and had made petition for his resurrection and saith he wil now performe the vowes which he made for the obteining of his resurrection Those vowes were to haue Gods name tolde and his 〈◊〉 published To that ende serueth the mystery and sacrifice of his body blood for God is thanked in the Eucharist and praised in the cup of blessing as in yâ— publike sacrifice instituted by Christ to remaine in his Church vntill his second comming Therefore when he saith I will performe my vowes he meaneth I wil offer the sacrifice of my body and blood as S. Hierome expoundeth it And therein S. Augustine fully agreeth with him saying Quae sunt vota sua Sacrificium quod obtulit deo Nostis quale sacrificium Norunt fideles vota quae reddit coram timentibus eum And afore Sacramenta corporis sanguinis mei reddam coram timentibus eum What are his vowes The sacrifice which he hath offered to God Knowe ye what maner of sacrifice The faithfull knowe the vowes which he rendereth before them that feare him I will render the Sacramentes of my body blood before them that feare him Cassiodorus consentâ—…th saying Vota mauult intelligi SacrameÌ„ta corporis sanguinis sui caet He rather would the voweâ—… be vnderstanded the Sacramentes of his body and blood the which are rendred those being present which are subiecte to him in holy feare To be shorte see what foloweth the poore shal eate and be filled These are the vowes whereof he spake before S. Bede also writeth Vota quae feci cum meipsum in ara crucis obtuli illa reddam in Ecclesia magna id est iterum per quotidiana sacrificia meorum in sacramentis offeram vota dico eadem verè in coÌ„spectu timentium eum id ist quantuÌ„ ad intellectum bonorum etsi non sint eadem in conspectu malorum qui nihil in Sacramentis nisi quod exterius apparet intelligunt The vowes which I made when I offered my selfe on the altar of the crosse those I will render in the greate Church That is to say I will offer them againe in the Sacramentes by the daily sacrifices of my ministres I meane the same vowes in dede in the sight of them that feare him to witte concerning the vnderstanding of the good men albeit they be not the same in yâ— sight of euil men who vnderstand nothing in the Sacramentes but that which appereth outwardly Here S. Bede expoundeth the rendering of the vowes of Christe to be the offering of the very same body blood which was offered vpon the crosse And that the good see by faith and vnderstand by beleuing more then the eye seeth But the euil men will vnderstand no more then they see iudging that which semeth bread and wine to be still in dede bread and wine But the truth is the same substance of Christes flesh and blood is offered in the Sacramentes which was offered on the crosse Concerning my purpose S. Hierome S. Augustine Cassiodorus Bedafull well agree this place to apperteine literally to the Sacrament of the altar Yea Arnobius who was elder then all they saith that Christ being vpon the Crosse praieth for them that crucifie him that his praise may bee in the greate Church and that he may render his vowes before them which feare him Dum edunt corpus eius pauperes Spiritu whiles the poore in spirit shal eate his body Neither doe the Latines only expound this place aâ—…ter that sorte but also the Grecians Euthymâ—…s hauing expounded the vowes to be the promises of praising Gods name and the eating of the poore men to be their feeding vppon the doctrine of the Apostles addeth also the other interpretation saying Vel aliter comedent fideles Saluatoris corpus cum quo sanguinem eius bibent c. Or els according to an other meauing the faithfull shall eate the body of our Sauiour wherewith they shall drink also his blood And shall be silled verily filled with the holy Ghost and shall extoll God with hymnes and praises in that table So that the former versicle may conteyne not only a prophecie of the Gospell but also the mysticall Sacrament of that table In which interpretation the Fathers agree so throughly that they conferre those words of the pâ—…alme their hartes shall liue for euer with those of Christ I am the bread of life and if any man eate of this bread he shall liue for euer Now if this psalme do literally speake of the offering and eating of the body and blood of Christ in the Sacrament of his supper as ye see plainly it doth it can not be auoided but the same place shal proue that the body blood of Christ must be adored in the Sacrament For yâ— same that is eaten is here prophecied also as a thing to be adored It is sayd manducauerunt adorauerunt they haue eaten haue adored Both be referred to one thing But they haue eaten is referred to the Sacrament of the altar therefore they haue adored is referred to the same Sacrament Apostoli vel caeteri sancti sayeth S. Hiâ—…rome manducauerunt corpus Christi The Apostles and other saiutes haue eaten the body of Christ wherevppon it foloweth that they haue adored it also S. Augustine expresseth it more plainly Manducauerunt corpus caet Euen the riche of the earth haue eaten the body of the lowlines of their Lord. They are not filled so that they wil folow as the poore men were but yet they haue adored Behold