restored to his seight with other which did adore Chryst without reproche Did they trowe ye know Chryst seing the Apostles did not know him Did they trowe ye vnder stand this quidditie of faith how the flesh and bodie of Chryst was to be adored and howe yt was not to be adored And yet were not they in the simplicitie of their faith well accepted And to come nearer to answer this man do all Chrystian people which at this present daie adore Chryst in heauen vnderstand this quidditie how the flesh of Chryst being a creature maie be adored with Godlie honoure To adore the Godhead of Chryst with godlie honour yt ys a plain matter but to adore the manhead to adore the naturall flesh of a natural man to adore a verie man with God I thinke the Disciples of this Proclamer who not vnderstanding howe the accidentes be fownded in the Sacrament nor how to discern them frō the bodie of Chryst that ys couered with these accidentes therfor flie from the honouring of Chryst in the Sacrament for feare of cōmitting Idolatrie were neuer so well taught by ther master well to vnderstand these quiddities aboue mencioned Will he also therfore that they not vnderstanding these thinges should also flie the honour of Chryst in heauē I thinke verilie yt will therto growe at the last as yt doth allreadie break out among the Caluinistes For doth not Richerus forbidde to praye to Chryst least we shoulde honour hys humanitie with godly honoure Hath he Richerus a Calumist forbiddeth to praie to Chryst not saied that he ys to be accompted an heretique that saieth that Chryst must necessarely be praied vnto See yowe not howe Satthan goeth aboute by prettie means to take awaie Chryst from yowe Among the Caluinistes as nowe among yowe he began to take awaie the adoracion of Chryst in the Sacrament but nowe he taketh awaie the adoracion of Chryst in heauen Take heed therfor Sathan ys subtle He saieth that the schoolemen make a doubte of the adoracion of the Sacrament bicause the vnlearned maie cōmitte Idolatrie yf they happen to Damascen li 4. ra 3. woorshippe the outward formes or shewes of bread ād geue honour to that in stead of Chrystes bodie Damasen saieth that the flesh of Chryst the humanitie of Chryst ys not in some consideracion to be adored and if they Phanticall daungers maie not drawe vs from oure saith and duetie doing so adore and honore yt they committe Idolatrie shall all the vnlearned christians therfore bicause they maie committe Idolatrie in adoring Chrystes flesh and bodie geue ouer their dueties and ceasse to honour Chrystes bodie in heauen Yf daungers maie withdrawe vs from the matters of our faith and the doing of our duetie in the same forsomoche as in manie matters of faithe manie daungers maie happen manie matters of our faith must be omitted and forsaking Among the daungers that maie happen in matters of faith this man to disswade his hearers and readers from the faith bringeth in one other aboute the consecracion of the holy Sacrament what saieth he if yt happned the preist not to consecrate what if he leaue oute the woordes of consecracion and neuer speake them or what if the preist haue no minde or intencion to consecrate As this man goeth aboute to shake the fundacion and building of this Sacrament which ys as S. Dionise saieth the perfection all other Sacramentes So his bothers and likes haue goen aboute to shake the fundacion of the sacrament of Baptisme For Brentius saieth that baptisme ys good and maie be ministred withoute the forme of the woordes of Baptisme But yt shall be best that I asscribe his owne woords that I be not thought to misreport him Thus he writeth Christus non collocauit fundamentum Baptismi super certis literis sillabis aut dictionibus nec alligauit nos ad certa verba non enim instituit magiam quae ad certam verborum formam aut ritus alligata est sed instituit coelestia sacramenta Brentius in explicatione Baptismi quae constant sua ipsius sententia voluntate his vel illis verbis significata Itaque si quis post recitationem Symboli Apostolici in Baptismo diceret ad baptisandū haec verba Audiui iam ex te confessionem fidei tuae quòd credas in Deum Patrem omnipotentem creatorem coeli terrae Et in Vnigemtum Filium eius Dominum nostrum Iesum Christum in Spiritum sanctum In hanc igitur confessionem sidem intingo te in aquam seu perfundo te aqud vt hoc signaculo certus fias te insertum esse in Iesum Christum communionem omnium bonorum Vade ergo in pace Hic certè Baptismus verè esset Baptismus Chryste hathe not settled the fundacion of Baptisme vpon certen letters Berentius impugneth the forme of Baptisme sillables or woordes For he hath not instituted magike that ys to saie incantacion sorcerie or witchcrafte which ys bownden to certen form of woordes or ceremonies but he hath instituted heauenly sacramentes whiche are established by his owne will and sentence signified by these or these woordes Therfor if anie man after the rehersall of the Symbole or Creed of the Apostles in Baptisme shoulde saie these woordes to him that ys to be baptized I haue now heard of thee the confession of thy faith that thowe beleuest in God the Father allmightie maker of heauen and earth And in his onely begotten Sonne our Lord Iesus Chryst And in the holie Gost Vpon this consession therfor and faith I dippe thee in the water or I washe thee with water that by this signe thowe maist be made certen that thowe arte inserted or engraffed into Iesus Chryst and into the cōmunion of all good thinges c. Therfor go thie waie in peace Certenly this Baptisme shoulde be verilie Baptisme Ye see here howe this man reiected the woordes of Baptisme and accounted yt sorcerie and supersticion to be bownde to a certen forme of woordes in the ministracion not onely of this but of other sacramentes Yt ys lamentable to see the wickednesse of these men howe they labour to weaken all the fundacion of our faithe and wolde make vs viode of all certentie in the ministracion of Chrystes Sacramentes But to returne to our Proclamer and to aunswer him with his owne learning for Brentius and he be of one religion and doctrine or ells Sathan ys diuided in him self seinge that to vse a prescript forme of woordes in the Sacrament ys supersticion and Magicke what nedeth he to make any doubte whether those formes whiche the holy auncient Fathers call the woordes of consecracion be vsed or no as shough ther were daunger if they were omitted where by the learning of his schoolefelowe Brentius to omitte them ys raither religion then daunger For if the woordes of the forme of Baptisme maie withoute daunger be omitted why maie not the woordes of consecracion withoute daunger be
