Thre godly and notable sermons, of the moost honorable and blessed sacrament of the aulter. Preached in the Hospitall of S. Antony in London, by Wyllya[m] Peryn preest, bachelar of diuinite, [and] now set forth for the auaunceme[n]t of goddes honor: the truthe of his worde, and edification of good christen people

¶Thre Godly and notable Sermons, of the mooſt honorable and bleſſed ſacrament of the Aulter.

¶Preached in the Hoſpitall of S. Antony in London, by Wyllyā Peryn preeſt, bachelar of diuinite, & now ſet forth for the auauncemēt of goddes honor: the truthe of his worde, and edification of good chriſten people.

¶Vos fratres preſciētes cuſtodite: ne inſipientiū errore traducti. &c̄.

2. Pe. vlti

1546.

¶Vnto the ryght reuerend father in god, and his ſpecial good lorde and mayſter, Edmund (by the grace of God) byſſhope of London, Wyllyam Peryn preeſt, wyſheth grace, peace, & helth in God.

AL thoughe yt ye corrupt ſtate & malingnytie, of thys preſent tyme (ryght honorable Lorde) be a ſpurre, ſharpe & quicke ynough, to ſturre vp & to prouoke, a chriſtane hart (in whome is any ſparke of loue and zeale, eather toward the ſyncere chriſtiane faythe, eyther towarde the ſpirituall or gooſtly weale of this our naturall contraye) to bende and force hym ſelfe in the defence of the fayth catholycke, wyth a •• wyt and ſtudye agaynſt the vyolent, and manyfold peſtyferous ſtormes of hereſie. Yet I hauynge alſo in conſideracyō, ye great accompt, that I haue to render vnto my lorde Chriſte, for the lytle talent deliuered vnto me, to employ (no doubte) to the edyfyenge of his myſticall bodye, ye churche, here vnto added alſo, the importune poſtulacyon, and requeſt, of certayne catholyque parſons, my frendes I am (in maner) forced, to dyuulgate, & ſet forth, a part of my ſmal and ſlender ſtudye, taken here before abought certayne ſermons, that I made of ye moſt bleſſed and venerable ſacrament of the aulter. Where vnto I was moued, by a certayn rumor delated, and brought very oft tyme, vnto my eares, (whyche at the length I fered and founde it to be, to trewe) that the horryble hereſie, of Berrengary and Wykclyfe (ſacramentaryes abhomynable) was rayſed agayne, of late, and by meanes of euell & peſtyferous bokes, crepte ſecretly in to the hartes of manye of the yonger and carnall ſort. The which heryſe, I had well hoped to haue bynne, to deapelye buryed (wyth the aſhes of Frythe, and Nicolſon) to haue ben reuyued and rayſed vp agayne, in this realme. Wherefore I, fearyng the encreſſe of that miſcheuous 〈◊〉 lady (amonge the vnſtable & vulgare people) thought ſome what to breke, ye great vyolens, of ſuche peſtilent blaſtes (amonge the vnlerned ſort) as moche as lay, in the weake power, & tenuyte, of my ſimple & ſmal talent: vntyll more better reſkew, and reſyſtens, (by great lerned men) ſhulde come. And thus I preched in foure dayes, foure ſeuerall ſermons, onely, and ſpecially, of the mooſte venerable and bleſſed ſacrament. Intendyng here by, (amonge many) either to reclaime, and recouer, ſuch as were not to farre gone, or irreuocable, (yf ther were any ſuche in myne auditory), eather to corroborate, & ſtrēgth the weaker, and ſuche as ſemed to ſtaggar, wyth ye huge ſtormes, of theſe craftye perſuaſyons, in the ſynceryte of the catholyke faythe. Remembrynge wyth what ſedulyte and indeuore, they (that are preſently poyſioned all redye) go a bought craftely, to breath, and to blow theyr venomus contagion (where they may and dare) in to the boſome, of ſuch that wyll ſecreatly receaue, and abyde their ſmoky communycacyon, to the infection (I feare) of a great number. And for as moche as I ſtode in feare, that this dangerous contagyon drewe toward none ende, but rather ſemed to take ſecretly force, and ſtrengt •• & was lykely to faſtē dayly, vpō moo and moo (as thys tyme dothe declare to euydently) I was the ſonner and the rather entreated, to communicate this my ſmale induſtrye, and ſlender labor vnto al ſuch yt wold vouchſafe to reade, this my rude (yet ſyncere and catholyke) doctrines, and leſſons. The whiche I haue compyled, in homely and playne ſentens, by cauſe that I haue cheflye prepared them (all onely) for the vnlearned. And the veryte (beyng delectable and bewtifull of herſelfe) nedeth not, the gorgius ornamentes, of eloquens. Alſo the matters of our fayth, hath moche leſſe nede of rethoricall perſwacyons, hauynge theyr grond, and fundacyon, vpon the infallyble verite, of goddes holy worde Thus I haue now enterpryſed (my ſpeciall good lorde) to ſet forthe thre ſermons ye which I preched. Not by cauſe that I wold thinke ſo baſſe, and weake a thynge, to be a ſufficient defence, and a very preſent remedye, agaynſt ye great vyolens, of ſo peſtylent a poyſone, myniſtred of ſo craftye wyttes, or that I wolde hope, here by, to recouer euerye man, that is or hathe ben, infected, for there be ſome ſo obſtinate, that they ſeme, and be irrecouerable. But that I truſte, by this ſymple (yet catholyke) thyng •• ther to comfort, and ſtablyſhe eather to recouer, or ſtaye ſome, among ſo many. Or els it myght ſtande in vſe & in ſteade, (amonge the buſy readers) of the venomous boke, of Fryeth, or the blaſphemus boke, of frear Bale, vpon the reuelacions of Iohn̄. And of al ſuch other peſtilent bokes, whych were dayly, and very oft had in hande, ſecreatly where they durſt, that delyghted, in ſuche ſwete poyſon. Wherfore (my ſpeciall good lorde) I haue dedicate thys ſimple and rude thyng, vnto your good lordeſhype. That ſuche rude thynge (of it ſelfe vere baſe) myght take, (by the tytle of youre good lordeſhypes fauore and auctoryte) not onely acceptacyon and place, wyth the catholyke people, but alſo, no ſmal ornament and dignite of ſo godly and catholyke a patrone, whome they maye, and do ryght well perceaue, to fauour tenderly the ſyncere catholyke faythe & pure worde of God, deteſtinge hereſyes. And alſo with that a mooſte charitable exhorter, reformer, & recouerer (wher is any hope of reformacyon) of ſuche, as are infected wyth theſe euyl errors and horryble hereſyes. Mooſte humbly beſckynge your bounteful goodnes, to take in god part this my ſlender and ſmal induſtry, that hath procedeth (vndoubtedly) of a ſingle and a ſincere mynd. And yf that I ſhal perceaue, that this my talent (in this maner put forth vnto ſpiritual vſe tye) do growe to any aduantage of my lordes goodnes glorye (in wynnynge & lucre of mine euē criſtiane) I ſhal moſt louly geue thankes vnto god (the auctor of all goodnes) and take the more audacyte and corrage, to employe my induſtrye and labor, to ſet forth here after (hauynge lyke occaſyon) ſome other thynge, to the glorye of almyghtie God, who haue you nowe and for euer, in hys mooſte gracyous tuition.

¶Vnto the Chriſtian reader.

I Haue enterpryſed (mooſte deare reader) amōge the great riche mē (I meane of lernynge & eloquēs) of this our tyme, to offer (wyth the poore wydow) thys my ſymple and rude myte into goddes cheſte, towardes the repayrynge & reedifyinge of Chriſtes churche. Sygnifying and declarynge herein, howe hartely I wyſhe & deſyre, to haue ye church of Chriſte (that is to ſaye) the chriſten people repayred and reedifyed in the catholyke and ſyncere fayth. Namelye ſuche, as of late are fallen into ruyne & great decaye in matters of oure faythe, with the huge ſtormes and tempeſtes of hereſyes, that the dyuell hath arayſed, ſpecially agaynſt the bleſſed ſacrament of thaulter, as well by the vehemēt ſtormes of peſtilent bokes, as alſo by the venemous wyndes and blaſtes of ſecrete deuelyſhe doctrines. Wher •• e I ſhall mooſte hartely deſyre the chriſtian reader (yf he be lerned) of hys mooſt gentle & charitable cenſure & iudgement. And yf eather letter, eather worde hath eſcaped me or the printer (as there hath ſome) let the ſame with his penne gentlye correct it. Yf he be vnlerned, let hym take the frutes and commodities there of, gyuyng the prayſe and thankes ther of to God, bycauſe I haue laboured it cheftly for him. And yf ye ſame ſhal fynd any worde or ſentence here, that ſemeth vnto hym obſcure or darke, let the ſame iuge that eather ſuche wordes hath eſcaped me vnwarelye, eather that I could not openlye and conueniently ſet ſuche matter ſo breuely, in playner ſentence.

And for as muche as an order in thinges not onelye delyghteth the beholder (as the bewty therof) but alſo (makyng the matter more ſenſible and playne) it cauſeth the reader to beare awaye and retayne the better, that whyche he hathe redde, therfore haue I here, ſet forth breuely, the order that I haue taken, in the proces of thys rude thynge. Where the criſtiane reader ſhall vnderſtande, that the former part of the fyrſt Sermon, ſhe wyth that ye admyrable workes of god, were wrought of God to manyfeſt the glorye of hys ſynguler power, and to buylde faythe in vs. And vppon thys grounde, I haue proued, the poſſibilitie of the myracles (wrought by God) in the bleſſed ſacrament of the Aulter, by the other myraculous workes, that the ſcripture telleth vs, to haue ben wrought, by the power of God. And bycauſe we beleue ſuche myracles and yet ſe thē not, we ought alſo (of lyke reaſon) to beleue ye myracles in the holy ſacramēt, thoughe we ſe them not, bycauſe, that ye ſcripture affyrmeth them to be trewe, and ſayth (in the voyce of Chriſt.) Thys is my bodye. For vppon the veritie of theſe wordes, dependeth the veritie, of all the other myracles, wroughte in the bleſſed ſacrament. And fynally, I do applye the myracles of the bleſſed ſacrament, vnto the other myracles of God, to ſhewe them to be of equal poſſibilitie and impoſſibilitie.

✿ In the ſeconde Sermon I haue fyrſte declared certayne fygures, of the olde lawe, to appertayne vnto the ſacrament. And then I haue brought in, dyuers places of ſcripture, to proue that thynge, to be ſo in dede, which I ſhewed (in the fyrſte ſermon poſſible.) For lyke as I ſhewed in the former ſermon, the reall preſens of Chriſtes bodye in the ſacrament (wyth al the myracles) poſſible, by the other myraculous workes of God, ſo do I in this ſermon proue it, by the ſcriptures, to be ſ • of a treuth.

✿ In the thyrd, I haue ſet in place, fyrſte the promyſes, that Chriſte made vnto the Churche. Wherof I haue iuſtlye collected, that (ſtandynge the veritie of thoſe promyſes) that thyng muſte nedes be of infallible truthe, the whych the churche hath beleued, and taught ſo many hundred yeres. In the ſeconde place, I haue brought in, the conſelles, & after them the teſtimonies of the auncient wryters, to proue that the churche hath, alwaye retayned, this ſame fayth of the ſacrament, that we now do hold, ſyth the apoſtles tyme. Yet here I haue not recyted, al the wryters of al tymes, (for who can ſo do?) but I haue ſelected & choſen onely ſuch, as I haue thought, of mooſt antiquitie, and auctoritie, and that from .vii. or .viii. hundred yeares & vpwarde, and haue not mencioned, neather alleged, any that writ within theſe vii. hūdred yeres, bycauſe, that they are in maner innumerable, and mooſt of thē ſo familiar, that theyr faythe in thys matter, is very manyfeſt, vnto ye meane learned. Thyrdlye, I haue anſwered, to the mooſt comē reaſons (that ſemed vnto me mooſte ſtrongeſt) that are made for the contrarie. And where I haue not handeled, thys mooſt excellent myſtery of our fa • th, wyth ſo exquiſite lerning, and exacte iugement, as a man of greate lytterature and learnynge wolde haue done, I ſhall mooſt humblye and hertelye deſyre the chriſtian reader, to eſteme and waye, not howe homelye, baſe, and rude thynge is here cōpyled, but rather, to iuge, from howe ſyncere mynde, and good wyl it hath proceded, and to what ende, and intent, I thus enterpryſed, to dyuulgate and ſet it forth. where in, I haue ſought chefly, the ſettyng forth of the ſyncere and catholyke faythe of the churche of Chriſte, and the ſpirituall lucre and gayne of my chriſtiane brother to the honour of almyghty god. Vnto whome be immortall glorye laude and prayſe worlde with out ende. Amen.

ij. Petri vltimo.

¶VOS fratres preſcientes, cuſtodite: ne inſipientium errore traducti, exidatis a propria firmitate.

¶A Prayer vnto the Sacrament, in the Maſſe tyme.

O Mooſt myghtyfull Lorde, and mooſt mercyfull redemer and ſauiour Ieſu ſonne of the eternall lyuing god) which of thyne own nature beyng moſt inuiſible and immortall) haſt (of thyne ineffable mercy, and incomparable beninguitie) vouchſafe in the ende of the worlde, to appere viſibly vnder the garment of our frayle & temporal nature, amōgeſt mortall men, & by mooſt mortall paſſion & paynfull death haſt redemed vs mortal ſynners frō the perpetuall death & mortal dampnation of hell. For the merytes of thy paynfull death preſerue vs (by thy ſpecial grace) thys day & euermore frō ye daunger of al mortall offence. And mooſt bleſſed byſhop, our hyghe preeſt, which haſt mooſt deuoutly offered viſibly vpō the croſſe, by death, thys thy mooſt bleſſed bodye & mooſt pretious bloode for our redemption, & haſt alſo moſt gratiouſly ordayned the very ſame reall and naturall bodye and blood to be offered of thy catholyke churche inuiſibly in ye bleſſed ſacramēt, (as a memorye of the crewell oblation made vpon the croſſe) vntyll that thou ſhalt come to iugemēt. Vouchſafe (moſt gratious God) that thys bleſſed ſacrifice of thy bodye & blood (nowe offered vnto the in the bleſſed ſacrament) maye be (in the vertue & merites of thy bleſſed death) increaſe of grace & vertue in the good: and ſtrength vnto the frayle, purchaſe of repentaūce vnto ſynners, helpe and comfort both to quycke and deade. And mooſte louynge ſheparde of oure ſoules, which of thy mooſt intyre loue, haſte beſtowed thy precyous lyfe for vs thy wreched wādering ſhepe, vouchſafe (gracious & good keper of our ſoules) to colect & to gather to gether in to one ſyncere fayth catholyke, all chriſtiane people, & colected together (good lorde) rayle & incloſe them ſtrōgly within thy churche catholyke, wyth the rayle of louelye & godly feare, that they ſtraye not, neyther in belefe, neyther in lyfe (good Lorde) oute of thy ſwete paſtures of ſyncere fayth and Godlynes. And ſuche as are aſtraye & deuyded frō thy flocke, by error or heryſye (mooſt petyful paſtor) drawe and force them, out of the blynde hedges of heryſye, and forth of the hyghe waye, that ledeth to perdycion, into thyne owne folde, and make one flocke of vs all, as thou arte but one ſheparde, that we maye haue ye mercifull grace, to ſtande at the daye of iudgement (as thy very trew ſhepe) on thy ryght hande, & to enter, wt the oure ſheparde, into the perpetual paſtures of eternall lyfe. Amen.

❧HOC EST COR PVS MEVM.Math. 26 Marc. 14. Luce. 22. 1. Cor. 11. ¶Thys is my bodye.

WHere oure mooſt omnipotēt Lord God and father celeſtiall, of myght and power inuincible and infinite, of goodnes moſt ineffable, is, therfore moſte worthye, of all faythe, loue and feare, as he, that is all onely mooſte myghtyeſt, mooſte beniuolent, and bountefull Lord God. Yet, leſt that he, ſo myghtyfull & good Lorde, ſhulde be at any tyme or ſeaſon, forgottē, vnloued and vnfeared, of hys noble creature man. And ſo, by obliuiō and ignoraunce of hys diuine power, hys godlye honour, to be alienate and tranſferred from hym, vnto eyther inconſtant and fatall fortune, eyther vnto hys miniſter and handmaydē Dame nature. He of hys diuine prouidence, hath lefte here vnto vs, hys wonderful benefites, and his beneficial wonders,The myraculus workes of God are tokēs of hys diuine myght & godly power and they do exercyſe our faythe. the verye monumentes, of hys diuine myght & goodnes ineffable. The which are, not only, the ſuperexcellent myracle of the creation, and conſeruation of al thys wyde world, but alſo, the great multitude of the wonderfull ſygnes, mōſtruus portentes, et miraculus workes, that he hath wrought, ſyth the creation, reported by the holy ſcripture.

That oure faythe in theſe excercyſed, myght take incremēt, and ſtabilite, our loue, myght be daylye incenſed and inflammed, towardes hym, whē we, earneſtly do beholde, and ſeryuſly beare in mynde, the excedynge great, and innumerable benefytes, that he hath, of his mere and ſyngulate goodnes, geuen vnto man. And therfore hath he ſet before our eyes, the myrrour and ſpectacle, of thys huge and wonderful world, wher in is to beholde, a vniforme order, and continuall ſucceſſion of thynges, (the ſpeciall monument; and memoriall, of hys godly power & myght) to remayne in our cottidiane vſe and ſyght, as wel agaynſt that deteſtable hereſye, that aſcribed all thynge to fortune, as alſo, agaynſt the iniurie and dyſpleaſure, of vnkynde forgetfulnes, and blynde wycked infidelitie, of hys omnipotent power and diuine might. Therfore where hys incomprehenſible diuine nature, is a ſubſtaunce immaterial and ſpiritual, and therfore inuiſible, and can not be ſene, of vs blynde inhabitauntes of the erthe,1. Ioh. 4. (as ſaint Iohn̄ witneſſeth) in his epiſtle canonicall. No man hathe ſene God at any ſeaſon. Yet (as ſaynt Paul teacheth the Romaynes) by a diligent and iuſte vewe,Roma. 1. of the wonderfull fabricature, and workemanſhyp, of thys worlde, we maye come vnto, an vnderſtandynge and an intellectuall ſyghte, of hys dyuine power and imcomprehenſible nature, ſo that no excuſe, or pretence of ignoraunce can be ſufficient for vs, yf we lacke or wante, the fayth and loue of ſo myghtyfull and mercyfull Lorde God. What els, vnto vs declareth the hyghe and huge heauen the regument and couert, of all mundiall thynges, ſo thycke paynted and poudered, wyth ſo many coruſcant ſterres?

What the moble ſpheres, wyth theyr continuall motions, and lyuely influens, cauſynge generacion and corruption, in all thynges ſubiecte vnto mutabilitie? But (as the prophet ſayeth). The heauens ſhewyth forthe the glorye of God,Pſal. 18. and the firmament declareth the workes of hys handes. What doth to vs ſignifye, the delectable harmonye of all thynges, in courſe continual, and order certaine? Saue onely, the magnificent power, and inueſtigable wyſedome, of theyr creatour and maker, as the wyſeman ſayth.Sapi. 13. By the great and wonderfull pulchritude and bewtie of the creature, myght playnly & euidentlye, be perceyued and knowen, the creator and maker of them. Breuely to conclude, where is any more manyfeſt token, of the diuine power, then (the wonder of the worlde.) Man, who alone is a whole worlde of myracles, and hathe almoſte as many wonders in him ſelfe, as he hath powers & partes. Yet ſuche is ye malignitie, of our recheles nature, prone and proclyue, vnto obcecate and blynde ignorance,Auguſtinus ſuper Iohēm ait. Miracula que fecit dn̄s Ieſꝰ ſūt quidē diuina opera, & ad diligendū deum de viſibilibꝰ admonēt humanā mentem Quia enī ille nō eſt talis ſubſtantia q̄ videri oculis poſſit, et miracula eius quibus totum mundum regit, vniuerſā que creaturam adminiſtrat, aſſiduitate viluerunt, ita vt pene nemo dignetur attē dere oꝑa dei mira et ſtupenda. &c. that, notwythſtandynge, that bothe, wythin vs, and alſo wythout vs, there is almoſte nothynge voyde, of goddes ſynguler power and myracle; (the whole worlde replete wt wonders,) yet necglygent ignorans, & ignorant necgligēs, doth growe ſo faſt vpon vs, that the admirable wonder of the creation, conſeruation, and adminiſtration of all the brode worlde is all moſte (as ſaynt Auguſtine ſayeth) by aſſyduite and cottidiane cuſtome, out of all eſtimation and meruell, and the power of God here in, wypyd out of memorie. And thus cōſequently our fayth and loue, towardes our creatour & conſeruer, is lytell or nothynge, noryſhed, or enkyndled, by any of theſe wonderfull workes of God. Wherfore, the mooſte inueſtigable wyſedome of God, to reſuſcytate & ſtyrre vp oure dremye & and drouſye hartes, out of thys dedly lethargie, forgetfulnes and vnbelefe, of the diuine power and hys omnipotent might, and to ſtrength ſpecially our imbecyl & weake fayth hath (ſythe ye creacion) wrought a great nōber of dyuers and ſondry ſygnes, portentes, wōders, and myracles, manyfeſtly ſet forth, before the former people, as well vnder the olde lawe, as vnder the law euāgelicall, where wyth he hath in them, both enkyndled and ſtablyſhed theyr faythe and loue, towardes hym, and alſo he hath, terriblye ſet forthe, the glorye of hys myghtye and magnificent power, vnto all blaſphemous infideles. Of the whych wonderfull & myraculous workes, the infallible and mooſte iuſte reporte, herfore is lefte vnto vs, in the ſacrate, and mooſte holy ſcripture, that lykewyſe as the former people our predeceſſours, (before whome God hathe voucheſafed to ſet forth theſe hys wō derfull workes) the faythfull (amonge them) were greatly confirmed, & ſtrengthed in theyr fayth of the worde and of all ye ꝓmyſes of god, & ye vnbeleuers, eyther were conuinced, either reformed of theyr vnbelefe. Euen ſo we (reading the ſame that they dyd ſe) ſuch as doth beleue, maye take no lytle ſtrengthe in theyr fayth, and ſuch as ſtagger, maye alſo be, very fermely ſtablyſſhed. For what els doth the portentuus wōders, the monſtruus workes, and the myraculus wonders of God? But ſpecially ſet forth the glorie of God (as I haue ſayd) and the magnificent power diuine, declarynge all thynges to be ſubiect vnto God, conuincynge alſo and rebukynge, the rude, groſſe, and blynde reaſon of man.The miracles of God conuinceth mānes reaſon, and ſheweth ſuche thinges, in the worde of God (that ſemys impoſſible vnto mannes wytte & reaſon) to be very eaſye and poſſible vnto god, as is thys wonderfull myſterye of the bleſſed ſacrament. Alſo buyldeth and confirmeth the fayth, and treuth, of goddes worde, and promyſe. For where anye thynge, in the word or promyſe of god, ſemyth vnto our weake wytte & blynde reaſon, impoſſible, bycauſe that reaſon can not reache, wyſedōe or wytte attayneth not, the ſenſes lacketh experiens, and the carnall or natural mā beleueth not, there myracle ſhewyth it poſſible & eaſye to God, and fayth teacheth vs, to lede captiue & to ſubdue al wytte & reaſon, vnto the worde and power of God, vnto whome there is nothynge impoſſible. For we muſte vnderſtande, that the miraculus workes of god, were not wrought before the former people, and lefte truely & faythfully, reported vnto vs, in ye holy ſcriptures, to teache & perſuade only, the poſſibilite of thē ſelfes, (for they were to euidēt to be dowbted of.) But they were wrought & writtē to declare & ſet forth, ye poſſibilitie & verite of al thīges, yt the word of god, teacheth vs to beleue. As for exāple.

Exodi. 4. Ait Moydn̄o. Non credent mihi ne que audiēt vocem meaz, ſed dicent non appa ruit tibi dn̄o. Dixit ergo ad • n̄. Quid eſt ꝙ tenes in manu tua. Reſpondit. Virga. Dixit dn̄s Proi • ce ī terrā. Pro iecit &c. Vt credāt ꝙ apparu it tibi dn̄s deus tuus &c.

Ioh. 10. Et ſi mihi non vultis credere, operibꝰ credite, vt cognoſcatis. &c.

The wōderful workes, that God almyghty wroughte, by Moyſes hys deare and faythfull ſeruaunt, before the chyldren of Iſraell, and before the Egiptians, dyd not onely declare, that God almyghty was hable to ſhewe ſuche wonders, ſygnes, and myracles. But they manyfeſtly declared, bothe the myghte and power of the Lorde God, that ſent vnto them Moſes hys ſeruaunt, and alſo confirmed & ratifyed, the veryte of all ſuche promyſes and commaundementes, that Moyſes brought vnto them, from the mouth of God. For thys cauſe had Moyſes power of myracles, that theſe wonders (whyche they ſe hym do, before theyr eyes,) myght teache & perſwade thē the veryte and poſſibilite, of hys tydynges and meſſage, whych ſemed both vntrew and impoſſible. Not that they ſhuld beleue, only the myraculous workes, that they dyd ſee, but yt, they (by the euydens of theſe workes) ſhulde beleue, the word of God, ye Moyſes miniſtred & brought vnto thē. The holy fathers ꝓphetes ratifyed & perſuaded, the verite of goddes meſſage, ſent by them vnto ye people, wt lyke teſtimonye of miracles. Our ſauioure Chriſte, and (after hym) hys diſciples, confyrmed and dyd corroborate, the verite and poſſibilitie of hys holye goſpell, wyth the wytnes, of hys wonderfull workes. Wherfore I thynke it an argument of no ſmall efficatie and ſtrengthe, to perſwade and proue (by ye experiens of gods power in the former myracles) the poſſibilitie, of the excedynge great myracles, in the moſte bleſſed ſacramēt of the Aulter, the whych goddes worde teacheth vs to beleue, ſeme they (vnto mans reaſon) neuer ſo vntrewe and vnpoſſible. For theſe myraculus workes, left vnto vs in the ſacrat ſcripture, are none other, then the very playne experimentes; and euident tryal, of goddes myghtye power, and regiſtred in the byble, to corroborate & ſtablyſhe (as I haue ſayd) oure faythe, and the doctrine of goddes holy word, to conuynce and reprehende, all vnbelefe and hereſye. But ſpecially ſuche groſſe and ſtubburne blyndneſſe, that wolde not haue reaſon ſubiugate and obediēt, vnto goddes myghtie worde & power, but wolde that the omnipotent worde and power of God, ſhulde take ſuche auctoritie & place, as theyr blynd carnall wytte wyll gyue leue, as oure groſſe, frowarde, and obſtinate caphernaites doth nowe a dayes aboute the mooſte ſacrate and bleſſed Sacrament of the Aulter, the bleſſed monument and memoriall both of the death and alſo of the might and power of our ſauiour and Lorde God Chriſte.The ſacrament beſydes yt it contayneth yt vyry bodye & bloode of Chriſt, is alſo a memorial of Chriſtes death and therfore ſtereth vp our charitie towardes hym. And in that, that it is inuiſibly myraculus, it excercyſeth our fayth. For whyles they denye, the reall and verye preſens of Chriſtes bodye and bloode in the ſacramente (contendynge agaynſte the ſcripture by reaſon, to be impoſſible that it ſhulde be ſo) they extenuate, and imbecyl, the power of God, & alſo they (here in) denye and ſubuerte, the verite of Goddes worde, ratifyed and confirmed, (by Chriſt and his diſciples) with innumerable ſygnes, wonders, and miracles. And why ſemeth thys incredible? Playnly for thys cauſe onely, that in thys moſte holy ſacrament, nature is altered and loſeth her cōmen courſe, & order, reaſon can ſhewe no perſuaſion. The ſenſes hathe contrarie experiens, Therfore theſe carnall infideles (voyde of ye ſpirite of God) for wante of faith, ſayeth and thynke it impoſſible. For manyfeſt ſcriptures (truely taken and vnderſtāde) to proue theyr hereſy, they haue none. Saue yt where ye ſcripture, in hys natiue ſence, wyll not ſuſtayne, eyther helpe, theyr horrible hereſie and deteſtable blaſphemye, they vyolently wrynge it & wreſte it, they tooſe it and rugge it, wyth tropes and fygures, catacreſes, alligories, and metaphers, to force it to bowe vnto theyr phanaticall frenſye, and frantyke hereſye. And althoughe that, the blynde obſtinacie, of theſe blaſphemous heretykes be ſuche, that there ſemeth lytle remedye, to recouer them,Titū. 5. ſythe they ſubuerted, are (as ſaynt Paule ſayeth) condēpned in theyr owne iudgement. Yet for the confirmation and comforte of the faythfull, I ſhall ſet forth and proue (by goddes adiutorie) the poſſibilitie, of ſuche myracles, as the faith catholique, doth teach and ſheweth vs, to be wrought (by the infinite power of goddes myghtye worde in the holy ſacrament of the Aulter.

Thys ſhal I do by ye teſtimony, of theſe myraculus workes, that the ſcripture reporteth vnto vs. That whyles we perceyue ye ſcripture, to ſet forth before vs, ſo euident, open, & plaine demonſtratiōs and experimētes, of the oīpotent power deuine, that they can not be denyed (ſaue onely of an infidele) it maye euidentlye apere, vnto euery faythfull chriſtiane, howe lykely and poſſible it is, that almyghtie God can, and doth, (by the power of hys myghtye worde) theſe wonderful myracles in the holy ſacrament. And thys maner of argument, maye not ſeme ſtraunge vnto anye man, in that, that the veritie and poſſibilitie of thys myſterye and archane of oure faythe, by proued and declared, by other myracles wrytten (whome we beleue) in the holye ſcripture, for there in, I haue myne example of ſaynte Paule,1. Cor. 15. who wrytyng vnto the Corinthians and dyſputynge the artycle of the generall reſurrection, proueth, by the myraculous reſurrection of Chriſte, (the whyche they had receyued and beleuyd, by the preachynge of ſaynt Paule) the verytie and poſſibilitie, of the generall reſurrection. Oure ſauioure Chriſte alſo, perſwaded, and prouyd, vnto the Iewes, the preſens of hys godhead, and that he (by auctoritie of hys godhead) dyd, and myghte forgyue and remytte ſynnes (the whyche godhead inuiſible, they coulde not ſee, neyther the remyſſyon of ſynnes) by the euidens of the helth, that he gaue vnto the man dyſeaſed wyth the palſye. That where, the forgeueneſſe of ſynnes, and the gyfte of helth vnto that man ſo vncurably dyſeaſed, were both of equall dyfficultie, and the one they myghte ſee, the other they coulde not ſee, whyles they ſe hym do the one, they myghte beleue the other. Wherfore then, ſhoulde not the teſtymonye, of the former myracles, moſte faythfullye ſet forth vnto vs in the holy worde of God whome oure predeceſſours alſo dyd ſee before theyr eyes, perpetrate and wroughte of God (by the handes, as wel of the fathers ꝓphetes as by our mayſter Chriſt and hys Apoſtles) gyue euidēce & profe, of the myracles of thys ſacrament, ſith both theſe and the other, be of equal facilitie vnto God, and of equall dyfficultie vnto nature. Yf we beleue the one, why ſhulde not we beleue ye other, ſyth that God is auctour of al. Yet perhaps thou wilt ſay, the other myracles were euidently ſene, and ſo were theſe in the ſacrament neuer. Here vnto I anſwere Fyrſte that thoughe our fathers dyd ſe ye other done before theyr eyes, yet dyd not we ſe them, but we beleue them bycauſe that the holy ſcripture reporteth them to vs, as of a trueth to haue bene ſuche done in dede. Euē ſo, the holy goſpel of Chriſt, reporteth to vs the wordes of Chriſte (who can not lye) whych ſayeth:Math. 26. Thys is my bodye. Wherfore we ought to beleue theſe wordes, thoughe we ſe not the dede. Moreouer I anſwer that the other myracles were wrought to perſuade fayth & credyte, vnto ſuche as lacketh fayth, & therfore were they manyfeſt and euident, that the vnfaithfull myght be edifyed, by the myracles openly ſene, vnto ſuch myſteries of our fayth, that can not be ſene, or apprehended by reaſon.1. Cor. 11. As ſaynt Paule ſayth of the myracles of tonges, wrytyng to the Corinthians. The gyfte or myracle of tonges was gyuen to edifye the vnbeleuer, but the gyfte of vnderſtandynge or interpretacion, was giuen to edifye the congregacion of the faythfull. Euen ſo I ſaye, that the other were gyuē, to edifye the vnfaythfull.Auguſtinꝰ de vera innocentia capi. 134. Viſibile miraculū ad illuminationem vocat, inuiſibile autem, cum qui vocatus venit, illuminat. But thys Sacrament is not ordayned to edifye the vnbeleuers, but is ordeyned and inſtituted to encreaſe, exercyſe, and to certifie the true and faythfull beleuers of their vnfayned fayth, and alſo for the comforte of the faythfull chriſten people.

