written This is 〈◊〉 figure of my bodie Secundarily thei can bring no Church where the bodie of Christ was not confessed worshipped and 〈◊〉 Thirdly they haue no generall 〈◊〉 where it was euer said that the wordes of Christ are 〈◊〉 and worke not his bodie present Thereunto they will straight take exception affirming that all yâ— first six huÌ„dred yeres cooke the wordes of Christes supper to be figuratiue and nedes they must say so muche for 〈◊〉 they should saie nothyng at all But what 〈◊〉 we to that saying of theirs Uerily we 〈◊〉 that it is a mayn lye an impudent assertion a fond imagination as the which hath no ground at all in the first six hundred yeres Which thing although yt may be proued many wayes yet in 〈◊〉 〈◊〉 it is most inuincibly declared by three 〈◊〉 The former is in so muche as diuers holy Fathers 〈◊〉 vs most instantly to beleue the wordes wherin Christ said This ys my body and This ys my bloode although they seme to be agaynst naturall reason and sense and yet no wise man wil requier vs to beleue figuratiue wordes The second is because the same Fathers teach expresly the adoration of that 〈◊〉 and blood of Christe which is in the holy mysteries which 〈◊〉 on the altar and table which is taken into the handes mouthes and bodies of Christian men The third reason is because the holie Fathers teach that we are made naturally and corporally one flesh with the flesh of Christ in the worthy recenuing of the blessed Sacrament of his supper All these thinges shal be declared God willing in their places We haue therefore iust cause not to graunt our aduersaries the first six hundred yeres And although we had not so iust cause to shewe the first six houdred to stand so playnlie for vs yet how ys yt possible that they or any man aliue can be sure of the opinion of that age The scriptures that should teache them what thei owght to â—…ue sounde an other waie â–ª The practise of the Churche which hath deriued to vs their custome and vse doth informe vs of a contrary meaning By what meanes then come oure aduersaries to assure them selues of the first six hundred yeres It is cleâ—…ely impossible that any man should haue any sufficient ground whereby to know that the first six hundred yeres were of the 〈◊〉 or Sacramentarie iudgement For the wrytinges of the Fathers whiche only they pretend cannot informe them of any suche their minde for so muche as none of them all writeth so fauorably for them that he hathe gone aboute once to proue that the bodie of Christ is not vnder that which the Priest blesseth or hath warned the people to beware of idolatrie or hath vsed suche words in that behalfe as the Sacramentaries of oure tyme do vse And yet suerlie a lyke fayth wolde hauâ—… browght foorthe a lyke doctrine Now where they call the Sacrament a figure and holie signe that doth not withstand the reall presence any whit but rather proueth it to him who considereth the signe we speake of not to be a signe made by men whose tokens do signifie thâ—… truth absent but institued by Christ who maketh reall truth in euerie Sacrament vnder a holy signe therof To be shorte there is nothinge to be sene or readen in the auncient Fathers concerninge the matter of the Sacrament but the same hath bene alwayes acknowleged of the Catholikes for good and sound doctrine euen continually all thies nine hundred yeres when if they had thought otherwise they might withowt reprouffe of any man before BereÌ„garius or after his tyme haue condemned what booke they lysted But no Papist were he neuer so muche addicted to the real presence of Christes body in the Sacrament did find fault with any Catholike Father of the first six hundred 〈◊〉 Undowtedlie because he neuer sawe worde in them against his owne opinion Or tell me doth S. Thomas doth Sâ—…otus doth Nicolaus de Lira doth Dionysius Larthusianus accuse anie Father of the first six hundred yeres as not thynkinge well of the Sacrament No suerlie And that is because they neueâ—… founde in them but the same docteine which them selues beleued and tawght And yet as sone as Berengarius began his newe doctrine euerie lerned man founde fault with yt Likewise with 〈◊〉 with â—…uinglins and with Iohn Caluin It is therfore euident seinge no Catholike nother hathe bene before Luters time nor is nowe offended with the olde Fathers doctrine concerninge the reall presence of Christes body and yet euerie of them is offended with the Sacramentaries doctrine that the Sacramentaries teache not as the olde Fathers did and agayne that the Sacramentaries cannot be suer that their doctrine is found in the olde Fathers For if yt were there to he found why should not Catholikes find yt there as well as they Or what one word can be brought sorthe of them so plainly denyinge the reall presence of Christes body vnder the forme of bread as we are able to bringe forth certayne hundred places wherin the said reall presence is earnestly affirmed Admitte the Fathers doctrine were vncertayne were dowtfull obscure yet cowld oure aduersaries neuer be sure therby that the fyrst six hundred yeres were with them Admitte some of them semed rather to fauoure theire side then owrs whiche is vtterly false yet the plaine word of God the plaine generall Councelles the faith of all nations by the space of nine hundred yeres owght to preuaile before the probable and apparant sayenges of a fewe men But nowe seinge the Fathers of the first six hundred yeres are so clerelie for vs that oure aduersaries are forced to excuse the expresse witnesses of S. 〈◊〉 S. Chrysostome S. 