excellencie of the trueth Wher then ys the affinitie of the figure to the trueth All ther and all here By water ther by water here They are deliuered from seruitude and we are deliuered from seruitude but not all frō one or the same seruitude For they were deliuered from the seruitude of the Egiptians but we from the seruitude of Deuells They from the seruitude of barbarouse people but we from the seruitude of sinnes They came to libertie and we also but not to all one For we came to a moche more honourable libertie Thus farre Chrysostom Nowe that ye haue hearde him speaking so moche and so plainly declaring this figure of Baptisme I thinke yt for me vain and superfluouse to adde anie thinge to his sainges as to make the matter more clere and plain wher all ys allready so manifest except I wolde attempt to putte some more light to the bright sunnie beames whiche were mere folie Wherfor leauing this figure sufficientlie opened and declared we shall do our endeuour to make that plain that foloweth in S. Paule wher he saieth Et omnes in Moyse baptisati sunt in nube in mari And all were baptised vnder Doubtes that maie rise of S. Paules wordes Moyses in the clowde and in the Sea These woordes be somwhat obscure and dobtfull For yf the clowde as before ys saied were a figure of the holy Gost and the redde Sea of Baptisme and Moyses of Chryst Howe then be they baptised in all these three Again seing that the redde Sea onely in this scripture ys appointed as the figure of Baptisme why nowe dothe he seem to ioin all three as the figure of baptisme Moreouer if this be but a figure of Baptisme why dothe he teache that the childeren of Israell were baptised as though yt were very baptisme in dede and not the figure Yt semeth also to haue some scruple that he saieth they were baptised in Moyses as though that Moyses were the institutour of Baptisme These doubtes will be solued if yt be remembred that to baptisme besides The same doubtes solued Three thinges necessarelie to be had in Baptisme the partie to be baptised and the vertues in him requisite ther be three principall thinges necessarilie to be had that ys Chryst the institutour and authour of the sacrament or his ministre for him or other depute in time of necessitie to pronounce the prescribed forme of woordes of baptisme The holie Gost the woorker of grace in the ministracion of the sacrament And the water for the matter of the sacrament That Chryst ys the institutour yt ys manifest for he was first baptised him self in the floode of Iordan of Iohn the Baptiste Yfanie obiecte that not Chryste but Iohn did institute baptisme for he did baptise in the wildernesse before Chryste was baptised or shewed him self openly to the worlde For yt ys written Exibat ad eum Hierosolima Math. 3. omnis Iudaea omnis regio circa Iordanem baptisabantur ab eo in Iordane Hierusalem and all Iewrie and all the contrie aboute Iordane went oute to him and were baptised of him in Iordan Yt ys true that Iohn did baptise before Chryste but he baptised not then with the baptisme of Chryste of the whiche Chryst was the institutour but he baptised with the baptisme which was called the baptisme of Iohn as yt ys in the Actes of the Apostles So that Act. 19. there were two Baptismes the Baptisme of Iohn and the Baptisme of Chryst The distinction of the whiche the saied Iohn maketh sainge Venit fortior me post me cuius non sum dignus procumbens soluere corrigiam calceamentorum eius Ego Mar. 1. baptiso vos aqua ille baptisabit vos Spiritu sancto There commeth one stronger then I am after me whose shooe latchett I am not woourthie to stoupe downe and vnloose I haue baptised yowe with water but he shall baptise yowe with the holie Gost This distinction appeareth also in the Actes of the Apostles wher we reade that Paule came to Ephesus and fownde certain disciples and saied vnto Act. 19. The baptisme of Christ and of Iohn distincted them Haue ye receaued the holie Gost since ye beleued And they saied vnto him we haue not heard of the holie Gost whether their be anie or not Wherwith then were ye baptised And they saied with Iohns Baptisme Then saide Paule Iohn verilie baptised with the baptisme of penaunce saing vnto the people that they shoulde beleue on him whiche shoulde come after him that ys on Chryste Iesus when they heard this they were baptised in the name of our Lorde Iesus Thus then yt doth manifestlie appeare that the Baptisme of Iohn was not the verie Baptisme but raither a figure or a preparacion to the verie baptisme whiche ys the Baptisme of Chryst as Chrysostome saieth Vide igitur quà m diligenter Homil. 12. in Matth. haec expresserit Cùm enim dixisset quia venerit praedicare Baptisma poenitentiae intulit in remissionem peccatorum quasi diceret Ego illis confiteri peccata sua poenitentiam agere persuasi non vt castigarentur omnino sed vt dignius postea remissionis dona susciperent Nisi enim se ipsos ante damnassent neque sanè gratiā requisissent Non quarentes verò gratiam neque remissionē profectò assecuti fuissent Ita istud Baptisma alterius id est Christi Baptismatis praeparatio est idcirco dicebat vt crederent in adueniētem post eum See therfore howe diligently he hathe expressed these thinges When The Baptisme of John preached remission of sinnes and prepared men to the baptisme of Chryst he had saied that he came to preache the Baptisme ofpenance he inferred in remission of sinnes As who shoulde saie I haue perswaded them to confesse their sinnes and to do penance not that they shoulde be all together amended but that they might more wourthilie afterwarde receaue the giftes of remission For except they had before condemned them selues they had neuer sought for grace and not seking for grace truly they had neuer obteined remission so this Baptisme was the preparacion of an other Baptisme that ys of the Baptisme of Chryst And therfor he saied that they shoulde beleue in him that was coming after him Thus he In this saing of Chrysostome two thinges are to be obserued first that he saith that the Baptisme of Iohn was a preparaciō to the Baptisme of Chryste The seconde whiche ys a proofe that yt was not very Baptisme but a figure or a preparacion that yt did not remitt sinnes Whiche thing although Chrysostome doth here saie yet more expressedlie he saith yt in the same homelie Qua verò de causa ad baptisandi est missus officium Et hoc nobis idem Baptista declarat dicens quoniam venerit in regione Iordanis praedicans Baptisma poenitentiae in remissionem peccatorum Et certè remissionem peccatorum non habebat Hoc