Wherfore it is not neceſſary yt it ſhulde be myraculus openly. Thys myracle in thys Sacrament, is not wrought (as I haue ſayd) to perſwade fayth (as the other were) but this doth preſuppoſe & requyre a cōſtant fayth. And (as S. Paul ſayeth vnto the Hebrewes.Hebre. 11.) Faythe is of thynges that appere not and can not be ſene, therfore are theſe myracles wrought of God inuiſiblye, that fayth myght (here in) haue place, and that all the wyttes and ſences of mā myght be tried, ſubiugate & obedient vnto fayth. Playnly yf the faith of the thefe on the ryght ſyde of Chriſte, were acceptable, (as in dede i • was) that he (ſeyng Chriſt as a thefe, in lyke tormēt and payne wt hym) and yet beleued that he was moſt myghteſt kynge of heauen and earthe bothe God and man.Ioh. 2 • . Chriſtus dixit. Thome. Beati qui nō viderunt et crediderfit I ſaye, that the fayth of them, is very acceptable, that conſtantly, (agaynſt the courſe & guyſe of nature) do beleue in thys holy ſacramente, the worde and wytneſſe of Chriſt (whyche ſayeth.) Thys is my bodye.

For, from the thefe vpon the croſſe, was hyd onely the Godhead or diuinitie of Chriſte, but in thys ſacrament, vnto vs is hydden from oure ſyghte, our ſenſible felynge, taſtynge and touchynge, bothe the dyuinitie and alſo the humanitie, that our fayth myghte be ſo much the more acceptable, as it lacketh experience and tryall, of that thynge, that we obedientlye beleue. For in thys ſacrament, naturall experience cōtendith openlye agaynſte fayth, and not onely reaſon, but alſo, all oure ſenſes are lede captyue, agaynſt al naturall experience, vnto the ſole and onely worde of God. And that not in one myracle, but in manye, whyche are deprehended, onely by conſtant fayth. Wherfore no wonder thoughe the naturall man, that wāteth fayth, and beleueth nomore, then fleſhe and bloode (that is to ſaye, natural reaſon or ſenſe) reuelyth to hym, be offendyd (as the Caphernaites were) at this mooſt myraculous and holy ſacrament, where in are wroughte, ſo manye wonderous workes of God. For fyrſte in thys holy ſacramente the ſubſtaunce of breade & wyne,Ciprianꝰ de cena d • mini. Panis iſte coīs in carnem et ſanguinem mutatus, procurat vitam et incrementum corporibꝰ by the admyrable power of goddes myghtye worde, are conuerted (by tranſubſtantiacion) into the verye bodye and bloode of Chriſte, ſo that after the conſecration there remaineth, not the ſubſtance of breade or wyne, nether any other ſubſtaunce, ſaue only the ſubſtaunce of the reall and verye bodye and bloode of Chriſte God and man.

Secondly the whole and perfect bodye, wyth all the lymmes and membres are in both the kyndes,Itē Thomas aquinas citat hec Euſebii Niſeni verba. No 〈◊〉 tibi & impoſſibile eſſe non debet ꝙ xp̄i ſubſtā tiam terre na et mortalia conuertūtur. hec ille in tertia ſumme. q. 75. articulo. 4 and in euery porcion of eyther of them as well a parte, as togyther, and conſequently in euerye ſenſyble porcion of eyther of the kyndes, is the parfecte bodye and whole bloode of Chriſte, and is in ſo many places, as any kynde, or porcion of thys ſacrament, is. Thyrdlye, Chriſte is immediatlye preſent reallye in the ſacrament, as ſone as the wordes of conſecration are duelye ſpoken of the preeſt at maſſe, and that wythout anye bodelye paſſage, throughe the clowdes from heauen, and ſo to deſcende vppon the aulter. Fourthlye, the qualities and the other accidenttall properties of breade, remayne in this ſacrament, and yet there is not the ſubſtaunce of bread, neyther anye other, ſaue onelye the ſubſtaunce of Chriſte.

Itē Auguſtinus in libro ſententiarum Proſperi dicit Nos in ſpeciebꝰ panis vini quas videmus, res in viſibiles .i. carnem et ſanguinē honeramꝰFyfthly the qualities of bread, are ſubſyſtant by them ſelfe myraculouſlye wt out any ſtaye or ayde, of any ſubſtaunce (where in naturally they ſhulde be) and that by the ſynguler power of God.

Syxtly God almyghtye gyueth myraculouſly vnto theſe qualities and accidentall properties, power in al natural operations, and paſſions, as wel as thoughe the ſubſtaunce of bread were there. And therfore doth the conſecrate hooſt, noryſſhe, augmente, when it is receyued, as wel as though ye ſubſtaūce of breade or wyne were there.Idē Thomas in .4.5. 6 7. articulis. Yea alſo, the conſecrate hooſt maye be broken, it maye be burnte, it maye be moulded, as the verye breade maye. And yet is not there the ſubſtaunce of bread, nether is the fraccion, the mouldnes, nother the burnynge, executed or done, in the body of Chriſte, for that is impaſſyble & can ſuffer no ſuche paſſyons. But it is onely the properties of breade, that is broken moulded, or burnt. Theſe myraculus ſecretes & ſecreat myracles be (as I haue ſayd) deprehēded only by fayth, not onlye bycauſe, they ſurmounte and excede the altitude and compaſſe, of mannes wytte and reaſon, (as the other viſible myracles do.) But alſo they are directlye contrarye vnto our ſenſible experiens. Wherfore they brynge, no ſmall doubte vnto vs, and ſpecially vnto all ſuche, that leaneth more vnto theyr naturall experiens, then they do vnto the infallible verite of goddes word, which affirmeth nothynge to be impoſſible wt God. Namely,Luce. 1. whē they preſume to be curious ſerchers of the archane & ſecret workes of goddes ſinguler power, with the blynde lanterne and lyght of naturall reaſon, and calleth impotent and blynde nature to coūſel, in the peculiar workes of God, appropriated onely to hys diuine power, and excedyngly paſſynge, the proſpecte and power, both of nature and mannes naturall wyttes.

For what can only nature ſhewe, or barren reaſon of man, ſee, or vnderſtande, in that thynge, that is out of the lymyttes and order of all nature ſurmountynge incomperably all wytte and reaſon of man. Saue onely, of a doubte to collecte an errour and out af an errour, to fall into an hereſye blaſphemous.

For the preſumpcion, of the carnall mā that preaſeth and contendeth by naturall reaſon, to compryſe the inueſtigable and incomprehenſible wyſedome of god, in hys myraculus workes, he wrappyth and intricateth hym ſelfe, in more error, then other. For the more that he by reaſon, ranſacketh and ſercheth for reaſon, in thoſe thinges that paſſeth reaſon, ye leſſe reaſon he fyndeth, & into the further doubte he falleth and aſketh wt the murmeryng Caphernaites. Howe? Vnto the whych queſtion, for as muche as nature can make no anſwere, & reaſon can not perceiue neither vnderſtāde, ſuche as are voyde of fayth (as our Iewyſhe and groſſe ſacramentaries haue well declared them ſelfe of late) anſwereth and concludeth openly, ſuche thynges to be impoſſible, & therfore vnworthy to be beleued. But yf that ſuch ſlender faythed chriſtians wold, in ſuch inſcrutable queſtiōs, leue fleſhly iugemēt vnto the carnall Caphernaites, (for the fleſhe,Ioh. 6. here in (as Chriſt ſayth) auaileth nothynge) and wolde counſel wyth the ſpirite of God, whyche gyueth the lyuely and playne vnderſtandynge of all verytie, wythout doubte they ſhulde be induced, thorow out fayth, into ye clere and ſyncere verite, of theſe myraculous workes in thys mooſt ſacrate ſacramēt & that according to the holy ſcriptures, the whych in mooſte manyfeſt & playne ſentence approueth, not onely the verite of the reall preſence of the bodye and bloode of Chriſte, in the ſacramēt of the aulter (as it ſhalbe largely declared in the next ſermon) but alſo wyth a great number of myracles (the monumentes of the power of God) declareth and ſetteth forth moſte ſufficiently vnto a dilygent and a faythfull reader, the poſſibilite of all ſuche wonderfull myracles, that the Churche catholyke beleueth and teacheth to be wrought in this holy ſacrament, as I ſhall breuelye make manyfeſt declaration in thys ſermon.

And fyrſte as concernynge the tranſubſtanciation,Cipriande cena domini. Panis iſte, quē dn̄s diſcipulis porrigebat, nō effigie, ſed natura mutatus, oīpotentia vervi, factus eſt raro. wherein the myghtye worde of God, doth of breade make the very ſubſtaunce of the bodye of Chriſte, as euery true chriſtian is wholy perſuaded and beleueth. For al ſuche beleueth it, to be lytell dyfficultie vnto almyghtye God, (vnto whome ther is nothyng impoſſible) to create, to brynge to nought, to make, to deſtroye, to continue, to mayntayne, to alter, to chaunge, howe and when and what he lyſt. Wherfore they beleue that it is not onely poſſible, but very facile and eaſye vnto God omnipotent, of bread to make hys very bodye, 〈◊〉 of wyne to make hys very blood. The whych thynge, maye apere very apertlye, by the workes of nature, who (by her natyue power) altereth breade (by maſticatiōs, decoction,Saynt Ambroſe alſo in the 5. boke of his exameron the .23 chapiter. and digeſtions) into bloode, and conſequently into fleſhe, muche more able is almyghtye God, (which gaue thys power vnto nature) by the infinite myghte, of hys power, of breade to make hys very bodye, and that wythout intermeane alterations,The wonderfull chaūge of the Phenix of whome when ſhe is deade, there ſuccedeth another, in thys maner. Afterter that ſhe hath made her neeſt of Gen. xix Myrre & Franke inſenſe & wyth o-Ex. iiii. ther ſwete ſpices, ſhe therin dy-Exo. vii. eth, and of ye moyſtnes of her fleſhe there commeth a worme, yt whych in cōtinuāce groweth vnto the nature of a very Phenyx. as maſtication and digeſtion, the whych nature muſte nedes haue, ear ſhe can alter & conuert, one ſubſtaunce into an other. And like as nature doth, with her powers, chaunge the ſubſtaunce of bread and wyne, vnto blood, and fleſhe, wyth muche more facilitie, dothe God, (by the power of hys myghtye worde) of bread (by trāſubſtanciation) maketh hys uery naturall fleſhe, & of wyne hys uery, and natural blood. Thys is made very credyble, yf we remember wyth what facilitie, God almyghtye altered and chaūged, the fleſhe of Lothis wyfe, into the nature of ſalte, & there, of fleſhe made a ſalte ſtone. Yf we alſo conſyder how wonderfully the rodde of Aaron, was chaunged, into a very ſerpent, and agayne, that ſerpente into the naturall rod. Howe meruelouſly the waters of Egypte were turned into very blood, & ye water, in Cana of Galile, turned into very wyne? And thoughe al thynges be, of equall facilite vnto God, yet ye thinges in them ſelfe conſydered, one is of more facilitie then thother. Bycauſe yt, ther is more or leſſe dyſtans, betwyxte theyr natures, & therfore requyre they, the more or leſſe alteration. Wherfore ſythe yt we beleue, that God did chaūge fleſhe into ſalte, and woode into a ſerpence, we ſhall a great deale the rather beleue, that he can of breade make hys fleſhe, for there is leſſe diſtance betwene the nature of breade and fleſhe, then betwene the natures of fleſhe and ſalte, or of fleſhe and woode. For nature can not alter, fleſhe into ſalte, or woode into fleſhe, wythout (almoſte) innumerable meane alterations, yet with very fewe, ſhe altereth breade, into the nature of fleſhe. Wherfore then, ſhuld it not ſeme credible and poſſible, that the myghtye worde of God, maketh (by tranſubſtanciation) of breade, hys body, & of wyne, hys verye bloode, ſythe he worketh ſo wonderfully in nature, by many meane alterations, and hathe wrought more vnlykely thynges, wythout all meane alterations, & aboue al natural courſe, as in ye admirable chāge, of Lothis wit into ſalte, of the rod of Moyſes into a Serpente, the water of Egypte into bloode, the water in Cana into wyne.

Excepte that we wyll ſhewe our ſelues to haue leſſe fayth, then the deuyll expreſſeth vnto Chriſt in deſerte, when he offred hym ſtones, to make therof bread For he, there beleued,Math. 4. that Chriſte (beyng the ſōne of god) was able, to make of ſtones breade, whych is muche more vnlykely, then of breade to make fleſhe. Furthermore the catholyke faythe teacheth and beleueth,Tho. Aq̄. in ſūma q. 76. arti. 3. Totus xp̄s eſt ſub parte qua libet ſpecie vl vini vel panis. Auguſtinꝰ ī ſermone Singuli accipimus dn̄m xp̄m et in ſingulis portionibus ro • us eſt, nō per ſingulas minuitur, ſed in • egrum ſe prebet ſingulis. that in thys hooly ſacrament, is, not onely the reall bodye of our ſauiour chriſt, but alſo, there are al the dyſtyncte members and naturall lymmes, as perfectly, in euerye parte or portion of the hooſt ſeuerally, as in the whoole, altogether. And thys bodye is really there, where euer any conſecrate hooſt is, or portion therof. And therfore all the cōmunicantes or receauers therof, receyue but one thynge, and euery mā receaueth as muche, as the whole multytude. And agayn, as much is receaued in the leſte ſenſible portion, as is receaued in īnumerable hooſtes & no leſſe, for Chriſt is whoole in the whole, & in euerye portion therof. This may we ſomewhat perceaue, by the naturall example of the ſoule, which is in the hoole body, and yet is neuer the leſſe in all, and in euerye parte of the bodye. For the ſoule is as well in the lytle fyngar, as in the harte, or in the whole bodye, and there no more nether any leſſe, thē in ye whole bodye, and no more in the whole bodye, then in the leſte parte of the bodye, for the ſoule is al whole, in ye whole body, and all whole in euery parte. But perhappes, he, that wyl be more curius, thē faythfull, wyll ſaye. That the ſoule is a ſpirituall thynge, but ye body of Chrſt is materiall. Yet let the ſame remember that ye body of Chriſt is now glorified,A glaſſe, or myrror broken, reſembleth & repreſenteth as many faces, when it is loked in, as it hath peces, for in euery pece we may ſe our face, and whyle it is whole we ſe but one face. & therfore alſo is it now a ſpiritual body, & hath lefte the material cōdycions, for it is deputyd and clarefyed from al materiall groſſnes, and is in moche more noble eſtate and dignite, then is anye other paſſyble bodye: for as moche thē as the ſoule may be whole in the body and whole, and altogether, in euery parte of the body, by goddes worke and inſtitucion. Why ſhulde it ſeme vnto vs impoſſible, that the glorefyed body of Chriſt, god & man, (by goddes ſynguler handy worke) ſhulde be in ye whole, and in euerye parte of the hoſte, & there alſo, wher euer there is any conſecrate hooſt or ſenſible portion thereof. And that really, after a ſupernaturall and ineffable maner of beynge, the whiche maner of beynge, is appropriate and peculiar, vnto ye mooſt precyous body onely, geuē vnto that bodye, by ſpecyal prerogatiue, and to none other bodye, eyther paſſible, eyther impaſſyble, neyther vnto angel, neyther ſpirite, as vnto the bodye of God & man, and moſte excellent creature, and mooſt worthyeſt. And althoughe that we can not brynge forth, the lyke myracle in the ſcriptures, for the confyrmacyon of the ſame, yet we ſhall brynge ſome, as farre excydīge & aboue nature as this is. And fyrſt let vs cōſider, howe inceſſauntly, ſwyftly and vniformely, the Sōne and Moone hath their mociō by nature, wythout ceaſſynge whych is the vegetation and in maner the lyfe of all thynges, and there ceaſſyng, ſemeth the dyſſolution & corruption of al thinges.Ioſua. 10. Yet at one worde of Ioſua (as goddes pleaſure was) the Sonne and the Moone ſtode ſtyll ceaſynge theyr naturall mocions, & yet the inferior creatures were preſerued frō diſſolutiō or vnnaturall alteration. More ouer howe mōſtruous vnto nature was it, that in the tyme of kynge Ezechie,4. reg. 20. 2. par. 32. Eſa. 38. the Sonne ſhulde go backe, (agaynſt her naturall and perpetuall courſe .x. degrees. And howe myraculous was it, that at the noone tyde,Math. 28. Mat. 15. Luce. 22. (when Chriſt was vpon the croſſe) the Moone ſhulde (agaynſte the vniformitie of her motion) come ſodeinly out from the Eaſt into the ſouthe, & ſo ſettynge her ſelfe, dyrectly betwene the earthe and the Sonne, cauſe an vnnaturall & an vniuerſall eclyps of the Sonne,Dioniſius in epiſtola ad policarpum. as ſaynt Denyſe ſayeth. For he (beynge in Egypte) dyd ſee, when the Moone wyth wonderous celerite aroſe from the Eaſt, and entered betwene the Sonne and the earth, cauſynge ye great Eclyps, whych continued ſyxe houres. The monſtruous wonders, and myraculous workes of God, ſhewed in theſe incorrupt bodyes aboue, (that is to ſay the Sonne and Moone) are, as impoſſible and as incredible vnto nature, as is the myraculous beynge, of Chriſtes bodye in the ſacrament. Wherfore yf we beleue the one, let vs then beleue the other, for he that wrought the one, hathe alſo wrought the other. Moreouer, immediatly after, yt the wordes of cōſecration are duely ſpoken (by the preeſt) ouer the breade, then, that whyche was breade before, is nowe the very body of Chriſte, whych taketh his myraculous beynge in that glorious ſacrament, not leuynge heauē, and yet is really and verely in the ſacrament. Nowe we muſte not groſſely ymagyne, that he ſhulde deſcende from heauen, paſſyng corpulentlye or bodely through the cloudes, and ſo to enter & conuey hym ſelfe vnder the lykenes of breade, or into the ſacramēt, and ſo to be there.Thomas Aq • i is in ſūma q. 75. arti. 7. Hec cōuerſio fit virtute infinita cuius eſt ſubito operari. But we muſte vnderſtande, & beleue wt the catholyke church, that in one inſtaunt, and time vnperceaueable, he is preſent ineffablye, in that glorious ſacrament, wythout bodelye motion out of heauen, and yet ſtyll remayninge in heauen, is alſo, verely and really in the ſacrament. As we maye be taughte, by the ſpedye motion of the Sonne, whyche in tyme imperceptible ſpredeth her beames, from the Eaſt vnto the Weſte ouerthwarte al the earthe Euen ſo ſpedelye, is the naturall bodye of Chriſte in the holye ſacramente, and is not letted, by the great dyſtance, betwene heauen and earthe. For the playne demonſtracion, of the poſſibilitie of thys verite, we can aſke no ſtronger or more euidente example then the myraculous workes, that Chriſte ſhewed. euen in that verye ſame bodye of hys. Fyrſte in an inſtaunt, and tyme imperceptable, that precious & diuine bodye, toke perfecte forme, ſhape, and lyfe, in the virgineal wombe. And yet wyth more myracle, that ſame bleſſed babe, was borne, of hys immaculate mother Marye, into thys worlde, not vnlooſinge the virgineal gyrdel, or clauſure, of her pure maidenhed.

Secondlye howe ſoone and ſodenlye, was the ſhyppe at the ſhoore, when the diſciples,Ioh. 6. wold haue receiued chriſt walkynge on the ſea, (as ſaint Iohn̄ reporteth in hys ſyxte chapiter) there we maye perceaue, howe ſpedye and myraculous mocyon, the ſhyppe, and alſo the bodye of Chriſte, hadde (yet beynge paſſible and mortall.) Howe maye we doubte then,Mathei Marci • ltimo. that thys bodye, maye be here ſodenlye, wythout any meane paſſage, or corporally penetratyng the cloudes, or other meane places, ſythe that alſo the ſame bodye ſlayne,Angelus aūt dn̄i deſcendit de celo & accedens reuoluit lapidē. and deade) dyd aryſe, the thyrde day from deathe, and paſſed out, from the graue of ſtone, couered; ſealed and watched wyth ſoldyers, and that not breaking the ſtone, neyther vnſealyng neyther vncouering, the graue. For we may not thynke that the angell (yt deſcended frō heauē & rolled ye ſtone) dyd let out Chriſte. For certainly he was myraculuſly ryſen ear ye angel apered. And ye ſame day, the ſame bodye entred in, amonge the dyſciples, where all the dores were ſhutte. Why ſhulde we thinke it, vnbeleueable or impoſſible then,Ioh. 20. that the ſame glorifyed bodye, ſhoulde ſo ſodeynlye be reallye and verallye preſent, in the holy ſacrament, ſythe that we rede and beleue (by the holye ſcripture) theſe myraculous mocions, of the verye ſame bodye. Furthermore, the faythfull and catholyke criſtiane oughte, to retayne as an artycle catholyke, & as an ineffallible veritie, (as the church of Chriſte teacheth) that in thys mooſte holye bleſſed ſacramente, are the naturall quantitie, qualities, and the other accydentary properties of bread, ſubſyſtant, or alone by thē ſelues, myraculouſlye, wythout any ſtaye, or ayde, of the ſubſtaūce of breade, where in, they were before the conſecration. For that ſubſtaunce is not there (as we haue ſayde) neyther any other ſubſtance is there, (where in theſe accydentall propertes ſhulde be) ſaue only the ſubſtaūce, of the body of Chriſt, the whyche bodye, is not ſubiect vnto them, but they are ſubſiſtente, wyth out the ſtaye of any ſubſtance, by the myght and omnipotent power of God. Not wythſtandynge, that the faythfull are fully perſwaded in this verite, & wyth conſtant fayth, ledeth captyue all theyr ſenſes, vnto the ſeruice of Chriſt, in this myracle, & ſayth wyth Dauid, (agaynſt all reaſon) made to the contrarye. All thynges (what euer he wold) God hath wrought,Pſal. 134 bothe in heauen and in erthe, Yet for lake of fayth and trewe beleue, of this one article, many of weak fayth do oft ſtaggar. And many of late dayes are proſtrate, & fallen flat downe (whiche is to be lamented) in to deteſtable dūgeon of heriſes, for whiles they groſſely ſtycke vnto ye principles of nature, conſyderynge, that nature hathe gyuen vnto bread and fleſhe, and vnto euerye ſubſtaunce, his dyſtincte and peculyar quātite, qualytes, as color, fygure, taſt, wyth other accydentall properties, and where euer are founde, all ſuch naturall properties together, is naturally found the ſubſtaunce, whoſe properties theſe are, ſuche groſſe reaſonars, finding alſo in thys bleſſed ſacrament, al ye ꝓperties of bread, as coler, quantite figure, taſte, wyth all other, & on the other ſyde, fyndynge in the ſacrament no maner of propertie of fleſhe, they collecte and cōclude that there is only the ſubſtaūce of bread & not the bodye of Chriſt, of the whyche number Frythe was one, as it aperethe in hys boke. This is the chefe and only cauſe of theyr errour. But vnto thys argumente, and vnto al ſuche carnall, and blaſphemous dyſcuſſers and dyſputers of the myraculous workes of God I ſhall make anſwere in the ende of my thyrde ſermon. And though that thys artycle ſemeth, and is, impoſſible and incredible by nature, yet ſhall I ſhewe it very credible and poſſible, vnto the power of God, and that by theſe examples, whyche al readye are credyble. It is as an vnnatural a thinge that the Sonne (whoſe) chiefe & mooſt natural propertie is, to gyue lyghte, beynge created for that purpoſe) ſhulde, at the myddaye (hauynge no interpoſition or lette) gyue no maner of lyghte, but rather horrible and palpable darkenes.

Yet the ſcripture teacheth, that when God plaged Egypte, the ſpace of thre dayes, the Sonne and the Moone gaue no lyght vnto the Egyptians, but there remayned Huge and horrible darkenes for, by the myghtye power of God, the propertye of illuminacyon was wyth holden and ſuſpended, not onely, in the Sonne, Moone, & Starres, but alſo in all other thynges that naturally ſhulde haue ſhewed lyghte, for neyther candel, neyther fyer, gaue them lyghte, no more then the fyer of hell, gyueth lyght vnto ye dampned ſpirites there. Forthermore is it not the naturall propertye of fyer to bourne, to incynerate and brynge to aſſhes,Dani. 3. all thynge combuſtyble, ſparynge none. And yet we reade in Danyell, that when ye .iii. yonge men (faſte bounde) were caſt, in to the whote burnyng furneſſe of fyer, there ye fyer burnt a ſonder theyr bondes, and burned not theyr bodyes, nether dyd it, any moleſtacyon vnto them, but they walked vp & downe in the myddeſt of the flammynge furneſſe, as it had byn in a freſſhe colde dewe. Beholde then. In Egypte ye ſonne geueth no lyght. In Caldey, the fyer (an element of moſte actiuitie) & yet it burneth not. Lyke as in theſe myraculus workes of god, the natural ꝓpertes of thynges, were ſuſpended agaynſt nature, euen ſo, in the holy ſacrament, are the naturall propertyes of breade and wyne, myraculouſly ſuſtayned, wyth out any ſuſtentacyon of any ſubſtaunce eyther of bread or wyne, eyther of anye other, for there is not the ſubſtaunce of bread, neyther any other, but onely the ſubſtaunce of the naturall bodye and bloode of Chriſt, whyche is vnder, and with, theſe properties of bread & wyne, and yet theſe propretyes are not in that (mooſt impaſſible ſubſtaunce) and, precious bodye. Moreouer the faythe catholyke affyrmeth, yt theſe accidētarie ꝓperties of breade, and wyne (though there be not the ſubſtaunce of bread or wyne) yet haue they (by the power of God) al the natural operacyons of breade, and ſuſtayneth all the naturall paſſyons of bread, and therfore theſe propertes,Thomas Aq̄nas Citas her gregorii verba. Species ſacramentales ſunt •• arū rerum vocabula, q̄ antea fue rū • .ſz. panis et vini. In ſūma q. 77. •• i. primo. do noryſſhe, they do replete, ſatiſfye, they are brokē, eaten, they are dygeſtyd, they maye be mouldye, burnt, and generally ſuſtayne al ye other corruptiōs as thoughe, ye very ſubſtāce of bread were there. Therfore it is not bread, yt is ſo brokē, eatē, digeſted noriſheth ſatiſfyeth & repleieth, & is burnt, mouldy, or ſuffreth any other corruptions, for there is no ſubſtaunce of breade, (as I haue ſayd) neither, in the bodye of Chriſte, are any of theſe acciōs or paſſions. For that body is impaſſible and can ſuffre none ſuche, but lyke as ye ſoule of mā (which is ſpiritual) is neyther burnt, ſlayne, neither corrupt, whē the body (wherin the ſoule is) is burnt, ſlayne, or corrupted, euen ſo all theſe accions and paſſions are in the accidentarye properties of breade onely, and the body of Chriſte, (whych is verely vnder thoſe properties) ſuffereth none of all thoſe corruptible accions or paſſions. Yet to conuince the hereſies and blaſphemes (about thys bleſſed ſacrament) there hath bene ſene, verye bloode to iſſue out of an hooſt conſecrate, when it hath ben violently ſtrykē cutte, or broken, and that by myracle.

Yet yt blood hath not iſſued out of that īpaſſible bodye, but god almighty hath declared by that myracle, the preſens of hys blood. It is a very facile & an eaſy thynge vnto the infinite power diuine, to gyue vnto the accidentall properties of breade, might, and power, to do al naturall operations and acciōs and to ſuſtayne all the paſſions, that very bread ſhulde. For the ſame Lorde God, gaue power vnto the drye wā, or rode of Aaron, (wythout ſappe or iuyſe) in one nyght,Nume. 17. to budde, to ſprynge, & to brynge forth leues, flowers and almondes.

Therfore, lyke as god gaue the natural accions of ſappe or iuyſe vnto a drye ſtaffe or rodde, euen ſo he gyueth (by myracle (to the properties of bread, the accions of very bread. Furthermore why ſhulde we maruayll, to ſe the accidentall properties of breade, eaten, broken, cutte, burnt, or corrupted, & yet the bodye of Chriſt vnder theſe qualyties, vnharmed for nature teachethe (almooſte as much) in the ſoule of man, for when the bodye of man is eaten, cut, broken or brunt, yet is the ſoule voyed and free from all thoſe paſſions, by cauſe it is impaſſible. So is alſo, the īpaſſible body of Chriſt in thys ſacramēt, free and voyde of all theſe paſſions, that are ſuffred in the ſacrament.Exodi. 3. Lyke as the buſſhe (oute of whom God ſpake to Moyſes) was not periſſhed, though the fyer were in it, and rounde a boute it, yet the buſhe remayned both grene and freſhe, the beutye therof vnpayred, euen ſo the bodye of Chriſt in the ſacrament, ſuſtayneth no paſſions, that are wrought in ye properties of bread, thoughe that the body be really and verelly there. That omnipotent Lorde God gaue power,Sara, Anna, Elizabeth. Maria mater xp̄t vnto ye barrē, (aboue ye courſe of nature) to be with chylde, and vnto a virgin hys mother, (whych is much more myraculous) to bringe forth a childe, ſhe remaynynge mayden immaculate, and mooſte pure virgin. What is more vnnatural, thē out of the harde ſtony rock the water to guſhe and flowe, in wonderful ꝑlē tye.Exo. 17. Yet (at the touche of Moyſes rod) this was wrought (by God) that oute of a rocke, iſſued an exceding ſtreame of water. Ys yt not monſtruous to ſee, the great lōpyſhe grauitie of yrō,Reg. 2. to ſwymme. And yet ſo dyd the Axe, at Helyſeus commaundement, as we reade in the boke of Kynges. And lyke as theſe are vnto nature monſtruus and impoſſible, & yet very eaſy and facile, vnto the infinite power of the lorde of nature, euen ſo it is incredible and impoſſible vnto nature, that the properties accidentall, ſhulde ſtande & be ſubſiſtent without any ſubſtaunce, & yet to be ſubiecte vnto all paſſyons, and to execute all natural actions of theyr naturall ſubſtaunce.

Yet vnto goddes omnipotent myght, it is very poſſible and eaſye. We muſt not then ſeke, the inſtitutiō and order of nature, where ye auctour of nature lyſteth, myraculouſly to make tranſpoſition & alteration. And in ſuche alteration ſupernaturall & diuine workes, the blynd reaſon and fond fantyſie of man, ſhulde leue hys preſumptuous ſerche and ſcrutacion, of the cauſe of goddes archaue workes, and ſuffer fayth to take place, ſubduynge all wytte and reaſon, vnto goddes myghtye wyll and pleaſure.