three verbs which all belong to the very body of Christ eating adoring filling The poore in spirite haue eaten and adored because al nations haue adored before him and they are filled The riche haue eaten and are not â—…illed but yet they haue adored What haue they both eaten The body of Christ Wherewith are the poore filled With the body of Christ. What haue that riche adored The body of Christ but yet they are not filled therewith because they will not folow the humilitie of Christ. And seing this eating pâ—…rteyneth to the Sacrament of Christes supper as it was before prourd the adoring also apperteyneth to the same Sacrament That is eaten which appeareth to be bread therefore that self substaÌ„ce is adored which appearing bread is in dede the truth of Christes own body S. Bede expoundeth the adoring thus Adorabunt quia cum quadam exteriori veneratione accedent They shal adore because they shall come with a certeyne outward worshipping Behold the worshipping of the riche is outward and not from the hart whereas it ought to haue beue both outward and inward both in spirit and in truth But through their hypocrisie it consisteth only in bowing their bodies because other men do so and not in true and perfite charitie of God Moreouer S. Augustin
touch it vnder the foorm of bread not hindering our touching by our belefe but rather furthering our belefe by our touching for so much as we touche that visibly wherein we beleue the flesh of Christ to be inuisibly The Apologie supposeth holding by faith to be contrarie to touching with teeth But we think them bothe to agree right well and both to be true in their proper kind S. Ireneus writing against those heretiks who denied the resurrection of our flesh sayeth that S. Paule naming spirituall men doth call them so because they partake of the spirit Sed non secundum defraudationem interceptionem carnis but not as defrauding them or as taking their flesh from them Euen so it is true that we hold Christ by faith spirit and vnderstanding in the holy mysteries but we thereby ought not to take away the truthe of his flesh which is in the same mysteries It is an old custome of heretiks by the assertioÌ„ of one truth to imbarr stop an other truth whereas yâ— Catholiks beleue as wel yâ— one as yâ— other ¶ The â—…acramentaries haue neither vnderstanding nor faith nor spirit nor deuotion to receaue Chriâ—…t withall ANd this is no vaine faith which doth comprehend Christ and that is not receaued with cold deuotion which is receaued with vnderstanding with faith and with spirit The faiâ—…h of receauing Christ in spirit which you speake of is not vaine when it denieth not some veritie of the Gospell But seing you denie this to be the body of Christ which Christ visibly deliuered now it is a vaine faith to beleue that who so denieth parcell of his faith doth notwithstanding comprehend and receaue Christ by faith or spirit What vnderstanding haue you that say This is my body doth not meane This is my body What faith haue you that beleue not the working and effectual words of Christ which were spoken with blessing What spirit haue you when you know not yâ— words of Christ to be spirit life as yâ— which make all that which they sound in that consecration of his holy mysteries It is a warme deuotion that hearing the body of Christ by him self affirmed to be present can eate without adoring and denye Godly honour to it God kepe me and all others from such faith such vnderstanding such spirit and such deâ—…otion ¶ The reall presence of Christes body is proued by the confession of the Apologie FOr Christ him self altogether is so offered and geuen vs in these mysteries that we may certeinly know we be flesh of his flesh and bone of his bones and that Christ continueth in vs and we in him If Christ be geuen vs in these mysteries he is present in thâ—…m For a gift is not made of a thing absent But he is not any where to be shewed present but only vnder the forms of bread and wine yet Christ shewed his body blood saying This is my body this is my blood This and this be words that shew things which are spoken of therefore the presence of Christ which you confesse and which him self sheweth must nedes be meant of his presence vnder the formes of bread and wine Again if we may certainly know we are flesh of Christes flesh and bone of his bones if we may know it as your words import by his presence in these mysteries Seing our knowlege must nedes rise of a certaine truth otherwise it were an errour and not a knowlege it is certainly true that in theis mysterics we are by the presence of Christ in them flesh of his flesh bone of his bones But yâ— can not be except yâ— flesh bones of Christ be really present yea so really present as Christes mother was really present to hym he to her when he toke flesh of her flesh For a coniunctioÌ„ betwixt yâ— flesh of Christ yâ— flesh of men caÌ„ not de made by faith spirit vnderstanding For yâ— is a coniunctioÌ„ oâ—… mind but not of flesh bones Flesh and bones haue no faith or spirit whereby the coÌ„iunction betwene them and Christ may be receaued they haue a natural substance as wel in Christ as in vs. And as the man and