enim munus illius baptismatis erat quod postea Christus instituit in hoc enim vetus noster homo crucisixus est ac sepultus ante crucem nunquam prorsus extitit remissio peccatorum siquidem vbique ipsius hoc sanguini deputatur Idem enim istud Paulus affirmat Sed mundati The baptisme of Christ gaue remissiō of sinnes the baptisme of Iohn not so which ouer throweth the doctrin of Caluine estis inquit sed sanctisicati estis non per Baptisma Ioannis sed in nomine Domini nostri Iesu Christi spiritu Dei nostri Et alibi ipse dicit Ioannes quidem praedicauit baptismum poenitentiae non ait remissionis sed vt crederent in aduenientem post cum For what cause was Iohn sent to the office of baptising Thus also the same Baptist declareth saing that he came in the region of Iordane preaching the Baptisme of penaunce in remission of sinnes And truly this Baptisme had not remission For this gifte apperteineth to the baptisme whiche Chryst afterward did institute In this baptisme our olde man was crucified and buried and before the crosse ther was vtterly no remissiō For trulie this euery wher ys deputed to his bloode For euen the same dothe Paule affirme But ye are clensed but ye are sanctified not by the baptisme of Iohn But in the name of our Lorde Iesus Christ and by the Spirit of our God And in an other place he saieth Iohn did preache the baptisme of penaunce and he doth not saie of remission but that they shoulde beleue in him that was comming after him Thus farre Chrysostom By all this that ys saied of Chrysostome yt ys easie to be perceaued that Chryst ys the institutour of Baptisme that ys auailable before God for the remission of sinnes And that Iohn Baptised to penaunce therby to prepare men that they baptised with the Baptisme of Chryste might receaue remission Differēces of the Baptisme of John ād of Chryste of their sinnes for somoche as they were penitent Of these woourdes maie be gathered these differences of these two baptismes The baptisme of Iohn was a figure and preparacion of and to the very effectuall Baptisme of Chryst The baptisme of Chryst the thing prepared for and the true thing by figure signified The Baptisme of Iohn was in water The Baptisme of Chryst in water and the holie Goste The Baptisme of Iohn was in water to penaunce The baptisme of Chryste in water and the holie Gost to the remission of sinnes The Baptisme of Iohn was included in the Baptisme of Chryst as the lesser thing in the greater The Baptisme of Chryst conteined the Baptisme of Iohn as the woorthier thing maie conteine the vn woorthier and can neithier be included nor conteined of yt Chryste then the institutour of this Sacrament who leadeth vs from the Tirannie of the Satanicall Pharao and the seruitude of sinfull Egipte and bringeth vs through the miraculouse fowntain to walke through the desert of this worlde to the heauenly lande of promisse ys as necessarilie required as Moyses was to lead the people oute of Egipt through the sea into the deserte to iourney to the earthlie land of promesse who was the figure of Chryste as S. Austen hath testified Wherfor the thing figured must nedes aunswer the figure As Chryst the institutour ys necessarilie required so also ys the holy Gost and the water Chryst him self testifieng Nisi quis renatus fuerit ex aqua Spiritu sancto non potest introire in regnum Dei Except a man be born a newe of the Ioan 3. water and the holy Gost he can not entre into the kingdom of God Nowe then these three that ys Chryst the holy Gost and the water being necessarilie required to the effectuall Baptisme whiche ys the thing figured The other three also as Moyses the clowde and the sea must nedes concurre in the figure fullie to signifie that ys here fullie required The Iewes vnder Moyses were baptised in the clowde and the sea in the darke maner of a figure The Chrystians in the holie Gost and the water in the clere maner of the trueth as Origen saieth Antea in enigmate fuit Baptismus Homil. 7. in Numer in nube in Mari Nunc autem in specie regeneratio est in aqua Spiritu sancto Before Baptisme was in a darke maner in the clowde and in the Sea But nowe in clere maner regeneracion ys in the water and in the holie Gost This thē that ys saied wel weeghed and considered the doubtes before moued are clerely solued and the text thus farre expounded THE THIRD CHAPITER EXPOWNDETH the resideu of the text Et omnes eandem escam spiritual c. IT ys to be reteined in memorie that as in the first chapter ys saied S. Paule in this sentence did reherse certain benefittes of God bestowed vpon the Iewes as figures of greater benefittes that God hath and dothe bestowe vpon the chrystians What the clowde and the sea did to the commoditie of the Iewes yt ys ther declared Likewise what Manna and the water flowing oute of the rocke The seconde chapiter began to declare what these great workes and wonders of God in the olde lawe did figure in the newe lawe and finished three of them that ys what Moses and what the clowde and what the read sea did signifie Nowe ther remaineth to be declared what Manna and the water of the rocke did signifie and of what thinges in the newe Testament they be figurs In this declaracion yt apperteineth to me to mēbre that in the first booke in the 22 chapter wher by ordre these two shoulde haue ben declared vpon consideracion that S. Paule did make mencion of them and that I wolde not be greuouse to the reader with the reading of one matter twice I differed yt and reserued yt to this place Wherfor I must I saie remēbre in the declaraciō of these two to kepe soche ordre as I wolde haue doen ther and as I did with the rest of the figures ther declared The ordre was by scriptures of the newe Testament and doctours to declare what thinges the figures did prefigurate That doen to declare what prophecies were of the same and them according to the minde of the holie Fathers to applie to the thing prophecied Omnes saieth S. Paule eandem escam spiritualem manducauerunt All did eat of one spirituall meat What this one meate was of the whiche they did all eate yt ys before declared that yt was Manna Whiche thing also Chrysostome doeth testifie Quia dixit de mari et de nube de Moise Adiecit preterea Et omnes eundem spiritualem cibum comederunt Sicut tu inquit à lauachro aquarum ascendens ad mensam curris sic illi à mari ascendentes ad mensam venere nouam admirabilem De Manna loquor By cause he had spoken of the clowde and of Moyses He also