And not to be ſo curious & inquiſitiue, howe, or what wayes, God maye do thys or that. Neyther in ſuche myraculous workes, to counſell nature, no more then the moſte bleſſed and faythfull fathers Patriarkes and prophetes Whoſe mooſte excellent fayth and credulitie (in all thynges that God ſpake vnto them) maye be, a mooſt perfect preſident and example vnto vs. The which faythfull fathers, (in the myraculous workes and promiſes of god) conſellyd not wyth nature, neyther ſerched neyther ſkanned them, wyth blynde reaſon But wt mooſte humble & obedient fayth they receyued them, conſtantlye beleuynge, that he (that hadde ſpoken the worde) was able alſo, to performe the ſame, vnto whome ther is nothynge impoſſible. For that thynge (whyche nature can not) that can the omnipotent power diuine. Yea nature muſte gyue place, vnto godes power. Dyd Abram counſell wyth nature, howe it myghte come to paſſe, that which God dyd ꝓmyſe? No truely. For ſcripture ſayth, that he reaſoned not wyth nature, (conſyderynge that he was aged and Sara baren. But was ſtronge in faythe,Rom. 4. (and gaue glorye vnto God) beleuynge that he, was able to performe it, that hadde made the promyſe. Dyd Moyſes reaſon wyth God, in the innumerable wonders, and monſtruous plages that God wroughte by hys hande? No. But when he was commaunded, he deuyde the redde wylde Sea, wyth one ſtroke of hys rodde. How redely beleued this holy prophet, ye promiſe of God, whē yt rayned Manna and quayles, from heauen, to ſatiſfye the glottonous and murmuryng Iewes. The valyant captayne Ioſua, ſet a part al naturall power and reaſon, and (by ſtronge fayth) deuyded ye ruffe and ſtormious floode of Iordan, and by fayth, he dyd ſe, the ſturdye and ſtrong walles of Ieryco (with the only blaſte of the trompets) ouer throwen, he ſee alſo, the ſtones raine from heauē, vpon his enemyes, and in hys tyme he vanquyſhed .xxxi. kynges. What ſhulde I, or nede I, reporte any moo, of the innumerable wōders, that almightie god hath wrought, (by the hādes of ye mooſt faythfull fathers the prophetes) ſythe that the breuenes of a ſermon, can not containe, ſo great a number of thinges. Excepte that I wolde, of a quere make a iuſt volume. Yet may I not paſſe ouer wyth ſylens, all the infinite number of myracles, yt our maiſter Chriſt wrought here. The whyche were a playne euydence and an euydent tryal, of the poſſibylitie of the myracles, that ye chriſtiāe fayth beleueth, God to worke, in the mooſt holy ſacrament of the aulter.

Howe poſſyble is it to hym, of bread to make his body, ſyth yt he, (with fyue loues and .ii. fyſhes) fedde .v. thouſande. Why cā not he of wyne,Ioh • . make his blood which of water made wyne. Why ſhulde not he be hable to ſette, the very preſens of hys owne naturall bodye, vnder the ſhape of breade, and yet not ſene of vs, ſyth he made the ſame bodye inuyſyble vnto the Iewes,Iohn̄. 8. that wold haue ſtoned hym, paſſynge throughe the thyckeſt of them vnſene, and alſo ſhewed, vpon the mounte of Thabor,Mat. 17. the ſame paſſyble bodye, vnto Peter, Iames, and Iohan, in an heauenly ſhape, and in a glorifyed forme. How can it be impoſſyble vnto Chriſt, to geue (agaynſt all natural phyloſphye, vnto accydental qualytes, perfect ſubſyſtens, ſythe he, (agaynſt al natural power) gaue lyfe to ye dead, ſyght to the blynd borne, heryng to the deaffe, and health, vnto all vncurable deſeaſes. This lytle nūbre of myracles (moſt deare reader) that I haue collected, out of the mooſt ſacrate byble, are ſuffcyent to induce and lede a chriſtiane harte, (in whome is anye ſparke of faythe remaynynge, vnto a beleue and faythe, of the myracles and ſupernaturall workes of God, the whych the catholyke fayth hathe euer beleued, to be wroughte in this mooſt ſacrate ſacrament, and to cō feſſe faythfully, that the vnmeſurable myghte of Goddes power, infynytlye can do more, then ye in fyrme and weake inbecilitie of nature can do. And the wyſedome of God, infinitly excedeth, the ſmall and narrowe compaſſe and capacitie, of mans wytte or reaſon. Wherfore fayth is it, that maketh theſe thynges credyble. Eſaye the prophete ſayth Niſi credideritis non intelligetis.Eſay. 7. Except you beleue, you can not vnderſtād. Let vs then, beleue them, not onely poſſible, (leſt we ſhulde derogate the infinite power of God) but alſo, to be of a very truethe, ſo wrought of God. For thys fayth, hath the catholyke churche of Chriſte retayned, continually, from the apoſtles tyme, hetherto. Alſo here vnto, both the ſcriptures gyueth teſtymonye and wytnes, and alſo the mooſt auncient wryters, mooſte apertlye and euidently teſtifyeth the ſame, as ſhall be manyfeſtlye declared in the nexte two ſermons (by Goddes adiutorye and aſſyſtans.) To whome be immortall glorye, power, raygne, and impyre worlde with out ende Amen.

❧HOC EST COR PVS MEVM,Math. 36 Marc. 14 Luce. 22. 1. Cor. 11. ¶Thys is my bodye.

AMonge many thinges, appertaynynge & concernyng the ſublimitie and dignite, of this mooſte venerable and holy ſacrament, thys maketh not a lytle for the worthynes, and the catholyke veritie hereof. That ther are more fygures, lefte vnto vs wrytten, vnder the lawe naturall, and the lawe Moyſaical (ye which prefigured thys bleſſyd ſacramēt) thē are of ani of ye other ſacramentes. The which figures (by the ſynguler wyſedō of god) were preordeyned & ſet in vſe, lōge before the inſtitutiō of this holy ſacramēt, as a preāble, & an introductiō, towardes the cōmyng of the more holy, & more ꝑfect ſacramēt,Thre cauſes, why ther were ſo many figures of the bleſſed ſacramēt. & that for .iij. cauſes. The fyrſt is, that where, the wōderful excellēcie, & manifold vertues of this bleſſyd ſacramēt, could not be ſufficiently expreſſed, by one fygure, it was, therfore neceſſary, that in many & ſōdry figures, they ſhuld be ſignified.

The ſecond is, by cauſe that there be in this holy ſacrament, many moo harder thynges to be beleued, then are in anye of the other ſacramētes. Therfore the hyghe wyſedome of god, of his mercyfull clemencye, hath ſent before, very many fygures, to in ſtructe ye ſtubburne and rude hart of man, towardes ye faith and beleue of thys mooſte wonderfull, and ſacrate ſacramēt. The thyrd cauſe is, that where almyghtye God, by hys fore knowlege, ſeyng a farre of, ye great and manyfolde aſſautes, that the deuyl (by his falſe preachers, and lewd ꝓphetes) ſhuld make agaynſt the treuth, and veritie, of thys holy ſacrament, he preparyd therfore, that, by theſe (as by very propheties) the people, myght be ſtablyſhed agaynſte the greate number, of thoſe deteſtable hereſyes, that ſhulde be ſtyrted vp, by indurate Iewes, and obſtynate herytykes, agaynſt the true and catholyke fayth, of this mooſt ſacrate, & venerable ſacrament. For whiles we, ſe, and reade (in the holy ſcryptures) ſo many fygures, of this holy ſacramente, we are led, and trayned to the beleue of the very thynge it ſelfe, whiche muſt nedes excel theſe figures, as the body doth ye ſhadow, & the verytie ye fygure. Wherfore this is, as manifeſt, as the ſonne, yt they ſwerue cleane oute of ye way of the fayth of Chriſt, yt ſay, or beleaue, that in thys ſacrament, is not yt veray bodye of Chriſt, but (as it were) in a fygure: For ſo ſhulde not, the verytie excell the fygure, and Manna, ſhuld be as good as ye ſacrament of thaluter. The redde ſea, as good as baptyſme. Thus ſhulde we equall the ſynagoge, wyth the church of Chriſt. For the bodye of Chriſte was in Manna, as in ye figure, and baptiſme in ye red ſea, as in ye fygure. But certaynly the fygures are paſſyd & abolyſhed, and theyr verites are ſubſtituted, and ſet in theyr place. Except yt we wyll (I ſaye) make equal, (& not rather preferre) the ſacramentes of Chriſtes church, aboue ye fyguratyue ſacrifices, of Moyſes ſinagoge, as ye erronious germanians doth. But agaynſt ye error, I wyll ſette ſaynt Paule, who, wrytyng vnto ye Hebrews, putteth an euydent diſcriminacyon & differens (in fewe wordes) betwene the olde figuratiue ſacrifices of ye ſinagoge & the effectual ſacramentes of Chriſtes church, ſayng.Heb. 10. The lawe hauyng ye ſhadow, of ye good thynges to come & not ye veray image or faſhyō, of ye thynges thē ſelfe: Here ſaīt Paule ſayth, yt the ſinagoge had nothīg but ye only ſhadow, & not ye very image of ye good thīgꝭ. But ye church of chriſt, hath ye good thyngꝭ, in their owne faſſhyon. By ye which good thynges, paule ment not, only ye effuſiō of Chriſtes bloode (yt one mooſt perfect ſacrifice) but alſo, al the other holye ſacramentes, ye which, in ye vertue of that ſacryfice, worketh ye remiſſiō of ſinnes, or conferryth grace, and the benyfyttes of god vnto vs. Theſe ſaynt Paule calleth the good thynges to come. Alſo, vppon this texte of ſaynt Paule vnto the corinthiās.1. Cor. 10. Al theſe thinges hapened vnto them in a fygure. The golden & eloquent mouth Cryſoſtome,Criſoſtomus in primam Pauli, epi • tolā ad Cyrinthi. ſayth, yt ✿ we readinge how ſeuerly & regorouſly, god hath punyſhed, the abuſers of the fygures, ſhulde ſtand in feare, of a greatter plage & punyſhmēt, yf we myſuſe ye verities, as thoſe, yt haue receaued, ye greatter & more excellēt giftꝭ & benifities. ✿ It appereth mooſte clearelye, by theſe wordes of Criſoſtome, yt ye ſinagoge had onely ye barren figures, (which are now abolyſhed) & the ſpouſe of Chriſt, ye catholyke churche, poſſeſſeth the verities. In this matter,Origenes 7. homilia ſuper numeros. alſo wt vs Origene recordeth, vpō ye booke of numbers, ſayng ✿ Moyſes & his were baptized in ye red ſea, ye figure of baptyſme, but we chryſtyās are baptiſed in ye water & ſpirite, ye verite of ye figure. The iſraellites dronk of ye water, yt the rocke & ſtone did miniſter myraculouſly, vnto thē, but we receaue ye water of eternall lyfe whiche guſſhed out of the ſyde of Chriſt: as out of ye meritorious welhead, the very true choſen corner ſtone. The Iewes were fedde wt angelical Māna,Ioh. 1. the fygure of Chrſtes bodye, but the church of Chriſt hath his very body in the ſacrament of ye aulter. ✿For as ſaīt Ioh. ſayth. The law was geuen by Moyſes (the which lawe had only the ſhadowe of the good thynges that ſhulde folow) but grace & verite by Ieſus Chriſt. The which was aminiſter and the interceſſor of the new teſtament, as Moyſes was of the olde lawe. Wherfore the ſacramētes, whych were inſtituted by Chriſte, are ſo moche more worthye & excellēt, as ye miniſterie of Chriſt, excelleth ye myniſterie of Moyſes: and as ye goſpell (whych is ye cleare lyght & open verite) doth excel ye moſaycall lawe, which was but in maner of a ſhadow prefiguratyue, of the verities to come. Vnder ye typical or fyguratyue lawe, the carnall & groſſe Iewes were taught & led, by ſhadows & fygures, towardꝭ chriſt, but in ye ſpiritual law of ye holi goſpel, ye vayle is takē a way, ye ſhadows & figurꝭ are al paſſed, & ye verities are ſet in place Such is ye ꝑfectiō of chriſtis church, aboue ye ſinagoge of moiſes That ye excellēce & veritie of this bleſſed ſacrament, might ſomewhat be, more manyfeſt and credible, I purpoſe (amonge manye fygures, that prefigured thys excellent ſacramēt, longe tyme before the inſtitution hereof) to recite .iii. or foure of them, that theſe fygures myght ſhewe them ſelues, to argue and proue ſome veritie, to be correſpondent vnto theyr ſignification. And whyles I ſhewe, theyr ſignificatiō to be fulfillyd & accōpliſhed, in thys mooſte venerable ſacrament, as in theyr veritie, it maye ſoone apere mooſt euidently, that thys holy ſacrament, is not onely a fygure, but rather contayneth the verytie it ſelfe,Geneſ. 14 ſignifyed by theſe fygures. The fyrſt is, (which we read in Geneſis) the oblation of Melchiſedech, vnder ye law of nature. This Melchiſedech, the preſt of the Hygheſt, offered breade & wyne, as the ſcripture ſayeth. Thys oblation of breade and wyne, was an euident & a manifeſt figure, of the oblatiō, that our ſauiour Chriſt made, vpō maūdy thurſdaye. amōge hys apoſtles, whē he gaue vnto them, hys very bodye and bloode in ye bleſſed ſacramēt, vnder ye kyndes of bread and wyne. For we reade not, that he made any other offerynge, in breade and wyne, where in he ſhulde anſwer ſo expreſſely, vnto the oblation of Melchiſedech, as he dyd in that. The holy prophete Dauid ſygnified no leſſe vnto vs. And in manyfeſt wordes declared, that the preeſthode of Melchiſedech prefigured, the perpetuall preſthode of Chriſt, ſaying, in the perſon of God the father, vnto Chriſt his eternal ſonne.Pſal. 109. Thou art a preſt for euer, after the order of Melchiſedech. And the very ſame ſayeng of Dauid, (for the ſame purpoſe) is alleged alſo, of the holy apoſtle ſ. Paule, in the epyſtle vnto ye Hebrewes.Hebre. 7. Where he, (dyſputynge wyth ye Iewes, for the excellent perfectiō and dignitie of Chriſtes Preſthode, aboue the Aaronical and Leuitical preſthode) ſayeth, in this maner. This preeſt, (meanyng Chriſt) after the order of Melchiſedech, remayneth a preeſt for euer. Sygnifying, that the preeſthode of Chriſte was perpetuall, whych was ſo prefygured by the preſthode of Melchiſedech. By theſe wordes of the prophet Dauid, & of ſaint Paule, it is manyfeſt, that ye preeſthode of Melchiſedech prefygured the preeſthode of Chriſte. And for as muche, as the offyce of preeſthode conſyſteth, in offeryng vnto God oblations & ſacrifices, (as ſaint Paule is wytnes.) Euery byſhoppe,Hebre. 8. taken from amonge men, is ordined to offer giftes and ſacrifices, it is neceſſarie, that Chriſt haue, ſome oblation or ſacrifyce to offer, the whyche oblation or ſacrifice was prefigured alſo, by the oblation of Melchiſedech, ſyth he is a preeſt after that order. And for as muche as, ther is none other oblacyon (where in he anſwereth vnto ye ſacrifice of Melchiſedech) ſaue only, ye ſacrifice of his bodye & blood, in ye forme of bread & wyne, ye which is ye venerable ſacramēt. Thē it foloweth ryght wel, that the offryng of Melchiſedech, was a very euident fygure of the holy ſacrament. And where, a ſubtyl & a craftie Caphernaite myght iudge, thys argumēt to be of no force or ſtrength, bycauſe he wyl thinke, that I haue reaſoned, vpon a falſe grounde.

For where I ſayde, that ther was none other ſacrifyce, that anſwered to the fyguratyue ſacryfice of Melchiſedech,Leui. 16. Hebre. 10. ſaue only the ſacrifice, of Chriſtes body and blood in the formes of breade and wyne. This, (wyl he ſay) is very falſe. For the bodie & blood of Chriſt, (whych was the ende of al figuratyue ſacryfyces) offered vpon the croſſe, by death & paſſiō, were prefygured & were the veritie of ye tipical oblaciō of Melchiſedech. But to this I anſwere, & playnly ſaye, ye, Chriſt, in ye oblatiō made vpō the croſſe, by the effuſion of his precious blood, fulfylled rather ye bloodie ſacryfices of the olde law, whyche were ye effuſyō of beaſtes blood, & in ye crewel ſlaughter of calues & gootes (offered vp yerely in the feaſt of expiacyon) was very euidently p̄fygured Chriſtes ſacrifice vpō ye croſſe and that moche more playnly, then cold the offrynge of bread & wyne by Melchiſedech. And thus there is no more reaſō, why Chriſt (by thys ſacryfice) ſhuld be called a preeſt accordyng to the order of Melchiſedech, then after the order of Aaron. Yeas certaynly, (wyll he ſaye) for ſaīt Paule ſheweth reaſō why. For in yt he was kynge of ſalē, (yt is to ſay of peace) he figured Chriſt,Hebre. 8. our onely peace maker. Again like as melchiſedech had neyther father neyther mother, begynnyng neither endyng, (expreſſed in ſcripture), is likened (as ſaint Paule ſayth) vnto the ſone of god, which remayneth for euer. Euē ſo Chriſt, (as concernyng his godhed) hath no begynnyng neither endyng, but remayneth for euer. For theſe cauſes (ſayth he) he was called a preeſt after ye order of melchiſedech. But I beſeche ye (diligēt reader) expēd & way wel ye wordes of Dauid, whervpō ye dyſputaciō of ſaynt Paule is groūded, ther by thou ſhalt ꝑceaue, yt the ſimylitude & compariſiō betwene Melchiſedech and Chriſt (as betwene the fygure & the veritie) lyeth not onelye in theſe poyntes, that Melchiſedech was kynge of Salem, and had no begynnyng neyther endynge and ſo ſemeth to be euerlaſtynge, for Melchiſedech fygured Chryſte, not only in that he was kynge of ſalem (that is to ſay of peace) and in that he was eternall, but he fygured alſo, the preeſthode of Chriſte. And this maye playnly apere, by the wordes of Dauid. For he ſayde not onely. Thou art euerlaſtynge or eternal, accordyng vnto the order of Melchiſedech, but he ſayde.

Thou art a Preeſte for euer, accordyng vnto the order of melchiſedech. The appoſtle Paule, in that place, in tendeth to proue, the ceſſacion and neceſſarye tranſlation, bothe of the lawe, & of the leuity call preſthod, in to the newe euāgelycal & perpetual preeſthod, accordyng to the order of melchiſtedech. Certaynly it appertayneth nothing, vnto the preſthode, of Melchiſedech, to be kinge of Salem, ether to haue, neither father or mother, neyther begynnynge neyther endyng.

For it folowyth not. By cauſe ye Melchiſedech was king of Salem, and had, neyther father or mother, neyther begynnyg neyther endynge, therfore he was a preſte. Wherfore, in theſe thingꝭ, Melchiſedech fygured the perpetuite and eternite of Chriſtes perſone, who hath, neyther begynnynge neyther endynge (as concernynge hys diuynitie) rather, then the preiſthode of Chriſte, and therfore ſaynt Paule ſayth, theſe expreſſe wordes. He is compared vnto ye ſonne of God,Hebre. 7. ſygnifying the diuinitie of Chriſt, whyche is eternall. And thus ſaynt Paule proueth Chriſte to be eternally a preeſt accordyng to the order of Melchiſedech, & yt thys preeſthod ſhuld not be for a tyme, as the other leuiticall preeſthod was, but ſhulde remayne for euer. But here ſaynt Paule left out, the declaraciō, how the ſacrifice of Melchiſedech, prefigured the ſacrifice of chriſt, whych cheflye appertayneth, vnto the preeſthod of Chriſt. The cauſe hereof, he ſheweth in ye fyft chapt ur of thys epiſtle, where he declareth,Hebre 5. how Chryſt was ꝓmyſed of god, to be a preeſt according to ye order of Melchiſedech of whō (ſayth he) we haue many thynges to ſaye, whyche are hard to be vttered, by cauſe ye are dull of hearyng. For where, (as concernynge the tyme) ye oughte to be teachers, yet haue you nede agayn, that we teache you, the firſt preceptes of ye word of God, and are become ſuche, as haue neade of mylke & not ſtrong meate, for euery one, yt is fed yet wt milke, is vnperfect in ye word of ryghtwyſnes, for he is but a babe. But ſtrong meate, belōgeth vnto them, yt are perfect, which through cuſtome, haue theyr wyttes excercyſed to iudge, bothe good and euyll.

By cauſe (therefore) that the hebrues were weake in fayth, and lacked excerciſed wittes, the apoſtle Paule let paſſe & wolde not entreate ſo hyghe and harde a myſtery, amonge ſuche baby ſhe people. And for this cauſe, the holy apoſtle thought it ſufficiēt for the purpoſe, in that place to proue, the preeſthode of Chriſte ꝑpetual, by the prophecie of Dauid, and though it alſo conuenient, amonge ſuche lewd & ignoraunt people, to leaue the declaration, of ſo hyghe a matter. For vndoubtedly, lyke as Melchiſedech, hauyng no begynnynge neyther endynge, fygured Chriſtes eternitie (wherof thappoſtle intreated) euen ſo dyd he alſo, prefigure Chreſtes preeſthode in his figuratiue ſacrifice of bread & wyne, of the which thapoſtle ſpake no thinge, bycauſe of the weaknes of their capacitie and the hardnes of ſo hyghe & matter. And yet certaynly, Chriſte fulfylled the fyguratiue ſacrifice of Melchiſedech vpō maūdye thurſday, when he (eatynge the paſchall lābe with hys diſciples) made an ende, both of ye paſſe ouer & preeſthode, & ſet in place the ꝑfect ſacrifice of his bodie & blood in the formes of bread & wyne, and the perpetual preeſthode, accordynge to the order of Melchiſedech. And as Chriſte, in thys, vncrewell ſacrifice; fulfylled the figuratiue ſacrifice of Melchiſedech, euen ſo, in the ſacrifice (that he made, by the crewell effuſion of hys blood (vpon the croſſe) he fulfylled, al the bloody ſacrifices of the Moſaical lawe, & thus was one Chriſt, the ende of all fygures, and hys ſacrifice, the ende and veritie of all fyguratiue ſacrifices. Wherfore I conclude, that Melchiſedech offered bread and wyne (the fygure) of Chriſtes bodye & blood, & Chriſt (in his ſupper inſtituted & offred, his very body & blood, in forme of bread & wyne, ye ſacrifice yt the church of chriſt retayneth, & offereth for euer, accordyng to the order of Melchiſedech. The ſecōde figure is,Exodi. 12. yt (which we reade of in Exodo) the Paſchal lambe, whom god dyd gyue in cōmaundement vnto Moiſes, to be offered, of al the people, & that yerely, in memorie & remembraūce, of the mooſt happye, & myraculous deliuerye, frō the fearful plage of god, whē the āgel of god, went thorow al. Egypte by nyght, ſleyng the fyrſt begottē, both of mā & beaſt, where god mercyfully delyuered the people of Iſrael, frō yt horible plage. And as ye eſkape fygured our moſte bleſſed delyuery, (by ye death of Chriſt) frō the ſpiritual Pharao, ye deuel, ſynne, death, & hel. In lyke ſort alſo, the paſchal lābe (offred yerely) dyd fygure & ſygnifie, the verye trewe & innocēt lambe Chriſt,Ioh. 2. ye taketh away the ſynnes of ye world, who was ones offred by death and paſſion, and there by delyuered he, vs chriſtianes, from the tyrā ny of the dyuell, ſynne, death and hell. And in memorie of thys our mooſt bleſſed delyuery, the ſame Chriſt is offered vncrewelly (in the bleſſed ſacrament) yerely & dayly, for the trewe and faythfull chriſtiane people, as theyr Paſchal lambe (as ſaīt Paule wytneſſeth vnto the Corinthiās).1. Cor. 5. ✿ Chriſte is offered vp for our paſſeouer or paſchall Lambe.Ieronimꝰ ſuꝑ Mat. 26 ait. Finē carnali ce •• nitati volens impouere, vmbra que • rā ſcunie paſc •• e redde re veritatem, dixit. Deſiderio deſidera •• hoc paſcha mā • ucare voviſ cū ante que patiar, eten • m paſcha n • ̄um immola • us eſt xp̄s, ſi tamen cō medimus illud in azi mis ſinceritatis et veritatis. ✿ Wherfore oure ſauioure Chriſte, (who came to fulfyll and make perfecte the lawe,) after that, he had eaten (wyth hys diſciples) the figuratiue lambe, (accordyng to the p̄ſcript of Moyſes law) eft ſoone after the waſſhynge of theyr feete, at the ſame ſupper, he inſtituted this holy ſacramēt. And ther in, he ſignifyed, that the Paſchal lambe of Moyſes: there toke an ende, & the more ꝑfect ſacrament, was ſet in place, the fygure was abolyſhed, for the veritie was come. And therfore ſaynt Paule remembrynge the excellent dignitie, and worthynes, of this bleſſed ſacramēt, exhorteth diligently the Corinthians, to the condigne and worthye eatynge & receyuynge of the ſame, And ſayeth. That it ſhulde not be eaten, eyther receyued, wt the olde leauen, neither with the leauen of malyce, neyther wyth the leauen of wycke ones. That is to ſay, in obſtinate Iewyſhnes or froward hereſie, neither wyth wycked mynde, or vnpure lyfe.

But wyth ſwete flower of ſynceritie & veritie. That is, wyth ſyncere fayth & catholyke veritie, wyth godly lyfe and pure mynde. The thyrde fygure,Exo. 16. is Manna, of whome we reade in Exodo, that God therwith fed, the people in deſert fortye yeres. Thys Manna reſembled the bleſſed ſacrament, and that,Sapt. 16. Panem de celo preſtit • ſti eis ſine labore, oē delectamentū in ſe habentem. &c. Iero. ſuꝑ Malachi. Num. 21. Locutꝰ eſt populꝰ cō tra dn̄m. aīa nt̄a. &c Exod. 16. Nec amplius q̄ ā plius parauerat, nec minus q̄ minus. in many thynges. Fyrſt thys manna contained and had the delitiuſnes and taiſt of al maner of delicate meate, & ſauerered (vnto the good people) moſt pleaſātlye according vnto theyr deſyre, and appetyte. Euen ſo thys, bleſſed ſacrament contayneth (as ſaynt Ierome ſayth) the vertue and power, of al other ſacrifices, and the abundaunt plentie, of all grace and vertue. Secōdly, this (which was ſwete and delicate meate, vnto the good) was alſo lothſome and vnſauery vnto the bad & wycked people. In lyke maner, thys bleſſed breade (whyche is lyfe vnto the good people,) vnto ye wycked people, and obſtinate heritikes, it is lothſome and vnſauerie, & vnto thē it is nothing but bread, yea it is p̄ſent death, vnto the vnworthy receiuers. Thirdly, thys manna was meaſured equally by myracle vnto euery man. For euery one had, no leſſe neyther any more, then one gomer, gathered he neuer ſo lytle, or neuer ſo muche, & this gomer was ſufficient for euery mā. In lyke ſort it is; in receiuing of this bleſſed ſacramēt. For he that receyueth innumerable hooſtes, receiueth no more; then he yt receiueth, the leaſt hooſt. Neyther he receyueth leſſe, yt receyueth the leaſt portiō, thē he doth, yt receiueth innumerable. For all & euery one, receyueth the whole body & bloode of Chriſt god & mā. Fourthly this māna ceaſſed & fel not downe, on the ſabboth day, neither after yt they had eaten, of ye frutes of the lande of promyſe.Ioſua. 5. In lyke maner, whē we come vnto the kyngdōe of heauē (which is our lande of ꝓmiſe) & haue made holy day in ye bleſſed reſte, frō out of this barren deſert, then ſhall thys bleſſed ſacrament ceaſſe. For there we ſhal ſe openly, ye bleſſed body, euē as he is. Fyfthly, like as there were of the people, many wycked ꝑſons yt dyd eate of this māna, & died both bodely & gooſt lye. (As Chriſt ſayde). ✿ Your fathers eate māna in the deſert & they are dead. Euē ſo,Ioh. 6. as many as do receiue this bleſſed ſacrament vnworthely (as S. Paul recordeth) they eat & drinke theyr owne iudgement.1. Cori. 11. Theſe thynges were ſufficient, to proue thys Manna to be a fygure, of thys bleſſed ſacrament, ſaue that, our maiſter Chriſt alſo, in the ſyxt of Iohn̄, layeth them both together, & ſayth. ✿ Moyſes gaue you not,Ioh. 6. ye trew very bread frō heauē, but my father gyueth you, the very or trew bread, frō heuen. For I am ye bread of lyfe, yt gyueth lyfe to the world. And in the ſame chapter. ✿ And the bread, that I wyl geue it is my fleſhe, yt I wyl geue for the lyfe of ye worlde. ✿ Here we haue, yt Moyſes gaue not ye very bread, but only ye figure But the father & chriſt, geueth the very true bread of life. The father gaue this bread, in the ſhape of māhed, and chriſt gaue the ſame very bread of lyfe, vnder the ſhape of bread & wyne.Exodi. 26. The fourthe fygure was, the ſhew brede of the tēple, this figured alſo, this bleſſed ſacramēt in thys. That lyke as it was not lawfull for the vncleane, to eate of that, no more is it lawfull (wythoute greate daunger) to eate of this bleſſed ſacrament, wyth vncleane ſoule, or corrupte conſciens. This bread was alway ſtandynge warme, vpon the aulter in the temple. Euen ſo, thys gloryous ſacrament, is reſerued alway redie (by the in fynte charytye, of Chriſt our ſauyour) vpon the aulter to be receaued in oure vrgente neceſſytyes. Here vnto appertaineth ye bread,3. Reg. 19. that the angel brought vnto Elyas, whyche was a verye fygure, of this bleſſed ſacrament. And in this, it beareth ye figure. That lyke as Elyas eatynge that breade, walked in the ſtrength hereof, fortye dayes wyth out ony other foode, vntyll he came vnto the hyl of God called Oreb. So doth the holy ſacrament (as our viatycall & wayfarynge vytaill) ſtrengthe vs, vntyl we come vnto, the hygh hyll of heauen, the mountayne of perpetual felicyte. Thus dyd the holy gooſt ſignifie, to the former fathers of the old lawe, the excellent dignitie of this mooſt bleſſed ſacramēt, and that by theſe (and many other) a dumbracyons and figures. And by diuers & ſōdrie figures, did ſignifie, ſondrye and diuers thynges herein. As in the ſacryfice of breade and wyne of Melchiſedech, was fygured, the kyndes, or outward apparens of thys bleſſed ſacrament, whiche bearyth ye ſhape of bread & wyne. In the paſchal lambe, was figured, the very ſubſtance, that is contayned in the ſacrament, whych is ye ſubſtāce of Ieſus Chriſte, ye very lambe of God, that taketh away the ſinnes of the worlde. And in the Manna, whyche was excedyng delectable & ſwete, was figured the ineffable ſwetnes and ſuauitie, that the ſoule (of the worthye receyuer) taketh, by the bleſſed preſens of Chriſt, the fountayne of al gooſtly ſwetnes. In the bread, (miniſtred by the angell) vnto Elias, was figured, the end and effect of this bleſſed ſacramēt, whiche is, to ſtrength vs, in the tedyus pylgrimage and iurney, of this preſent and troble ſome lyfe, vntyll we be broughte vnto the hye hyll of euerlaſtyng bleſſe.