〈◊〉 alleged for the reall presence of Christes bodie as spoken by plaine hyperbole which in them that professe to teach the Catholike faith is no lesse to say then that these Fathers make rhetoricall lyes in wryting of the blessed â—…ucharist seing they are constrayned to deuie certaine workes of the verie most auncient as of Dionysius Areopagita of S. Ignatius of S. Polycarpus of Abdias of S. Clement of Anacletus of 〈◊〉 of 〈◊〉 yea of S. Ambrose and of suche like because their sayings are to 〈◊〉 agaynst them seing all that dispute now a dayes with the 〈◊〉 presse them with nothing more customably then with the autoritie of the auncient Fathers Now to saie they leaâ—…e to the first six hundred yeres when the holie scriptures and auncient Fathers generall Counceils and 〈◊〉 tradition maketh agaynst them he that listeth to consyder how 〈◊〉 how vilely how impudently it is pretended may in all other assertions mistrust them as men for great synnes geuen ouer vnto their owne lewd phantasie withowt they repent and call agayne to the holie Ghost for more grace and better vnderstanding M. Nowel in the preface prefixed before the reprouf of M. Dormans prouf semeth to haue
not fame vpoÌ„ him what should please them but should be controlled by his word For as vniuersal tradition suffiseth to Catholiks who beleue it so the heretik who estemeth no tradition must haue his ouerthrow by the holy Scriptures In them we read that who so beleueth and is baptized shal be saued Whereby is most clere that baptism hath his promse of saluation annexed to it But when we come to our Lords supper no promise at al is made to him that eateth material bread or driketh wine Therefore no man may be so bold to say that by eatig bakers bread we shal be saued Eating verily hath his promyse of saluatioÌ„ annexed thereunto but it is the flesh of Christ whiche must be eaten it is the blood of the sonne of man which must be drunken it is the food of life Christ him felf whiche must be Sacramentallie receaued In all S. Iohn there is promyse of life made to none other thing At the last supper it is said this is my body take eate and this is my blood drinke ye all of this Where no mention of eating bread or of drinkâ—…g wine is made much lesse anie promise of life is thereunto annexed S. Paul speaketh of none other breade then of that which is the communicating of his flesh and which being one is receaued and partaken of al faithful and yet neither in him nor in the actes of the Apostles nor in anieplace place els is any promise made by Christ that who so eateth material bread in his remembrance though he eate it neuer so deuoutly shall by that eating liue foreuer Nowe whereas Caluin pretendeth yâ— words of Christes supper to be words of promise it is already confuted and albeit they were words of promise yet they neither promise bread to be eateÌ„ nor life to them that deuoutly eate bread In coÌ„sideration whereof we may conclude that water is the instrument to giue life because baptism is expresly named andd hath the promyse of saluation in Gods word But seing bread hath not suche promise they speake beside all scriptures who think it sufficient for our bodies to eate bread and to drinke wine at Christes supper And lest any man should think that I may be deceaued in the word of God and that some promise there made to bread wine may escape me I answer that euen here Christ sheweth vs not only to liue for him but also to line for him by eating him so that we haue the word of God that Christ him self is our food not only by faith but by eating We haue then two aduaÌ„tages one that no promise of life is made to bread and wine The other that expresse promise of life is made to him who eateth Christ. whereupon thus I reason Either this promise of life which is made to him that eateth Christ suâ—…iseth in the kind of eating or no. If this suffise not the word of God is reproued which sayth He that eateth me shall liue for me And by eating Christ he vnderstandeth as I haue often tymes declared beleuing vpoÌ„ him doing his wil and besydes al that the receauing of him corporally in the Sacrament of his supper If now his promise of life be alone sufficient what place is left for the Sacramentaries to chalenge life to their bodies by the eating of wheaten bread and by drinking wine Their bodies verily can not liue without the food of life for as Christ said before except ye eate my flesh ye shall not haue life in you and I am sure he spake to men that had bodies But material bread is not Christes fleshe neither hath it any promise to geue life to our bodies therefore either our bodies die for euer or els they liue through yâ— that they receaue Christ into them corporally the which saying of myne is confirmed by this place of S. Cyrillus Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible 〈◊〉 of the body could not otherwise be brought to incorruption and life 〈◊〉 the body of the naturall life were ioyned vnto it which if it be true 〈◊〉 not they who take the body of Christe who is the naturall life from 〈◊〉 corruptible bodies depriue vs of all hope of life in our bodies How theÌ„ do we lyue for Christ through him as he liued for his father Doth not he liue for his father as well in body as in soule because his manhood is vnited to the word which word is the sonne of yâ— father Therefore as we liue for him by eating him as he liueth for his father who sent him so must we be naturally ioyned to his flesh in the SacrameÌ„t of his supper by receauing yâ— same worthely into our bodies liue in body and soule for euer ¶ The eating of Christes flesh was so true that it was taught with the losse of many disciples IT is not to be thought that Christ who forbiddeth all occasioÌ„s of geuing offence to other