in those daies An other thing woorthie of note in this reporte of saincte Ambrose ys that he with cōmēdaciō declareth the affiāce that his brother had in the Sacrament Whiche was soche that seing imminēt perill and remēbring what he had aboute him did not seke earthlie or worldly helpe but reposing his trust in the Sacramēt that he had aboute him he perswaded him self to haue helpe enough and nothing distrusting rested onelie vpon that helpe and in that hope committed him self to the fearfull and terrible vaiues of the sea I praie thee good Reader weigh this well ād iudge whether this good mā the brother of sainct Ambrose did thinke or beleue the Sacramēt to be but a peice of bread a figure or sign of Chryst onelie Wolde he thinke yowe in that great daūger perill haue cōmitted the sauing of his life all other helpes sett a parte te a poour dūme creature a litle peice of bread And aboue this wold that good mā in that agonie so endaūgered his soule as to cōmitte so horrible ydolatrie in placing and putting that his great trust in a peice of bread whiche aught onelie to haue ben reposed in God No yt ys not to be thought but this raither that he being a faithfull and godlie man folowed the example of faithfull Peter who being in a shippe and hearing Chryst whom he sawe walking on the sea saing to them that were in the Matth. 14 shippe be of good trust yt ys I be not afraied saied to him yf yt be thowe lorde cōmaunde me to come to thee vpon the waters And he went out of the shippe and walked vpon the sea toward Chryst Euen so this man by faith knowing his master Chryst to be at hand with him presentlie in the sacrament he cōmitted him self with Peter to the sea and was the first that was saued Adde vnto this that whiche ys an other thing to be noted that sainct Ambrose cōmending this brother for the great faith trust and affiance that he had in the Sacrament well declareth also his owne faithe that he also beleued the verie presence of Chryst in the Sacrament Holie men commēde not the misbeleif of mē to the worlde no not by mouthe moche lesse by bookes whiche must remain For that then that sainct Ambrose hath written this no dowbte aswell to our Imitaciō as to the cōmendaciō of his brother bothe the faith of the Churche beleuing Chrystes presence in the Sacrament ys to be approued and the reseruacion of the same Sacrament for the comforth of vs being seke or wholl ys not to be dissalowed And yet ys ther a more euident testimonie of this matter of reseruacion in an epistle of Chrisostom to Innocentius wherin he maketh complainte of the calamitie that happened in his churche of Constantinople by wicked Soldiers and emong other thinges reporteth thus Ipso magno Sabbato Chrysost epist. ad Jnnocent collecta manus militum ad vesperam diei in ecclesias ingressa clerum omnem qui nobiscum erat vi eiecit armis gradum vndique muniuit Mulieres quoque quae per illud tēpus se exuerant vt baptisarentur metu grauiorum insidiarum nudae aufugerunt neque enim concedebatur vt se velarent sicut mulieres honestas decet multae etiam acceptis vulneribus eijciebanttur sanguine implebantur natatoria sancto cruore rubescebant sluenta Neque hic rerum finis erat Nam sanctuaria ingressi sunt milites quorum aliquos scimus nullis initiatos mysteris viderunt omnia quae intus erant quin sanctissimus Christi sanguis sicut in tali tumultu contingit in praedictorum militum vestes effusus est Euen vpon the great Sabboth daie meaning Easter daie at the euentide an Armie of Soldiers entred the churche and by violence cast oute all soche as were with vs of the cleargie And kept with strēght the entrie The womē also whiche at that time had put of their cloathes to be baptised for feare of more daūger fled naked awaie Nether were they suffred to couer thē selues as becometh honest women manie of them also being wounded were cast oute and the fontes prepared to baptise them in were full of bloode and the waters of the fontes were made red with bloode But this was not the ende of the businesse For the Soldiers also went into the holie places of the whiche Chrystes blood in the Sacr. shed vpon the soldiers cloathes we knowe some to haue receaued no parte of the chrystian religion and they sawe all the thinges that were within And besides that the most holie bloode of Chryst as yt doth happen in soche tumulte was shedde vpon the garmēts of the Soldiers Thus facre Chrisostom In this complaint first note when these wycked soldiers entred vpon the churche they entred in the euening At whiche time they entring into the Sanctuarie Ye perceaue they fownde the Sacrament ther for he saieth that yt was shedde vpō the cloathes of the Soldiars In the time of Chrisostō yt was not in vse to cōsecrate the Sacramēt in the after noone but onely in the morning This then being kept in the Sanctuarie and shed vpon the garmēt of the Soldiers in the euening yt proueth inuinciblie and most plainly that the Sacrament was reserued Presence of Chrystes blood in the Sacra and reseruation auouched by Chrysost Yf ye will also knowe what the Sacrament was whether yt was a figure onely or the thing yt self Christostom by as plain woordes teacheth vs that yt was the bloode of Christ And that we should perceaue yt was so in dede he cōtented not him felf onelie to cal yt the blood of Chryst but the most holie blood of Chryst By Chrisostom then the reseruacion of the Sacrament ys so plainly wittnessed that the Proclamer can not denie yt the very presence of Christes bloode in the same ys so auouched that the Sacramentary ys confounded Yt ys with moche reuerence termed and called the most holie blood of Chryst wherby the vureuerent and spitefull railing and raiging of the blasphemer ys reproued and rebuked But let vs yet proceade further maie we not finde the reseruacion of the Sacrament in S. Hieromes time Yes verilie For he wittnesseth yt Reseruatiō in S. Hieroms time him self declaring to one Rusticus the godlie life and great libertie of Exuperius Bishoppe of Tolosse and signifieng the great contempt of worldelie thinges the same had and his great pleasure in heauenly thinges writeth thus Nihil illo ditius qui corpus Domini in canistro vimineo sanguinem portat in vitro Ther ys no man richer then he who beareth the bodie of our Lorde in a wicker basket and his bloode in a glasse As who might saie So litle regardeth this good Bisshoppe Exuperius the riches of the worlde that geuing awaie all his substance and bearing aboute him the bodie of our Lord but in a litle wicker baskett and the blood of