After the fygures, we wyll ſubnect and ioyne here vnto, the teſtymonies of the ſcriptures. That where (in the former ſermō) we haue proued the verities of this ſacrament, poſſible, by the examples of holy ſcripture. And alſo nowe, we haue ſhewed ye ſame, to be lykelye, by the fygures in the ſcripture, it is neceſſarie, that we do proue that ſame poſſyble and lykely thyng, to be ſo in very dede, by the ſcryptures. And thys wyll we do, by goddes mercyfull adiutorie and helpe. Fyrſt we take to witnes, the prophitycal ſayng, of pacient Iob, written in the thyrtye and one chaptre. ✿

The men of my houſe ſayd. Who can geue vs of his fleſhe yt we myght be ſatyſfied. ✿ The which auctoritie,Iob. 31. thoughe Ecolampadius derydeth & laugheth to ſcorne, the allegacyon hereof, for this matter. Yet I thynke yt it maketh very euidently for this purpoſe. And by cauſe that holy Criſoſtome recityth it, as a plain and an euydēt teſtimonie, in thys matter, we, (leauyng the erronyus iudgement of an herityke) wil folowe the ſinceare iudgement of an holy catholyke & excellēt doctor, who ſhall declare, how moche, this place of Iob, maketh for this veritie. Criſoſtōe wrytynge vpon the goſpel of ſaynt Iohā, & entreatynge of thys bleſſed ſacrament, ſayth.Cryſoſto. ſupꝑ Ihēm Home. 45 ✿ One bodye we are wyth hym, & membres of his fleſhe & bones, wherefore, ſuch as ben inſtructed in hys preceptes or comaūdemētes, ought to obey, That we myght be turned & conuerted, in to hys fleſhe, not onely by loue, but in very dede. This ſame is done & brought to paſſe, through out the meate, yt we do eate, yt he hath geuē vs. And by cauſe yt he wold extend & ſet forth, his exceding great loue towarde vs, by hys body he hath mengled him ſelfe wt vs, and hath made & browght all in to one wt vs, that ye body myght be made one, wt the head. For that is the ſpecial propertie of iouers. And thys ſame thynge, dyd holy Iob ſignyfie, by his ſeruauntes, which loued hym very intyrelye, & theſe ſeruā tes, wyllynge to expreſſe, there vehemente and ardente loue towardes hym ſayde. Who can geue vs, of hys fleſhe that we myghte be ſatyſfyed. The which requeſt, Chriſt hathe ꝑfourmed. For, by cauſe yt he wolde bynde vs wt more ardēt & vehemēt loue, vnto him ſelfe, & bycauſe he wold ſhewe his moſt louely deſire toward vs, he hath, ſuffered him ſelfe, not only to be ſen (of ſuch that longeth after him) but alſo, to be towched to be eatē, and alſo, there teth to be ſet in to his fleſhe, yt they al might be ſatiſfyed wyth the deſyre or loue of hym. ✿ By theſe wordes of Criſoſtome we may redely perceaue that, theſe wordes of Iob, were a very prophicie, of ye bleſſed ſacramēt. The which prophicye Chriſt hath fullfyllyd, in that he hath fulfylled this requeſt of Iobes ſeruantes, ſufferyng and permyttyng vs, hys ſeruantes, to be ſatiſfyed of hys fleſhe, not by fayth onlye, but as Cryſoſtome ſayth, in that we eate and ſet oure teath in to hys fleſhe. ✿ Next vnto Iob I place the prophet Malachie, who, after that he had rebuked (in the voyce of God) the olde ieweſhe ſacrafyces, and auaricie, as well of the preſtes as of the people, ſhewynge them howe, they had poluted the name of God, in that they had offered, poluted breade, vpon the aulter of God, ſayd.Mala. 1. ✿ I haue no mynd or wyll toward you, neather wyl I receaue any offeryng at your handes, from the eaſt vnto the weaſt, my name is great among ye heathē. And in euery place, a clene & pure ſacrifi ce or oblatiō is ſacrificed and offered vnto my name, for my name is great amōg the heathē, ſayth our lorde of hooſtes. ✿ This ſacryfice, that the prophete ſpeaketh of in this place, can be none other, then ye bleſſed ſacrifice of the aulter. For there is no man (beynge of meane lernynge & iudgement) that wyll vnderſtande it, of any of the ſacryfices of the old lawe of Moyſes. But rather wyl vnderſtāde it thus. That the holy ꝓphete ꝓphicied the ende, of al the imperfect carnall ſacrifices, of the leuiticall lawe, and the inſtitucyon, of one mooſt perfect and holy ſacrifice, of the bodye and bloode of Chriſt. But here a ſubtyl ſacramētarie wyll ſaye, that this prophecie ought to be vnderſtand, of ye oblacyon only, that was made vpon the croſſe. But this maner of vnderſtandynge, wyll not ſtande with the veritie of the letter. For that oblacyō made on the croſſe, was offered but in one place only, and that was, vpon the mounte of caluarie But the ſacrifice, that ye prophete ſpeaketh of here, (as he ſayth,) ſhulde be offered and ſacrificed, in euery place, ſygnifyenge (wt out doubt) ye ſacrifice of the aulter, ſacrificed euery where in the churche of Chriſte, whyche is the very bodye and bloode of Chriſt. Now, by cauſe that Chriſt ſhulde ſeclude, and abrogate, the olde and imperfect ſacrifyces of the leuitical lawe, and ſhulde ſet, one mooſte pureſt, ꝑfect and ſempiternall ſacrifice of his bodye & blood, in place, as ye end and perfectiō, of the former ſacrifices, therfore the ꝓphet called the bleſſed ſacrament, a pure and a cleane ſacrifyce offered in euery place vnto his name.

Certaynly thys could not be, ſo pure & clene a ſacrifice, that it ſhuld be preferred, and ſet in place, of al the other moſaicall ſacrifices, yf it were nothynge els, then bare bread. For the deuout fatheres of the olde teſtament, dyd offer vp as pure & as cleane bread, and as deuoutly, as we do. And then alſo ſhulde ye bread of propoſition, in the moſaycall temple, haue ben as cleane and as pure a ſacrifice, as is the ſacrament. Yf it were ſo, thē what neadeth the exchang and permutacyon. Wherefore, we muſt nedes vnderſtande in this ſacrifice the preſens of the bleſſed, mooſte pure and immaculate bodye and blood of Chriſt ſacryfiſed and offered vp, in the bleſſed ſacrament, vnto the name of god euery where. But yet a craftye herytike wyll vnderſtande, (or rather wreaſt) this ꝓphecye, vnto the oblacyon or ſacrifice of faith, of prayer, and of al other godli dedes. That can not be ſo, after Luthers opiniō, for al our good dedes (with him) are ſynfull, whyche is a deteſtable hereſye, wherfore (diligent reader) remē ber wel yt ye ꝓphete (in theſe his wordes) doth ꝓmyſe here, that a ſacrifice ſhulde come, that ſhulde ſuccede in the place, of the olde moſaical ſacrifices (whom he rebuked as vncleane) but ye ſacrifice, cā not be fayth, prayer, eather, ſuch other good dedes. For theſe were not ordeyned to take the place of ye old ſacrifices, for theſe were vnder ye old law & ſacrifices who doubteth, but yt, the old faithful fathers, offered vp buſilie, mooſte perfect faith, moſt deuote prayers, & godly dedes innumerable. wherfore it is manyfeſt, that this prophecie was ſpoken & ment of the bleſſed ſacrament, whiche yf it were but onely bread (as I haue ſayde) it cold not be the pure & cleane ſacrifice yt the ꝓphete promyſeth here. Bycauſe therfore, yt it cōtayneth ye very immaculate & pure bodye & blood of Chriſt, therfore it is ye pure & cleane ſacrifice which is offered ī euery place, bycauſe ye name of Chriſt, is great amōge ye heathē. Yet leaſt, our obſtinate aduerſaries myght ſay, yt theſe auctorites of ſcripture be to farre fet, to geue any euident profe, of ye real preſens, of ye body of Chriſt, in ye holy ſacramēt▪ we wyll therfore, bring in, to cōfirme, & ratifie this verytie, more euydēt & more playner teſtymonies of ye ſcripture. And we call fyrſt to record wt vs, ye wordes of ye ꝓmiſe, yt our ſauyour Chriſt, had vnto his diſciples, writtē in ye ſixt of ſaynt Iohan, wher chriſt, moſt playnly made this ꝓmiſe.Ioh. 6. And ye breade (ſayth he) yt I wyl geue, it is my fleſhe, for ye life of ye world. And in ye ſame chap My fleſhe (ſayth he) is verely meate, & my blod is verely drīke. But ye īuincible ſtrēgth of this place of ſcripture, ye gret craftie & ſubtil wyt, of herytikes, wold fayne eſcape, by a falſe gloſe, (rather by an opēly and manifeſt lye) ſayng, yt our maiſter chriſt mēt nothīg in theſe wordꝭ of ye bleſſed ſacramēt. Where, I wold ye chriſtane reader ſhuld wel way & cōſider diligētly (for ye true intellection of this place) howe this place of the ſcripture hath ben vnderſtāded, of the churche of Chriſt, (who is only ye true interpreter of the ſcryptures) and not, to geue credens, to raſhely, vnto the erronyus expoſitours & very corruptures of ye ſcriptures, as are al ſuche Iewyſhe Caphernaites, and obſtinate ſacramentaries, whiche are voyd of the trueth, lackyng the ſpirite of Chriſte, by cauſe that they are ſeperated, frome the churche by theyr deteſtable heryſies. But rather, leaue vnto the expoſition, & vnderſtāding, of ye catholike church of ye lyuīg god which is (as ſaīt Paul ſayth)1. Tim. 3. ye pyller & groūd of veritie & trueth. How the church hath vnderſtande it, frō the begynnyng, we ſhal ſoue gather & perceaue, by ye aūciēt catholyke wryters, & interp̄tours. Who wryt, in theyr tyme, not contrarye vnto the churche, but as the holy gooſt inſtructed them, ſpeciallye,Clemens in libro 10. recogn̄. Ad Iaco. fratrē dn̄i Oportet, ab eo intelligentiam diſcere ſcriptutarū, qui eam a maioribꝰ, ſecundum veritatem ſibi traditam, etnat. in ſo weyghtye a matter. And we maye be ſure, that the churche hath alwaye, the true vnderſtādyng of the ſcripture, for as muche it is alwaye gouerned, by the ſpirite of veritie. Wherfore the expoſitions of ſuche catholyke and auncient wryters, are to be thought, of muche more trueth, then are the falſe & newe fangled expoſitions, of thoſe that (wyth theyr gaye gloſes) confoundeth the text, and ſwarueth from the whole churche of Chriſt. The auncient wryters, vniformely doth vnderſtande this place of ſaynt Iohn̄, to be ment of the bleſſed ſacrament, as you ſhall ſee (that lyſteth to reade, and can iudge) in theyr workes. And for the trial hereof, I ſhal recyte here ſome of the mooſte auncient of them.Origenes ſuper numerū. Homilia. 7. Origene wrytyng vpon the nū bers, allegeth the ſame texte of S, Ioh. vnderſtandyng it, of the holy ſacramēt, whoſe wordꝭ be theſe. ✿ Thoſe thyngꝭ that were done before, were done obſcurelye, but nowe are they, in theyr owne nature and veritie accompliſhed, before baptiſme was obſcurely, in the cloude and in the ſea, but nowe the generation is, in the own nature, in water & the holy gooſt. Then was the meate obſcurely ī māna, but now it is in ye owne nature, and the fleſhe of the ſempiternall worde of God, is very meate accordyng as Chriſt ſaid. My fleſh is verely meate and my bloode is verely drinke. Criſoſtome alſo ſayth vpō the .vi. of ſ. Iohn̄, in this wyſe.Ioh. 6. Criſoſt • ̄e in Iohēz. ✿ Chriſte (ſayth he) in theſe wordes. I am the bread of lyfe, ſpake of the breade of hys diuinite or Godhed, but by and by he wyl entreate of the myſteries (ſygnifinge the ſacramēt, for ſo doth Crioſoſtome cal it) Yet. Firſt he here diſputith of his diuinitie, ſayng. I am the breade of lyfe. For this was not ſpoken of that body, of whom about the ende of this chapter, he ſpeaketh of, ſayng. And ye bread, that I wyl geue, it is my fleſhe. For ye diuini • ie of him, was bread bycauſe it was god the worde (or the ſecond perſon in trinitye) euen as this bread is made by (cōmyng therunto of the holy ghoſt,) the celeſtiall bread. Now be holde (good reader) how diligently & apertly, Crioſoſtome maketh diſtinctiō and puttyth differēs betwene the wordes, that were ſpoken, of the diuinitie of Chriſt, and the wordes, that Chriſte ſpake, appertayning-vnto his bodye vnder the myſterie of ye holy ſacrament. And ſayth, that from theſe wordes (in the ſyxt of ſaint Iohn̄, And the bread that I wyl geue it is. &c. and ſo vnto ye ende of the chaptre, Chriſt ſpeaketh of ye bleſſed ſacrament. Nowe where our peruerſe herytikes denyeth, that anye worde, in this chapter, apperteynyth, or was ment of the ſacrament, they haue here Criſoſtome (an auncient wryter) ther aduerſarie, who expōdith the latter part of thys chapter, vnderſtandyng it, of the bleſſed ſacrament.

Cyrillus in Iohēz.Cyrill vpon ſaynt Iohn̄ declaryng the vi. chap. vnderſtandyth it alſo of ye bleſſed ſacrament, whom he nameth, ye miſticall benedictyon, and ſaythe, vpon thſe wordes of Chriſt. Except you eate ye fleſhe of ye ſon of man, and drynke his blood, you ſhall haue no lyfe in you. ✿ And how he wyll geue (ſayth Cyrill) hys fleſhe to be eaten, he teachith them not, for thei cold not perceaue yet, how greate benefites they ſholde obtayne, yf they eate it in faythe. He declareth ones or twyſe, that by the loue and deſyre of eternall lyfe, they myght be forced vnto faythe, whereby they myghte be the eaſelyer and ſoner taught. For thus ſayth, Eſaie the prophete. Yf you wil not beleue, you ſhal not vnderſtād. Wherfore it was necceſarye firſte to radicate faith, in the mynde, and thē to aſke the thynges that a man ought to ſeke and enquyre. But they, before they beleued, inquired and aſked importunely. For thys cauſe oure Lorde (howe it ſhulde come to paſſe) dyd not declare, but exhorted thē to enquire it by fayth But whē his diſciples had firme fayth then he brake breade, and gaue them ſaynge. Take, & eate, this is my body, the cuppe alſo, he gaue aboute ſaynge. Drynke of thys al, this is the cuppe of my blood, that ſhalbe ſhede in remiſſion of ſynnes. Nowe thou ꝑceauiſt, that he declared not, ye difficultie of the miſterie vnto them, aſkyng without faythe.

But when they had faythe, he declared vnto them without aſkyng. Theſe are Civil wordes. ✿ Saynt Cipriane,Ciprianꝰ ſuꝑ orationem dominicam. the martir, expoūding the pater noſter, vpō this peticiō. Gyue vs this day, our dayly bread, ſaythe, Chriſt, whoſe body we do touche, is our cottidiane bread, this bread, we do deſire, to be geuen to vs, euery day, leſt we, yt are in ye church &, do receyue oft times, ye holy ſacramēt of ye aulter, for ye bread of our helth, by anye great, or notorius cryme abſtainīg & ſeperated frō ye celeſtial bread, ſhuld be ſeperated frō ye bodi of chriſt, (he p̄achīge & warning vs him ſelfe). I am ye bread of lyfe, yt came frome heauen, yf anye eate of this, he ſhal liue euer. The bread that I wyll geue, it is my fleſhe, for the lyfe of the world. Then where he ſayth that he ſhall lyue euer, that eateth that bread, it is manyfeſt, that he ſpeaketh of them that toucheth,Hyllarii de trinita te lib. 8. his body. And after the maner of cōmunion receyuith the bleſſed ſacrament. ✿ Hillarie in his eight boke (De trinitate) vnderſtandith this ſixt chapter of Iohn̄, to be ſpoken, of the ſacrament, and ſo doth he allege it. I wold haue brought in, ſaint Auguſtine, with manye moo holy wryters, but the breuenes of a ſermon wyll not ſuffer, ſo longe matter. Wherefore I refer ye reader, vnto ſaynt Auguſtines fyrſt boke, againſt Creſconium, the .xxv chapter, alſo to ye fyrſt boke (De precatorū meritis, et Remiſſione) the .xxx. and .xxiiij. chapters, and vnto many other of his workes, wherin, he playnly declareth him ſelfe, to vnderſtand this ſyxt chapter of Iohn̄, of the bleſſed ſacrament. And ſo doth all the catholyke wryters vpon the ſcriptures, take and vnderſtande vniformely, thys place of ſcrrpture. For they expound & interpret the ſame, of the bleſſed ſacrament. Vnto whoſe expoſitiōs, any criſtyane man (yf he be not beſydes hym ſelfe) wyll geue more credite, then vnto the erronyous, and falſe gloſes, of blaſphemus apoſtataes frome Chriſtes fayth. For in ſuch ſerious matters of the fayth,Auguſtinꝰ poſt Yre. Eligo in bis verbis hoc intelligere quod oīs, vel pe ne oīs frequētat eccleſia. ye fathers wold neither flater, neither faine but (in the feare of God, ſpeake the verite of ſcrypture, accordyng as they beleued, to be the truthe, theyr conſcience berynge wytneſſe. Whoſe fayth & vnderſtāding, was none other, but ye fayth and the vnderſtanyng of the churche of Chriſt, which cold not erre. Wherefore firmely ſtādeth ye veritie of thys text, & maketh moſt euidently, for the real preſens of the body and blod of Chriſt in ye ſacramēt, by cauſe that chriſt him ſelfe ſayd.Ioh. 6. Theophilactꝰ ſupꝑ Iohēz. ✿ The bread that I wil geue it is my fleſhe ✿ And as Theophilact ſayth He ſayth not, that it is, a fygure of my fleſhe, but it is my fleſhe, for the life of ye worlde. More ouer, let the indyfferent reader examine well, and conſider diligently, the proceſſe of the text, & circumſtans of the matter, & ther by ſhal he, euidētly ꝑceaue, that this place of ſaynt Iohn̄, is not wreaſted or detorted, vnto the ſacramēt, (as ye heretykes doth falſly charge vs wt al) but is mooſte iuſtely applyed vnto ye ſame thyng, whereof it was both ment & ſpokē. In ye ꝓceſſe of this chapiter, we haue firſt declared vnto vs, ye greate meracle, of ye .v. loffes of bread. And ſone after foloweth, as great a meracle, how ye Chriſt by might 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 walked vpon the vnſtable water, of the ſee of Tyber, and that in a ſtorme tyde. Thyrdlye, howe ſodenlye (by myracle) the ſhyppe, and they all wyth Chriſte, were at the ſhore, when they were .xxv. or thyrtye furlonge of from the ſhore, & wolde haue receyued hym, into theyr ſhyppe. And the nexte daye after theſe wonderfull factes, when the people, yt had fedde and eaten, of hys myraculus breade, were come into Caphernaū vnto hym, then beganne he, hys diſputation of thys bleſſed ſacrament. And he hym ſelfe offered,Ioh. 6. the fyrſt occaſion of the ſame, and ſayd. You folowe me, by cauſe you haue eaten of my bread. He myniſtred not thys cōmunication, vnto the people, by chaūce or fortune, but of certeyn ſciens, foreknowledge, and purpoſe. And therfore he wrought, theſe myracles before, to gyue ētre, by one myracle and wonder, vnto a more myracle, and a greater wonder. Therfore alſo, he wrought thys myracle purpoſely in breade, hereby, to make preparation and introduccion, towardes the fayth, and credulitie of the wonderful and mooſt neceſſarye doctrine, that he entended to open, & to declare vnto thē, of the bread of his body, that ſhulde be eaten, in the holy ſacramēt. That they, ſeyng ſo late (wt theyr eyes) ſuche experimētes of his diuine power, they might yt rather giue credite vnto his doctrine, & beleue ye miraculꝰ bread of his body. For he yt could fede, ſuche a great multitude, wt ſo ſmale a nōbre of loffes, & wt his bleſſed word cauſe the few lofes to encreaſe, & to be multiplied, vnto ſuch great habū dās, ye .v. thouſand mē, (beſydes womē & childrē) were fully ſatiſfyed, & yet to remaine .xii. baſkets ful of ye fragmentes. How much more was, & is he able, to make of bread his fleſhe, & to gyue it, to be eaten wtout any diminutiō of it. The miracle of the multiplied bread, they ſe wrought before theyr eyes, bycauſe they ſhuld beleue the other, which they ſhuld not ſe Wherfore, Cyril rebuketh the Caphernaites, in this maner.1. Cor. 10. Cyrillus in Iohēz. ✿ Where as thoſe (yt had ſene euidētlye, the deuine power of our ſauiour, & yt might of his ſignes & miracles) ought to haue receyued, redely & wyllingly, & haue beleued his word, & yf there had apered there in, any difficile or hard thyng, they ſhuld haue enquyred of hym, the reſolution therof. Nowe all in the contrarie, they, all together, crye out vpō god, & that, not wtout great wickednes. Howe can thys felowe, gyue vs hys fleſhe, to eate. Neather remēbred they yt there is nothyng impoſſible to God.Luce. 1. But bycauſe they were beaſtly, or carnall (as Paule ſayth) they could not vnderſtand, the ſpirituall thynge, but ſo great a myſterie, ſemed vnto them a very folyſhnes. But let us, (I pray you) collecte & take, no ſmale profite, by the example of theyr offences, retaynynge a firme and ſtable faith. And in theſe (ſo hygh & ſublimius myſteries) let vs neuer, eather thinke, eather ſpeake, that worde. Howe. For it is a Iewyſhe worde. ✿ Cryſoſtome alſo gyueth lyke reproche, vnto thoſe people, that had ſene Chriſtes former miracle, in the multiplication of the breade, and aſked no queſtion there in, and yet wolde be ſo inquiſitiue, in thys myracle of hys body, in the bleſſed ſacrament, ſaying vnto them. ✿ Yf thou (ſayeth he) doiſte inquire and aſke thys queſtion in thys thynge. Why dydeſt not thou aſke the ſame, in the former myracle of ye fyue lofes. Howe coulde he, encreaſe the lofes, to ſo great a quātitie, (perhaps the people had more mynde, of theyr bellyes, then of the myracle.) But yet was, the thynge it ſelfe, very playne, & dyd teache you euidētly. Thē by that myracle, thou ſhuldeſt haue beleued theſe thinges, to be very facile, and eaſy for hym to do. And thefore, dyd he theſe myracles, bicauſe yt the people ſhulde not, be vnfaythfull, in ſuche thynges, that he entēded to preach and teache, vnto them afterwarde. ✿ It is then very euident and playne (by the order of the facte done of Chriſt) that, in thys dyſputation wyth the Caphernaites, he mente of the hye miſterie, of the myraculous bread, of hys bodye & blood in the ſacrament, and with the other myracle of the fyue lofes of bread, he made (as it had bē) a preāble or a p̄paratiō, vnto the belefe of the doctrine, that he entē ded to gyue vnto them, as concernyng ye very heuenly breade of hys bodye, myraculouſly in the holy ſacrament. Yet the ſentence that cheffely maketh, for the veritie of the ſacrament, (amonge manye other) is thys.Ioh. 6. The breade that I wyll gyue, it is my fleſhe, the whyche I wyll gyue, for the lyfe of the worlde. (Thus hath the greke texte.) Wherfore yf we diligentlye do marke well, and iuſtelye waye theſe wordes, we ſhall perceyue verye redely and playnly, that they were, (and muſte nedes) be ſpokē, and ment of the ſacrament. In thys texte we haue theſe wordes twyſe ſpoken. ✿ I wyll gyue. ✿ And for as muche as, Chriſte ſpake no worde vaynly, nether any tytle in the ſcripture, can be fruſtrate. Then was there ſome cauſe, why Chriſt ſhulde ſaye twyſe. ✿ I wyll gyue. ✿ And plainlye ſo was there. For Chriſt, in theſe wordes, made ꝓmiſe to gyue twyſe, his fleſhe for vs. Fyrſt he ꝓmyſed yt he wolde gyue it, as breade vnto vs. Therfore he ſayd. The bread yt I wyll gyue, it is my fleſhe. Secōdly, he promyſed to gyue his fleſhe, for the lyfe of the worlde vpon the croſſe, to death. And therfore he added & ſayde. The whych fleſhe I wyl gyue, for ye lyfe of the worlde. Chriſte can not be falſe in hys promyſe, therfore hath he (wythout doubte) geuen vs hys fleſhe twyſe.

Ones on ye croſſe vnto death, for our lyfe, And the other (as our cotidiane & ſupꝑ ſubſtanciall breade) in the ſacrament of the Aulter. For we haue not reade, that he gaue hys fleſhe for vs, any were els, as bread, ſauynge onely vpon Maūdy thurſdaye, when he gaue hys fleſhe for vs, in ye ſacrament, where he gaue to hys apoſtles, not bread onely (as the ſacramentaries do ſay) but as he made promyſe, the ſame tyme twelue moneth before, that the breade that he wolde gyue, ſhulde be he hys fleſhe. For playnlye in theſe wordes, Chriſte made a promyſe of hys bleſſed bodye, to be eaten as breade, in the holye ſacrament. The whyche promyſe, the Euangeliſtes S. Mathew, S. Marke, & ſ. Luke, ſheweth how it was ꝑformed at ye latter ſupper of Chriſt. And thus doth the one place of ſcripture open thother. Vnto thys ſence & vnderſtanding of this place of S. Ioh. all the aūcient wryters ſubſcribeth cōcordātly (as I haue ſayd) vnderſtādyng it, of the corporal eatynge, of ye body of Chriſt, in ye holy ſacrament. For yf we ſhuld vnderſtād it,We muſt not vnderſtande the promyſe of Chriſt, to be mēt only of i. Cor. x. the ſpirituall eatynge of hys fleſhe in the ſacrament. only of the ſpiritual eatyng of ye body of Chriſt, by faythe, then had Chriſte made vnto vs chriſtanes, no greater ꝓmyſe, thē Moyſes made vnto ye Iewes, whē he ꝓmyſed thē Manna. For they dyde eate, in Mā na, ye body of chriſt ſpiritually by fayth (as ſaynt Paule recordeth. ✿ All they did eate (ſayth he) the ſame meat &c. To what purpoſe ſhuld thē chriſt, p̄ferre ye bread, yt he ꝓmiſed to geue aboue ye bread yt Moiſes gaue vnto thē ſyth the Iewes (in Manna) dyd eate ye bodye of Chriſt, as wel, as we, and we no more thē they, as cōcerning ye ſpiritual eatyng. It aperith thē (by theſe p̄miſſes) ye chriſt ſpeaketh, in this chapiter, of ye eating of his fleſhe & body corporally in ye ſacrament Whō they ſhuld eat, not only ſpiritually, in fayth, but verely & really, euen as his, fleſhe is there that very ſame that ſhuld be geuē, for ye life of ye world. For ſo he ꝓmiſed, to geue it, vnto vs to be eaten. The which ꝓmiſe, he hath ꝑformed as thre of the Euāgeliſtes, wt S. Paule, recordeth. And yt, ye thing maye apere clerely, I wyl recyte the narrations of ye Euāgeliſtꝭ, & therby we ſhall ꝑceyue, how plaīly & opēly, they affirme, this ꝓmis of chriſt, to be accōpliſhed. Thus ye euāgeliſt S. Math. declareth the mater. ✿ As they were (ſaith he) at ſupꝑ, Ieſꝰ toke ye bread & whē he had geuē thākes he brake it & gaue it vnto his diſciples, and ſayd.Math. 26. This is my body. And taking ye cuppe, he gaue thākes, and gaue it vnto them & ſayde. Drynke you all therof This is my blood of the new teſtamēt, that ſhalbe ſhede for the remyſſion of ſynnes. What more plaine, & more euident wordes, can there be ſpoken, to ſignifye and declare the preſens of his bleſſed bodye and blood, in the holy ſacrament. He could not ſpake more playnly in ſo fewe wordes. Saynt Marke alſo (with as playne wordes) concordantly ſettith forth the ſame verytie.Mar. 14. Reade (good cryſtiane) and marke howe agreably and concordantly, the narracions and hiſtories of theſe euangeliſtes agreyth, & are coreſpōdent, vnto ye promiſes, that Chriſte made, in the ſyxte of ſaynt Iohn. Where he ꝓmyſed (as thou haſt harde) yt the bread that he wolde geue, was his fleſhe or bodye. And here, he ſayth vnto his dyſciples, (when he had taken breade and bleſſed it.) Take, and eate, this is my bodye. As who wolde ſay. This is the bread, that I promyſed, when I ſayde. The breade that I wyl geue, it is my fleſhe, for the lyfe of the worlde. And agayne. My fleſhe verely is meate, and my bloode verely is drynke. This he promyſed before. And nowe in fact and dede, takynge breade & geuing thākꝭ he geueth it, to his diſcyples, & ſayth. This is my body. Here he geuith thē his fleſhe as meate. And takyng the cuppe he geuyth it thē, ſayng. This is my bloode, & here he gaue alſo his blod, as drinke. Doth not this facte & dede of Chriſt,Luce. 21. playnly accompliſhe ye promiſe of Chriſt. And (on ye other ſyde) doth not the ꝓmyſſe of Chriſt, when he ſayd. The bread yt I wyll geue, it is my fleſhe, ratifye theſe wordes of Chriſte. Take eate this is my body. Yes plaīly. What neade we then, to ſeke any other ſence or vnderſtāding, of theſe places of ſcripture, ſith yt the one ſo plainly, openyth & declareth thother. The euāgeliſt ſaint Luke cōfirmeth, ye teſtimonyes of ſaynt Mathew & Marke, in this wiſe. And he toke ye bread, & gaue thākꝭ brake it and gaue it them, & ſayde.Luce. 22. This is my body, which ſhalbe geuen for you. This perticle, (whiche ſhalbe geuen for you) was added, for none other cauſe, then to ſignyfie & ſhew, that the ſame body, that he gaue vnto them, ſhulde (ye ſame nyght) be geuen for them, into the handes of ye Iewes, vnto death. And after he had ſupped, he toke the cuppe in like maner, and ſayde. This cuppe is the teſtament, in my bloode, whiche ſhalbe ſhed, for you. Here we haue other wordes, thē ſaint Mathwe or ſaint Marke had. Yet certaīly all is but one meanīg, and vnderſtadyng. For where they ſaid This is my bloode of the new teſtamēt, and ſaynt luke ſaythe. This cuppe is ye newe teſtament in my blood. Both he, & they ſayth & ſingnifieth. That ye ſame cuppe contaynith, ye very ſame bloode, wherewith ye newe teſtamēt ſhuld be, & was (the next day) ratifyed and cōfirmid. And this was none other bloode, but the moſte p̄cious blood,Exo. 24. Hebre. 9. of the innocent and immaculate lambe Chriſt. For lyke as Moyſes, when he had read, the commaundemētes of the law, vnto the people, he toke the blode of calffes and gotes with water, purpull wol, & yſope and ſprynkled the boke and all the people, ſayng. This is the blod of the teſtament, whche God hath a poynted vnto you.Athanaſius in primā ad Corinthios. 10. Sanguis enun iſte qui calice cōtinetur, ille eſt qui Chriſti latere ꝓ • lux it &c. And ſo confirmed he, the olde teſtament. Euen ſo hath oure ſauiour chriſt ratifyed and confirmed, this the newe teſtament, wyth his blood, and ye ſame blood, that was ſhede vpon ye aulter of the croſſe, and ſprenkeled vpon vs, to ratyfy the new teſtament, that very ſame he gaue vnto his appoſtles, at ye ſupper Therfore the euangelyſtes ſaynt Mathewe and ſaynt Marke calleth it, the bloode of the newe teſtamente, And ſaynt Luke calleth it, the new teſtamēt. Saynt Iohan the euangelyſte,Similia habet, et Criſoſtomus. (who wrote laſt of the foure) doth paſſe ouer and ſpeaketh nothynge of thys, oure lordes ſupper. No meruel hereof. For ſo doth he, the moſte thynges, that any of the other euangeliſtes dothe ſpeake of, as thynges ſufficientlye declared by them. Therfore this thynge he touched not. For it was ſufficientlye declared before, by the other thre euangelyſtes. Now thynke I longe, or I here, the teſtimony of the appoſtle Paule, in whōe chriſt ſpake. And therfore in this mater he ſpake none other, thē he receaued of our lorde. This ſame holy apoſtle, wrytyng vnto the Corinthians, (after that he had rebuked theyr vncharitable myſuſe of oure Lordes ſupper) declareth thys matter, in this wyſe.1. Cor. 11. That which I receaued (ſayth he) of oure Lorde, I delyuered vnto you. For oure lorde Ieſus, the ſame nyght, that he was betrayed, toke breade and gaue thankes, and brake it and ſaid. This is my body whych is broken for you, this ſame do you in the remembraunce of me. In like maner when he had ſupped, he toke the cuppe and ſayd. Thys cuppe is the newe teſtament in my bloode.

