy most holy body and bloude S. Ambrose after long serche and discussion De spiritâ— sancto li. 3. cap. 12. Psal 96. how that saying of the prophete might be vnderstanded Adore and worship ye his footestoole because it is holy At length concludeth so as by the footestoole he vnderstandeth the earth because it is written Esa 66. Heauen is my seate and the earth is my footestoole And because the earth is not to be adored for that it is a creature by this earth he vnderstaÌ„deth that earth which our lord Iesus tooke in the assumption of his fleshe of the virgine Marye and hereupon he vttereth those plaine wordes for testimonie of the adoration Iraque per scabellum terra intelligitur per terraÌ„ autem caro Christi quam hodie quoque in mysterijs adoramus quam Apostoli in domino Iesu adorarunt And thus by the footestoole earth may be vnderstanded and by earth the fleshe of Christ which euen now adayes also we adore in the mysteries and the Apostles adored in our lord Iesus S. Augustines learned handling of this place of the psalme adore ye his footestoole because it is holy maketh so euidently for this purpose that of all other auctorities which in great number might be brought for prouse of the same it ought least to be omitted The place being long I will recite it in English onely His wordes be these Adore ye his footestoole In Psal 98 because it is holy See ye brethren what that is he byddeth vs to adore â—sa 66. In an other place the scripture sayeth heaueÌ„ is my seate and the earth is my footestoole What doth he then bydde vs adore and worship the earth because he sayde in an other place that it is the footestoole of God And how shall we adore the earth whereas the scripture sayeth plainely Deut. 6.10 Thou shalt adore thy lord thy God and here he sayeth adore ye his footestoole But he expouÌ„deth to me what his footestoole is Matth. 4. and sayeth And the earth is my footestoole I am made doubtefull afrayed I am to adore the earth least he damne me that made heauen and earth Againe I am afrayed not to adore the footestoole of my lord because the Psalme sayeth to me Adore ye his footestoole I seeke what thing is his footestoole and the scripture telleth me The earth is my footestoole Being thus wauering I tourne me to Christ because him I seeke here and I fynde how without impietie the earth may be adored For he tooke of earth earth because fleshe is of earth and of the fleshe of Marye he tooke fleshe And because he walked here in fleshe and that very fleshe he gaue vs to eate to Saluation and no man eateth that fleshe excepte first he adore it it is fownde out how such a footestoole of our lord may be adored and how we not onely synne not by adoring but synne by not adoring Doth not the fleshe quicken and geue lyfe Our lord him selfe sayde when he spake of the commendation it selfe of that earth Ioan. 6. it is the spirite that quikneth but the fleshe profiteth nothing Therfore when thou bowest thy selfe and fallest downe to euery such earth beholde it not as earth but that holy one whose footestoole it is that thou doest adore for because of him thow doest adore And therefore here he added Adore ye his footestoole because it is holy Who is holy he for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in fleshe that thou be not quikned of the spirite For the spirite sayeth he quikneth and the fleshe profiteth nothing And then when our lord commended this vnto vs he had spoken of his fleshe and had sayde Excepte a man eate my fleshe he shall not haue in him lyfe euerlastyng Againe S. Augustine sheweth the maner and custome of his tyme touching the adoration of Christ in the Sacrament writing thus ad Honoratum Epist 120. cap. 21. vpon the verse of the xxj psalme Edent pauperes saturabuntur that is the poore shall eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae all the riche of the earth haue eaten and adored It is not without cause sayeth he that the riche and the poore be so distincted that of the poore it was sayde before the poore shall eate and be fylled and here of the riche they haue eaten and adored all that be the riche of the earth For they haue beÌ„ brought to
hanging vp of it or for the Canopie Iuell Or that in the Sacrament after the wordes of Consecration there remayneth only the accidentes and shewes without the substance of breade and wyne Of the remaining of the Accidentes vvithout their substance in the Sacrament ARTICLE X. IN this Sacrament after consecration nothing in substaÌ„ce remayneth that was before neither breade nor wine but onely the Accidentes of breade and wine as their forme and shape sauour smell colour weight and such the like which here haue their being miraculously without their subiecte for as much as after consecration there is none other substance then the substance of the body and bloud of our lord which is not affected with such accidentes as the scholasticall doctours terme it Which doctrine hath alwayes though not with these precise termes ben taught and beleued from the beginning TransubstantiatioÌ„ affirmed and depeÌ„deth of the Article of Transubstantiation For if the substance of bread and wyne be chaunged in to the substance of the body and bloud of our lord which is coÌ„stantly affirmed by all the