28. of a Sacrament being obserued ther ys none offence comitted by the Churche to alter the maner of the ministracion therof As for example Chryste in the institucion of Baptisme was baptised in the Riuer Iordain and geuing commission to his Apostles to baptise the matter of Baptisme nowe presupposed whiche ys the one parte of the Substance of the Sacrament he taught them the forme which ys the other parte of the Substance of the Sacrament saing Euntes Baptisate eos In nomine Patris Filij et Spiritus sancti Go ye and chrysten them in the name of the Father and of the Sonne and of the holie Goste The one parte of Baptisme then ys water the other ys the woorde I baptise thee in the name of the Father and of the Sonne etc. These two thinges beinge the Substance of the Sacrament must neades be doen. But the maner of the doing of these maie be altered as the practise of the primitiue Churche as well as of the Churche euer synce wery well proueth For the maner of the institucion was to baptise in a Riuer and that in the Riuer of Iordan This maner was altered by the Apostles For Peter being at Hierusalem vpon the daie of the comming of the holie Goste in to the Apoles called the daie of Pentecost at one sermon the same daie coÌ„uerted three thousand to Chryst and baptised them furtwith and nether went to Iordan non other Riuer The Churche also nowe and of long time hath vsed no riuer but semelie vessels with water and so baptise them that are to be baptised Yf we shoulde be streict obseruers of the maner and ther in folowe our Master Chryst the Authour of the Sacrament then for that he was then a perfecte man and thirtie yeares of age none shoulde be baptised vntill they were of the same age Euen so the institucioÌ„ of the SacrameÌ„t of the bodie and blood of Chryst as yt had by him a Substance apoincted as ys before saied So he vsed also about yt soche maner as pleased him for that time to vse This maner Chrysts maner in ministring the blessed Sacrament hath no coÌ„mauÌ„demeÌ„t as yt had no commaundement for the obseruacion of yt from Chryst So hath yt no necessite to be obserued Wherfor as ys saied of the maner of Baptisme So the practise of the primitiue Churche proueth that this also maie be altered Chrystes maner in the institucion of the Sacrament was that he did distribute yt to twelue This maner bindeth not that yt must allwais be imparted to twelue and to none other nombre These twelue also were Apostles this likewise bindeth not that the disciples and other chrystians of inferioure sorte shoulde not communicate So to come to the pourpose Chryst distributed his bodie and bloode to his Apostles and reserued nothing of that that was consecrated This also beinge a parte of the maner and not of the Substance of the Sacrament bindeth no more then these that folowe Chryste ministred his bodie and bloode at night yt bindeth not vs to do the like For the Church vseth yt in the daie The Sacrament was ministred when they had supped with the Paschall lambe the Churche euen from the beginninge hath and doth yt fastinge And notwitstanding that yt was vsed certain yeares after Chryst to be receaued after meat as the Epistle to the Corynthians doth well proue yet saincte Augustine asscribeth the chaunge of that maner to the holie Gost Placuit enim Spiritui sancto vt in honorem tanti Sacramenti in os christiani Ad Janua epist 118. prius Dominicum corpus intraret quà m exteri cibi Yt hath pleased the holie Goste saieth he that into the mouthe of a Chrysten man first shoulde enter the bodie of owre lorde then other outwarde meates Seing then all these maners of the ministracion be altered and the receauing of the Sacrament immediatelie vpon the consecracion ys not of the substance of the Sacrament but of the maner of yt why maie yt not withoute perill be altered as well as the other be Sainct Augustine geuing a cause of that maner of receauing declareth that the order of receauing was left to the Apostles to dispose Saluator quò vehemeÌ„tius commendaret mysterij altitudinem vltimum hoc voluit infigere cordibus memoriae Aug. ibi Discipulorum à quibus ad passionem digressurus erat Et ideò non praecepit quo deinceps ordine sumeretur vt Apostolis per quos erat eclcesias dispositurus seruaret bunc locum Owre Sauiour wherbie he might the more vehementlie commeÌ„dethe Chryst left the maner of ministracion of the Sacrament to be disposed by his Apostles great excellencie of the mystery wolde last of all fixe this in the heartes and memorie of his disciples from whom he was aboute to departe to his passioÌ„ And therfore he did not gâ—ue commaundement in or after what ordre yt shoulde be after ward receaued for that vnto his Apostles by whome he wolde set his Churche in ordre he wolde reserue that place Thus saiucte Augustin In whiche sentence we are first taught that Chryst did not geue his bodie and bloode to his Apostles after Supper bycause yt shoulde so be doen still nether bicause yt was streigt waie receaued after he consecrated yt that yt shoulde be so still but both these were doen than bycause they shoulde be his last factes before his passion doeÌ„ to his disciples that the mysterie might therby better remain in their memories Note again that saincte Augustine saieth That he gaue no commaundement in what maner yt shoulde afterwarde be receaued So that the maner that Chryst Chrystes maner in ministring the blessed Sacrament hath no coÌ„mauÌ„demeÌ„t vsed then was not as a commaundement to binde vs to euery thing preciselie and annswerablie as he did yt But the substanciall parte being obserued the maner was lefte to the disposition of his Churche Wherfore we maie conclude that notwithstanding the argument of the Aduersary that reseruacion ys not mencioned in the Scripture therfore yt aught not to be vsed we maie celebrate the blessed mysterie in the morning though he did yt at night We maie receaue yt fasting though he gaue yt to his Apostles after supper So maie we receaue yt long after the consecracion though yt were ministred to the Apostles immediatelie after For I saie we are bownde to the substance of the Sacrament and not to the maner And here will I ioin again with the Proclamer in this pointe that yf he Issue ioined with the Proclamer touching reseruacion ReseruacioÌ„ ys not against the institucion of Chryst can vpon the institucion of the Sacrament proue that we maie not as well reserue the same after yt ys consecrate as we maie alter the time of ministracion and receauing therof I will geue place to him in this controuersie And so in the mean time I dare conclude this that to reserue the Sacrament ys not a thinge against