The ſame do you (as often as you ſhall drynke here of) in the remēbraunce of me. Here ſaint Paule yt was inſtructed & receyued hys doctrine & learnynge of no man, • ala. 1. Auguſtinꝰ ad Ianuariū epiſt. 117. Cōtinuo (quippe) cū dixiſ • et Iudicium ſibi māducat, et vibit, addidit, vt diceret. Nō d • iudicās corpus, domini quod ſatis toto ipſo loco in epiſtola ad Cor. 1. ſi diligenter atienbatur, apparet. but by ye reuelacion of our lord Ieſu Chriſte, & therfore taught he no other (in thys matter) then he had receyued of Chriſt, affirmeth plainly in theſe wordes, the very reall preſens of Chriſtes body and bloode, to be in the ſacrament. And nameth it, at no tyme, eather fygure, myſtery or ſacramēt, but twyſe (in the ſame chapiter) he calleth it, the bodye of our Lorde. And yf our Lorde & mayſter Chriſt, wolde haue had any fyguratiue ſpeache, to be vnderſtanded in theſe hys wordes, & had not ment, that hys bodye ſhulde be in the ſacrament, (but as in ye fygure) certaynly he wolde haue ſygnifyed, by ſome other wordes, that he ſpake fyguratiuelye, as he dyd in al ſuche lyke fyguratiue, and parabolycall ſpeches, or els certaynly he wold haue inſtructed Paule the apoſtle, more largely and clerely herof. Or els at the leaſt, Paule (who was ſo ware and circumſpecte) that he wolde not leue, any ambiguous ſentens, in hys wrytynges rawlye) wolde not haue lefte, ſo neceſſary a leſſon vntouched, but wolde haue rather opened, the playne and clere vnderſtandynge and ſence herof, leaſt any thynge ſhulde haue eſcaped hym, wherby any occaſion of erroure, myght haue bē takē of hys wordes. Neyther is it to be thought, that ſo neceſſarye, and alſo ſo daūgerous a leſſon (in ſo weyghty a matter, of our ſaluacion) ſhuld be lefte vntaught, bothe of Chriſte & of the appoſtles, and alſo (hetherto) of the holie gooſt, who cam to teache the appoſtles, and the church, all verytie & vndoughtedly ſo he dyd, & ſtyl doth, & ſhal, vntyl the worldes ende. For what offēce were it vnto god, & horrible error in ye church of Chriſt (and hath ben ſyth the appoſtles tyme, hetherto) that the churche of chriſt ſhuld worſhip ye creature of bread inſtead of god there creator (for ſo doth the churche now, & hath done this fyftyne hundreth yere and aboue) yf ye vnder the ſhape and fourme of breade and wyne, be not verely and ryally the bodye of Chriſt God & man.There was no ſuche fearfull threatenynge, for the vnworthye receauyng or of Mā na, eather of the paſchal lābe rather of of any of the Moſaical ſacrifices. For they were but onely bare figures Forthermore where Paule in ye ſame place thretneth dampnatiō vnto ye vnworthy receauers of this ſacramēt. Yf there be nothīg els ther in, but bare bread, it were to ſeuere & rygorus ſentens, and harde Iugemēt to thretten or execute dampnacion, for eating of a peace of bread. But verely ye holye appoſtle Paule maketh, a more worthyer thynge of thys, then breade. For he ſayth, that he that eatith of this breade and drynketh of thys cuppe vnworthely, eatyth and drynketh hys one Iudgemente, or dampnacion. Not Not by cauſe yt he doth myſuſe a peace of breade or a cuppe of wyne. But bycauſe, he putteth no differens, betwene bread, and the body of chriſt. Therfore ſayth ſaynt Paule, he eateth and drynketh his owne dampnacyon, bycauſe he putteth no dyfferens, (he ſayth not, betwene bread and breade) but, betwene the breade (that is but onely and very breade and) the breade that is the very body of our lorde. By theſe it may manyfeſtly appere, howe playnly the holy apoſtle Paule affirmeth, with the euangelyſtes, the very and reall preſens of Chriſtes body in holy ſacrament.

1. Cor. 10.Moreouer in the ſame epiſtle in the x. chapter, the appoſtle Paule, after ye he had ſet forth, the terryble plages of God, executed vpō the myſuſers of the moſaycall figures, he ſayth. That all thoſe thynges happened vnto them, for an example, & are left wryten in ye ſcriptures, to be a warnyng for vs. In this wyſe, the apoſtle Paule exhorteth the corynthians, and in them, al faythfull chryſtians, by theſe terryble and ſeuere punyſhmentes, to be warned and ware that we (myſuſynge the greater benefites of God) ſhewe not oure ſelues vnthankful, vnto ſo liberal a lord, leſte we (prouokynge hym vnto wrathe) ſuſtayne at hys hande more worſer and more greuous plages, then dyd the Iewes, whoſe feareful examples, we may cede of, in ſcrypture. By cauſſe that we haue receaued, the more excellent and greater benefytes. And in this parte of this chapter, he doth ſpecially auocate and call the Corynthes, frome the partycypacion of the table of ydols. Whiche was none other, then to eate ydoll offerynges (meate or fleſſhe offered vp, vnto ydolles) and that for relygion or deuocyon, and in honor of the ydoll, hopyng thereby, to attayne holynes. Frome this enormyte, the appoſtle feareth them, by the examples of ye plages of God, executed vpon his elect people, the Iſraellites and ſayth that.

✿ Theſe ware wrytten to warne vs ✿ And at the lengthe he ſhewed a iuſte cauſe why, they ſhulde leaue falſe religion of ydolles, in partakynge of the table of the deuylles, ſaynge. ✿ Is not the cuppe of thankes geuynge,1. Cor. 10. wherewyth we geue thankes, the partakynge of the bloode Chriſte? Is not the breade that wee do breake, the partakynge of the boodye of Chryſte? In theſe, cleare and mooſte in manyfeſte wordes, ſaynte Paule ſpeaketh nothynge, of anye fygure or ſygnyfycacyon onelye, that ſhulde be in thys breade or cuppe. For he ſaythe not, that the breade or cuppe ſignifyeth, or is, onlye a fygure, of the partakynge of Chriſtes bodye and bloode. But in mooſte playne and manyfeſte wordes he ſayth, that it is the partakyng of Chriſtes bodye and bloode. As who wolde ſaye.

why ſeke you to cōmunicate, & to eate, of the ſacrifices offered vp vnto ydols, and to partake the table of deuelles, for religion and ſanctimonie. Haue ye not the table of Chriſt? which is not the partakinge of the fleſhe and bloode of beaſtes. But the partakinge of the fleſhe, & the innocent bloode of Chriſte, offered vppon the aulter, vnto the liuinge God, the father, And in the partakyng of this table, is the true religion and poſſeſſion of ſanctimonie. That this, is the trew ſenſe of the Appoſtles wordes, in this place, Chriſoſtome ſhall wytnes wyth me.Criſoſto. in Paulū Who wrytyng vpon the ſame place hath theſe wordes. ✿ That which is in the cuppe, is the ſame, which flowed out of Chriſtes ſyde. And therof are we partakers. Therfore he calleth it alſo the cuppe of thankes geuynge. For bycauſe that, when we haue it in our handes, (wt admiration and tremblynge feare: of ſo ineffable gyfte) we laude & thanke hym, that he hath ſhede hys bloode for vs, to delyuer vs out of error, & hath not only ſhede his blood for vs, but he hath made vs therof ꝑtakers. And therfore if thou deſyreſt blood (ſayeth Chriſt) ſeke not, the aulter of the ſlaughter of brute beaſtes. But ſeke my aulter & be ſpringleth wyth my bloode. ✿ Saynt Paule (in this place) rebuketh the Corinthiās bycauſe they dyd participate or partake, ye ydoll offeringes, & that for religion and holynes, the which could gyue no ſuche holynes, vnto the eaters hereof, as ſaīt Paule in the ſame place prouyth vnto them. ✿ For there is no ſuche diuinitie (ſayth he) in the ydolle, as the heathen falſly ſuppoſeth, but that whych is offered, is offered vnto deuels, who can cō ferre no ſanctimonie, vnto the eaters of the ydoll offerynges.Criſoſto. ibidem. ✿ As yet (Cryſoſtome ſayth) when the Iewes (in tyme paſte) were ſo weake and readye to ſeke (by ydolatrye) ſuche falfe religion and ſanctimonye, god permytted and ordeyned (for the tyme) the bloode of beaſtes, and carnall ſacrifices, to be donne vnto hym. But nowe he hath called vs, not onelye from ydolatrye, by the inſtitucyon of the bleſſed ſacrament. But alſo from al carnal ſacryfyces, and blood of brute beaſtes, vnto the communyon and partakynge of the bodye and blood of Chriſt. Which (as Criſoſtome ſayth) is a more admirable & magnificēt ſacrifice, thē euer was, the ſlaughter of beaſtes in the olde lawe. And it is a more noble & worthier exchaung & permutacyon, to call vs thus, from the blood of beaſtes, vnto ye ꝑticipacion of hys owne bloode. Thē when he called the Iewes, frō ydoll offerynges, vnto ye carnal ſacrifices, in ſlaughter of beaſtes. For nowe (as S. Paul ſayth) he hath takē away,Hebre. 10. the former & vnꝑfecte (legal ſacrifices) & hath placed in ther rowme, the new & verye ꝑfecte ſacrifice of hys bodye and bloode. Playnly it were, but a ſymple ꝑmutation & exchaunge, to cal vs, frō ꝑtakyng of the fleſhe & bloode of beaſtes, vnto the ꝑtakynge, of a peace of bread & of a cup of wyne. And alſo yf there be nothyng in ye ſacrament, thē bread & wyne. What nedeth Paul to make ſo much, of the table & cuppe of our Lord. For ye table of māna in deſerte, was the table of god. Yea & if yt, in this our table of chriſt be ſet before vs, no other delicates then bare bread & wine, thē may we ſay, that ye table of Moiſes in deſert, was a more noble & coſtlier feaſte, a great deale, thē is this.Pſal. 77. Panem celi dedit eis Panē angelorū mā durauit homo. For yt was myraculus, for māna came, frō god by myracle, myniſtred by angels, and therfore it is called angels foode, it had the taiſte of al ſwetneſſe, accordynge to euery good & faythfull mās apetite. Euery one had lyke, and equall meaſure therof, gathered he neuer ſo much, or neuer ſo lytle. And where it putrified, on the other dayes in the weake (yf it were reſerued aboue a day) yet on the ſabboth daye, it dyd not putrifye, it was kept many yeres after, & dyde neuer putrifye. Is not thys a muche more gorgious & more noble banket, then to feaſt vs with bare bread & wine? For (as oure Caphernaites ſaythe) there is nothyng done myraculouſly, in the ſupper of our Lord. But bycauſe that they can brynge, no euident nether playne ſcriptures, (as they requyre of vs) to proue thys erroure, therfore we (as redely & as ſone) denye it, as they do affirme it. Yet perhaps they wyll ſaye, that in the ſupper of Chriſt, is had the ſpeciall memorie of Chriſtes death, and in that cō memoration of Chriſtes paſſiō, we do ꝑticipate or partake (in fayth) the body & blode of Chriſte. And in thys conſyſtith the excellencie of the ſupper of Chriſte. Euen ſo were alſo the other oblaciōs of the moſaicall lawe, the memory of the paſſion of Chriſte, whom they in faythe loked, for. As ye Manna, put them in remembraunce of Chriſte the lyuelye breade. The ſlaughter & ſhedynge of the brutall blode, put them in mynde of the effuſiō of ye blod of Chriſt, whych ſhuld make ꝑfect expiaciō of ſin. And ye paſcal lambe ſlayne and eaten, wyth his blod paynted vpon the poſtes of ye dore, warned them, of ye death of the innocēt lābe Chriſt, ſlayne for vs, whoſe blood was paynted vpon the poſtes of the Croſſe. Playnly yf the ſacrament be but a memoryall fygure, of Chriſtes deathe (as the herytykes ſayen) then were the fygure of Moyſes (of ye ſheding & offering of the blode of the paſcal lambe) moch more euident figure and apter ſacramēt of Chriſtes death, then bread and wyne And as concernynge the ſpirituall eatynge & participation, of the bodye and blood of Chriſt by fayth in ye ſacramēt. Yf yt be al. There is no cauſe why, that this ſacrament ſhulde excell, the other figures. For who doubteth yt the faythful fathers of the other teſtamēt dyd receyue (in fayth) euē as moch as we. For S Paule wyttneſſeth no leſſe for them, ſayng. ✿ They al eate of one ſpirituall meate, & they all dyd drynke of one ſpirituall drynke. And were thus ſpiritually, the partakers of the body & bloode of Chriſte,1. Cor. 11. whome they beleued, ſhulde be ye very ſacryfice for theyr ſinnes.

Thus it apperith yt the exchaūge of the olde ſacramentes moſaical, for ye ſacramētes of ye new teſtamēt, brought vnto vs, no auayle neyther auauncemente & conſequentlye the inſtitution of them by Chriſte, was in vayne. For he hath not permuted and chaunged for the better. For as good and as profitable it had ben for vs, to haue kepte the olde paſcall lambe, as to haue the ſacramēt of the aulter, excepte you wyl ſay, that there is leſſe charge, to prouyde for a peace of bread, thē to bye, a whole lābe God for byd, that a Chriſten man ſhuld thinke, that our ſauiour Chriſt (ſo wiſe and ſo louyng a lorde god) ſhuld do any thyng fruſtrate, and not rather, for our great & ineſtimable cōmodite. But certaynly thys moſte fortunable exchaūg, of the paſcal lābe, for this bleſſed ſacramēt, was vnto vs, an ineſtimable ꝑfite, & auaūcemēt. For as much as we haue, not ſuche a ſacrament, whiche is onely the figure, of the body of Chriſte, but it contayneth really and verely, the naturall body of Chriſte, and therfore when this our ſacrament is eaten worthely, it doth incorporate vs not onely vnto ye myſtycall bodye of Chriſt by fayth, but it doth alſo, incorporate vs vnto the natural body of Chriſt.

In the ſame .x. chapter the holy appoſtle hath alſo, theſe wordes. We many (ſayth he) are but one bread, and one body, euen as many as, partake of one breade. In theſe wordes the appoſtle ſheweth, that as many as, doth partake of that one bread, ſo many are one body in Chriſte. Yf the apoſtle ſhulde vnderſtāde, by thys one bread, material bread, it had neade to be, an exceadynge greate loffe, that ſhulde fede corporally, all the whole bodye of Chriſte, ſpred and ſparkeled abrode, in ſo many and ſondry places of the worlde. It can not therfore be anye one materiall breade, whereof, all the lymmes and membres of Chriſt, do partake, and are (thereby) made one bodye. But it is one celeſtiall breade, the verye bodye and bloode of Chriſte, whome all the whole congregacion of Chriſt, doth partake in euery place, and thys is but one breade, but one (& the very ſame) body of Chriſte, partaken of ſo many in ſo many places, & is whole (& is receyued, of euery man) euery where. And thys bread (whorthely eaten) maketh them all (by that partakynge) but one, where euer they eate it. And it incorporateth thē vnto Chriſt, and maketh them the membres of hys bodye, & to be of his fleſhe and of hys bones. And that (I ſaye) by thys corporall eatynge and receyuynge of hys bodye and bloode in the holye ſacrament. ¶And certaynly (mooſte chriſten reader) it maketh not a lytell, for the veritie of the reall preſence, of Chriſtes bodye in the ſacramēt, that it is not ſufficient for vs, to beleue, that we (receyuing this ſacramēt) are fedde, wyth the bodye and blood of Chriſte, onely by fayth, ſpiritually partakynge it. But we muſte beleue alſo, that we (receyuynge it worthelye) are fedde, and are partakers corporally, of the body & bloode of Chriſt. For ther by are we incorporated vnto ye very natural body of Chriſt, as we are (by fayth) ſpiritually incorporated vnto his miſticall bodye. But yf there be, none other thynge in the bleſſed ſacramente, then onelye bare breade, then coulde not we be thus incorporated, vnto the naturall bodye of Chriſte. For there is no material meate, that cā geue vnto vs that in corporation, but onely the very bodye & bloode of oure ſauiour Chriſte. The whyche (beynge eaten) is not cōuerted, into our fleſhe and bloode, as other oure materiall meates are, but (by hys ſuꝑ-excellent power) he altereth, & conuerteth our fleſhe & blod, īto his. And yet neuertheleſſe ye natural ꝓperties of bread and wyne, noryſheth vs alſo, as wel as though ye very ſubſtaūce of breade & wyne were there. Thus by the worthy receyuyng of thys bleſſed ſacrament, the body and bloode of Criſte our ſauiour, conuerteth oure fleſhe into hys fleſhe, and the qualities of breade, in the ſacrament (myraculouſlye) neuertheleſſe noryſheth oure bodyes.

¶Thys corporall eatyng, and incorporacyon of vs, vnto Chriſtes very naturall body, is not newly fantyſed, of late yeres, but it hath ben taught, wryten, and beleued, ſyth the time of S. Paule. whome I call fyrſt vnto wyttnes wyth me, in this matter. For he, wrytyng vnto the Epheſiās, ſayth theſe playn wordes. ✿ No man euer yet, hated his owne fleſhe, but chereſhith & noryſhyth it, euen as our Lorde, doth the church. For we are membres of hys bodye of fleſhe and of hys bones. ✿ By theſe wordes, ſaynt Paule teachith vs, that Chriſte dothe feade and cheryſheth hys church, not onely ſpiritually, but alſo corporally, & that may wel appere, by the wordes of S. Paule. For he noryſheth his church (ſayth he) as euery mā cheriſheth naturally, his owne fleſhe. But euery man doth not cheryſhe naturally, his owne fleſhe, with ſpirituall foode (for the fleſhe is not fedde wyth ymaginations & beleue of good meate) but rather with the corporall receate & eatynge, of very and naturall meate. Then doth not Chriſte fead hys church onelye wyth ſpirituall foode, but alſo he feadeth corporally hys church, with the very meate of hys fleſhe and blode. Furthermore, ye ꝓceſſe of ye letre, ledeth vs directly: thus to vnderſtād this text For S. Paule (in this place) exhortith the men to loue theyr wyfes, as Chriſte loueth hys church, and to noryſhe and cheryſhe them, as there one fleſhe, and as Chriſt doth alſo, his ſpouſe ye church But it is oute of doubte that ſaynte Paule dyd not intende here, to exhorte the men, to cheryſhe and noryſhe theyr wyffes, onely in ſoule, inſtructyng them the faythe and dewty vnto God and man (as they are alſo bounde) other, yt they ſhulde cheryſhe theyr bodys wyth imagynacyons or thoughtes of neceſſary foode. But rather he exhorted ye men to cheriſhe corporally, theyr wyffes, provydyng for them, not onely ſpirituall, but alſo corporal, meate & neceſſaryes euen ſo, as Chriſt doth alſo, for the congregacyon. Not onelye feadynge the churche, wyth ſpiritual foode of fayth & charytie, & ſuche other graces, & vertues, but he alſo, feadeth & cheryſheth it, wt the very meate, of his natural body and bloode in the bleſſed ſacrament. For (as it foloweth there in the letter) we are (ſayth ſaynt Paule) the mēbres of hys bodye (not of hys myſticall body onely) but of hys naturall body, of that bodye, that hath fleſhe and bones. And that cōmeth to paſſe (without doubt) by the eatynge of that meate, ye Chriſt doth noryſhe vs with al, for yt is the effecte of that myghty meate, and moſte delectable foode, to tranſforme the eater, into his mooſte bleſſed fleſhe and bones. And certaynely it is, not breade (as I haue ſayd) eather any other meat, wherwith Chriſt fedeth, and cheriſheth vs corporally, and that can (by eatynge therof) incorporate vs, vnto the naturall body of Chryſt, and make vs of his bones, ſauynge onely, the natural body and blod of our ſauyour Chriſt. And thys we receaue not corporally, in any other thing ſaue onely in the bleſſed ſacramēt. Thē muſt we nedes graunte, that the naturall body of Chriſte, is in the ſacramēt, wherewyth, that moſte louyng lorde, & deare huſbāde of the church, noryſheth & cheryſheth his īterely beloued ſpouſe the church, & wyth this moſte precious and mooſt delycious meate of hys very and natural body & bloode, incorporateth her & vnto hys very natural bodye And thus is made of the bleſſed man Chriſt, and his holy wyffe, the churche, one body. And be made (as ſaynt Paule ſayth) two in one fleſhe. For this is the great myſtery,Epheſi. 5. (that Paule ſpeaketh of in that place) of Chriſt, and the church. Lyke as Chriſt of his infinite goodnes, and ineſtimable charitie,Chriſoſtōe in Iohannem. became a mē bre, of our corupt nature, receauing our fleſhe, which was a greate knot of loue, Yet in tokē, of a greater vnion,

Veſter ego frater eſſe volul, coīcaui carne propter vos et ſanguinē. Hoc eſt, veſtrā carnem et ſauguinē curaui mi hi vobiſcū fieri cōmunem. Et ꝑ q̄vobis cō iunctꝰ ſū, ea ruſſus vobiserhi hui.

Yreneus lib. 5. aduerſus hereſes.

& knot of his loue, he wolde that we ſhulde be alſo, of hys fleſhe and bones, (as ſaynt Paule ſayeth) we are membres of hys bodye and of hys fleſhe and bones.

And thys mooſte bleſſed vnion and incorporation we do attayne, onely (as I ſaid) by eatyng, of his very body & dryn kynge of hys very bloode, in the bleſſed ſacrament, wherewyth he feadeth and noryſheth vs.

✿ Yreneus that holy and auncient wryter recordeth alſo, wyth vs, in thys matter, in hys fyft boke (aduerſus hereſes) where he ſpeaketh very manifeſtly of thys oure incorporacyon vnto Chriſt by receuyng the ſacramēt, & ſayth. The mengled cuppe & the bread brokē, when they haue receyued the worde of God, then be they made the ſacrament of the body and blood of Chriſt. Of the which body and bloode, the ſubſtaunce of oure fleſhe, is augmented & ſubſiſtent. How can they deny, that our fleſhe, is not partaker, of the gyft of God, which is eternall lyfe, for as moche as oure fleſhe is fedde, wyth the bodye and bloode of Chryſte, and made the membre of hym, euen as the appoſtle ſayth, in the epiſtle vnto ye Epheſians. We are ye mēbres of his bodye & of hys fleſhe & of hys bones Se now (good criſtiane) how this holy catholyke, and verye auncient wryter, playnly affirmeth wyth apoſtle Paule, that our fleſhe is fedde wyth the bodye and bloode of our ſauiour Chriſte, & by that, we are made the mēbres of his bodye, not ſpirituall membres onely, but of hys fleſhe and of hys bones. Cyrel alſo ſhall recorde wyth vs, whyche affirmeth the ſame, wrytynge agaynſt a certayne heretyke,Cyrillus in Ioh. 15 vppon the .xv. of ſaynt Ioh. ✿ We do not denie, (ſaith he) yt we (by trewe fayth & ſyncere charitie) are vnyted and knytte to Chriſt. But that we haue no maner of coniunction wyth hym corporally, that, we vtterly denye, and that ſayinge is beſydes, and contrarye to all ſcripture. For who euer doubted, Chriſt to be (in ſuche ſorte) the vyne tre, that we be braūches, which receiue lyfe thereby. Herke euen the ſame of Paule. We are all one bodye (ſayth he) in Chriſte, and though we be many, yet in hym we are but one, for we do ꝑtake all one breade. Dothe he thynke that we knowe not the power, of the myſticall bleſſynge, the whyche is done or receyued amonge vs? Dothe it not cauſe Chriſte corporally to dwel in vs, by the cōmunion or cōmen receauynge of Chriſtes fleſhe? Wherfore els be the mēbres of chriſten men, the membres of Chriſte. Knowe you not, (fayth he) that out mē bres be the membres of Chriſt) ſhall I make then the membres of Chriſt the membres of an harlot? God for byd.

Oure ſauiour alſo, ſayth.Ioh. 6. He that eateth my fleſhe, and drynketh my bloode dwelleth in me, & in I him.In eodem ✿ Thys is the wytnes of Cyril. Wherein you here playnely, how that, (he ſydes the ſpirituall coniunction of vs, vnto Chriſt (as his membres by fayth and by charyte) there is, a another vnyon, by the whych, Chriſt is ioyned, and vnytyd vnto vs corporally, and we are made here by, ye membres of hym corporally.A ſimilitude of ware, where by Cyrill proueth, the corporall coniunction of vs, vnto the naturall bodye of Chriſte. Cryſoſto, in Iohēn Home. 46 And yet Cyrill ſayth moreouer. ✿ Wherfore we muſt conſyder, that Chriſt is not in vs ſpiritually onelye, by charite. But alſo he is in vs, by a certayne naturall and corporall particypatyon. For lyke as yf a man ſhulde take waxe, and melt it and myngle the ſame, wyth other waxe melted, ther ſhulde be made, but one ware, of them bothe, euen ſo, by receauynge of the body and blod of chriſt he is in vs, and we in him. Vnto ye ſame ſubſcrybeth Cryſoſtome, vpō Iohn̄. ✿ After that he had ſayd, that we are one bodye wyth hym, and the membres of hys bodye and of hys fleſhe, and of hys bones, he layde the reaſon thereof, by and by ſayng. By cauſe that we myght be conuerted and tourned (not onely by loue) into his fleſh but in very dede, that ſame is done & brought to effecte, by ye meate, whiche he hath geuen vnto vs.

And by cauſe he wolde ſet forthe, or declare, vnto vs his ītyre loue. He (by his own body) hath mīgled him ſelfe, with vs.✿ How playne a thinge is thys, to confyrme our ſentence or ſayng. For he ſayth that, the meate that Chryſt gaue vnto vs, (that is the body of Chriſte in ye bleſſed ſacramēt) is that ſame, where by, he hath mengled hym ſelfe, with vs And that ſame maketh vs, one body corporally wyth hym. Not onelye ſpiritually (for that doth faythe and charitye cauſe) but by this, we are made membres of hys body, and of hys bones.

Hereby this, we are may perceiue, that be ſydes the ſpirituall coniuncyon (whyche faythe and charytie cauſeth and therby maketh vs ſpirituall membres of hys myſticall body) howe neceſſary it is, to be knyt alſo vnto chriſt corperally, by ye eatyng of his body in the bleſſed ſacrament. Whereby we do not only, participall Chriſt ſpiritually for ſo do we partake Chriſt, as ofte as we (with perfect faythe and charitie) remembre the deathe of Chriſte. But alſo we do partake Chriſtes fleſhe corporally, and verely we be come the membres of hys bodye and be of hys fleſhe and of hys bones. And in thys poynte we are in better ſtate and in more bleſſed cō dytyon, then were the people, vnder the former lawes, eather of nature eyther of Moyſes. Thoughe the fayth full and holy (amonge them) were in graffed, and knyt, vnto Chriſtes myſtycall bodye (as all other are) that retayneth, perfect faythe and charytye, (wythout receyuyng of the ſacrament) yet none of them, dyd partake the very fleſhe and bloode of Chriſte. For as yet the eternall and omnipotent worde was not in fleſhe. But bycauſe theſe faythefull people beleued, that thys fleſhe ſhulde come, and be theyr redemptyon, by there faythe, they receaued and dyd ſpiritually eate, thys fleſhe, and where (thereby) partakers of the merytes thereof, and ſo counyted and knyt, vnto Chriſtes myſticall bodye, as membres ſpirituall thereof. Chriſt had a myſticall bodye, before that he toke vpon hym, oure nature, and he hathe now alſo (by hys incarnatyon) a naturall bodye. And nowe he hathe two bodyes, a ſpirituall body or a myſtycall body, & alſo a natural body. It was ſufficiēt (to ſaluaciō) befor his death & paſſiō (by fayth & charite) to apꝑtaine, & to be knyt vnto his myſtycal body, & ſo to partake hys merytes. But nowe out ſauiour Chriſte ſayth vnto all (of ſufficient age, and diſcretion, hauynge no impediment.Ioh. 6.) ✿ Except that you eate my fleſhe, & drynke my bloode, you can haue no lyfe, in you, So that nowe, we muſte be connexed, and ioyned, (not onely vnto hys ſpirituall & myſticall bodye) but alſo vnto hys naturall body, by the corporall, receyuynge and eatynge, of the ſame fleſhe and bloode. There in (as I haue ſayde) ſtandeth the great worthynes, preferment and dygnitie of the table of Chriſte, aboue the table of Moyſes. For Moyſes ſet on his table, onely the myraculous breade Manna, the fygure of Chriſtes bodye. But Chriſt ſetteth before vs, vpon hys table, the reall and verye preſens of hys natural bodye and bloode,Theophi. in Iohēz. Quomodo (inquit) nō apparet nobis cato ſed panis? Vt nō abhorreamꝰ ab eius eſu. Nam ſi q̄ dem caro apparuiſſet, inſuauiter affecti eſſemus erga cō • onem. Nūc autem condeſcendēte dn̄o nr̄e in firmitati. Talis apparet nobis miſtiens tibus quali alioqui aſſue ti ſumus. in the ſhape and forme of breade and wyne, condeſcēdyng herein (as Theophilact ſayeth) vnto our infirmitie and the cuſtome of our nature, the whych delyteth in breade (as in the conuenient and cuſtomed foode & abhorreth rawe fleſhe and bloode, as a token of no table cruelnes & vncuſtomed, vnto oure maner of fedynge. Therfore this neceſſarye foode (to our ſoule) of his bleſſed fleſhe and bloode, Chriſte hath voucheſafe to gyue vnto vs, not in theyr owne lykeneſſe and forme, but in the forme & lykenes, of our cotidyane fode of bread and wyne. And here by, he moſte gracyouſly, mynyſtreth vnto vs the lyfe eternall of the whyche he ſayde. Except ye eate the fleſhe of the ſonne of man, and drynke his blood, you can haue no lyfe in you. For lyke as the earthely Adam our carnal parent, (in that we partake his ſynnefull and corrupte fleſhe (is cauſe and occaſyon of death vnto vs.

Euen ſo is, the celeſtiall Adam Chriſte, cauſſe of lyfe in vs, by that, that we partake hys bleſſed bodye and fleſhe.

For loke as Eue was formed, of ye fleſhe of Adam, euen ſo are wee (that are the uery church of Chriſt) by eatyng of his fleſhe in the bleſſed ſacrament, made of his fleſhe, and membres of hys bodye. And thus of two (of the church & chriſte is made one body and fleſhe) as I haue ſayde.Epheſe. 5. The whiche wordes though they be wryten of the fyrſt Adam and Eue.

Yet in thys place (of thys hys epiſtle) ſaynte Paule allegeth and applyethe them, vnto Chriſt and the churche, for as ſone as he had ſpoken, theſe wordes vnto the Epheſians. And thus of two perſons is made but one fleſhe, he putteth therto theſe wordes. Thys is (ſaythe he) a greate myſterye I ſpeake or meane it, in Chriſte and the churche. Howe the Churche and Chriſte be come one fleſhe,Ephe. 5. is not to be vnderſtanded by the incarnatyon. For Chriſte (by his incarnatyon) receaued fleſhe of vs, and not we of hym, as Eue dyd of adam.

For we muſt vnderſtande, that he is, the heuenly Adam, and we (his church) are ye ſpirituall Eue. As Adam and Eue were of one fleſhe, bycauſe that Eue was formed oute of the body of Adam, and not Adam formed of ye fleſhe of Eue Euen ſo Chriſt and the church, be come one fleſhe, by cauſe that Eue (that is ye church) taketh fleſhe of Chriſt that heuenly Adame. And therfore S. Paule referreth thys myſtery, of the coniuntion of Adam and Eue, not vnto the incarnatyon of Chriſte, whereby he toke fleſhe of vs. But referreth it, vnto ye eatynge and communion of the bleſſed ſacrament, wherein (Chriſt) geueth his fleſhe and he noryſheth vs, and feadeth vs with it, and ſo we take fleſhe of hym Suche is the moſt gracyous and mercyfull reſtitutyon (that God hathe made for vs) vnto lyfe, thorowe oure Lorde Ieſus Chriſte, that where as Adam by eatynge of the forbedden frute of the tree, hathe procured and mynyſtred deathe, vnto all hys poſterytie. Euen ſo (as Ruperte ſaythe) it was verye congruente,Rupertus that by the eatynge of the frute, of another tree, lyfe myghte be procured, and myniſtred agayne, vnto the poſteritie of Adā. Certaynly, there is none other frute, that mynyſtreth & reſtoreth lyfe agayne, vnto ye poſteritie of Adam, but onely the frute that hōge on ye tree of the croſſe, (which is Ieſus Chriſte) the bleſſed frute, of the immaculate wombe of Marye. This frute muſte be eaten corporallye, for Adam dyd eate corporally, of the frute, that brought death vnto vs, ſo (of cōgruēce) we muſt eat corporally, this frute, that rendereth, and reſtoreth agayne, lyfe. Not onelye the lyfe of grace, whereby the ſoule of man lyueth, and is ſtrengthed to godwardes, in this preſent mortalitie, and moſte myſerable lyfe. But alſo, it myniſtreth vnto vs,Cyrillus in Iohēz. Dedit vobis Moyſes māna ſed qui comederunt, ruſſum eſu ri • tūt, produrit copioſa, de lapide flumina, ſed qui bibebant ruſſus ſitlebant. the lyfe eternall, bothe of body and ſoule, as Chriſt ſaythe. He that eateth my fleſhe, and drinketh my bloode, hathe eternal lyfe, and I wyll rayſe hym vppe at the latter day. By eating and dryngking, this bodye and bloode, the celeſtyall Adam Ieſus, worketh in vs, eternall lyfe, vnto oure ſoules, and at the latter daye he wyll worke, and brynge, euerlaſtyng lyfe vnto the bodyes alſo. That, as we haue eaten, that bleſſed frute in ſoule (by ſyncere faythe, perfecte hope, and charite) and in body, by the corporal receite, of that bleſſed fleſhe.Quid ergo rp̄s policetur: Quid credentibus adferi? Corruptibile certe nihil, ſed benedictionem quā cōmunicatione corporis et ſā guinie aſſequimur, vnde ad cam incorruptionē integre reducemur, vt cibo et potu corporali nō indigeamꝰ Viuificat enim corpus Chriſti, et ad in corruptionem, ſua participatione reducit. &c. Euen ſo ſhal it worke lyffe perpetuall, as wel in the body, (as Cyrill ſayth) as in the ſoule. That, by thys Adame celeſtiall, myght be no leſſe reſtored, then by the other Adam was loſte. The earthely Adam loſt for vs, lyfe, both of body and ſoule And ſo hath, ye heuenly Adam, rendered vnto vs, lyfe of grace in thys preſent worlde. And in the worlde to come, the lyfe, of perpetual glorye, both of the body and ſoule. The whyche he graunt vs, that therein reygueth, wyth the father and ye holy gooſte, one God mooſte gloryous, now and for euer Amen.