men wold him self cast a stumbling block in his disciples way by pressing them to eate his fleshe and to drinke his blood if in dede they were not really to be eaten and drunken But if Christ spake that which was true in dede and spake it as it was true then was it their fault who had sene him the day before working so great a miracle not to beleue such a Prophet as their own experieÌ„ce and expresse words witnessed him to be If then they were bound to beleue him and yâ— they could do no otherwise then if they beleued that he would geue them his flesh to eate in dede their fault was in that they did not beleue that he was both able and in dede would by a conuâ—…nient meane geue them his true flesh in the way oâ—… meate and his true blood in the way of drinke If that were their fault then is it their â—…ault likewise who in our daies thinke teach that Christ hath not geuen vs in his last supper his 〈◊〉 flesh to be really eaten true blood to be really drunken 〈◊〉 the maner of eating flesh and drinking blood 〈◊〉 should in time conuenient haue learned that also Al men do know that when a thing is to be done the first question is to demand whether it may be done or no. wherein it is also conteined how easily a thing may be done The second is whether it be worthy yâ— taking in hand The third how it may be brought to passe As loÌ„g as the thig is thought either vnpossible or very hard or vnproâ—…itable so long it is in vaine to talke of the maner of the doing it Christ did talke with the Iewes of the two first points shewing that he was able to do it Quia hâ—…nc pater signauit Deus because God the father hath signed him whereby he declared
Custom The vse of Gods church The adoration of Christes body A new heresie in PoolelaÌ„d Circumâ—… of them selâ—…s Tertull. de prae scriptioÌ„ aduersus haeretic One chaÌ„ge only could be in religioÌ„ Iacob 1. Heb. 11. A teacher of new doctrine is not to be heard Berenga rius preached a new doctrine The Sacramentaries can haue no ground of their doctrine 1. 2. 3. 4. 5. The honour of God The profite of the faithfull Lucae 6. Lucae 8. Two cau ses of spea king figuratiâ—…ly Aug. de doctrina Christ. l. 3. cap 10. The proper sense of 〈◊〉 〈◊〉 is nother agaâ—… the 〈◊〉 nor good maners We can neuer be sure that Christ spake figu ratiuely The ii Chapiter Wordes are to be taken as they do properly signifie Tertull. de carne Christi Things must be beleued aâ—… they are named Li. 67. de leg 3. The names vsed at Christes supper are to be kept This is body my EpiphaÌ„ lib. 2. to 1. haer 61. TraditioÌ„ is to be re spected in exposiding holy scriptures The iiâ—… Chapiter Ioan. 13. This can be said but of one substance Christes words directed to the bread The streÌ„gth of the pronoun this The prâ—…per sense of Christes wordes TransubstantiatioÌ„ 1. Co. 11. Luc. 22. hoc this 〈◊〉 〈◊〉 the noune body Christes naming to making Rom. 4. The 〈◊〉 Chapiter The optmoÌ„ of the protestants The substance of bread is not pomted vnto 1. Co. 11. Mat. 21. Luc. 22. Ioan. 6. This and bread be not of one gender CypriaÌ„ de coena Domini not farre from the beginning This in English is of all genders The v. Chapiter This doth not stand to signifie many things All the doings be not pointed vnto 1. Co. 10. 1. in Apo. 2. 2. in Or. cathech 3. li. 4. de Sacram. 4. depro dit lud 5. contr Faust. li. 20. ca. 13. epi. 59. Breaking is not poin ted vnto Of S. Iames. Of S. 〈◊〉 Of S. Chrysost. Of S. Chrysost. Eating or drinkig is not alone pointed vnto 1. Cor. 10 The body or blood is only pointed vnto The brea king The taking The eating Luc. 22. The geuing The vi Chapiter Theop. â—… Math. 26 In Marc. 14. This doth mean particular ly this eatable thiâ—… The vii Chapiter 1. Cor. 11 The obiecion The aunswere 1. The Cha lice 2. The chalice expouÌ„ ded in holy scripture 3. The chalice by vse of speakig signifieth the drinke in it 4. This cha lice where in liquor is knoweÌ„ to be can not make the speach obscure 5. Matt. 16. The word ioâ—…ned with the name of 〈◊〉 maketh aâ—… plaâ—… 6. Luc. 22. 7. 26. 14. 〈◊〉 the 〈◊〉 is â—…amed The 〈◊〉 Chapiter Ioan. 15. 1. Cor. 10 Uniuersal consent is a way to knowe figuratiue speaches 〈◊〉 dore The dore Chiâ—…ore Ezec. c. 5 The circuÌ„ stance of yâ— speache is to be considered Aug. lib. quaest 83 q. 69. The intâ—…t of the author in this chapi ter Ioan. 1. 14. God Ioan. 6. Sent 〈◊〉 flesh To men that were flesh Rom. 12. Col. 2. Promiseth flesh Geueth flesh He is to be beleued Euseb. homil 5. in pasch Men speake most ware ly toward their death 1. Co. 11. Aug. ep 118. ad Ia nuar. Christ 〈◊〉 not bethought lesse discrete in his words then other men wold 〈◊〉 The Apostles haue 〈◊〉 Christes words to vs without any mentioÌ„ of a figure Math. 13. Parableâ—… hide the truth in part Math. 13. Ioan. 6. Leo in serm de pass do Exo. 12. 1. Cor. 5. Ioan. 1. Ireneus lib. 4. ca. 32. Leo de pass do serm 7. Heb. 7. Ioan. 1. Lucae 22. Chryso in Math. ho. 83. Christ did not eaâ—… his own flesh by faith but in dede Hom. 83. Psal. 77. The old Lamb was not desired for his own sake Psal. 49. Malac. 1. Tertul. l. 4. aduer Marcio Chryso in Ps. 37. Chryso in Math. hom 82. 83. Ioan. 13. In fine di lexit eos Chrys. hom 61. ad Anti. Chrys. 1. Cor. homi 24. great loue cauleth yâ— greatest gifâ—…s Ioan. 13. Dionys. de Eccl. Hierar cap. 3. Hieron in Math. 26. Luc. 22. Why the bread of Christ is 〈◊〉 〈◊〉 〈◊〉 yâ— of 〈◊〉 Luc 22. Niceph. li. 1. 〈◊〉 Eccles. cap 28. Damasc. de orth fi lib. 4. cap 14. Gal. 4. Hebr. 11. Psal. 22. Prou. 9. Leuit. 24 Christos supper is vpon the table it self If yâ— table be râ—…ll muche more the meate Luc. 6. The bread â—… Christ toke was already ha lowed The 〈◊〉 of Christes supper is made in bread and wine Gen. 14. Leuit. 