Yet for the full satisfieng of the humble spirited reader and the like confutacion of the arrogaunt I will not refuse the paines to asscribe their iudgementes both of this text and of the rest that folowe The first of this companie that shall be brought furth to wittnesse ys sainct Cyprian who alleaging this same text doth declare howe he vnderstandeth Cyprian serm de oratione Do. yt saing thus Quando ergo dicit in aeternum viuere si quis ederit de eius pane vt manifestum est eos viuere qui corpus eius attingunt Eucharistiam iure communicationis accipiunt ita contrà timendum est orandum ne dum quis abstentus separatur à corpore Christi procul remaneat à salute comminante illo dicente Nisi ederitis carnem filij hominis biberitis sanguinem eius non babebitis vitam in vobis Et ideò panem nostrum id est Christum dari nobis quotidie perimus vt qui in Christo manemus viuimus à sanctificatione corpore eius non recedamus Therfore when he saieth him to liue for euer whosoeuer shall eate of his breade As yt ys manifest that they do liue whiche do touche this bodie and according to the right of partaking do receaue the Sacrament Euen so contrarie wise yt ys to be feared and praied for lest while any man being accursed ys separated frō the bodie of Chryst he maie abide and remain farre from health he threatninge and sainge Except ye eate the flesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe And therfore we dailie desire our bread that ys to saie Chryste to be geuen to vs that we whiche do abide and liue in Chryste maie not departe from his sanctification and bodie Thus moche S. Cyprian In which sainge first he manifestlie sheweth that this text ys to be vnderstanded of the Sacrament For by expresse woordes he saieth that they haue life whiche by right of partaking do receaue-the Eucharist or Sacrament as I terme yt for that the english toung hath none apter terme for yt And all men vse the woord Sacrament to that signification in comon speache And as we do oftentimes by this tearm the Sacrament vnderstand both the Sacrament and the thing signified by the Sacrament So dothe saincte Cyprian likewise in this place vnderstand and meen both For as when he had saied that we shall haue life by partaking of the Sacrament Euen so saieth he yt ys to be feared that when we be separated from the bodie of Chryste that then we shall be farre frō health Wherby yt ys plain that he speaketh not onelie of the Sacrament as of the sacramentall signes but he speaketh raither of the Sacrament as of the thinge signified and conteined in and vnder the sacramentall signes whiche by expresse woordes he calleth the bodie of Chryste But that ye maie the better creditte the matter not for my saing but for his ye shall heare him expownde him self that by this woorde Eucharistia he Cyprian Li. 3. Epist. 15 meneth the bodie of Chryste Illi contra euangelij legè vestrā quoque honorificā petitionem ante actam poenitentiam ante exomologesin grauissimi atque extremi delicti factam ante manum ab Episcopo Clero in poenitentiam impositam offerre pro illis Eucharistiam dare id est sanctum Domini corpus prophanare audent They against the lawe of the gospell and also your honorable peticiō before the penaunce Eucharist called the holie bodie of our Lord by S. Ciprian was doē before the cōfessiō of the most greuouse and extreme fawte made before the hand was put on by the Bishoppe and the cleargie vnto penannce dare offer for them and geue the Sacrament that ys to prophane the holie bodie of our Lorde Thus Ciprian In these woordes he plainly interpreteth him self and sheweth that he taketh this woorde Eucharistia for the bodie of Chryste and therwithall teacheth the reall presence of Chrystes bodie to be in the Sacrament for yf yt be not in the Sacrament yt can not by receauinge of the Sacrament be prophaned This then being preceaued that saincte Ciprian vnderstandeth this texte of the Sacrament I will also call one of the greke churche to geue vs knowledge howe he expowndeth the same who shal be Theophilacte thus he writeth Iudaei cùm audiuissent de esu carnis illius discredunt Ideò verbum incredulitatis dicunt quomodò Nam quando cogitationes incredulitatis ingrediuntur animam ingreditur simul quomodò Propterea iple volens ostendere quòd non sit impossibile sed etiam The ophilact in 6. Joan. valde necessarium non potest haberi vita nisi eius carnem comedamus c. Oportet igitur nos cùm audiuerimus Nisi comederitis carnem filij hominis non habebitis vitam in sumptionibus diuinorum mysteriorum indubitatam retinere fidem non quaerere quo pacto The Iewes when they had hearde of the eatinge of Chrystes flesh they do not beleue And therfor they saie the woorde of vnbeleif Howe For Howe the woorde of incredulitie when the thoughtes of incredulitie do entre the soule ther entreth withall Howe Therfore he willing to shewe that yt was not impossible but euen very necessarie and that other wise life can not be had except we eate his flesh c. Therfore we must when we heare Except ye eate the flesh of the Sonne of man ye shall haue no life in the receauinge the Diuine misteries retein an vndoubted faith and not aske Howe or by what mean Thus moche Theophilacte Capite 7. Marke that he wolde when we heare this texte Except ye eate the flesh c. we shoulde haue an vndoubted faith what vndoubted faith he meneth he opened in his saing alleaged for the text before declared wher he saied that the bread whiche Chryst wolde geue ys not a figure of his flesh but his verie flesh For the bread saieth he yt transformed into the flesh of oure Lorde This ys that vndoubted faithe whiche Theophilacte wolde that we shoulde haue when we heare these woordes Except ye eate the flesh c. to beleue that in the Sacrament we must eate the flesh of Chryste or ells we shall not haue life Neuerthelesse this necessitie ys not soche that all that doo not receaue the holie Sacrament actuallie shall not haue life but all that do not in acte or pourpose beinge of age agreable or doo contemne the receipte of yt actuallie they shall not haue life But soche as be of mature age and doe of good deuocion pourpose to receaue it though they do not receaue yt actuallie yet hauing a godlie faith and not contemning the thing they shall by Gods mercie haue life As Baptisme ys a sacrament of great necessitie yet al that haue obteined life I meen life euerlasting were not baptised in water according to Chrystes lawe but some in