¶Sit deo gratia.

❧HOC EST COR PVS MEVM.Vbi ſupra ¶Thys is my bodye.

THe catholyke veritie, of ye real preſens of Chriſtes body in the holy ſacramēt, taketh no lytle corroboratiō & ſtrengthe, of the promiſſes, yt our ſauiour Chriſte made, vnto hys deare beloued ſpouſe the churche, (which is) as ſaynt Paule ſayth. ✿ The pyller and grounde of trenth.1. Tim. 3. ✿ The whyche promyſes, yf theybe infallible and trewe, (as vndoubtydly they be) thē maye we iuſtelye collect thys, for a moſte aſſured veritie. That oure Lorde and mayſter Chriſte, hath not ſuffered hys churche, ſo many hundred yeres, to erre ſo blyndlye, in ſo weyghtye a matter of ye fayth, and to remayne ſo longe, in ſo deteſtable blaſphemy, as to worſhip the creature, in the ſteade of the maker and creator.

Yf the church of Chriſte hath not erred, in that ſhe beleueth, the reall and verye preſens of Chriſte in the ſacramēt, and therin worſhyppeth verely Chriſt, as ye infallible promyſes of Chriſte ſhall declare, then are they abhominable and in tollerable, that beleueth the contrarye. The conſtant beleue, & infallible fayth of the churche, is ratifyed, by theſe promyſes of Chriſte. Fyrſt Chriſte promyſed, that he wolde not leaue the church, vnto the worldes ende.Math. vltimo. ✿ Behold (ſayeth Chriſte) I am wyth you for euer, vntyll the conſūmation of the worlde. ✿

Howe hath he ben, ſo many yeres with hys churche, and hath not reformede ſo great an error. And ſyth that he (of all other enormities) hateth and deteſteth mooſt, the nepharious cryme of ydolatrye. Why hath he, or how could be, ſuffer, hys churche (whome he waſhed frō all ſpotte and wryncle,Ephe. 5. wyth hys moſte precious bloode) to be ſo fylthelye all arayed, wyth the fylthery of ydolatry. Secondlye Chriſte made promyſe vnto hys churche, that the holye gooſt ſhulde come, and remayne wyth her for euer, and teache her all veritie, ſaynge.

Ioh, 14.✿ I wyll entreate my father, and he wyll gyue you, another comforter, the ſpirite of veritie, and he ſhall remayne wyth you for euer. And agayne, he ſayeth.Ibidem. ✿ When he ſhall come, (that is the ſpirite of verite) he ſhall leade you, into all veritie. ✿ Alſo in another place.

✿ The comforter,Ioh. 16. whyche is the holye gooſt (whome the father wyll ſende, in my name) he ſhall teache you all veritie, and brynge into your remēbraūce all thynges, that I haue ſpoken vnto you. ✿ Yf Chriſte be trewe, of theſe hys promyſes (as certenlye he is and wyll be) then hath, and doth, the holy gooſt, the ſpirite of veritie, abyde wyth the church, for euer, and hath taught her al veritie, and bringeth her, into the knowlege and vnderſtandynge of all thynges that Chriſte ſpake, were they neuer ſo ambiguous and doubtful. Nowe for aſ muche as thys texte.Mar. 14. ✿ Thys is my bodye ✿ was ſpoken of Chriſte, therfore (by Chriſtes promyſe) the ſpirite of veritie hath taught the churche, the trewe vnderſtandynge hereof. And the church hathe, and dothe, vnderſtande it, of the verye reall preſens of Chriſtes bodye in the ſacrament, then is that a veritie, and the contrarie an hereſye.

Thyrdlye, Chriſte promyſed,Luce. 22. that ✿ the faythe of the churche, ſhulde neuer be extincte, neather fayle. And that ✿ the yates of hell ſhulde not preuayle agaynſte it.Math. 16. There can no man thynke the contrary, but that the fayth of the holye churche, hathe fayled greatly, in retaynynge ſo longe tyme, ſo open an error, yf the body of Chriſte, be not verely and really in the ſacramēt ſythe the churche hath allway ſo beleued. And the yates of hell, hathe grealy preuayled agaynſte her, and that ſo mygytely, that they haue ouerthrowen her, into ſo greate and mooſt peſtilent an heryſy (or eather a blaſphemy) as to honor breade, for her ſpouſe Chrſt, that dougther ſo dearely, and herein to commyt ſuche a deteſtable fornycatyon of ydolatry, mooſte hated and deteſted wt, her huſbande and lorde God Chriſt.

By theſe promyſes of Chriſt (well pondered and expended) we may eaſely perceaue, that the faythe (the whiche the church euer hath, and doth retayne, as concernyng this bleſſed ſacrament) is ye mooſte aſſured veritie. And by cauſe that the churche (gouerned and taught by the hooly gooſt) hathe and dothe retayne, for a veritie in fallyble, that the body of oure ſauyour Chriſt, is verely and really, in the bleſſed ſacramēt, therfore oughte we to take the ſame, for a catholike & a trew veritie, and to refuſe the contrary eas an hereſy mooſt deteſtable & odyus. That the churche hath retayned this, for a catholyke verytie, that ſhall we ſhewe mooſte many feſtly, both by the generall conſells (wherin ye holy gooſt was preſident) and alſo, by ye teſtimonies of ye fathers, in whom the ſame holy gooſt ſpake, as in his peculiar orgaynes or inſtrumentes. For where ſhall we collect and learne, the faythe of the churche in ſuche ambiguous and doubtfull matters, but of the conſelles, wherein lernedly were dyſcuſſed and determyned, all matters of doubte, by the preſidens and regiment, of the holy gooſt. And of the auncient wryters, whoſe wrytynges & workes, ſpyreth & breatheth out, the verie pure and ſyncere fayth, that the church had, in there tyme. For they (as trew and faythful membres of the church) wold in no wyſe, willyngly ſwerue, from the trew fayth of the churche, but brought greate illuſtratyon, and dignytie there vnto, by theyr mooſte godly lyfe, and conuerſation, and many of them ſuſtayned great tormentes and deathe, in the defence hereof. Wherefore the auctoritye of them ought to be,

Igna. ad Heronē. Ois igitur qui direrit, preter ea que tradita ſunt, tam etſi ieiunet, virgiginitatem fernat, ſig • a face at, ꝓphete • , lupus tibi appareati grege ouium corruptio • em faciens.

The coū ſell of Epheſus.

not onelye equalled, but to be preferred moche, aboue the auctoritie of oure ſeditious, & new wryters now a days, by cauſe that theſe new wryters are, not only mē (as ye fathers were) but alſo they are moch worſer men (then they were) in godlynes, not only beyng voyde of good lyfe but they are alſo, deuyded frome the churche of Chriſt, by theyr hereſies.

And therfore I wolde, that men ſhulde ſuſpecte, all that commeth from out of theyr handes, yea though they were neuer ſo holy, in theyr outward apparēs.

Theſe conſelles folowyng, doth ratifye our fayth, as concernynge the real preſens, of Chriſtes bodye and blood in the ſacrament. ✿ Fyrſt the holy conſell of Epheſus, where vnto were gathered together, two hundred fathers, for the condempnation of Neſtorius hereſies, who denyed, that ye fleſhe of Chriſt (in the ſacrament) was not able to giue lyfe. For he playnly affirmed Chriſt, to be but pure man, & therfore the fleſhe of hym coulde gyue no lyfe. Agaynſt thys (wyth other mo hys hereſyes). ✿ Cyril the byſhop of Alexādria, called a ſynode of two hundred byſhoppes. Thys counſel was, and is, of great eſtimation and auctoritie, wyth the anncient fathers, in ſo muche that ſaynt Gregorie allowed and approued thys, wych the counſell of Nyce, Conſtance, and Calcedone as the foure Goſpelles. In thys counſell it was defyned, that we do receyue in the ſacramente, the verye fleſhe, the whych gyueth lyfe.

The coū ſel of Vercellis.✿ In the counſell, whome Lyon (the nynthe of that name) called and cauſed to be celebrate in the cytie of Vercellis, agaynſt ye ſame peſtiferous hereſie, thē by one Berēgarius ꝑuitiouſly taught, the ſame hereſye was vtterlye condempned as Platina alſo wytneſſeth.The coū ſell of Turone.

✿ The counſell alſo of Turone, celebrated vnder Victor (the ſecōde of that name.) In the whyche counſell one Hil debrandus (then Archedecon of Rome) was preſidēt, who (wyth great learned men) dyd conuince Berengarius, the auctour of this habominable hereſie, who remayned ſtyll, obſtynatlye in thys hys deteſtable error.

✿ Then Nicholas (the ſeconde) conuocated a counſell vnto Rome,The coū ſell of Rome by Nicolas the ſeconde. of a hundreth and thyrtye byſhoppes, and ſent for thys Berengarius thether, and there he (wyth aduyſed & expreſſe wordes) abiured thys hereſye. The forme of hys abiuration, ye maye reade in the decrees, the ſeconde dyſtinctiō, De conſecra. Yet after thys he fell efte ſone, (not to that hereſye) but vnto the hereſye, that Luther doth holde, affirmyng, that in ye ſacrament of the Aulter, with the real preſens of Chriſtes body, there is alſo,The counſell of Rome vnder Gregorie the .vii. the ſubſtaunce of breade ſtyl remaynynge. ✿ Then was there a conſell called, vnto ye citie of Rome by Gregory (the .vii.) whereunto alſo came Berē garius, & opēly reuoked thys hys hereſye, as Sabellicus wytneſſeth in hys thyrde boke, the .ix. Eneades.

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Pretereo concilium ſub innocentio tertio celebratum.Fynallye, the counſell of Baſyll, and alſo the counſell of Conſtaunce, (whome I do paſſe ouer) dyd moſt openlye, condempne this hereſye. Thus many counſels haue we, that ratifieth the veritie of Chriſtes bodye in the ſacrament, and condemneth the contrarye, as an horryble hereſye, where the ſacramentaries (for theyr ſyde) can not ſhew one, that eather ratifyed theyr opinion, eather condemned oure fayth, as an errour or hereſye. Wherfore it is mooſte manyfeſte, that they haue framed, and faſhioned this new faith, of theyr owne blynde and fonde fantaſye (or rather) they haue newe furbuſhed olde hereſies and thus deluded and deceaued by the ſpirite of pryde and errour, are nowe brought cleane, from the trewe catholyke fayth of the churche of Chriſte, downe into the darke dongion and hel, of errour and hereſye.)

Yet I haue thought it ſomwhat neceſſarie, (for the more credite to be gyuen vnto the auctorities, and ſayinges, of theſe moſte holy and catholyke wryters, (whome we ſhall cyte and allege, in thys preſent ſermon) to preuent the chriſtiā reader, wyth theſe thre verities folowynge.

The fyrſt veritie.The fyrſt is, yt none of all theſe auncient fathers (whome I ſhal name here for teſtimony of this bleſſed ſacramēt) (with innumerable moo catholyke wryters) but that conſtantly beleued, that the bleſſed body & blood of chriſt was really in the bleſſed ſacrament.The ſeconde veritie. The ſeconde is that none of all theſe (neyther anye other, catholyke wryter) eather taught, eather wryt, ye contrary of thys beleue and veritie, of the holy ſacramet The thyrde (whiche I collecte of both theſe) is, that whatſoeuer he be,The thyrde veritie. that receyuith not, or beleueth not, this article of yu bleſſed ſacrament, that ſame is none, of the churche of Chriſte, and therfore is the ſame, in ieoberdy of dā pnaciō. The certaynte of theſe verities is very manyfeſt, vnto ſuch, as hath diligentlye ſene & red theyr lucubratiōs & workes, where is to be gathered ye faith yt they were of, for it were, more thē ſacrilege to thynke yt ſo faythful fathers (void of al flattery of mā) ſhold wright cōtrary to theyr owne cōſciēce & belefe. Forthermore who cā iuſtly thinke, that theſe (ſo gelous fauorers & erneſt frendes of the trewe honour of God) wolde haue ſuffered, (and not reſyſted rather, wyth worde, penne, and bloode) ſuche an heynous & horrible hereſie, as thys were (yf Chriſtes bodye were not, really in the ſacrament) whereby, men ſhulde be led, not onely into an open hereſy, but alſo, īto ye deteſtable enormitie of ydolatry, the whyche had ben impoſſyble, to haue ben wynked at, or borne wyth all, amonge ſo many, and ſo dylygent, vehement, and moſte circumſpecte defenders, of the Chriſten fayth. Who wolde iudge, that ſo great and pernytious an error, ſhulde haue byn noryſhed, and eſcaped the taxation and controlement, of ſo eloquēt and catholyke wryters, and namely, foraſmoche as, certayne of them, layde and employed ther chefeſt labore, and induſtrie, to cōuince hereſes, as it may appere by theyre workes, wherein, is litle matter els, then ye confutatyon of hereſes of theyr tyme. For there coulde no man, ons ſtere vp an hereſy, but as ſone as he was perceaued to put forth hys hed, the ſame was dyſputed with all, conuinced, and confuted, and his hereſy abolyſhed. Example of theſe ſame, we haue, of Theodoritus in the tripertitie hiſtorie, who wryteth, that there a roſe, certayne heretikes, (in valentiniane ye Emperours tyme) called The Maſſians, ye whiche erred in ye bleſſed ſacramēt, & affyrmed (ſayth he (yt ye deuyne meate, of whome Chriſt ſayde. He yt eatyth my fleſhe and drynketh my blod, ſhal lyue euer, dothe neyther ꝓfect, neyther harme at all, & ye ſame, denied yt ye ſacramēt of baptyſme was ꝓfitable for chriſtē people, & ye prayer onely, was ſufficēt. The which hereſes were immediatly (of ye excellēt learned mē byſhopes at ye time cōuinced & cō dēped. After this, Neſtor ſtered vp an error, agaynſt ye verytie of Chriſtes fleſhe in ye ſacramēt, & in ye conſel of Ephe. (of whō we ſpoke before) he was charged, by .CC. fathers, to leue his abhominable hereſye, or els he ſhulde be accurſed, out of the church of Chriſt. Then came Berengarius. This Berēgarius (as platina wryteth) (as I ſayd afore) was cō dempned by Leo, the .ix. byſ. of Rome, After whoſe death, Berengarius cōtinued obſtinate in hys hereſy, vntyl yt, at the ſynode of Turone, one Lanfranke byſh. of Cantorbury cōuinced hym. Yet ꝑuerſly continued he in yt opinion. And at ye length, Berengariꝰ abiured opēly his hereſye. After this Berengariꝰ, folowed Petrus Halebardus, a mā of an halt mynde, & luciferyne pryde, whō S. Barnard accuſed & cōfuted, of ye hereſie about this ſacramēt. Thē ſucceded wycked wycclyf, yt taught opēly thys hereſie abominable, of ye ſacramēt, & he was cōdēpned, by two general counſels as ye cronicles of that tyme reporteth. Thus theſe apoſtolyke fathers, moſt erneſtly, & mooſte aſſiduouſly wreſteled, againſt the hateful enemyes of the euangelical and catholyke faythe. Wherfore, yf they hadde beleued, that the bodye and blode of Chriſte, had not byn really in the bleſſed ſacrament, they wold not haue cōtended, and labored ſo vehemētly, to conuicte and to confute the contrarye opynion. Neather wolde they in open ſynode, and generall conſell, haue condempned it, for an horible hereſye. Wherefore it is then, very manifeſt, that they beleued, the very reall preſens of Chriſtes body and bloode, in the ſacrament.

The ſecond veritie is, ye none of theſe fathers, neather any of the other catholyke wryters, eyther taught, eyther wryt, that the body and blode of Chriſt was not really in the ſacrament, and yt we ought not, ſo to beleue, but paynly they wryte the contrarye, as ſhall appere here after. ✿

Yf we well ponder, way, and conſider, what carefull feare, and what aſſyduous dilygens they had towardes the pure readynge, and trew teachyng, of the flocke of Chriſt, commended vnto theyr charge by the holy gooſt, we ſhal ſoone perceaue that they wold not, eather teache, eather wryhgt, that thynge whereby the flocke of Chriſte, ſhulde be led frome the pure and ſynceare faythe of Chriſtes churche. For I ſuppoſe that there is no honeſt criſtiane harte, yt can Iuſtely iudge thē, eyther necligēt wtout regarde, eyther remyſſe and voyde of care, but rather, mindeful of the great charge, very vigilant and circumſpect what they taught, and howe they led the chriſtiane flocke (whome Chriſte bought wyth his moſt precyous blod) Specially, for as moche as,Actuū. 20. they were not ygnorant, of the greate and mooſte ſtreyght accompte, that they ſhall geue and rendre for them, at the day of iudgement. Wherefore, withoute doubte they, ryght prudently pondred and conſidered, what great danger, and ieoberdy it ſhuld be, chefely vnto theyr owne ſoules, and alſo vnto ye chriſtian flocke yf by theyr peruerſe preachynge or teachynge or by theyr wycked wrytyng, ye chriſten people ſhuld be broughte, into ſo great an error, as to beleaue that thyng, whiche is very falſe, and to fall (thereby) into ſo deteſtable blaſphemy that they ſhulde worſhype, and honor bread, in the ſteade of chriſte. But certaynly we maye be well aſſwered, that they wolde not preache, teache, neither wryte, anye other thynge, then they thought mooſt aſſuredly trew. For vndoubtydly, theſe wiſe and mooſt circū ſpect fathers, had incōſideracyō, yt, yf they ſhuld haue taught ye people, yt they ought not to beleue, ye real very p̄ſēs of ye body & blood of chriſt, in ye ſacrament (ſyth that it is there in dede,

Auguſtinꝰ in pſal 88 Suſcepit enim de ter • a terram quia caro de terra eſt & de carne, marie car nem accepit, et quia in ipſa car ne hic ambulauit, et ipſam car nem nobis māducandā dedit.

Nemo aūt illam carnem manducat niſi prius ado cauerit, inuentum eſt quēadmodum adore tur tale ſcabellum pedum dn̄i: et nō 〈…〉 .

verely and really, thē by thys theyr doctrine, they ſhuld haue led the people, not onely into an hereſye, but alſo into ye ſyn of cōtēpt of goddes gyfte & worke, & into ye ſynne of excedyng great vnthankfulnes, in yt, they ſo lytle regarded, ſo noble a gyft, & ye ſpecially, geuen of ſo magnificent & in cōparable lord god, & wolde not rather receiue ye ſame, wt al honor, worſhip, admiration, & thankes geuyng vnto God. And on the other ſide they conſydered, yt yf they taught ye people, to beleue yt the bodye & blood of Chriſt, were in ye ſacramēt verely & really, & yf it were vntrew & not ſo, then ſhulde the people haue benled, (by them) into the deteſtable cryme, & abhominable enormitie, of ydolatrie, in worſhippynge ye creature of bread, in ſteade of Chriſt. Wherfore, it is vnmete (truely) & farre from chriſtian charitie, to thinke, theſe moſt reuerēde & godly fathers, to be ſo rude, dul, & vncircūſpect, that they coulde not ſe & perceyue, theſe great peryls to aryſe, amonge the chriſtian flocke. And wold not, eyther with all cautele & wyſedōe, deuyte & exchewe them, eyther wyth al policie induſtrie & celeritie withſtande thē. Leſt that theſe hereſies & blaſphemies, ſhuld, or myght be imputed, vnto theyr ouerſyght or necgligens. But wtout doubt they were ful wel ware, what they eather taught, or wryt, leſt any word, eather in theyr preachynges or teachinges, ſhuld eſcape thē, wherby ye rude people (prone & redy to ſuꝑſtition & ydolatry) ſhuld take, any notable occaſiō, vnto ſo great an hereſye. Moreouer, where the hiſtorie of our lordes ſupꝑ, was oftē tyme red in ye church opēly, yt which hiſtorie, is ſet forth by ye euāgeliſtes & by S. Paule, in wōderfull playn wordes, of ye real preſens of Chriſtes body & blood, in ye ſacramēt. It had ben very neceſſarye, for theſe lerned mē, to haue expoūded theſe wordes, in theyr trew ſence, (yf they were not to be vnder ſtāded as they ſoūded & were ſpokē) leſt ye vnlerned people, by occaſiō of ſo plaī wordes, myght haue fallen, into myſbeleue, of this bleſſed ſacramēt, & cōſequētly into abhominable ydolatrye. But certaynly, they neuer gaue other expoſitiō vnto ye text, (Thys is my body, as ye ſacramētaries doth) but as a ſentēs mooſt plain of it ſelfe, they vnderſtode it, as it lay & was ſpokē. Theſe fathers alſo, in theyr tyme, oftimes opēly celebrated, ſacrificed & adored, worſhipping ye very p̄ ſens of Chriſtes body & blood in ye ſacramēt. And in this theyr facte and example they taught the people, to honoure Chriſt in the ſacrament. Euen as ſaynt Auguſtine teacheth, vppon thys verſe of the .lxxxviii. pſalme. Adore and worſhyp his foote ſtole, for it is holy. This I haue noted before in the margyn.

✿ Wauerynge or doubtful (ſayth ſaint Auguſtyne) I conuert and turne vnto Chriſte, for hym I do ſeke. And here I fynde, howe wythout impietie or wyckydnes, hys foote ſtole is worſhypped wyth godly honoure. For he toke earth of earth (for fleſhe is but earth) and of the fleſhe of Marye, he toke fleſhe. And in the ſame fleſhe, he was here cōuerſāt, and gaue vs the ſame fleſhe to eate, for our health. There is no mā, that eateth that fleſhe, but wyll fyrſte worſhyppe it wyth godlye honoure. And thus is it founde and perceaued, howe the footeſtole of our Lord, is honoured with godlye honoure. And not onlye, we do not offende, in ſo honourynge it, but we do offende, yf we do not ſo honour it. Thus dyd, theſe mooſte godly and deuout fathers, teache the people, where in they playnly ſignified and ſhewed, that they beleued, the reall preſens of the bleſſed bodye and bloode of Chriſt in the ſacrament. And it is not to be thought that they taught colorablye one thynge, and wryt another, neither can any mā read, in any of theyr monumentes or wrytinges, that they eyther taught or wryt the contrarye, of the catholike fayth, of the very reall preſens of Chriſte in the ſacrament. But that they wryt moſte manyfeſtlye, for the ſame veritie, (as ſhall appere here folowynge. Then ſtandeth this veritie, as an vnfained trueth, that none of al theſe aūcient wryters, eyther wryt, or taught, the contrarie of our catholyke fayth.

The thyrde veritie is, that what ſo euer he be, that beleueth not, the reall & verye preſens, of Chriſtes body & blood, in the ſacrament, that ſame pertayneth not, vnto ye trewe church of Chriſt, but is, rather of the ſynagoge of ſathā, and therfore in the ſtate and peryll of dampnation, for he that retayneth not, the whole faythe catholyke of Chriſte, ye ſame is none, of the trew membres of Chriſtes churche. And he that beleueth not thys artycle, retayneth not ye whole faythe of Chriſte, for he fayleth in this, and conſequentlye, he beleueth none of the other, how can ſuche a one be the mē bre of Chriſtes church. Whereof, yf he be not, vndoubtedlye the ſame is, in the peryll of dāpnation. Furthermore, who that beleueth not this artycle, beleueth not as ye churche hath, and doth beleue, ſyth the Apoſtles tyme, but he that beleuyth not as the churche doth, and hath belyued alwayes in thys artycle, that ſame pertayneth not to the churthe of Chriſt, and therfore can he not hope, of any ſaluation (for wythout the church there is no ſaluation) but hys parte is to be loked for amonge infideles and ypocrites, excepte that he be reconcyled, vnto the churche vnfaynedlye, & do conſtantlye receaue, and retayne, the catholyke fayth. Yf any man wyll deſyre to knowe howe that the church doth, and hath beleued, or what is the fayth, that the churche hath, and doth retayne, (as concernynge thys article) let this ſame vnderſtande, that the fayth of the auncient church, is to be collected, of ye moſt auncient writers of eche tyme, from the apoſtles, vnto our tyme, who wryt (in maters of fayth) vndoubtedlye, accordynge vnto the catholyke fayth, of the churche, at theyr tyme. And all they wryt mooſt apertly, and mooſte playnlye with, and for this article, as it may appere here after. Thē hath the church beleued, and receyued thys article, ſyth Chriſtes tyme. Thē who that receyueth not thys article, is ſeparated and diuided from the church, & conſequently (as I haue ſayd) he is in ieoberdye, of perpetuall perdition and dampnation.

Yet (good chriſtiane) here thou arte to be admonyſſhed & inſtructed (where by thou mayſte wyth more facilitie, and eaſe, and wythout perplexitie, and doubte, perceaue and more redely vnderſtande, theſe auctorities and ſaynges, of theſe auncient wryters,) yt thou ſhalte, fynde and reade, ſondrye and dyuerſe names, geuen vnto the bleſſed ſacrament, yet ſhall thou not ſuſpecte, the vnifourme faythe, and opynyō, of theſe cathholyke fathers, to ſwerue, eyther frome them ſelfes, either from ye church For thoughe they name it dyuerſly, yet they meane al one thynge The cauſe, of ſo many and ſondrye names, and dyſtincte appellacyons, of thys bleſſed ſacrament, is. That lyke (as ſaynt Dyonyſe ſaythe) God hath many names, yet the great varyete of ſo manye names, can not ſuffycyentlye, expreſſe vnto vs, the infynyte profundite, of ſo greate a maieſtye, power, wyſdome, goodnes, beningnite and marcye, in lyke maner, the infynyte and ineffable ryches, of the deuyne goodnes, and the mooſte precyous treaſure, of the innumerable graces, contayned and hydden, in thys bleſſed ſacrament, can not be ſufficyentlye explycate, and layde forthe, vnto vs by one name, therfore theſe holy and bleſſed fathers (hauynge reſpect and conſideratyon, vnto dyuerſe and ſondrye thynges in this ſacramēt) they gaue it ſondrye names. And not bycauſe, that they had dyuers beleffes, or any other, then the churche hath now, (as Ecolā padius falſly aſcrybeth vnto them) and more falſlye vnderſtandynge them, he mooſte falſlye allegeth them, to mayntayne and ratifye, hys deteſtable & blaſphemous hereſye.

The ſacramēt is called (ād cōtayneth in verye dede) the body and bloode. of oure lorde.✿ Thys bleſſed ſacrament is verye oftymes (of the fathers) called, the bodye and bloode of our Lorde, and thys, haue not they inuēted, them ſelues, but bycauſe that it, verelye and really, contayneth, the bodye and blood of Chriſt. And thys they haue receyued, at the mouthe of Chriſte, whyche ſayd of the ſacrament. Thys is my bodye, and this is my bloode, and of ſaynt Paule who ſayeth. Who that eateth and drynketh of that breade and cuppe vnworthelye. ſhalbe gyltye of the bodye and blood of our Lorde. And agayne. He that eateth and drynketh vnworthelye, eateth, and drynketh hys owne iugement, not puttynge difference, or not decernynge, the lordes bodye.Thys ſacrament is named breade. 1. Cor. 10. et. 11. The bleſſed ſacrament is named alſo, breade. Saynt Paule, in the fyrſt epiſtle to the Corinthians ſo nameth it. Not bycauſe that it is anye materiall, or corporall breade. For ſo doth not he name it. Yf that he had named it bread, wyth thys addition, corporal or material, or any ſuche lyke, thē had he made ſomewhat, for ye ſacramē taries. But ſaint Paule called it bread, as our ſauiour Chriſt dyd cal hym ſelf, whych ſayd. I am the bread of lyfe.Ioh. 6. Alſo ſaynt Auguſtin, and the fathers alſo, do ſometyme cal it bread, not yt, whych paſſeth thorowe the belye (as ſaynt Auguſtyne ſayth) but the ſuper ſubſtācyal,Ciprianꝰ. In ſermone de cena Et ſicut panis comunio, quē quottidie edimus vita eſt corporis ita panis iſte ſuperſubſtā tialis vita eſt aīe et ſanitas mentis. Cyprianꝰ in eodme the myſticall, or celeſtiall breade, ſuche additions the auncient wryters do oftē tymes vſe. And ſaynt Cipriā ſayth, that Chriſte doth call the ſacrament, ſomtyme hys bodye, ſometyme hys fleſhe, and ſomtyme breade. Therfore dothe ſaynt Cyprian hym ſelfe, name it breade. And in ſo namynge it, both he, and S. Paul, wyth the other, do obſerue, the maner of the ſcripture, whych, in ſuche mutations and chaūges of thynges, vſeth to gyue, vnto the thynge (ſo changed) the former name. As for example. The rod of Aaron, whē it was caſt on the groūd, & chaunged in to a ſerpent, the ſcripture calleth it a rod ſtyl, as it was called,Exodi. 4. by fore the miraculous mutacyon. For the ſcripture ſayth. The rod of Aaron deuowted, the roddes of Pharoes inchāuters. In lyke phraſe the wyne, ye Chriſt made of water, is called water, after yt it was made wyne, as we reade in ye goſpell of ſaynt Iohn̄. After yt,Ioh. 2. ye maſter of the feaſte had taſted, the water made or turned in to wyne. Lyke as the rodd whyche was changed in to a ſerpent, & yet was called a rod ſtyll. And lyke as ye water, beyng changed (by miracle) in to wyne was called water. Euen ſo the bleſſed ſacrament (where in, of breade is made the bleſſed bodye of oure ſauyour Chriſt) is called ſtyl bread, though it be not now breade, but the very & reall body of Chriſt. The bleſſed ſacramēt is called alſo, a ſygne or a ſacramēt, of the body & blood of Chriſt. Not (as ye ſacramētaries ſayth) only, or but, a ſygne of the body of Chriſt. For ye only a ſigne or but a ſygne, they can neuer reade, neyther in ye ſcripture, neyther in any, of ye catholike wryters. Therfore, this only is a lye, of theyr owne, ye calleth ye holy ſacramēt, only a ſygne. Saynt Auguſtē (wyth many other) doth frequent & vſe oft tyme, to name ye ſacramēt, a ſygne or ſacrament. Yet they neuer name it, only a ſygne. And vndoubtedly, it is a mooſt ſacrate & bleſſed ſacrament, yt is to ſay. A ſygne or a token of an holy thynge. Thys bleſſed ſacramēt (godly reader) hath too ſignifications, or it ſignifieth vnto vs too thingꝭ. The one is, ye verye body & blod of our ſauiour Chriſt which verely & really is cōtained ī ye ſacramēt. For ye bleſſed dody & blood vnderneath ye kyndes of bread & wyne ſinigfyeth and repreſentyth vnto vs (by thoſe two dyſtynct kyndes of breade & wyne) ye death & paſſiō of Chriſt, wher in, ye body, hong vpon the croſſe wan & pale wtout blood, & the blood was (by crewell effuſion) dyuided, from ye bodye of oure ſauiour. The body and blood of Chriſt, vnder ye ſhape or kynde of bread, repreſēteth vnto vs, ye ſelf ſame body, as it hong dead vpō the croſſe, frō whō al ye p̄cius blood was ſeuered & diuided, by mortal payne & paſſion. And ye ſame body & blood, vnder ye kynd or ſhape of wyne, repreſēteth vnto vs, ye ſame very bloode, as it was diuyded & parted, out of the bleſſed bodye, in ye tyme of his paſſiō. Thus, this bleſſed body and bloode of Chriſt vnder the kynde & ſhape of breade & lyfted vp ouer the preſtes hed (at ye maſſe) into ye ayre, calleth vs vnto remembrans, how Chriſt was lyfted vpon the croſſe, and hong in the ayer, vntyll all hys bloode was ſpente. And the bloode & bodye of Chriſte, vnder the forme of wyne, lyfted vp (alſo at the maſſe) admonyſſheth vs to remember, the effuſyon of the ſame bloode, vpon the croſſe.