wife can not be one flesh by the consent of mariage except in dede they come bodily together Euen so caÌ„ not the flesh of Christ be made one with our flesh except both his flesh he present in the Sacrament for vs and we come to the selfe Sacrament to be ioyned to it And this example of mariage is so good and true that S. Paul him self vseth it in talking of this verie coniunction of flesh and bones betwixt vs and Christ. which now the Apologie semeth to allude vnto But the flesh of Christ cometh not from his Fathers right hand corporally to be ioyned with our flesh Therefore it remaineth that the bread is by consecration turned into Christes 〈◊〉 to thintent it may â—…e receaued and made one with our flesh Other meanes how either Christ may be present in flesh or his flesh ioyned to our flesh the Gospel neuer taught the Fathers neuer lerned yâ— Catholike Church neuer knew But by this meanes S. Irenens S. Hilarie S. Cyril S. Chrysostome and other Fathers coÌ„sesse our natural ioyning with Christes flesh as it shall appere in diuerse places of this booke ¶ The contrarietie of the Apologie is shewed and that the lifting vp of our harrs to heauen is no good cause why we should lift the body of Christ from the altar ANd therefore in celebrating these mysteries the people are to good purpose exhorted before they come to receaue the holy communâ—…on to lift vp their harts and to direct their minds to heauenward because he is there by whom we must be full fed and liue Who euer had to doe with so forgetfull men A eâ—…ueller name I wil not vse For Gods sake good reader suffer not thy self to be lead of them as if thou haddest nor wit nor sense Be a child in anoiding malice but in vnderstanding shew thy self a man I assure thee he is not worthy to be called a man who perceauing their extreme foly as now he may yet wil addict him self to folow their doctrine See I besech you how this geare hangeth together Christ said the Apologie in the last sentence geueth him self present in these mysteries we know we are flesh of his flesh bone of his bones and therfore we are byd lift vp our harts to heauen becauâ—…e he is there by whom we must be ful fed and liue Mark how this therefore cometh in it agreeth together as if it were sayd in shorter words Christ geueth him self present in these mysteries and therefore he is not here but in heaueÌ„ seeding vs from thence You deceaued deceauers how feare you not to dally thus with the dreadfull mysteries of God Doth Christ offer
wherein the honour may rest for the honour that wee geue to the body and blood of Christ which was taken of the virgine is according to the doctrine of S. Augustine geuen to his holy person who is the naturall Sonne of God and one substance with his Father true God and true man Thus wee saue the truth of the olde Propheâ—…ies the faith of our forefathers the proprietie of Christes wordes in his supper the honour of his Church the glory of his name who gaue no occasion of idolatry neither in worde nor in dede ¶ The adoration of Christes body in the Sacrament is proued out of the new Testament S. Paule speaking of Sacramtal eating saith he that eateth and drinketh vnworthely eateth and drinketh damnation to him self not discerning our Lords body that is to say not putting a difference betwene it and other meates For S. Hierome S. Augustiue Sedulius and Primasius expound those words in that meaning The difference which is to be made betwene the meate of Christes supper and other meates consisteth in two points in one that the receauer of Christes Sacrament must prepare him self before hand to be apt to receaue the grace of God in which point Baptisme penance holy orders and other Sacraments agree with the supper of Christe For we may not come being of lawfull age to any of those or such like holy mysteries without due disposing our selues to repentance for our synnes and to amendment of our life The second point of the difference betwene Christes supper other things is that in the Sacrament of his supper we must examine our selues euen for the respect of the substance of that meate which we receaue In baptisme we try our selues not for any honour which is due to the water but for the obteyning of the grace which is geuen in that Sacrament But in the supper a farther difference is to be made What is that The very substance which is taken is to be honoured and adored That is it which S. Chrysoâ—…ome sayth Non considerans vt oportet magnitudinem propositorum non reputans muneris magnitudinem He eateth vnworthely sayeth S. Chrysostome Who considereth not as it behoueth the greatnes of the things set foorth not weighing diligeÌ„tly the greatnes of the gift He speaketh not of the effect which cometh by the Sacrament but of the substance of the things set foorth What are they but such as appeare Bread and wine and yet in dede be Christ him self There fore it foloweth in S. Chrysostome If thou doest lern diligently qui sit propositus who is set before thee thou nedest to accompt nothing els Behold the person and substance set foorth is to be considered only Nullius alterius indigebis ratione Thou shalt nede make no accompt of any thing