1. 2. c. Al things that be sacrificed be changed Matth. 5. Cypr. ad Caecil li. 2. epi. 3. Blessing Psal. 148 Ioan. 6. Marc. 6. Luc. 24. The blessing of god is a doing The word blessing sheweth yâ— intent of Christ. Amb. de ijs qui init mys cap. 9. Cyril li. 4. in IoaÌ„ c. 16. 17. 19. lib. 11. ca. 22. Chrys. in 1. Cor. hom 24. Nysse in orat cathechet Amb. de ijs qui init ca. 9. Blessing Thanks 〈◊〉 Iustin. in Apol. 2. Euchar. The best kind of thanks True words be most thaÌ„k full â—…ren lib. 4. ca. 34 Theod. Dial. 3. The order of doing and speaking 1. Cor. 10 Christes supper diuided into 〈◊〉 and wordâ—… Manna Exod. 16 Hieron aduersus Iouinia lib. 2. Ephes. 4. Rom. 12. 1. Cor. 12 1. Cor. 11 Hieron aduersus Iouinia lib. 2. Homil. 〈◊〉 in Pasch. Ignatius ad Phila delphien 〈◊〉 In Theo 〈◊〉 Eccles. 1. Cor 10 The one bread to Christ who 〈◊〉 breaking 〈◊〉 whole 1. Cor. 10 Christ gaue with his hands Ioan. 6. The meat of Christes supper came from his hands 26. 14. 22 1. Cor. 11 Christes gift in S. 〈◊〉 is meant of an externall gift The Sacramentaries can not 〈◊〉 when Christ ful filled his promise 1. The profite of words 2. The necessitie of words 3. The wordes of God 4. Mysteries 5. The mysterie of Christes supper 6. The Sacramentaries trust not Christes words 26. 14. 1. Co. 11. 22. 7. Dedes be doubtfull Chryso in Math. Hom. 83. 8. The 〈◊〉 of the supper were para bles 9. The words of the supper expound yâ— parable of the dedes 10 Mere 〈◊〉 words ex pound nothing 11. The words of yâ— supper geue 〈◊〉 to y◠〈◊〉 Ioan 3. Matt. 28. In yâ— secoÌ„d booke ca. 〈◊〉 12. It is no singâ—… 〈◊〉 che is not knowen The 〈◊〉 The aunswerâ—… Ioan. 6. In Epi. 162. 〈◊〉 belongeth to the body â—… soule Tertul. de resur carnis â—… 〈◊〉 〈◊〉 Epipha haer 30. Hebr. 10 Christ pre sented no external sacrifice besyde his own flesh Gen. 14. Exod. 16 Malac. 1. Working words caÌ„ not be figuratiue Chrys. homi de prodit Iudae Ioan. 6. Howe the SacrameÌ„ taries 〈◊〉 Chri stes wordes Chryso in Ioan. Hom. 35. How S. 〈◊〉 placed 〈◊〉 â–ª words There is but one noun substantiâ—… in Christes 〈◊〉 By the Sacraâ—… doctrâ—…e a â—…gure was cruâ—… for vs. The obâ—…ction The aunswer One word can not haue at once a pro
small confidence in the first six hundred yeres and therfore findeth fault with M. Iuell because he gaue vs that most large scope of all Doctors of the Church who haue wryten for the space of six hundred yeres after our Sauior Christes being here in earth and of aâ—…l Councells kept in the said continuance of tyme Whereas M. Nowel wolde haue had him tye vs streightly to the triall of the scriptures the certaine and only iudges sayeth M. Nowell in controuersies of religion Wherin he affirmeth we can saye nothing at all The holy scriptures M. Nowell are so certayne and vpryght â—…udges that if they cowld speake thei wold remoue out of their coâ—…rtes all suche 〈◊〉 tonges as saie This ys not Christes bodie This I say whiche is made at yâ— holy table of Christes supper This â–ª which after blessing and the wordes of consecration spoken is broken and deliuered This which at the handes of the Priest is taken and eaten If scriptures might be heard should he leue one hower that seing a thing so exaâ—…ly taken and pointed vnto and hearing the same with so manie circumstances all tendinge to the makinge a new mysterie of the new testament affirmed to be the body of Christ whiche is geuen for vs yet wold neither care sor the word nor the dede but stowtly 〈◊〉 that this whiche is sene and taken is not by the wordes of Christe made his owne reall bodye And yet haue we nothing at all to say in the holie scriptures Some others graunt we haue somwhat to say in this question of the reall presence but not in any other Whome I beseche to suspend their iudgement vntill they know what they saie For not if they vnderstand not how scriptures belong to vs in other questioÌ„s we doe therfore lack scriptures From the highest question of the sacrifice of the masse to the most abiect in our aduersaries reputation of indulgences and pardons the Catholike Churche neuer lacked nor shall at any tyme lack plentie of holy scriptures as yt shall appere when particular occasion serueth In the meane tyme because I am not able to bring foorth at once what may be sayed owt of holy scriptures for all the conâ—… of our age I haue begâ—…ne first with the cheif of all which is concerning the reall presence of Christes body and blood vnder the 〈◊〉 of bread and wine Beseching God I may haue grace and tyme to bring in other questions other like scriptures I haue examined yâ— wordes of Christes supper I haue noted the ciâ—…cumstances of thinges done and sayd there I haâ—… conferred the holy scriptures of one place with them that in the same matter are written in other places as well of the old as of the new testament I haue ioyned the Fathers of the first six hundred yeres to shewe they thought as the Catholikes nowe doe whom they call Papistes But what circumstaÌ„ce what confereâ—…ce of holie scripture can helpe owre aduersaries Before they can ioyne one place of scripture with an other they must haue some one clere and playne by whiche the other that is more darke and obsâ—…re maye be interpreted and expounded But what playne place can that be in the supper of Christe For if the wordes and dedes that make the supper be obscure if thâ—…y that sulfill the prophecies and promyses goinge before be darke and figuratiue where ys it possible to finde a prophecie a figure a psalme a promesse more eâ—…ident then the perfoâ—…mance therof was Doth not the death of Christ as fulfill so