And thus verye lyuelye, it ſygnyfyeth and repreſenteth vnto vs in the ſacryfyce of the maſſe, the holy memoriall of the precious death & paſſiō of Chriſt. The other ſignificacyon of the ſacrament, is the myſtical bodye of Chryſte, that is to ſay, ye whole church of Chriſt For in the forme or ſhape of breade, is repreſented vnto vs, the vnion and coniunction of al the menbres of Chriſt, vnto theyr hed Chriſt, and the vnyon and conexion of eche membre vnto other, in that myſticall bodye. For lyke as, of many granes of where ariſeth one lofe and of many grapes, yſſeweth one lyquore of wyne, ſo of many diſtynct perſons of Chriſten men and women reſulteth and cometh but one myſtical body of Chriſte (as ſaynt Paule ſaythe) we many are but one bread and one bodye,1. Cori. 10. in that we al be partakers of one breade This myſtical bodye of Chriſte, is not onelye ſignified and repreſented vnto vs, in the bleſſed ſacrament, (for ſo myght, any other prophane breade, be a ſacrament or ſigne) and ſuch a ſacramēt was the ſhew bread, of the temple but alſo this bleſſed ſacramēt (worthely receaued) doth effectually cauſe ye vnion & kepeth that body, for it knytteth and kepeth to gether the lyuely membrers of Chriſte, and knytteth thē alſo. vnto the hed chriſt, and combynyng the members together with the hed, it maketh but one body of chriſt & his church Not only, ſpiritually (for yt dothe alſo fayth and charitie, wythout the receauynge of this ſacrament) but alſo (by ye admirable power of God) it cōuerteth oute nature in to the naturall bodye of Chriſte, and ſo maketh vs,Ephe. 5. the mēbres of hys body (as ſaint Paule ſayth) and of hys fleſhe and of hys bones.

Theſe are ye two ſygnifycatyons of the bleſſed ſacrament. The one (that is the reall body of Chriſt) is not onely ſignyfyed, but is alſo contayned, in the ſacrament. The other (that is the myſtycall bodye of Chriſte) is not onely ſygnified but is alſo (in maner) cauſed and continuyd by the worthye receauynge of this holy ſacrament. Thus is the bleſſed ſacrament, a ſygne or a ſacrament, but yet, a great deale more worthier and a more excellent ſacrament, then were any of the olde ſacramentes, of the olde lawe, for they neyther contayned, neyther wrought, that thinge that they ſignyfied.Auguſt. de 17. ciuitate dei. cap. 20. ✿ The fathers alſo hauinge reſpect vnto the thyng that is cheſtye ſygnifyed, in the ſacrament, whyche is the naturall bodye and bloode of Chriſte) they named ye ſacramēt (as they myght ryght well) a ſacrafice.This ſacramēt is named, & is a ſacrifice. ✿ By cauſe it is, the onely ſacryfice, that ſucceded in place, of al the figuratiue ſacrifes (whiche were offered vp in figure & ſignificaciō of this moſt ꝑfect ſacrifice yt was offered vpon the croſſe and redemed the worlde. And the very ſame now alſo is, the, buſie, contynual and dailye ſacrifice of the church.Ciprianꝰ 2. lib. epiſt. epiſtola. 3. ad Ceciliū ✿ Saynt Cipriane, in many places, (but ſpecially in hys ſecond boke of epiſtles) callyth it a ſacrifice, whoſe wordes are thoſe in the ſecond epiſtle ad Cecilium. ✿ The ſacrament, of the ſacrifyce of oure lord, was prefigured, in Melchiſedech the preeſt, accordynge vnto the ſcripture, whyche ſayth.Gene. 14. And Melchiſedech brought forth bread and wyne, for he was the preiſte of the hyeſt, and he bleſſed Abraham. And that he beareth ye figure of Chriſte, the holy gooſt declareth, in the Pſalmes, by the perſone of the father vnto ye ſon ſayng. Be for lucifer I haue begotten the. Oure Lorde dyd ſwere and he repenteth not). Thou art a preſt for euer, accordynge vnto the order of Melchiſedech. The whyche order, commyth by the ſame offeryng. For hereof it procedeth, and comyth. By cauſe that Melchiſedech (beyng the preeiſt of the hyeſt) offered bread, & wyne, & bycauſe yt he bleſſed Abraham. For who is more rather, or more aptly ye preeiſt of ye hyeſt then our lord Ieſus Chriſt. The whych offered ſacrifice vnto his father, & he offered ye ſame, yt Meſchiſedech dyd offer, yt is, bread & wyne (yt is to ſay) his body & bloode. I do omyt (of purpoſe) Criſoſtome & diuerſe other, by cauſe I wold be breue. Collect now (diligēt reader) of theſe former thingꝭ, what we do honor & what we do offer, in this bleſſed ſacramēt.Note what thynge we do honour and what it is that we do offer in the bleſſed ſacrament. We do not ꝓperly honour ye outewarde aparens of ye ſacramēt, which is ye forme & ſhape of bread, & wine, but we do honour ye thing couered & verely contained vnder ye formes & ſhapes of bread & wyne, which is none other, thē ye very & real body & blod of our ſauiour chriſt We do not offer (at the maſſe) proprely thoſe formes or ſhapes of bread & wyne as a ſacrifice (for they are no ſacrfyce neyther do we cal or name thē a ſacryfice) but we offer vp vnto God ye father (at ye maſſe) ye very bleſſed bodie & blod of our ſauior chriſt (not crewelly ſleyng him, for ſo he was offered but ones (but wt a lyuely & louely memorie of chirſtes death & paſſiō, we p̄ſent) in maner of an oblatyon, ye ſame very bodye & bloode (now impaſſible) geuynge thankes vnto hym, for that ineſtymable and ineffable mercye, that he hathe ſhewed vnto vs myſers and ſynners, in reconſylynge vs (hys ennymyes) vnto hym ſelfe, by the deathe and paſſyon, of hys onelye ſone Ieſus Chriſte oure Lorde. And wt this bodie & blood of our ſauior Chriſt (our hed) we offer vp alſo, vnto our father celeſtiall, the whoole bodye myſtycall, of Chriſtes churche, geuynge vnto hym thankes alſo, for the creatyō redemptyon; and iuſtificatyon hereof. Commyttynge it, vnto hys mooſte godly and mercyful tuition, beſekynge him that he vouchſafe, to pacifie, to kepe, to knyt to gether, and to gouerne & rule it thoroughout al the hoole world.

The ſacrament is named Dynaxis.Saynt dyonyſe the grecyan namyth thys ſacrament ſynaxis that is, communyon, or cōmen pertakyng, by cauſe there is ſygnifyed, & effectuously wroughte (by this bleſſed ſacramēt) not onlye, the vnyon and knot of Chriſtes mē bres, vnto the hed Chriſt, but alſo there is ſygnyfyed, and in verye dede there is (by it) a cōmen partakynge, of al goſtly goodnes, whyche is in eche of the membres, or in the hoole. For as much as by the condigne and worthye receauynge, of thys bleſſed ſacrament, we are made one with Chriſte, and incorporated vnto hym, therfore by this coniunctiō and incorporatyon, we are made commen partakers (wyth the other membres) of the grace and goodnes, as well of the whole body, as of the hed Chriſte. And heare vnto agreyth, the artycle of oure fayth, where in, we ſaye, and beleue, the communion of ſayntes.

Trewly thys commen partakynhe, of the graces & gyftes of God, can not be better, or more effectuouſly exibyted, or geuen to vs, then by the receauynge of thys bleſſed ſacrament, for by it, we be incorporated vnto Chriſte, from whom deſcendeth, and commeth, (as from the welhed) all grace and goodnes, in to euery membre, and that whyche is geuen vnto the membre, dothe not a vayle and profyt onelye that member, but it is for the profyt & helpe of al the, other mē bres. Therfore is this ſacrament iuſtly called the commen partycipatyon, for as moch as, by it, the members are knit to ye hed, & eche vnto other wher by they all partake of ye hed, and eche of other.

✿ Of ſome of the fathers this ſacramente is named, Euchariſtia,The ſacrament is called Euſhariſtia. whome Orygene agaynſt Celſus, dothe expond The good grace, and playnly it may be called, the good grace, and that congruently, for as moche as, it dothe contayne in it ſelfe the plenitude and well of all grace (that is Chriſte) of whome Iohn̄ wyttneſhethe. ✿ Full of grace and veritie, and of hys plentyfullnes we all haue receyued. ✿ Where (deuout Bernard ſayth) we do receaue not one grace, but we receaue all grace.

And ſome do interprete Eucharſtia. Thankefulnes, or, geuynge thankes, and thys is not ilicōgruent. For ther is no thynge, that we haue a greater cauſe to geue thankes to God, then for thys oure daylye, and mooſte neceſſarye celeſtiall foode. Neather can we geue vnto God, more acceptable thankes, then by the frequent and of receyuynge of thys mooſte bleſſed ſacrament, the bleſſed memoryall of Chriſtes deathe and paſſyon.The ſacrament is called our Lordes foode or meate. But amonge al other) ſaynt Hyllary callyth it, the meate of oure lorde, or oure lordes foode, and playnly he affyrmeth, that we eate and receaue (in this our Lordes fode) the fleſhe that is ye ſempiternall worde of God, by the whyche meate, he collecte the, that we are made one wyth God the father, for by eatynge of this meate, we are (ſayth he) incorporated, and made one wyth Chriſte, and Chriſte and the father be one, therfore we beynge (by this meat) made one,The ſacrament is called our vytayll or waifaring meate. wyth Chryſte, we muſt nedes be made one wyth the father. Saynt auguſtyne, in his ſecond loke intituled (of the uiſitacyon of the ſicke) nameth it oure vitayll or wayfarynge meate, bycauſe, that this bleſſed vytayll, geueth, incomparable ſtrenghe, vnto vs trauelynge, in the tedious iornaye, of thys myſerable lyfe, and helpeth vs, vnto a mooſte perfeete and fortunable conſummatyon, and end, of ſo werye a iornye. Wherefore this is, the conſell of ſaynt Auguſtine. O my ſone, refuſe not to receaue, that heuenly ſupplement, of oure Lordes bodye, but rather, mooſte gredely, and mooſte erneſtly ſpeake for it, and eate it mooſte faythfully for it is meate incomparable, meate ineſtable and it ſhalbe, to the, thy vyatycall or wayfarynge vytall, a meate mooſte helthſome, the pryce of thy redemptyon, the monument or memorye of thy redemer. Hetherto appertayneth,The ſacrament is called the banket or feaſt. that Ierome calleth ye bleſſed ſacramēt the banket or feaſte, for thus, wryttynge, to Hedibian he ſayeth. Moyſes gaue you not the verye or trewe breade from heauen, but our lorde Ieſus. He is both the geaſte and the feaſt, he eateth and is eatē. Thus ſaynt Ierome nameth thys mooſte ſacrate myſterye, in the whyche he playnly ſheweth, that we do eate, the heauēly delicates, that is our very lord Ieſus, and there can be no meate, more delitious, more pleaſant, or more plentyful of ſuauitie and ſwetnes, thē this is. For yf Manna (the ſhadowe of this heauēly meate) had (in it) al delitiouſnes and compriſed (in it ſelfe) all maner of ſuauitie & ſwetnes, howe muche more, hath the veritie it ſelfe (whych is the well •• grace, and all goodnes) ſuꝑ aboundantlye, all maner of delectable ſwetnes.The ſacrament is named the myſticall benedictiō ✿ Cyrill, (amonge the reſt, of the names) peculiarly nameth it, ye myſtical benediction, or the ſpiritual bleſſynge, bycauſe that Chriſte wyth his diuine benediction, at hys ſupper, iuſtituted, the bleſſed ſacrament. And therfore (alſo Paule) doth call it the cuppe of benediction Vpon the whych place of Paul, Cryſoſtome wryting ſayth. It is no lytle or ſmale thing, ye Paul nameth, it the benediction, for when I name. Benedictiō, I name the good grace (which is the ſacrament) and in namynge that, I open all the treaſure, of the benignitie and goodnes of God. And I alſo do remembre (wyth the cuppe) the great, & innumerable gyftes, and benefites, and what ſo euer, that we haue receyued, at the hande of God. ✿ It may ryght wel be called the ſpirituall bleſſynge. For vndoughtedlye, God almyghtye dothe bleſſe, ye worthy receyuers hereof, wyth all ſpirituall bleſſynge, that is, he replenyſheth them, wyth ineſtimable gyftes of hys grace, and augmēteth the former vertues and graces, & wyl bringe them, at the length, vnto the bleſſynge of eternal lyfe. For thys is the bleſſynge, that Chriſte promyſed (the whyche Manna could not bring, neather gyue the eaters therof.) For they that dyd eate thereof, dyed in deſerte, but yf any eate of thys breade, he ſhall not dye for euer. Nowe (gentle reader) thou haſte herde a parte of ye ineſtimable treaſure of grace, that lyeth hydden, in thys bleſſed ſacramēt, ſygnifyed by theſe dyuers and ſondrye names, that theſe auncient and holy fathers gaue, vnto this ineffable ſacrament; Yet of the varietie and dyuerſitie of ye names thou muſte not iudge diuerſitie of opinion, (as concerninge this ſacrament) amonge them, but (as I haue ſayd) they hauynge dyuers reſpectes, & conſiderations, gaue (accordynge, to theyr conſiderations) to thys bleſſed ſacrament dyuers names. And thus they (meanynyge one thynge, and beleuyng vnyformely one thynge, in expreſſynge theyr fayth, in that one thynge) vſed dyuerſe names. And certaynly that one thynge, that they beleued of this ſacrament, was none other, then that the catholyke fayth of the churche (whyche in theyr tyme and ſythe) hathe and dothe yet beleue, that is, the reall preſens, of the naturall boodye and bloode of Chriſte, in the bleſſed ſacrament, as ſhall apere mooſte euydently, by the teſtymonyes, of the ſayd auctient and holy wryters, that I ſhall recyte here foloynge, to the numbre of .xxiiij. & he ye wryt lateaſt of them lyued not this .vi. C. yeare. Theſe haue I broughte in, for wytnes wyth me, not by cauſe, that theyr were no me wryters, in all the other tyme of theſe .vi. hundered yeare ſyth, but by cauſe, that I haue not ſeen theyr workes, and they are not (ſo commenly) had, as theſe are, whoſe workes I haue named, I lefte oute alſo all the wrytters that hathe bene in the church this .vi. hundred yere, bycauſe, that they be ſo well knowen and be ſo many of them, that I myghte be tedyous, to the reader, in recytynge onelye theyr names.

Ireneus.✿ Ireneus, in hys fyrſt boke, that he wryteth agaynſt hereſies, ſayeth.

When the chalice (wyth water & wyne myngled) and the breade broken, receaueth the worde of God, it is made the bleſſed ſacrament, of the bodye & blood of Chriſte. Of the whych, the ſubſtance of our fleſhe, encreaſeth, and conſiſteth. Howe can they, then denye, yt the fleſhe is partaker of the gyfte of God (which is euerlaſtinge lyfe) ſyth that it is noryſhed, wyth the blood and body of Chriſt and is made, the member of the ſame, as the apoſtle ſayth, in the epiſtle vnto the Epheſians. For we be members of hys body, and of hys fleſhe, and bones. Not ſpeakynge theſe thinges, of the ſpiritu all and inuiſible man. For the ſpirite hath, neather fleſhe, neather bones, but ſpeakynge of the connection and diſpoſition of the naturall bodye, the whiche conſyſteth of fleſhe & bones, the whiche naturall diſpoſition of ye body, is fedde and encreaſed, with the cuppe, whiche is his blood, and with the bread whych is his body, ✿ There can be, no playned wordes ſpoken, for the veritie of the reall preſens of Chriſte, in the bleſſed ſacrament.

✿ Ignatius,Ignatius. In epiſto. ad Roma. that glorious martir the diſciple of ſaynt Iohn̄ Euangeliſt and the thyrd byſhop of Antioche after ſaynt Peter,In epiſto. ad Ephe. in hys epiſtle that he wryteth vnto ye Romaynes hath theſe moſte deuoute wordes. I wyll not eate (ſayth he) corruptible meate. I deſyre not the voluptuouſnes of thys worlde. But I deſyre the breade of God, the breade celeſtiall, the bread of lyfe, whiche is the fleſhe of Ieſu Chriſt, the ſonne of the lyuyng God (the which was borne of the ſeede of Dauid and Abraham in the latter tyme) & I deſyre the drynke, which is his blood. Therfore he exhorteth the Epheſiās in thys wyſe. Make you haſt (ſayeth he) to approche oft tyme vnto the ſacrament of the Aulter, the glorye of God. For when that, is ofte frequented then are the powers of ſathan expelled. And in the ende of the ſame epiſtle. Breakynge the breade, the which is the medicine of immortalitie, the tryacle, not of dyenge, but of the lyuynge in god by Ieſu Chriſt. Theſe are wordes plain ynough to perceaue what beleue he had of the bleſſed ſacrament.

✿ Tertullian in hys boke, intituled (de Reſurrectione carnis) wryteth, in thys maner.Tertullianus. Nowe let vs ſee, and beholde, the forme and bewtie of a chriſtē man, what, and how great prerogatiue hath, this, our frayle and fylthye fleſhe wyth God. Although that thys, were dignitie ynoughe, there can no ſoule at all, attayne helth or ſaluation, excepte that (whyles yt it is, in fleſhe) it beleue, or receaue the fayth. The fleſhe is ſo neceſſarye thynge of our ſaluation.

When the ſoule of the fleſhe, is knyt to God, it is ye fleſhe that maketh, that ye ſoule, maye be ſo knytte. For the fleſhe is waſhed, that the ſoule maye be purifyed. The fleſhe is anoynted, that the ſoule myght be conſecrated. The fleſhe is ſigned, that the ſoule might be ſtrengthed. The fleſhe is ſhadowed with laing on of handes, that the ſoule myght be illumined with the holy gooſt. The fleſhe eareth, the bodye and bloode of Chriſt, that the ſoule myght be fedde, with god

✿ Here we may ryght wel perceaue, the belefe of Tertullian, of thys ſacrament, whych confeſſeth opēly here, that the fleſhe doth eate the bodye and blood of Chriſte, and not the fygure of the bodye and bloode. And bycauſe that, ſaint Cyprian was ſo diligēt a reader, of Tertuliā, I ſhall place hym,Ciprianꝰ lib 2. epiſtola. 3. next vnto Tertullian. ✿ That bleſſed martyr ſaint Ciprian, wrytyng vnto Cecilium in hys ſeconde boke the thyrde epyſtle ſayeth.

That the bleſſyng of Abrahā, (by Melchiſedech the preeſt) might by dewly celebrated, the fygure of ye ſacrifice, went before, in breade and wyne. The which thynge, our lorde, accomplyſhynge and fulfyllynge, offered breade, & the cuppe (myxt with wyne) and he, that was the fulnes, hath fulfylled the fygure prefygured. Behold, there went afore in Melcheſedech, the fygure of the ſacryfice of breade and wyne, but Chriſte (whych is the plenitude it ſelfe) fulfylled the veritie, of the fygure prefigured, namelye in the ſupper. And after, he ſayth alſo,De cena domini. vpō ye lordes ſupper. ✿ Our lord Chriſt (whoſe bodye we do touche) is breade That thys breade, myght be gyuen vnto vs, we praye daylye, leſt we that are in chriſte, and receaue the ſacrament of the aulter dayly, as the meat of our ſaluation, (by meane of any great offence) abſtaynynge, beynge forbydden, from the hauenly breade, we ſhulde be ſeparated in dede, from the body of Chriſte, he preachynge and mouyſhynge vs. I am the breade of lyfe, that cam frō heauen, yf any eate of thys bread, the ſame ſhal lyue euer. The breade that I wyl gyue, it is my fleſhe, for the lyfe of the world. Therfore when he ſayeth, that he ſhall lyue for euer, yf he eate of hys breade, it is manyfeſt and playne, that they ſhall lyue, whyche toucheth hys bodye, and receaueth the ſacramēt of the Aulter, after the maner of cōmunion.

Origenes comes • elſum.✿ Origene wytneſſeth (wrytynge againſt Celſus) & ſaith. Let Celſus (ignoraunt of God) gyue thākes vnto beuels But we thāke, the creator of al thinges for the benefites yt he hath gyuen to vs. When we (geuynge thankes) do eate ye breade, the which bread (by oration, ſupplication and prayers) is made a more holyer bodye, the whyche body alſo verely maketh vs, more holy, ye receaueth the ſame, with a whole & pure herte.

Origenes ſuꝑ Numeros vt ſupra.✿ And in the ſeuenth homilie (vpon the boke of Numbres) he more playnly wryteth, and ſayeth. Thoſe thynges which before tyme were done in figure, nowe are they accomplyſhed in the veritie and in dede. Before baptiſme was in the ſee and in the cloude, but now the generation is in very dede, in water and in the holy gooſt. Then was Manna the meate, as in the fygure, but nowe the fleſhe of the worde of God is in dede is very meate, as he hym ſelfe ſayeth. My fleſhe is very meate, and my blood is very drinke. By theſe his wordes we may perceaue that the Iewes had ye fygure, but we chriſtiās haue now the thynge it ſelfe, that is, the very bodye and blood, in very dede,

✿ Iuuēcus alſo (in hys verſes) ſayeth. As ſone as he, had ſpoken,Inuencus in carminibus. he (wyth hys owne handes) brake the bread, and geuynge thankes, he taught and tolde, his diſciples, that he gaue his owne proper bodye. And then he toke the cuppe, replete wyth wyne, he ſanctifyed it (geuynge thankes) and gaue it, and taught them alſo, yt he had deuided vnto them. hys precious bloode, and ſayd. Thys bloode ſhall remytte, the ſynne of ye people. Drynke it, and beleue nowe theſe trewe and vnfayned wordes.

✿ Hyllary (whome ſaynt Ierome calleth the trompe of the latyn tonge agaynſt the Arrians) agreyth fully with this catholike veritie,Hyllarius in lib. 8. de Trinitate. and ſayth (in the eyght boke of the Trinitie.) We maye not ſpeake, or cōmon in the matters of God, after the manlyke or worldly maner. Neather ought there, peruerſitie eather vnhoneſte preachyng to be extorted by violence (vnto a wycked and vngodly intelligence or vnderſtandynge) out of the heltheſome, & celeſtiall ſaynges, let vs reade the ſcriptures, but let vs vnderſtande, thoſe that we reade.

Then ſhal we do, the offyce of a perfect chriſtiane. For, as concernynge the naturall veritie of Chriſte in vs, the thing yt we hereof do lerne, excepte we learne of hym, we, both folyſhely and wyckedly, do learne. For he hym ſelfe ſaythe.

My fleſhe verely is meat, and my blood is verely drinke, & he yt eateth my fleſh & drynkyth my blood, dwelleth in me and I in hym. As cōcernyng then the verite of the fleſhe and bloode of Chriſte, there is no place lefte, to doubte at. For nowe, bothe by the wordes of oure lord hym ſelfe, and alſo by oure faythe, it is very fleſhe and bloode. And theſe (receaued, and dronken dothe cauſe, that we be in Chriſt, and that Chriſte is, in vs.

✿ What can be more euidently and manyfeſtly ſpoken, then theſe wordes. ✿ Saynt Baſyll (who not onelye,Baſilius in regulis monachotum. lede hym ſelfe, a monaſtical and Godly lyfe but alſo he taught a certayne trade of ſuche ſorte of lyfe) in that boke where he entreateth, of the •• ules of monaſtycall lyfe, he is demaunded of hys brethrē. Wyth what maner of feare, fayth, & affectyon, the grace of the body and bloode of Chriſte, ought to be receaued. Verey (ſayth he) the apoſtle ſaynt Paule teacheth vs, wyth what feare, ſaynge. He that eateth and drynketh vnworthely, he eatheth and drynketh his owne iudgement, or condempnacyon, not puttyng dyfferens betwene ye body of oure lorde and other cōmon meates. But ye wordes of our ſauiour Chriſt teacheth vs fayth, whyche ſayth. Thys is my bodye the whych is geuen for many do thys in ye remembrans of me.

✿ Thys is the fayth that faynt Baſyll wolde that hys brethren ſhulde retayne as concernyng the bleſſed ſacrament.

✿Gregory Nyſene, the brother of ſaynt Baſyll, who (for his excellente learnynge and Godlynes) was called the deuine, Intreatynge the lyfe moyſaycall, myſtically, or ſpiritually, he geueth conſel, that we ſhuld receaue (with a pure and cleane mynde) the celeſtyall breade, whome (ſayth he) no ſowynge nor tyllage, hath brought, forthe, but it is breade, whych is prepared, for vs, wt oute tyllage, and wythout any helpe of man. Thys is founde flowynge, frō aboue vpō the earth. For ye bread yt came from heuen, (the which is very meate) whyche is fygured alſo by thys hyſtore of Manna, is no ſpirituall or vncorporall thyng. For how can, an vncorporall thynge be come meate? and the thynge, whyche is not vncorporall muſte nedes he a very body. And ſurely the breade of hys bodye, neyther plowynge, neyther tyllyng, nether houſbandmanes worke hath brought this forth. But an earthe remainyng vndefyled, & yet was ye earthful, of this bread, wt the which ye hūgry, (yt knoweth ye miſteriꝰ birth of a dgin) maye ſone be ſatyſfyed. ✿ Theſe wordes of thys dyuine doctor, were playnly ment, of ye ſacramēt, as it may appere in ye ꝓceſſe of ye ſame, yt he ther entreated

Ambroſiꝰ in primam Pauli Ep ſtola ad Corinthios.✿ Saynt Ambroſe, wrytynge vpō ye fyrſt epyſtle of ſaint Paul vnto ye Corinthyans the .xi. chapitre, ſaythe. For bycauſe that we are redemed wt the death of our lorde, wee beare in remēbrans ye ſame thyng, in eatyng & drynkinge, the fleſhe & blood, ye whych he offered vp for vs: And we do ſingnifie ye death of oure lord Chriſt, in theſe thynges, obtayning now ye new teſtamēt, (the which is the new law; yt brīgeth vnto heuē, euery one yt cruely is obedient to it, Here apertely ſaynt Ambroſe affirmyth ye verytie of ye body & blood of Chriſt in the bleſſed ſacramēt & ſayth yt we do eate & drynke ye fleſhe & blood of chriſt. And in many other places, he writeth as openly, as he doth here,Ieronimꝰ in epiſtolā Pauli ad Titum. & ſpecially in his boke of the ſacramētes ✿ Alſo S. Ierom, in his cō mētareis vpō ye epiſtle, at Titū, ſhewīg ye vertues, yt belōgeth vnto a byſhoppe, ſayth in this maner. Yf it be cōmaūded vnto ye laymen, yt they abſtaine frō theyr wylies, for praiers ſake, what ſhuld we ſuppoſe, of ye byſhop, which for his own ſynnes, & for ye ſynnes of ye people, muſt offer vnto God, vndefyled hooſtes, let vs reade ye bokes of ye kyngꝭ, & we ſhall fynde, ye abymelech, ther wold not geue vnto Dauid, & hys ſeruaūtes, yt ſhewe breade, before yt he had knowē, whether they were cleane, frō womēs cōpany, or no. Not of harlotes, but of their one wiues. And vntyl, yt he had knowē certainly, yt they had abſtayned frō ye marytall copulation, he wolde not graūt thē the bread, which he denied thē before. Ther is as moch dyfferens, betwene the ſhew bread of ye tēple, & the body of chriſte, as is, betwene ye ſhadow & ye bodye, ye ymage & the veritie, ye exāples or figures (of ye thingꝭ to come) & ye thingꝭ, whiche by theſe exāples were prefigured. And as for mekenes, paciēs ſobryetie, ſoftenes, abſtynens frome monye, hoſpitalitie, & alſo benignitie, ſhulde chefely be in a byſhop, and ſhulde excell in hym, aboue all the laytie. Euen ſo, pure chaſtitie, & (as I myght ſaye) a preeſtly ſhamefaſtnes, ſhuld be in hī. That he ſhuld, not only abſtaine hī ſelf, frō ye vncleane dede but alſo his mīde (which ſhal cōſecrat ye body of chriſt) ſhuld be fre, frō ye caſting of his eye, & error of euyl cogitacion.

This teſtimonye of ſaynt Ierome is ſo playne that it neadeth no monytyon.Criſoſtomus in homilia de Iude tradi • ione.

✿ Cryſoſtome wryteth in thys ſort, in the homelie of the treaſon of Iudas. Speake Iudas (ſayth he) whome dyddeſt thou ſel for thyrty pences. Thys is the bloode, of whome thou dyddeſt bargayne. euen nowe wyth the phariſees. O the mercye of Chriſte, O the madnes of Iudas. He was at a poynt to ſel him for thyrty pences, and Chriſt offered vnto him, the bodye (whych he had ſolde) that he moght haue remiſſion of ſynnes And after a fewe wordes, Criſoſtome ſayth agayne. And nowe is he here preſent, that adorned that table, and the ſame dothe alſo, conſecrate this table. For it is not man, that of the thynges ſet before the, on the conſecrate table of God, maketh the bodye and the bloode of Chriſte, but he whych was crucifyed for vs, Chriſte. The wordes are ſpoken by the mouthe of the preeſt and the thinges ſet forth before vs, are conſecrated, by the grace of the power of God. This is (ſayeth he) my bodye. And lyke, as ye voyce, the whyche ſayde (encreaſe and multiplye) ſpoken ones, & yet it taketh effecte, at al tymes in generation, where nature is workyng. Euen ſo, thys voice Thys is my bodye, was ones ſpoken, & yet, at al tables or aulters of ye churche of Chriſt, vnto thys daye (and ſhal vnto Chriſtes commynge) geue, vnto thys ſacrifice, ſtrength. ✿ Theſe wordes of Criſoſtome are to playne, to be detorted or wreaſted, frō theyr true meanīg, which is that when the wordes of Chriſte, are duelye ſpoken by the preeſt at maſſe, thē are the breade and wyne conſecrated & made the very bodye & blood of Chriſte by the ſecret myght & power of god & ſo is Chriſtes body & blood really, in ye ſacrament. ✿ Saynt Auguſtine,Auguſtinꝰ ad Creſconicū gramancum. thought that he hath, innumerable, playne & euident teſtimonies, for this veritie, yet, amonge many, I wyll recyte one or two. Fyrſt he ſayth in his fyrſt boke (ad creſconicū gramaticū (what ſhall we ſaye, of the very bodye & bloode of our lorde, the onely ſacrifice for oure helth. For though that he hym ſelfe ſayth. Except that a man eate my fleſhe, & drynke my bloode, he ſhall haue no lyfe in him. Yet dothe not the apoſtle Paule alſo, teach, that the ſame is pernitious and dedly, vnto ſuche as miſuſeth it. For the apoſtle Paule ſayth. Whoſoeuer eateth ye breade, and drynketh of that cuppe of our lorde vnworthely, he ſhalbe gyltye, of the bodye and bloode of our Lorde.

Agayne, ſaynt Auguſtine (ad Iulianum comitē) wryteth theſe wordes. The mercye of our lord Ieſu Chriſte, delyuer vs from theſe thynges. And he graunte or gyue vnto vs him ſelfe to be eatē, which ſayde. I am the lyuely breade, whych came from heauen. And he that eatythe my fleſhe, and drynketh my blood, hath eternall lyfe in him ſelfe. But let euerye man examyne hym ſelfe (accordyng vnto the precept of the apoſtle) before that he receaue the bodye and bloode of our lorde Ieſus Chriſte & ſo let hym eate of that bread, & drinke of ye cuppe. For he that eatith the body & blood of our lord vnworthelye, he eateth and drynketh it, vnto his owne iudgement, makynge no differens, of the bodye of our lorde.