els For out of that substaÌ„ce which standeth before thee cometh the grace and all other effects of worthy eating as if he sayd prouyde to receaue worthely the person set foorth to thee vnder the formes of bread and thou mayest be secure So that the differeÌ„ce properly belonging to Christes supper is to make a difference of this substance from al other substances That is the difference whereof S. Ambrose saith He that will receaue worthely this meate must iudge that he is the Lorde whose blood he drinketh in a mystery What other meaning can these wordes haue but that he must iudge him selfe to drinke not wine but blood not the blood of an earthly man but his blood who is God also and that he drinketh his blood in a mysterie to wit not in his owne forme but vnder the forme of wine for he speaketh of Sacramentall drinking of that which is taken by mouth Therefore the very substance which he drinketh must be disseuered from all other creatures Nowe I say he that is willed so to iudge of the substance of this Sacrament as the substance of him who is God ought to be iudged of he is willed to adore the substance of this Sacrament sith his substance ought to be adored who is God For as S. Chrysostom saith the very table to wit the very meate staÌ„ding vpoÌ„ the table is the strength oâ—… our soulâ—… the synewes of the mind the bond of confidence our foundation hope health light lyfe Thus to iudge oâ—… this SacrameÌ„t by adoring it with true â—…oue in it to adore God that is to adore not only in spirite figures as yâ— Iewes dyd adore but also to 〈◊〉 in spirite and truth as Christ said we should do because our SacrameÌ„ts coÌ„teme yâ— truth which they signiâ—…ied â—…ot only signifying our Sauiour as yâ— old SacrameÌ„ts did but also geuing saluatioÌ„ as S. Augusti doth witnesse And for as muche as the Sacrament of the body and blood of Christ is the Sacrifice of the new â—…aw willed by him to be made for the remâ—…brance of his death we must both in our spirite and in the truth of naturall coniunction be vâ—…ted and made one with the substance thereof and also in the truth of Christes flesh externally consâ—…crated adore God offering him that reasonable and diuine sacrifice to the end we may render and paie the worship of thanksgeuing due for our redemption in none other substaÌ„ce then in the same which redemed vs. For as it is nostrum holocaustum our sacrifice wholy burnt by death of the Crosse so is it nostra hostia pacifica our sacrifice wherewith we both geue thanks for peace made betwene God and vs and also applie to our selues the fruites of that one burnt offerinâ—… truse made vpon the Crosse which was is the propitiation for our synnes and for the synnes of the whole world This kind of adoration proper to the new testament is due to God of our behalf by the Sacrament and sacrifice of Christes body and blood And herein stanâ—…eth all that which the Apostle speaketh of worthy or vnworthy receauing if the true substance of this SacrameÌ„t be vprightly estemed and both outwardly and inwardly honoured And so doth S. Augustine expound yâ— Apostles minde as now it shal appere Ianuarius had asked what S. Augustine thought concerning holy dayes fasting dayes or such like customes of the Church which are diuersly kept in diuerse countries Among other questions it was also moued what were to be more approued whethere to receaue daily the SacrameÌ„t of the altar or els to abstein sometymes To this question S. Augustine maketh answer that neither of them both depriueth the body and blood of our Lorde of honour if eche of them striue who may honour best the moste healthfull Sacrament For as well the Centurion as Zacheus did honour our Sauiour in maner by contrary meanes the one by receauing him with ioy into his house the other by saying â–ª Lord I am not worthy that thou shouldest enter vnder my roofe And as among the Iewes
he applieth the answere made by S. Hilarie concerning the vnion betwene our selues by faith as though he had sayd it of Christes vnion with vs. a matter of great weight is so shamefully belied He writeth things expressly contrary as that by faith Christes body dwelleth in our bodies really and corporally and that Christ dwelleth in vs not really or bodily but because his faith is in vs. Againe what contradiction is it to say all accidentall coniunction is remoued and yet not to graâ—…nt a reall and substantiall coniunction to say the Sacrament is taken with our mouthes and that we vndontedly receaue Christes body in the Sacrament and yet that Christes body is not receaued into our mouthes really but by faith only That our coniunction with Christ is called corporall because it is spirituall He vseth a point of so great and shamefull dishonesty as one boy in scholes wold not vse in reasoning against an other Making D. Harding to reason so as he neuer thought os as to say 1. The Capharnaites mistoke Christes words 2. Christ speaketh of his ascension 3. We eate not the flesh that was crucified Uppon euery of which propositions and many suche like he maketh D. Harding conclude ergo Christes body is really in the Sacramâ—…nt Either falsifying the whole argument or leauing