the disciple of Chryst Ignatius the disciple of S. Iohn the euangelist Dionysius Arcopagita the disciple of S. Paule with diuerse other yet the eldest that I finde after the Euangelistes and S. Panle treacting of the woordes of Chryst are Alexander and Iustinus of the whiche although Alexander be the elder yet for that by him occasion ys geuen to speake of some matter more at large I shall first produce Iustinus This holie martyr for answer and defence of the Chrystians who were slaundered that they shoulde eate mans flesh wrote to the Emperour Antonius Pius and among other thinges declareth what ys the religion of the christians aboute the Sacrament and what faith they were taught to haue of yt and saieth thus Cùm autem is qui preest gratias egerit totus populus approbauerit hi qui vocantur apud nos Diacom distribuunt vnicuique praesentium vt participent de pane Justin. Apolog. 2. in quo gratiae actae sunt de vino aqua ijs qui non sunt presentes deferunt Atque hoc alimentum apud nos vocatur Eucharistia De quo nulli alij participare licitum est nisi qui credit vera esse quae docentur à nobis et qui lauacro in remissionem peccatoruÌ„ in regenerationem lotus est sic viuit sicut Christus tradidit Neque vt communeÌ„ panem commune poculuÌ„ haec suscipimus sed quemadmodum per verbum Dei incarnatus Iesus Christus Seruator noster carnem sanguinem habuit Sic verbi sui oratione consecratum gratiarum actione alimentum ex quo caro nostra sanguis per transmutationem aluntur ipsius incarnati Iesu Christi carnem sanguinem esse edocti sumus Apostoli enim in commentarijs suis quae Euangelia vocantur sic ipsis praecipisse tradiderunt Cùm accepisset panem gratijs actis dixisse Hoc facite in mei commemorationem Hoc est corpus meum Et poculum similirer cum accepisset gratias egisset dixisse Hic est sanguis meus solis ipsis impartisse When the preist hath ended his thankes geuing and all the people haue saied Amen they whom we call Deacons distribute to euery one then present to be partakers of the bread wine and water consecrated Bread wine and water consecrated in the primitiue churche and carie part to them that be absent And this ys the foode whiche among vs ys called Eucharistia Wherof yt ys laufull for no man to be partaker except he beleue those thinges to be true that be taught vs And be baptised in the water of regeneracion in remission of sinnes and so liueth as Chryst hath taught For we do not take these as common bread and wine but like as Iesus Chryst our Sauiour incarnated by the woorde of God had flesh and blood for our saluacion Euen so we be taught that the foode wherwith our flesh and bloode be nourished by alteracion when yt ys consecrated by the praier of his Bread and wine after consecracioÌ„ be the bodie and blood of Chryst. woorde to be the flesh and bloode of the same Iesus incarnated For the Apostles in those their bookes whiche be called Gospells teache that Iesus did so commaunde them when he had takeÌ„ bread and geuen thankes saied Do this in my remeÌ„brance This ys my bodie And likewise taking the cuppe when he had geuen thankâ—s saied This ys my bloode and gaue them to his Apostles onelie Thus moche holy Iustine In this Authour be many thinges woorthie note But omitting them all I shall onely note that that he ys at this time alleaged for namely for the right vnderstanding of Chrystes woordes in their propre sense withoute figure or trope For the which note well that he saieth that we be taught that the foode mening the bread wine and water after the consecracion ys the flesh and bloode of Iesus incarnate He saieth not that they were taught that they were signes tokens or figures of the flesh of Iesus neither that they be onely called the flesh of Iesus Ye maie then perceaue what the teaching and doctrine of the primitiue church was ye maie well see that they were plainly taught that the bread wine and water be the flesh and bloode of our Sauiour Iesus And herwith all note howe certen this doctrine was Yt was as certen and sure as the mysterie of the incarnacion of Chryst For saieth this Authour Doctrine of the reall presence as certen as the incarnacion to the primitiue church Like as Iesus Chryst our Sauiour incarnated by the woorde of God had flesh and bloode for our saluacion Euen so we be taught the breade wine and water after the consecracion to be the flesh and bloode of the same Iesus Weigh this gentle Reader and marke these woordes well that euen as we be taught as a principle of our faith to beleue that Iesus Chryst in his incarnacion had flesh and bloode euen so we be taught the foode of the holie Sacrament to be the flesh and bloode of the same Iesus But howe doth this Authour proue that this doctrine was so taught By this proof For the Apostles saieth he in their workes whiche they call Gospells do teache that our Lorde Iesus so commaunded them saing when he had taken breade and geuen thankes doe this in the remembrance of me This ys my bodie And likewise taking the cuppe when he had geuen thankes saied This ys my bloode In this proof of this Authour ther be two thinges to be noted The one against the blasphemouse reproche of the Aduersaries and this Proclamer Reall presence plainlie auouched by Justinus whiche saie that yt ys an inuencion of the papistes to teache Chrystes flesh and bloode to be in the SacrameÌ„t But this Authour saieth that the Apostles taught that our Sauiour Iesus did commaunde them so to doe So thar yt ys his commaundement and tradicion an not the papistes inuencion but yf they will accompt Iesus Chryst for this his so doing to be a papist Then in dede they maie saie yt ys the inuencion of a papist The other note ys for the applicacion of the woordes of Chryst to the SacrameÌ„t Ye haue perceaued that we be taught that the foode of the Sacrament ys the flesh of Iesus Chryst Yeperceaue also that the same Iesus Chryst so coÌ„mauÌ„ded as the Apostles haue taught in their Gospells But wher ys that coÌ„maundement in the Gospells This ys the commaundement Doe this in the remembrance of me This ys my bodie this my bloode By these woordes we are commaunded to doe the thing By these woordes we are taught what the thing ys The thing as this authour saieth ys the flesh and bloode of Iesus Chryst incarnated And this thing also he saieth we are taught by these woordes Wherfore these woordes are to be vnderstanded of the flesh and bloode of Iesus Chryst Nowe looke well vpon the doctrine of Chryst and his primitiue Church compare
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we cōfesse Chryste to haue ben crucified so rightlie we cōfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a mān of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