make playne and open all the lawe and prophetes Euen so whatsoeuer is browght apperteininge to the purpose of Christes supper muste nedes be more vncertayne and lesse euident then the supper it self which is the end and perfourmance and therfore the openinge and interpretation of all the rest Who so therfore maketh the wordes of Christes supper figuratiue or vncertaine muche more he maketh al other places that belonge to that argumeÌ„t obscure and harde to be vnderstanded What certentie then can theire belefe haue who neither haue an euident faithe comminge from theire ancestoures to them nor any manifest place of scripture by which they maye iudge and trie other suche scriptures as they bringe for theire figuratiue doctrine As they imagine withowt any prouf at all that they haue the faith of the first six hundred yeres so I thynke they imagine a gospell where it is wâ—…tten This is not my body or This is the figure of my bodie But as with thine eyes thow maiest reade it distinctly wrytten in fower places of the thâ—… 〈◊〉 This ys my body so if thow be of any good yeres thow 〈◊〉 â—…ember the tyme when noman professed the belese that they now doe prosesse And farther if god graunt the to leue but twentie yeres moe thow shalt see manie a thowsand of their owne felowshippe beleue the coâ—…trarie of that whiche in many articles is now professed by the 〈◊〉 them selues For heresie can not staye vntill yt come at the length to infidelitie But as I sayed thow art sure of the gospell where it is sayed This ys my body and sure of the Churche where â—…t both was and is beleued to be Christes body after coÌ„secration so can they neuer be sure where yt is wrytten this is the figure of my body nor yet can they be sure that euer yt was beleued in the first six hundred yerâ—…s to haue â—…ene a figure without the reall truth of Christes sâ—…bstance vnder the forme of bread Tell me masters I beseche yow sith before youre â—…ies the wordes of Christe lie sownding against your opinion and in your knowledge and experieÌ„ce yow haue sene al Christian people profâ—…sse a 〈◊〉 faith vnto yours by what euidence by what inuincible authoritie can yow proue that the first six hundred yeres agreed with yow Is yt wrytten in the gospell It sayâ—…th the contrarie in these wordes This ys my body Is it come to your hands by tradition All tradition maketh agaynst you whereby we are tawght the body of Christ to be made by Christes wordes vnder the forme of bread Did all nations and faithsull pâ—…ople beare wytnes to your opinion It is cleane contrarie For yow can name no people where your opinion was professed before these fiftie yeres albeit a fewe haue in corners now and then 〈◊〉 yt as now some or other alwayes 〈◊〉 the blessed Trinitie Did generall Couâ—…cels teache yow to thynke as yoâ—… dor They are cleane on the other 〈◊〉 as which professe an vnbloody sacrisice and a 〈◊〉 of Christ vpon the altar and 〈◊〉 〈◊〉 Doe the auucieut Fathers tell you that them 〈◊〉 beleued so They tell you cleane contrary as who forbyd you to 〈◊〉 of Christes wordes and bid vs adore his flesh in the mysteries Where is then this faith of six hundred yeres proued Admit you had a worde or two that semed to fauoure your
parte Is that enough to buyld your consciences vpon agaynst the playne scripture vniuersall tradition consent of nations deâ—… of generall Councels and so vndouted witnesses as are in the aâ—…cient Fathers are you so slenderly buylt vpon Christ that euerie blast of 〈◊〉 â—…inglius or Caluins mouth is able to remoue you from the scriptures tradition Councels Fathers and 〈◊〉 belefe of all Christendome I speake not this God is my witnesse to vpbrayd you of your 〈◊〉 but to warne you of the miserable state that your 〈◊〉 〈◊〉 seâ—…ses haue caried you to I now requier not anie other thing of you then that yow depelie ponder and all parâ—… set a side calling for the grace of God earnestly examine what was the sirst motion that made you doute of Christes 〈◊〉 and blood vnder the formes of bread and wine Was it not your senses Did not your sensuall man saie how can this white round cake be the body of Christ How can this bald shoren Priest make God How can Christe sitting at the ryght hand of his Father he also present in a thousand places at once Tell not me but tell your ghostly fathers whether theis reasons chefely moâ—…ed you not to discredit this high mysterie If those or suche like where the beginning of your departing from the Catholike â—…aith remember that God is almightie that Christ is God that he said This is my body doe and make this thing and all those thoughtes of infidelitie are straight driuen away But if now ye replie that there was in dede the beginning but afterward you found more strong argumentes I tell you the argumentes also be daily the stronger because your faith is daylie the weaker But for so muche as I am not with euerie of you face to face where I maye shew the weakenes of your argumentes I haue answered in this booke such as I found in the Apologie of the Churche of England beseching you most hartely to take my paynes in good worth If any where I seme to charge my aduersaries with malice or any like faulte take not that spoken to you but to hym that is giltie of it If my laboure lyke you in this argument it shal be redie to serue in anie other to my best habilitie Fare well and pray for me as I beseche God of his grace that I may pray especially for all them that reade my booke To th'entent it may offend none but the desperate helpe some that be not incurable comfort others that desier comfort of God to whom be all honour and glorie Amen ¶ Certeyne notes about the vse