learned and auncient fathers of the churche it foloweth by a necessary sequell in nature and by drifte of reason that then the accidentes onely remaine For witnes and proufe whereof I will not let to recite certaine most manifest sayinges of the olde and best approued doctours S. Cyprian that learned bishop and holy martyr sayeth thus in sermone de coena domini Panis iste quem dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est caro This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of the word he meaneth Christes word of ConsecratioÌ„ is made fleshe Lo he confesseth the breade to be chaunged not in shape or forme for that remayneth but in nature that is to saye in substance And to signifie the chaunge of substance and not an accideÌ„tarie chaunge onely to witte from the vse of common breade to serue for Sacramentall bread as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of wordes whereby he farre ouerpeiseth these mennes light deuise saying that by the almighty power of our lordes word it is made fleshe Verely they might consyder as they would seme to be of sharpe iudgement that to the performance of so small a matter as their sacramentall chaunge is the almighty power of gods worde is not nedefull And now if here this worde factus est may signifie an imaginatiue making then why may not verbum caro factum est likewise be expounded to the defence of sundry olde haynouse heresies against the true manhod of Christ Thus the nature of the bread in this sacrament being chaunged and the forme remayning so as it seme breade as before consecration and being made our lordes fleshe by vertue of the word the substance of bread changed into that most excellent substance of the fleshe of Christ of that which was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wyne De consecrat dist 2 caâ— omnia quaecuÌ„que Nothing can be playner to this purpose then the sayinges of S. Ambros. Licet figura panis vini videatur nihil tamen aliud quam caro Christi et sanguis post consecrationem credendum est Although sayeth he the forme of bread and wyne be sene yet after consecration we must beleue they are nothing elles but the fleshe and bloud of Christ After the opinion of this father the shewe and figure of breade and wyne are sene and therefore remaine after coÌ„secratioÌ„ And if we must beleue that which was breade and wyne before to be no other thing but the fleshe and bloud of Christ then are they no other thing in dede For if they were we might so beleue For beleefe is grownded vpon truth and what so euer is not true it is not to be beleued Hereof it foloweth that after consecratioÌ„ the accideÌ„tes and shewes onely remayne without the substaÌ„ce of breade and wyne De SacrameÌ„tis lib. 4. cap. 4. In an other place he sayeth as much Panis iste etc. This bread before the wordes of the SacrameÌ„tes is bread as sone as the coÌ„secratioÌ„ coÌ„meth of bread is made the body of Christ Againe in an other place he sayeth most plainely De ijs qui initiaÌ„tur That the power of consecration is greatter then the power of nature because nature is chaunged by consecration By this father it is euident that the nature that is to saye the substance of breade and wine by consecration being chaunged into the body and bloude of Christ their natural qualities which be accidentes contynewing vnchaunged for performance of the Sacrament remayne without the substance of bread and wyne According vnto the which meaning Theodoritus sayeth videri tangi possunt sicut prius Dialog 2. IntelliguÌ„tur autem ea esse quae facta sunt creduntur The breade and wyne may be sene and felte as before coÌ„secratioÌ„ but they are vnderstaÌ„ded to be the thinges which they are made and beleued We do not in like sorte sayeth S. Augustine take these two formes of breade and wine after coÌ„secratioÌ„ as we tooke them before In lib SeÌ„tent Prosperi de coÌ„se dict 2. ca. Nos autem Sith that we graunt faithfully that before consecration it is bread and wyne that nature hath shapte but after consecration that it is the fleshe and bloud of Christ that the blessing hath consecrated De verbis domini SecunduÌ„ LucaÌ„ Sermone 28. In an other place he sayeth that this is not the bread which goeth in to the body meaning for bodily sustenance but that bread of life qui animae nostrae substantiam fulcit which susteineth the substance of our soule No maÌ„ can speake more plainely hereof then Cyrillê° Hierosolymitanus an olde auctor who wrote in greke and is extant but as yet remayning in written haÌ„de and commen to the sighte of fewe learned men His wordes be not much vnlike the wordes of the scole-doctoures Praebetur corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body sayeth he is geuen vs in forme or figure of bread Againe his bloud is geuen vs in forme of wine A litle after these wordes he sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ne mentem adhibeas quasi pani vino nudis sunt enim haec corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet panem vinum nudum tamen firmet te fides ne gustatu rem dijudices quin potius pro certo ac comperto habe omni duhitatione relicta esse tibi impartitum corpus sanguinem Christi Consyder not sayeth this father these as bare bread and wyne For these are his body