Lord saieth Geue not the holie thinges to dogges neither sowe preciouse stones before hogges that we be not partakers their errour and euell faith and condemnacion For if the vnion be whollie to Chryst and whollie one to an other we be also vnited to al that after our election be comparteners with vs. For that vnion ys doen by election not without oure sentence and deliberacion For we all are one bodie bicause we partake of one bread as the Apostle of God saieth Thus farre Damascen Although occasion be here geuen to note manie thinges yet for that I will not trooble the reader with mo notes then be necessarilie appertinent I will here make but onely two notes The first ys that this authour according to the text of sainct Paules epistle saieth that bicause we partake of one bread we are one bodie of Chryst Wherin the Aduersarie still ys impugned For although this authour with all good catholique men confesseth that we be vnited to Chryst by faith yet with them also he affirmeth that we be neuerthelesse vnited to Chryst by a corporall vnion for that we do partake his very bodie and blood Whiche he noteth when he saieth that we be concorporated vnto Chryst Which concorporacion he doth not attribute to faith but to the partaking of that one bread although by faith we are spirituallie vnited to Chryst Of which cōcorporacions this authour maketh a plain distinction in an Damascē li. 4. ca. 13. other place saing Non simpliciter fortuito ad orientem adoramus sed quia ex visibili inuisibili id est intellectuali sensibili constati sumus natura duplicem adorationē conditori nostro offerimus vt mente psallimus corporalibus labiis baptizamur aqua Spiritu dupliciter Domino vnimur mysteriis participantes gratia spiritus We are vnited to our Lord two waies Not simplie and by chaunce we do adore vnto the east But bicause we are made of a visible and inuisible that ys to saie of an intellectuall and sensible nature we offre vnto our maker a dooble adoracion as we do both with minde and corporall lippes sing and are baptised both with water and spirit and to maner of waies we are vnited vnto our Lorde partaking of the mysteries and by the grace of the spiritt Thus Damascen Do ye not see that we are two waies vnited to our Lorde Are we not vnited to him by the participacion of the mysteries which mysteries be the Sacramentes of Chrystes bodie and Chrystes bloode and by the grace of the spritte This doth this authour plainlie teache Wherfore consider hys grownde that we be made of a visible and inuisible nature and should therfore by bothe these partes honour God And so by means conuenient both these partes shoulde be vnited to God the inuisible parte by grace of the holie Gost as by faith and charitie the visible parte by that that ys of like nature that ys by the bodie and blood of Chryst In. 6. Ioan. ca. 14. For as S. Cyrill saieth Oportuit enim certè vt non solùm anima per spiritum sanctum in beatam vitam ascenderet verumetiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur Truelie yt behoued that not onelie the soule by the holie Gost should ascende into the blessed life But that also this rude and earthlie bodie with a taste touching and meat of hys nature should be reduced to immortalitie Thus S. Cyrill As both the visible and inuisible the mortall and immortall partes of man Both bodie and soule of man releiued by Christe and howe yt ys doen. had need of releif and bothe these most conuenientlie might be releiued by his like in nature therfore Chryste hauing the likes of these two in his person that ys to saie the immortall nature of the Godhead and the mortall nature of man which mortall nature being still the same nature was chaunged in his condicion and by the immortall Godhead was made also immortall was by these two his partes able to amende the imperfection of our two partes For wher the soule had infirmitie by sinne he was able as God to saie Remittuntur tibi peccata tua Thy sinnes be forgeuen thee By this parte wher the soule was spoiled of spirituall giftes and impouerished for lacke of the same he was able to enriche her and adorne her with the first and cheifest giftes as with faith hope and charitie As touching our other parte yt receaued great and singular benefittes by the like parte of Chryst I mean by his bodie For by his bodie be cured manie diseases he raised the dead and wrought great woōders by his bodie now immortall he maketh our mortall bodies duely receauing the same to In 6. Ioon ca. 14. come at the time by him assigned to immortalitie as S. Cyrill saieth Non verbo solùm sed tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quod si solo tactu suo corrupta redintegrantur quomodò non viuemus qui carnem illam gustamus manducamus Reformabit enim omnino ad immortalitatem suam participes sui Ne velis iudaicé quomodò quaerere sed recordare quamuis aequa naturaliter frigidor sit aduentu tamen ignis frigiditatis suae oblita aestuat He did not by his woorde onelie allwaies raise the dead but also with his touching that he might declare that his bodie also was able to quicken or geue life Yf then by his onely touching the corrupted thinges are restored howe shall not we liue whiche do taste and eate that flesh He shall whollie reforme to his immortalitie soche as be partakers of him Neither aske thowe Iueshlie howe but remēbre that although the water be naturallie colde yet by the coming to of fire forgetting her coldnesse yt waxeth hote Thus S. Cyrill So then according as Damasen saied as to our duetie yt apperteineth to honour God with the two partes of our compownded bodie both spirituallie and corporallie So God of his mercie helpeth bothe these partes geuinge to eche of them giftes vniting vs spirituallie to him by faith and charitie and corporallie by his bodie and bloode receaued in the Sacrament By the which as S. Cyrill hath saied he will reforme this mortall bodie of oure to his immortalitie Therfore Reader looke to thie self and be not seduced withe the heresie of the Aduersarie Weigh well the sainges of the holie and auncient Fathers and for lacke of faith leese not these goodly giftes of excellencie Yt ys an excellent thing to be ioned to God and Chryste and to be as one with him Which thowe shalt be if thowe hauest a perfight faith and so receaue that blessed bodie of Chryst But yt ys time that I shewe the seconde note in the saing of Damascen The Communiō aught not to be had with heretiques seconde note ys his