and translation of holy scripture to be remembred of hym that shall reade this booke IN alleging the holy scriptures although I haue had alwaies dew regard vnto the tonges wherein they were first writen yet I haue specially kept that texte which hath bene aboue these thousand yeres generally receaued throughowt all the weast Churche and therefore is expounded best and best knowen to the Latyns Concerninge the number of the Psalmes I haue followed the seuentie interpretours whom vniuersally the whole Churche hath followed from the Apostles tyme namely in the distinction of the Psalmes Concerning the englyshe bible I haue almost neuer vsed the wordes thereof partely because I am not bounde therevnto but specially because it almost neuer translateth any text well whereof any controuersie is in these our daies And to omit for this present other falsified places to the number of a great many hundreds these that followe are found not to be well translated in the onely matter of the Sacrament of Christes body and blood Christ saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operamini cibum permanentem The true Englishe were worke the meate which tarieth The translation appointed to be read in the Churches turneth Operamini labour for Whereby the sense of the place is corrupted We labour for that which we seeke and haue not we worke that stuffe which is present with vs and must nedes be present before we can worke it I suppose there is a difference whether a carpenter worke a piece of tymber or labour for a piece of tymber He that woorketh it hath it present he that laboureth for it seeketh it absent Christ bad the Iewes not labour for a meate which should be absent when they came to work but he bad them work the meate which taryeth to life euerlastinge which the sonne of man will geue them The sonne of man which is Christ will make the meate present and the Iewes are willed to worke the sayed meate being first made present and geuen to them It is not therfore the commaundement of Christ that they should labourfor it as if it were to be sought out by their diligeÌ„ce for they should labour in vain as neuer being able to find of them selues so preciouse a thing But Christ meaneth that they shuld work by faith and mouth by soule and body by soule in beleuing by body in eating that meate which the sonne of man doth promise to geue them That is the trew meaning of the word Operamini work ye as the wordes that follow to the end of the Chapiter do plainly declare But because the Sacramentaries do not beleue the meate that tarieth which is afterward shewed to be the flesh of Christ eaten in dede whereby he tarieth in vs and we in him for euer to be made really present so that we maye work it by faith and body therfore they haue changed working into labouring for as thowgh in the supper of Christ we laboured for his body and did dot rather work his body Againe Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui manducat me ipse viuet propter me The trew English is He that eateth me he also shall liue for me The Englishe Bible teadeth He that eateth me shall liue by the meanes of me There is a similitude made in that place that as Christ being sent of the Father liueth for the Father so he that eateth Christ liueth for Christ. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places It is construed with an accusatiue case in both places it is latined by propter in both places yet in the former place it is englished in the common Bible for the Father in the later not for me as it owght but by the meanes of me Whereas Christ wold proue that as him self doth liue for his Father with whom he is one nature and Godhead by eterna generation so we doe liue for him with whom we are one flesh and manhod by eating him worthely As therforâ—… the Godhead of the Father is really present in the whole substance thereof with Christ so is Châ—…ist really present with vs in his whole substance when we eate him in the Sacrament of which kind of eating he speaketh in that place by the waie of promise as I haue proued vpon S. Ihon. What honâ—…sty can be here pretended in one sentence to turne one
so that the substance of flesh and blood shal be excluded by all meanes And as for the qualitie of Christes fleshe he wil haue it corporally in our bodies without any substance thereof wherein that qualitie may rest which his opinion is against all the course of nature Agayn when S. Hilarie saith that Christ tarieth naturally in vs what qualitie wil M. Iuel assigne to that aduerb shal he tary in vs in the maner of a natural tarying and yet shal not his true nature be in vs let vs go a litle farther S. Hilary saith Christus natualiter secundum spiritum in se patrem habet Christ hath the father in him according to yâ— spirit naturally How wil M. Iuel expound the worde naturally whether that Câ—…riste hath a qualitie of his fathers nature in him not the whole true substaÌ„ce Last of al S. Hilarie expoundeth his owne wordes euen as D. Harding hath done For as he saith in one place Ipso in nobis naturalitr permanente he tarying in vs naturally so he saieth in an other place a litle before Est ergo in nobis ipse per carnem Therefore he is in vs him selfe by flesh Aâ—…d again Naturaliter secundum carnem per eum viuimus id est naturam carnis suae adepti We liue by him according to the flesh naturally that is to say hauing obteined the nature of his flesh Consider good Reader that naturaliter viuere to liue naturally is by S. Hilarie thus resolued to liue by hauing the nature And to liâ—…e naturally according to the flesh is to liue by hauing yâ— nature of Christes flesh Who is now the