out a principall part or putting that in one part which should haue stode in an other And when he hath done his feat then to amend the matter he is wont to come in with a But M. Harding will say cet A man of good conscience and of learning wil rather make his aduersaries reasons stronger and then answere them when they are at the worst then to dissemble the strength of them and only to blere mens eyes with defacing his Aduersaries strong argument by falsifying his proof D. Harding requireth only that men of vnderstanding wil vouthsafe to reade his words againe after M. Iuel hath made his argument and then to consider his vnhonest report a witnesse of his euill conscience He falsifieth the doctours by making them to say more then they do say He putteth into S. Hierom these three words into heauen that whiche doe vtterly change the sense He reporteth that S. Augustine teache th the olde Fathers to haue eaten the selfe same body that is receaued now of the faithful all the which wordes are forged In the words of Cyrillus he did put in these three wordes non aliud quà m He maketh S. Hilarie to say that we are one with Christ by faith naturally He leaueth out certein words of the doctours whiche were of importance touching the principall question The nominatiue case in the B. of Rochesters words conueying in also a false nominatiue case in steede of the true In S. Augustines wordes in one place he left out the genitiue case vnitatis and huius rei and in the same place the verbe praeparatur in mensa Domini In the third place the noune adiâ—…ctiue spiritualem wherein the whole weight of the cause rested in the fourth the ablatiue case in ipso eius corpore constituti In Anacletus he left out Chrismati putting in oleo for it In Alexander he omitted MissaruÌ„ solennia In englishing yâ— wordes of BonaueÌ„ture he left out the adueâ—… essentially In S. HieroÌ„ he left out repellamus Iudaicas fabulas which wold haue shewed whereof he spake In alleging â—…usebins Emissenus he left out three linesin yâ— miâ—…dest ioyning yâ— foormer part with the later He affirmeth Gregorie Nyssen not to speake one worde of the Sacrament and therein formeth D. Hardings argument Christ is borne of the virgin ergo his body is really in the Sacrment whereas Gregorie Nyssen said cleane contrarie Christ is made meate to to the body ergo he was borne of the virgin and thereof D. Harding concluded ergo he was as really made meate to our bodies in the Sacrament as euer he was really borne sithe his being real meate proueth his birth He saith one Iohn Scote and Bertram wrote openly against the real presence with good contentation of the world a more impudent lye was neuer vttered by man He disgraceth S. Hilarie and priuily fathereth vppon him a great blasphemy as though he taught that we are one with God the Father and the sonne in nature of the Godhead whereas his mind was nothing so as I haue declared before He calleth the Fathers wordes spoken in the matter which is in question betwen D. Harding him hot violent rigorouse excessiue therein plainly yelding him selfe giltie that he ought to subsribe as who would not find fault with those three most lerned and auncient Fathers words Hilarie Chrysostome Cyrill vnlesse he clerely saw them to speake vtterly against his doctrin I beseche God to geue him grace to amend these enormouse faults It is better M. Iuel once to subscribe hartely then to be damned for euer Now to leaue M. Iuel and to speake these few words to thee good Christian Reader I chose to speake so copiously of this argumeÌ„t partly because it is the safer way to offend in that side partly because this one questioÌ„ is the ground of a great number â—…oe whiche depend of it For if the body and blood of Christ be really present vnder the formes of bread and wine which thing nowe is most fully proâ—…d there is no doubt of transubstantiation as the which is the most conueâ—…ient way to make the body present Againe wheresoeuer that body is it can not be but a propitiatory sacrifice sith it is the substance once bloodily sacrificed wherein the merite of that sacrifice still remaineth Thirdly seing that body being risen from death dieth no more the whole must nedes be vnder eche soorme and therefore albeit the consecration muste be necessarily made in two kindes to represent the death of Christ where his blood was apart from his flesh yet no lesse merite vertue grace cometh to him who receaueth worthely one kind alone then if he receaued both together Fourthly there can be no dout but the body of the sonne of God both ought to be adored being present for vs may be preserued for our necessity So that all these truthes and many moe depend of this one wherein the reall body of Christ is proued to be present in the Sacrament And seing it is proued present by the word of God as it hath bene declared in the third fourth and fifth bookes seing it hath bene taught to be adored as it is declared in my sixth booke seing it is 〈◊〉 to be taken into our 〈◊〉 mouthes and bodies and to nourish our very flesh to resurrection to be made meate to our bodies which haue neither faith nor spirit but only flesh and bones to receaue