more ignorant in grammar D. Harding or M. Iuel And yet M. Iuel in that childish eloquence of his triumpheth vpon D. Harding saith childern are taught these things Iu. God regardeth not the doing of any thing but the manner of doing But M. Harding will ouerloke the grammar rules San. That rule is to be vnderstande in matters belonging to manners But now we dispute of substances and not of doings We say Christes body is in our bodies naturally this truth is to be discussed and not any morall action of ours Iuel Our childern must lerne a new grammar for thâ—…se mens pleasure otherwise these mens dâ—…initie can not stand San. Priestes childern may 〈◊〉 a new grammar but as the old faith so the old grammar wil â—…erue other mens childen It is verily a verie new graÌ„â—…r to say that aduerbes taken of nounes neuer signifie the substance Good Scholmasters wil not admâ—…e such rules Iu. Haue these old Fathers nor names nor wordes San. As though you knowe that they folowe hereafter when you are come to them you wil be quickly werie of them ¶ Of the first Author of the Sacramentarie heâ—…sie HArding Berengarius first began openly to shevv the Sacramentarie heresie touching the veritie of Christes body in the Sacrament Iu. Before M. Harding said the Messalians were the first fathers of this heresie and so his tales hang not together Harding The Messalians opinion VVas the Sacrament of the altar did nor good nor euil And therein they VVere the first parents of the Sacramentarie heresie San. That which the Messalians did begin priuily by generall disgracing the Sacrament Berengarius began openly by denying this speciall vertue thereof which is the real presence and so there is no contradiction at all and you are founde but a cauiller Iu. Ioannes Scotus and Bertram mainteinâ—…d the same doctrin before Berengarius Sander If these men did barke in priuie corners at anie ceremonie which thing yet is not euident to vs but if it were so yet thâ—…y mainteined it not For then they had bene condemned of heresy But if that also were true you haue gained litle more theÌ„ two huÌ„dred yeres and those but by surmise without knowledge thereof left in any good historie And what is that to 〈◊〉 hundred yeres of continuall practise and open doctrine suche as we Catholiks haue had Iuel For farther declaration hereof it shal be necessary to open Berengarius iudgement San. Nay Sir it is enough to vs that you are at a stay can bring your faith no higher then to Ihon Scote and Bertram If your faith began priuily almost eight hundred yeres after Christ shall we here the declaration thereof if that may be permitted the heresy of the Arrians may be heard againe who was before Bertram Iuel Thus Berengarius wrote San. I care not what he wrote sith he recaÌ„ted yâ— same The 〈◊〉 wil standeth in his force and no wise man knowing that he repeuted his follie will afterward allege his authoritie for that which he recalled Iuel But his iudgement is confirmed by the Fathers San. It is not possible that the Fathers should confirme his iudgement who impugned their vniuersall tradition in so muche that he him selfe 〈◊〉 his own iudgement For seing he recanted his whole opinioÌ„ he recanted also that verie errour which he had coÌ„ceiued as by pretense of yâ— fathers words What a madâ—…es is it for you to allege any of both in his name for he in his recanting hath answered his own authorities alleged before out of the Fathers Iuel Let vs see the confutation hereof San. Seing Berengarius is the coÌ„futour his own true word is enough to vndoe as muche as his word had falsely stablished before Iuel Berengarius was forced to recant in this wise San. Force is not done to the free 〈◊〉 of man Iuel I beleue that the bodie of our Lorde Iesus Christ sensibly and in very dede is touched with the hand of the Priest brokeÌ„ and rent and ground with the teeth of the faithfull San. You haue englished the wordes very spitefully you haue added rent of your owne head and atteri doth signifie to be broken in peeces or to be wasted which may be done without grinding You are so accustomed to falsify things yâ— no mans wordes may escape your poison Iuel The very glose saith vnlesse you warily vnderstand these words of Berengarius you will fal into a greater heresy then euer he heald any San. The glosse warneth vs that all the touching breaking and wasting or coÌ„suming is to be referred to the formes of bread and wine the which thing if you had not left out you had alleged some one glosse without falsifying the same Iu. These Fathers redresse the lesse errour by the greater San. The cause whie Berengarius recanted by those wordes rather theÌ„ by anie other were two the one for yâ— he had taught in the tyme of his errour the body of Christ not to be before our eyes Against whiche words he now saith it is sensiblie handled The secoÌ„d was for that the body being vnder the form of bread and touched by the Priestes hands and broken by reason of the same form is thereby shewed most really present to witnesse the whiche reall presence S. Chrysostame had
Matth. 9. The calâ—… of Goâ—… Ozee 2. Roma 9. Ozee 1. Roma 9. De ijs qui init myster Capit. 9. Tertull. aduers. Marcioâ—… lib. 4. 1. Cor. 11 Hebr. 1. Psal. 14â—… Lucae 2â—… 1. Cor. 〈◊〉 Leuiti â–ª 1. Math. 21. Ireneus Libro 5. aduersus haereses Ireneus aâ—…uersus haeres li. 3 Cap. 34. Iustinus Martyr â–ª In apolog 2. Math. 21. Caluin is shewed to be an idolatour Acto 14. Hierony mus ad 〈◊〉 to 2. Augustinus in Psal. 39. Iustinus in apol 2 Augustiâ—…us â—…pist 59 â—… Tim. 2. The obla tion of the 〈◊〉 to 〈◊〉 Epist. 59 S. Augu 〈◊〉 〈◊〉 reth 〈◊〉 words this is â—…y body to â—… vpon yâ— table not vnto the audience Gen. 14. Psal. 109. Marci 14 Lucae 22. Lib. 4. cap. 32. Malac. 1. In Orat. 〈◊〉 Chryso hom de prodâ—…io ne Iudâ—… to 3. Ambros. de Sacra lib. 4 c. 5 The custom of yâ— East Churche at consecration De iis qui init cap. 9. The cnstom of the west â—…hurch in consecrating Hebr. 9. De Sacra lib. 3. cap. 1. â—…useb li. 5. c. 24 The Eucharist was sent 〈◊〉 〈◊〉 in the priâ—… Churche The custom of y◠〈◊〉 Church is against yâ— doctriâ—…e of Caluin Luc. 22. Christ â—…ad not his Apostles make a promise of a thing but make the thing it self The 〈◊〉 charist was caried by 〈◊〉 to y◠〈◊〉 perâ—… without wordes of prâ—… mising Hieron Euagri to 2. Iustinuâ—… Martyâ—… in apolog 2. The words of Caluin De Coen Domini Caluin re proueth the 〈◊〉 Church Caluin bringeth no reason for his 〈◊〉 reâ—… of the Apoâ—…â—…lers Matt. 26. Nothing knoweÌ„ to be coÌ„secra ted maye be 〈◊〉 teo again Hebr. 5. A DeacoÌ„ cannot coÌ„ secrate the holy myâ—… The intolerable pride of 〈◊〉 The first Chapiter The wor des of the Apologie Fol. 14. b vi pag 1. The answere S. Bernard Petrus Lombarbus Tho. de Aquino Lyranus Dionysius Bur gensis Caietanus The 〈◊〉 question of our age The secoÌ„d Chapiter The Apo logie Fol. 24. c. 8. pa. 1. The answere Euill men 〈◊〉 yâ— body of Christ. Tit. 1. Ioan. 6. Leo. de passione Domini Sermo 1 The body of Christ was deliuered to Iudas Belief is takeÌ„â—…tune for yeâ—…hole state of the gospell Ioan. 3. Galat. 5. Hilarius in Matt. Matt. 26. Marc. 14 Matt. 10. Marc. 3. Luc. 6. Ioan. 6. Matt. 26. Marc. 14 Iudas drank yâ— which the other Apostles did Matt. 26. Iudas did not be leue well The 〈◊〉 logie Fol. 90. m. ij pagin 2. 〈◊〉 answâ—…re Victor persecutionis vand li. 1. cap. 3. Optatus lib. 6. de schisma Donat. 〈◊〉 men are worse theÌ„ dogs Heb. 10. The Fathers teach that Iudas did eate the body of Christ. 1. Cypri de coena Domini 2. Hiero. Li. 2. ad uers Io. 3. Theodorit in 3. Cor. 11 4. Chrysost Ho. deprodit 5. Augustinus in Ioà . tractat 50. 6. Leo in Ser. 1. de passione 7. Sedul in Carm. Paschali 8. Beda in Ioà . 6. 9. Theophil in Matt. 26. 10. Euthi mius 64 in Matt. Lucae 22. S. Augustin de verb. do serm 22. so expoundeth it 1. Cor. 1â—… Unworthy eating presupposeth 〈◊〉 eating Machab. li. 2. ca. 5. â—…andling 〈◊〉 the 〈◊〉 〈◊〉 handling Gene. 3. An vnworthy ea â—…ng is an 〈◊〉 1. Cor. 11 Bread is takâ—… in holy scripture for all yâ— which is eaten The grek article yâ— pronoun make plam the words of S. Paule Matt. 26. This can not be spoken of two things August in loan tracta 50 Peter and Iudas to ke of one bread Lucae 22. This can meane but one thing which all the â—…postles did take a â—…ke Christ made but one gift of his â—…ody If Iudas did not eate the body neither any o ther coâ—…ld eate it The eating in Christes supper was bodily Mat. 26 â–ª Mar. 14. drink 〈◊〉 all of this and they all drank muste nedes be said of one thing Iudas dranke yâ— samethig but not to the same merite 1. Cor. 10 Sap. 16. Augusti tractat 50. in Io. Peter toke to life Iudas to death Faith was nessa ry not to yâ— drinking but to the worthy drinking Ioan. 13. 1. Cor. 11 Eating bi fayth is a 〈◊〉 to worthy 〈◊〉 of yâ— sacramtÌ„ It is one bapâ—…e to good euill Acto 2. Simon Magus was bapti â—…ed as wel as Cornelius but not so meritoriously Ephes. 4. Tit. 3. Acto 2 â–ª C. Si Sacerd de off Iudi. ordinar Chryso hom 83. in Mat. The third chapiter The Apo logie The ansâ—…e Origines in Psal. 37. Hom. 2. Basil. de Bapt. 〈◊〉 â–ª 〈◊〉 ca. vlt. Chrysost. in Ioan. Ho. 45. Cyprianus de Coena Domini Euill meÌ„ receaue yâ— SacrameÌ„ts but not the holines of them in Epist. 162. Iudas did eate our price which is yâ— reall body of Christ. Contra Crescor li. 〈◊〉 ca. 25 Christ hath both a natural and a mystical body 1. Cor 10 Euil men receaue not the vnioÌ„ which is in the mystical body August â—… Ioan. tra ctat 26. August de ciuita te Dei li. 21. c. 25 Ioan. 6. De verb. Domini Serm. 22. Grego in prim reg li. 2. Cap. 1. Beda in Lucae ca. 22. Arnobius 1. Cor. 11 Euery SacrameÌ„t hath a substaÌ„ce and an â—…ffect Euil men receaue the substance of Christs body but â—… not yâ— effect What com parisons yâ— Fathers vse in shewing yâ— good euil 〈◊〉 re ceaue one 〈◊〉 in the Sacraments The fourth Chapiter The Apo logie Fol. 24. The answere The Apo logie by his own confession defendeth the reall presence Matt. 26. A work belonging 〈◊〉 the 〈◊〉 of Christ must haue a truth ac cording to the manhod The 〈◊〉 heresic The deliâ—… of a corporall tâ—…ing must haue some â—…t of the body The fifth Chapiter The 〈◊〉 〈◊〉 Fol. 24. The â—…swere 〈◊〉 is by 〈◊〉 râ—…y preâ—… Christ gaue with 〈◊〉 hâ—…s yâ— which nourâ—…sheth The sixth 〈◊〉 The Apo 〈◊〉 The aunâ—… Ioan. 1. The deâ—…s oâ—… re â—…ing Christ in 〈◊〉 〈◊〉 supper Hilarius de trinit li. 8. Ioan. 6 Math 26 The seueÌ„ th chapter The Apo logâ—… The aunswere The â—…or des of the Aplogie The scrip 〈◊〉 call not yâ— supper of 〈◊〉 a 〈◊〉 Ioan. 6. The naâ—… of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt 26. Marc. 14 Lucae 22. 1. Cor 10 1. Cor. 11 The Apo logie goeth quite from the scriptures 1. Cor. 11. What vnworthy ea ting to in S. Paule The Apo logie breakâ—…th 〈◊〉 own rule The sâ—…pper of our Lorde to â—…res is no â—…acramet Malac. 1. The supper of Christ is a â—…acrifice Heb. 13. It is a tradition vnwriten that our Lords suâ—…per is a Sacrament The Apo logie Fol. 24. â—…a 8. pa. 1 Nor baptim nor yâ— supper is called a sacrament in yâ— scriptures The wor de SacrameÌ„t is yâ— ground oâ—… 〈◊〉 yâ—â—…ro testars â—…o 〈◊〉 in our Lordes supper The Apo logie fleeth from yâ— writen worâ—… to the 〈◊〉 〈◊〉 No man is to be heard who saieth This is not the body of Christ.