For when we ſhall receaue hym, we ought to haue recourſe vnto confeſſion, and penans, and to dyſcuſſe curiouſly, all oure actes, and yf we perceaue mortall ſynnes in vs, we ought ſpeadely to make haſte to waſhe them a waye, by cō feſſion and penans, leſt we (lyke Iudas that traytor hyding the deuyll wt in vs, do periſhe. ✿ Theſe are the wordꝭ of S. Auguſtyne. The which ſhewith verye playnely,Cyrillus in Iohēz. what beleue he had, as cōcernyng ye bleſſed ſacramēt. ✿ Cyrill the patriarche of Alexandria, vpō ye ſyxt of Iohn̄, wryteth very playnly for this veritie. Whoſe wordꝭ are theſe. They can not be ꝑtakers (in holynes) of ye lyfe et̄ nal, which hath not receyued Ieſus, by the miſtical benediction. And againe he ſayth. Chriſt is not wt his worde onely, but alſo wt his touching, he araiſeth vp the deade, that he myght ſhew & declare that his body coulde alſo, rayſe vp the deade. Yf then by onely towchynge, the corrupte are reſtored & the dead arayſed How ſhuld not we lyue, or receaue lyfe, which doth taſte, & eate, his fleſhe. For playnly he wyll reforme, vnto hys immortalytie, ſuche, as be the ꝑtakers of hym, and after a few wordes he ſayth. For it muſt nedes come to paſſe, that not onely, the ſoule of man (by ye holy gooſt ſhuld aſſend vnto bleſſed lyfe) but alſo yt this rude & terrenal body) by lyke taſt & touchīg, of lyke meate (as it is it ſelf) ſholde be brought, vnto immortalytie. Damaſcene in hys .iiii. boke, of the catholike fayth in the .xiiii.Damaſcenus lib. 4. cap. 14. chapter ſayth theſe wordes. As cōcernyng the veritye of ye body & bloode of Chriſte, in ye ſacrament. That body verely, is ioyned vnto the diuinitie, the which body he toke of ye immaculate virgine. And not yt the body aſſumpted, ſhold come downe from heauen. But that the breade and wyne, are trāſmuted and changed, into the body & blod of god. Thou wylt aſke ye maner howe that maye be? let it ſuffyce ye to heare, how that by the holy ghoſte, in a mooſte Godlye vyrgyne he, (by hym ſelfe and in hym ſelfe) receaued fleſhe, and wee can ſaye no more, but that, the worde of God, is trew, effectuous, and omnipotent, but the maner howe it is. That is intractable or vnſearcheable. Neyther can thys be redely tolde, how breade (by eatyng) and wyne and water (by drinking) are chaū ged naturally, into the natural body of the eater and drynker, and not into a nother body, but into the very ſame bodye that the eater or drynker had before.

Euen ſo, the purpoſed breade, wyne and water (by inuocation and commyng of the holy gooſt) are chaunged ſupernaturally, into the body and blood of Chriſt and there are not two bodyes but onely one, and the very ſame.

Iohēs Caſſianꝰ collatione • 2. capi. 12✿Iohn̄ Caſiane, hath theſe wordes in the .xxii. collation the .xii. chapiter. Wyth ſo greate dilygens of humylytie we ought to kepe our hart, yt we kepe al waie this one thing ſtable & cōſtantly in oure remembrans. That we cannot attayne, to ſo greate puritie and cleanes, al though that by ye great gyft of God, we do al theſe thynges, that I haue ſpoken of before. Yet let vs Iudge our ſelues, moche vnworthy, to cōmunicate or receaue, that holye & ſacrate bodye. For fyrſt, the maieſtye of that heuēly Manna, is ſo great, that no man (compaſſed abought with this claye and fleſhe) can worthely, and condyngly, receaue that meat, but onely of the mere and benefycyall gyft of Godes grace. Here in theſe wordes Caſſian confeſſeth, the maieſtie of the celeſtiall Manna, and the veryte of the bodye of Chriſte, whome no man can receyue worthely,Athanaſi. ad primā Pauli ad Corin. but onely he that thynketh hym ſelfe vnworthy.

✿Athanaſius vpō the fyrſt epiſtle vnto the Corinthians, confyrmeth the veritye of the reall preſens of Chriſtes bodie and bloode in the ſacrament.

For we (ſayth he) hauyng that cuppe in our handes, we geue thankes (without doubte) vnto hym, that ſhed his bloode for vs, and haue uoutchſaf to indew vs wyth ineffable gyftes. He ſayd not onelye, yt it is the partakyng, but rather ye communion, bycauſe he wolde expreſſe ſome greater thyng. That is the wonderful very nye coniūction, And this is the ſence of that whych he ſpake. Thys ſame blood, whyche is contayned in the cuppe, is the ſame, that floued oute, of the ſyde of Chriſt, and (when we receaue it) we do partake it. yt is to ſay, we be cō nexed, and knyt vnto Chriſt. And the breade that we breake, is it not the communion of the bodye of Chriſte? That bodye, whych our lorde dyd not ſuffer, to be broken vpon the croſſe, (for there was no bone broken of him) that ſame (for oure ſake) he ſuffereth nowe to be brokē. Athanaſius in theſe wordes manyfeſtly ſheweth yt the bleſſed ſacramēt brokē for vs, is the ſame bodye yt honge on the croſſe & had no bone brokē therof. ✿ Caſſiodorus ſayth vpō this text,Caſſiodorus ī pſalmum. 110. of ye pſalme. Thou art a preeſt for euer accordyng to ye order of melchiſedech. Thys thyng (ſayth he) doth the ꝓphete tell, yt the father hath ꝓmiſed to his ſōne. For vnto whom, can this be truely & plainly applyed, ſauyng only vnto our Lorde & ſauiour. The whych, moſte helthſomly hath cōſecrated, hys bodye & bloode in the gyfte or erogation of breade & wyne Euen as he, in the goſpel, ſayth. Except that you eate, the fleſhe of the ſonne of man, & drynke his blood, ye can haue no lyfe in you. But in thys fleſhe and in thys bloode, lette not mannes mynde ymagyne, any thynge crewell or corruptible. Leſte, as the apoſtle ſaythe, he that eateth the body of our Lorde, vnworthely, he eateth & drinketh it to his iudgement. But let the mynde of man thynke, ymagyne, & vnderſtād the ſame ſubſtance, that gyueth lyfe, and helthe. That ſame (I ſaye) whych is made the verye body & ꝓpre ſubſtāce, of the word eternall, by the whyche both, remiſſion of ſynne, and the gyfte, of eternall lyfe, are gyuē. ✿ Thys bleſſed father Caſſiodor ſayth yt we ſhuld not thynke or ymagyne, in the ſacrament, to beholde & ſee, the cruel or mortall bloode or bodye, in theyr owne ſhape & faſhion, but we muſt vnderſtāde (ſayth he) the helthſome ſubſtance, that gyueth lyfe, & the ſubſtance whych is Chriſtes ſubſtāce, the whyche gyueth lyfe, remiſſion of ſynnes, & eternal lyfe. ✿It can not be the ſubſtāce of bread, yt can gyue remiſſion of ſynnes.

But ye ſubſtāce of Chriſte,Fulgentiꝰ ad Monimum. yt dyed for the ſynnes of ye world. ✿Fulgētius anſweryng vnto a queſtion (as concernyng the ſacrifice of ye bodye & bloode of Chriſte) yt one Monimus (a frende of his) demaū ded, whether it were offered onely to the father, or no. Vnto hym thus he ſayd (amonge muche more matter.) Thys ſame (I ſaye) ſpiritual edification, can not be aſked better, or more oportunely, thē whē in the ſacrament, of the breade, & cuppe, the very body & blood of Chriſt, is offered vp of his bodye, the churche. For the cuppe yt we drynke of, it is ye cō munion of Chriſtes bloode, & the breade yt we breake, it is the cōmunion of Chriſtes bodye. ✿Here expreſſely ſayth Fulgentius yt the body & blood of Chriſte is offered, in ye ſacramēt. ✿ S. Gregory,Gregoriꝰ primo dea logorū, lib capi. 58. in hys fyrſt boke of hys dialoges, ye .lviii. chap. wryteth in this ſort. We ought, wt al our hert, to cōtēpne this p̄ſent world, for bycauſe we may ꝑceaue, yt it waſteth and to offer dayly vnto God. ſacrifices of teares, and to offer dayly, hooſtes of hys fleſhe and blood. For thys is the ſin guler and ſpeciall oblation, that ſaueth the ſoule, frō death eternal. The which oblatiō, repreſenteth vnto vs, (in a myſterye) the death, of the onely begotten ſonne of God. For though he (ryſynge from death) dyeth nomore, and death hath no more, dominion ouer hym, & is immortaly, and vncorruptibly lyuynge in hym ſelfe. Yet in the myſtery, of that holy ſacrifice, he is offred vp for vs, for there is hys body receaued, there is, his fleſhe diuided, for the helth of ye people, there hys bloode, is diſtributed, & powred (not into the handes of infydells) but into the mouthe, of the faythefull. ✿ Se deuout reader howe expreſſly he ſheweth that Chriſte (remaynynge immortall and impaſſible in him ſelfe) yet he is, in the bleſſed ſacrament really, receaued of the faythful.

Cedulius preſbiter in carmini bus.✿ Sedulyus the preeſte, in hys verſes (of the deuyne maruayles) ſaith.

Our lorde (ſayth he) geuynge bread vnto Iudas, dyd knowe afore hande, hys dyſceatful mynd, & bewrayed his treaſon, by geuynge hym bread, which lorde was the breade hym ſelfe, after that he had ſtablyſhed, yt two gyftes of his body & blod, he gaue there, vnto his dyſcyples, the meat and drynke, whereby the faythful and cleane ſoules,Beda in Lucam lib. 6. ſhuld neuer thurſt ether hunger hereafter.

✿ Beda, in his ſyxt boke vpō S. Luke writeth thus, where it ſhuld moue any, wyth doubth, for aſmoche, as Chriſte gaue, hys body and blood vnto his diſcyples, when they had ſupped, why we ſhulde be taught, (by the coſtome of the vniuerſall churche) to receaue the ſame ſacrament, faſtynge. Let the ſame perceaue, in few wordes. The appoſtles (therfore) dyd receaue it, whē they had ſupped, for it was neceſſary, the figuratyue paſſeouer to take an ende, & to be conſumed, & ſo to approche vnto the ſacrament, of the veritie, of ye trew paſſeouer. It hathe pleaſed the mayſters of the churche, in the honour of ſo great & terrible a ſacramēt, yt we, ſhuld fyrſt be ſtrengthed, wt the partitipacion of oure lordes paſſion. & bothe inwardely and outwardely, to be ſāctified wt the gooſtly & ſpirituall meates, and thē the hungrie body, to be refreſhed wt the vyle & earthely meates.

✿ Haymo alſo vpō the epiſtle to the Corinthiās wryteth in this ſort.H • ymo in Paulum Hic virit ciriter annum dn̄i 832. As ye fleſhe of Chriſte (the which he receaued in ye wombe virginyall) is his very body (ſlayne for our ſaluacyon) euenſo, ye breade, whych Chriſt gaue vnto his diſciples, & to al that be elected to the euerlaſting lyfe, the which alſo, the preeſtes dayly do cōſecrate in ye church, by ye mighte & power of the diuinitie (the which diuinitie repleteth the ſame breade) is the very body of Chriſt. Neither are the body yt he toke in ye wōbe virginial, and this bread, two bodyes, but they make, but one very body of Chriſt. In ſo much that when it is broken and eaten, thē is Chriſt offered a ſacrifice, & eatē & yet he remayneth whole, & alyue. And lyke as the bodye (put vpon the croſſe) was offered vp, for our redēption, euen ſo dayly for our helth, is offered vp thys breade, ye which (though it ſeme bread) yet is it not bread, but ye body of Chriſt. For our lorde & redemer (helpinge our frayltie) bycauſe he knewe, how frayle we are toward ſynne (he hath gyuē vnto vs, thys ſacramēt, that) where he can not ſuffer death dayly (& we dayly do offende) we myght haue, a very true ſacrifice, wherby we might haue expiaciō, & be purged And therfore, bycauſe ye ſame (whyche was offered on the croſſe) & thys in the ſacramēt, make but one body, & are offered vp for our redēptiō, he ſayd. This is my body, yt ſhalbe gyuen for you. Theſe wordes of Haymo, are ſo plaine, yt anye mā may right ſone perceaue, what thys bleſſed father, beleued of this bleſſed ſacramēt, whoſe auctoritie, is not to be ſuſpected, ſyth it is .vii, hūdreth yere agone, ſyth he wryte. And yet ſyth his tyme there hath alſo many (both godly & excellēt learned mē) writen. As Theodore the gretian, ye ſcole maiſter of bede. Alcuinus, ſcole maiſter to Charles ye great S. Bernard, Rupert, Hugh deſctō Victore wt a great nūbre mo, whō to name it can not greatly ꝓfyt, the vnlearned reader (for whom I haue ꝑpared ſpecially this homely thinges. Therfore, I haue thought theſe, a ſufficient teſtimonie, to declare the fayth, of the holye churche of Chriſt fro .vii.c. yeres agone and vpwarde vntyl the apoſtles tyme. And as for al the tyme, ſyth the yere of our lord viii.c.xxxii. vntyll theſe our dayes, nomā doughtyth (no not our aduerſaries) but yt the church, moſte cōſtātly hath retayned & defended the fayth & beleue of the reall preſens of the bleſſed bodye & blood of Chriſte in the holy ſacrament, and hath alwaye condempned the contrary as an hereſye horrible. I thought it therfore neather neceſſarie neather ꝓfytable to be to prolixe in cytynge or allegynge any auctours of ſo late yeares. For by theſe few (amonge a great numbre) moſte godly & catholyke fathers, any honeſt harte (yt is not more deſyrous of cōtention, then of the treuth) may be ſatiſfied, as touchynge the faythe, that the churche hath retayned, in theyr tymes. And he that is not ſatiſfyed wyth theſe, that ſame, wyll not be ſatiſfyed, yf I had recyted, ten tymes ſo manye mo, yea ſcantly, wolde the teſtimony of ſcripture, ſatiſfye ſuche one, but that he wolde, eather gyue it hys owne gloſe, eather denye it to be ſcripture, as the ꝓpertie is of all heretykes.

Cyprianꝰ ſermone 5. de lapſis quedā refert que et nouerat ipſe. Ambroſiꝰ in funebri ſermone ꝓft̄e ſa • yrot Item Gregorius intertio dialogorum. Auguſti. in .22. lib. de ciuitate dei capite. Beda in hiſto a gē tis A glorum.I myght, in thys place, bringe in, for the corroboration and confirmation, of thys our fayth, ye myracles, wherwyth, the ſpeciall goodnes of God, hathe ſtablyſhed and confirmed, thys out fayth, in the hartes of many deuout and fayth full chriſtians. The whych myracles, are not fayned of late yeares, but were wrytten, many hundred yeares agone, & that by claſſicall and auncient wryters But I can not, within the compaſſe of a ſermō, compriſe without tediouſnes, ſo muche matter. Suche myraculous workes can not iuſtlye be thought, lyes fayned by men, eather illuſions of the deuell. For as muche, as the auctours that reporteth them, are of ſo great antiquite, godlyneſſe and of ſo exacte iugement. The auctours are theſe. ✿ Saint Cypriane, ſaynt Ambroſe, ſaynt Auguſtyne, ſaint Gregorie, & venerable Beda Euſebiꝰ in the ſyxt boke of the eccleſiaſtical hyſtorie. Certaynly in ſuche myracles (as at reported by theſe auctors (wt many moo) God hath ſygnyfyed vnto vs, howe, thys oure faith, of the bleſſed ſacrament, hath pleaſed hym. Where ye ſacramentaries hathe, not one to ſhewe for them ſelues to corroborat, their new faſhyoned fayth. Excepte they take it for a miracle, (as they, and we alſo may mooſte certaynly) that ſuche obſtinate blaſphemars and horryble herytykes hath eſkapyd ſo longe, the greate vengeans of God. The which maye ryghte well be aſcribed vnto the ineffable mercie of the dyuine benignite, whyche,Roma. 1. wyth thys longe pacyens, prouoketh them vnto repentans. I iuge it no leſſe myracle alſo, that God hathe ſuffered them, to be ſo farre diuided, a monge them ſelues, ſuche as ſeketh and reacheth, a newe & a ſtrange way of beleue, and ſaluacion,1 Pet. 1. Quando expectabāt dei patientiam in diebus Noc cum fabricaret ur arca ī qua pauci. 1. octo ale ſalue facte ſunt Quod et vos nunc ſimilis forme ſaluos facit baptiſma. other then the church of Chriſte, hathe receaued of Chriſte, and retayned alwaye, and buildeth to them ſelues a nother babilon, forſakyng, deridynge, and contempnyng the ſhyp, of the catholike church, whome God hath ordened to preferue vs frome the greate ſtood of perdicyon. For lyke as almyghtie God (in tyme paſte) dyd myraculouſly and iuſtly diuide the tonges & languages of the proude and preſūptuous Babellonians, Euen ſo hathe God diuided theſe ſacramentaries, that ther are (almooſt) as manye beleues, as ther be preachers or teacheres. There is no maner of agrement (in maner) amonge them, ſauinge onely, that, as Sampſō tayed the foxes to gether by the tayles to dyſtroye the corne, euen ſo are theſe vulpyne and craftye herytikes tayd to gether, to one end & purpoſe, that is, ye diſtructyon, and ſubuerſyon of the pure & ſyncere corne, of the catholyke fayth of Chriſt. But eaer theſe fradulēt foxes ſhall accōplyſhe theyr deuelyſh purpoſe in fyeryng al the corne, they may be (except they repent and be conuerted) incē ſed and conſumed to cooles them ſelfes Thus Haue we, on oure part, (as you haue harde). The fygures of the olde teſtament. The playne and manyfeſte ſcriptures. The promyſes of Chryſte made vnto the church, for the knowlege and continuans of the pure fayth. The conſelles general The whole and vniforme conſent, of the mooſte auncyent wrytters, for the cōfirmacyon & manyfeſt profe of our belefe, wher ye ſacramēttareis, can ſhew neather manyfeſt ſcripture, neyther claſſical & catholyke wryter (ſyncearely & treuly vnderſtāded) nether general cōſel, to mayntayne ther deteſtable error. They can ſhewe no place of ſcripture, ye ſayth, yt ye bodye of Chriſt is not in ye ſacramēt, neither yt ye body of Chriſt is only in heauē, neyther yt the ſacramēt is but only a figure, or a ſigne of Chriſtes body. Wher we haue, in manyfeſt wordes, ſpoken by Chriſt. This is my bodye.

¶Cōſel haue they none wher in, they cā ſhew, eyther yt this our beleue hath ben cōdēpned, eyther yt it was ſuſſpected or doughted of. Yet ther heryſie hathe not only ben ſuſſpected & doubted of, but alſo, by ye generall cōſelles (as you haue hard) it hath ben openly conuinced abiured & cōdēpned. Which of all ye aūciēt catholike writeres can they ſhewe, that ſayth, either yt ye body of chriſt is not, in yt ſacramēt, eather yt ye ſacramēt is, but only a figure, They can fynd, no ſuch ſē tens, neather in ye ſcriptures neather in ye aunciēt catholyke wryters. Yet you haue hard, how playnly & cōcordantly ye aunciēt fathers, maketh for our fayth ¶Is it not a caſe, both meruelous & lamentable not only, to ſe, howe redely ye people be to receaue this dāpnable doctrine, but alſo to cōſider how obſtinatly theſe heritikꝭ doth defēd, & dye ī this heriſie, ſyth yt it is grōded, neither vpō manyfeſt ſcripture, nether vpō any auctoritie of ye church, but toke ye origīal fūdacion of wylfull and wycked peruerſitie, and obſtinate and ſenſuall ſyngularitie.

¶Yeas (you wyl ſay) they brynge, both the ſcriptures plentyfully, and alſo the auncient wrytters very buſely, & ſuche reaſōs, that ſemeth inuincible, vnto vs that are vnlerned, and not acquaynted, wyth the craft of reaſonyng, and the dyſceat of theyr ſubtyle wytte. Wherfore, (you wyll ſaye) thoughe that you haue the manyfeſt ſcriptures, the conſelles, and the auncient wrytters, yet are we, that are vnlerned, troubled and combered in conſciens, wyth theyr perſuaciōs and reaſons, and alſo bicauſe that theyr opinion, ſemeth more poſſible and agreable vnto reaſon. For thys cauſe (deare chriſtian reader) I haue thought it very profitable vnto the ſymple and rude people (for whome onely I haue prepared thys homlye thyng) to ſhewe what ſcriptures, auctorities of aūcient wryters, and what reaſons, that they allege, for the mayntenaunce of theyr hereſyes, & in anſwerynge vnto them, to ſhewe breuely, howe they diſceaue, and are diſceaued. Yet I wyll not brynge in, all ſuche auctorities and places, that they allege For I truſte in God, ſo to anſwere and declare, ſuche as I ſhall reherſe here, yt it ſhalbe eaſye, for a diligent reader, to perceaue ye craft and diſceat of them in all other. For certaynly, ſuche ſcriptures as they brynge in, eather they ſerue nothynge vnto the purpoſe, eather they be gloſed wyth theyr owne fātyſed and falſe expoſitiōs. And as for the teſtimonies of the aūcient wryters, they bryng in very few. But they are alleged as ſincearely & as faithfully, as they allege ye ſcriptures. For eather they be truncate and be but lompes of ye wrytters ſayngꝭ lackynge the parte, that ſhulde make ye reſte playne & open, eather they be infarced and patched, wyth theyr additions and lyes, ſo that they brynge not them, whole, faithfully and ſincerelye.

¶Yet for the more eaſyer and facyle vnderſtandyng, both of theyr argumētes, and alſo of myne anſwers, I ſhall gyue vnto the reader, certayne neceſſarie inſtructions and documentes. Where by he ſhall more perfectly perceaue, the falſeyt of theyr reaſons, & hereby alſo, be more redyer to make anſwere to other lyke reaſons.

The fyrſt documēt is, that we ought not to ſeke, to proue wyth reaſon,The fyrſt document the matters of our faith. For yf we ſhulde be ſo groſſe and carnall, that we wolde beleue no more, then we can proue by naturall reaſon, we ſhulde ſone dyſcharge our ſelfes, of all the artycles, of oure fayth, and conſequently we ſhuld haue no fayth, for it is agaynſte the nature of faythe (which is of thynges yt appeare not vnto reaſō or ſenſe) to be proued by reaſō. But in ſuch matters, a trew chriſtiane hart ought obediently to receaue the verytie of Goddes worde,1. Cor. 2. Non in ꝑſuaſibilibus humane ſapientie verbis, ſed in operation eſpiritus & virtutis, vt fides vr̄a nō ſit in ſapientia hoīm ſed in virtute dei. ſekyng no perſuaſible reaſons, but only to perſuade to hym ſelfe yt (al yt Goddes word affirmeth) vndoubtedly to be trew, by cauſe that God (who can not lye) hathe ſpoken it, be it neuer ſo impoſſible, vnto natural ſenſe & reaſon. A faythful chriſtyane man, ought to truſte more, vnto the infallible veritie of goddes worde, then he wolde do, vnto hys ſyght, hys felyng, taſtynge, eather any of hys ſenſes or reaſō for al thoſe may dyſceaue, & be diſceaued But ye word of god is more ſtable thē is, eather heauē, eather earth And for as moche as, the myraculous workes of God, excedyth incōparably, the wyt and reaſon of man (and be therfore ineffable) therfore we ought not to be, to inquiſityue, to knowe howe, and why, God hath done this, or that. For there can no man tell, neather geue reaſon, of Goddes vnſerchable and inueſtigable workes. Therfore no man can tel howe, Chriſtes bodye and bloode can be and is, verylye and really in the ſacramēt, and in euery part therof, and alſo in ſo many places, were this bleſſed ſacrament is. No more then he can tell, how that bodi was borne, of an immaculate virgyn, & yet her virgyniall clauſures, kept inuiolably ſhut. Or how, ye bodye dead, could come alyue out of ye graue, the ſtone vnſealed & vnmoued. Or how ye bodye cold come in, (through ye ſtone walles) among the apoſtles. And yet ye holy word of God, teacheth theſe thinges to be true, but ye worde of God ſheweth no reaſon howe. For God wolde haue his wonderfull workes hydden, from our wyttes & reaſon, yt our fayth myght haue place, & ye greatter meryte ¶The ſecond is, yt the glorifyed bodye of Chriſt is, in moch more noble ſtate,The .ii. document & cōdition, then oure corruptible bodyes are. Therfore we muſt not eſteme, & iudge a lyke, of yt ſpiritual & heauēly body & of our groſſe mortal, & corruptible bodies, for though ſuch groſſe & corruptible bodies, cānot be inuiſible, vntoucheable vntaſtable, ſo that they be ſuche, that where euer they be really preſent, they maye be ſeen, felte, touched, and taſted, yet the glorious bodye of Chriſt can not be ſeen, felt, or taſted, but onely when, and where, it ſhall pleaſe hym and maye be when and where him pleaſeth, inuyſbly, and vnpalpablye.

The bodye of oure ſauyoure Chriſte, in the fortye dayes (after hys bleſſed reſurrectyon), was not ſene, at al tymes, neyther of all men, ſauyng only ſuche tymes, and of thoſe, to whome he wold apere, viſible. Wherfore, thoughe we do, neyther ſee, feale, neather taſte, the boodye and bloode of Chriſte in the ſacrament, yet vndoubtedlye, bothe the bodye and bloode, of Chriſte, are verely, and really in the bleſſed ſacrament. For that bodye and blode may be, and is, there verely inuiſible, vnpalpable & vntouchable, for ſo it hath pleaſed Chriſte.

The .iii. document.The thyrde is, that thoughe it be repūgnant vnto nature, that one bodye ſhuld be in many places at ons, by cauſe that the lorde of nature, dyd a poynt, vnto nature, that euery natural body, wher it is preſent, it ſhuld repleate the place and that one body, ſhuld fulfyl but one place at ones, therfore the order of nature is broken, where there is preſent any naturall bodye, and yet doth not occupie that place, or where there is anye one bodye, whooly in ſondrye places.

Yet is not this, repūgnāt, neither aboue the power of God, that the bodye and bloode of Chriſte, ſholde be whooly and reallye preſent, in the ſacrament, and yet not occupie, or fulfyl, that place, for the quantite, of the breade and wyne miraculouſly do repleate, that place, being ſubſiſtēt alone, wtout ye ſubſtās of bread euen as well, as thoughe the ſubſtance of breade, were there. Therfore it is not repūgnant, vnto ye power of God, that the body of Chriſte, may be verely and realy in innumerable places, after this myraculous maner of beynge, whiche maner of beynge, is apropriat vnto the mooſte precious bodye and bloode of our ſauiour chriſt, & is aboue the courſe and order of nature. Wherefore though Chriſt be in heauen, yet neuertheleſſe he is alſo, in the holy ſacrament for the holy ſcripture affirmeth bothe. And therfore we are bounde to beleue bothe.

✿The fourth is that we muſte not,The .iiii. document ſo carnally and ſo groſſely take ye ſcriptures, yt teacheth vs, that Chriſt ſytteth on the ryght hād of the father as thoughe we wolde imagyne, that God the father, had a ryght hande and a left, & ſuche other corporall membres (as it hath pleaſed the paynters to ſetforth) & ſo Chriſt materially to ſyt, on the ryght hande of the father. Thus to ymagyne of God (who is mooſte ſpirituall) it is more then, very barbarous, and heathē rudenes. Wherefore we ought to vnderſtand, that God is (as Chriſte ſayth) a ſpirite, and hath no ſuche corporall mē bres, wherefore whē, the ſcriptures at tributeth or aſſigneth vnto God, anye ſuch corporall mēbres as namynge, the hande, ye arme, ye eye, ye eare, or any ſuch other, ſuche maner of ſpeche is Methaphoricall. For it doth not ſignifye vnto vs. any ſuch bodely mēbres in God, but it doth ſignifie vnto vs (by thoſe membres) ye inuiſible thynges of god, as his power, knowlege, maieſtie & glorie. As by the eyes, & eares of god, is ſignifyed, his mooſt open & certayne knowlege, yt he hath of all thinges. By the hande or arme of god is ſignified the oīpotent & inuincible myght of god. After thys maner ſpeaketh Salomō.Pro. 15. The eyes of god beholdeth ye good & ye bad, euery where. And in the boke of wyſdōe.Sapi. 1. The eare, of the gelous heareth al thinges. Eſay ſayeth in the voice of god.Eſa. 66. Al thynges hath my hande wrought. And the holy prophete Dauid in the pſalme.Pſal. 118. The ryght hande of our lord hath wrought powerfully, the ryght hande of our lorde hath exalted me. The ryght hāde of God thē ſignifieth vnto vs, the magnificent power, & the glorious maieſtie of God, as ſaynt Steuen ſayd in the actes. Behold I ſe the heauens open & Ieſus ſtādynge on the ryghte hande,Actu. 8. of the power of God. Then Chriſte to ſet, on the ryghte hande of the father, is none other, then that Chriſt (cōcernyng hys diuinitie) is (in euery poynt) of equall power, maieſtie, & glorie, with the father. And (as cō cernyng his manhed) he hath ye ful & moſte perfect poſſeſſion, of the ſuꝑexcellent ryches, of the glory & blyſſe of heauen, and hath alſo the ſoueraintie preeminens, & dominiō ouer al creatures,Ephe. 1. as S. Paule ſayth. God the father hath ſet hym, on hys ryght hāde, in heauenly thinges, aboue al rule power, might, & dominatiō & aboue al yt may be named, not onely in thys worlde, but alſo in the worlde to come.The fyfte document And he hath put al thinges vnder his feete. The fyfte is. That it lettyth nothynge at all Chriſt, to be verely & really in the ſacrament, though he be ſyttyng in heauē on the ryght hāde of ye father. For what can it let oure ſauioure Chriſt to be realy in ye ſacramēt, though he hath (as concerning his humanitie) the ſuꝑexcellēt glorie, & blyſſe of heauē, & vn̄ion ouer al. The poſſeſſion of theſe thynges, are ſo firme & ſtable in hym, yt where euer he be, theſe be neather taken away, neather diminiſhed in him. wherfore he (beyng in the ſacramēt) loſeth nothynge of his ſouerainte, or glorie. No more then doth our angles, whyche are wyth vs here, and yet neuertheleſſe,Math. 18. ſee they, ✿ the face of the father celeſtiall whyche is in heauen. Or what can it lette Chriſte, to be verelye and really in the holy and bleſſed ſacrament, thoughe he be (as concernynge hys diuinitie) of equall power, maieſtie and glorie wyth the father, for ſo was he, vpon Eaſter daye, whē he was in earth, and ſayd vnto hys diſciples.Math. 28. ✿ All power is gyuen vnto me, in heauen and in earth. And though he were preſent in earth then wyth his diſciples, yet was he neuer the leſſe, of equall power, maieſtie, and glorie, with the father. Euen ſo nowe, though he be preſent verely, in the ſacrament, yet is he, neuertheles of equall power, maieſtie, and glorie, with the father, and therfore we worſhip his bleſſed preſens in the ſacrament.

¶Here foloweth the argumentes and reaſons for the contrarye, wyth theyr anſwers.

The fyrſte argumentIN the goſpell of Marke we reade.

Our Lorde Ieſus Chriſte after that he had ſpoken theſe wordes, he was aſſumpted,Mar. 14. or receiued, into heauen, and he ſytteth on the ryght hande, of the father.Luce. 24. In Luke the .xxiiii. And it came to paſſe, that whyles he bleſſed them, he was takē vp into heauen.Math. 26 In the .xxvi. of ſaynt Mathew. But I ſaye to you, that here after, you ſhal ſe, the ſonne of man ſyttynge on the ryght hande of the power of God, and cōmynge in the cloudes of heauen.Actu. 1. The fyrſt of the actes. And when he had ſpoken theſe wordes, he was lyfted vp into heauen. And in the .vii. ſaynt Steuen ſayd.Actu. 7. Beholde I ſee the heauens open, and the ſonne of man ſtandynge, on the ryghte hande of God. And in the eyght to the Romaines Chriſte Ieſus whych dyed yea and that dyd ryſe agayne,Roma. 8. the whyche ſytteth on the ryght hāde of the father, the which alſo intreateth for vs.Ephe. 1. Vnto the Epheſians the fyrſt. Accordynge vnto ye power of his myght, the which he hath ſhewed in Chriſt Ieſu, rayſynge hym frō death, and ſettynge hym, on hys ryghte hande in heauē. Lyke ſayng, he repeteth in the ſeconde chapter.Hebre. 8. And vnto the Hebrews the .viii. We haue ſuche an hys preeſt that is ſet on the ryght hande of ye maieſtie in heauen.

✿ Theſe places of ſcripture (with manye other lyke) do wonderfull well proue, ye article of our Crede,The anſwere. where we ſaye. I beleue that he aſcended into heauen, and ſytteth on the ryghte hande of God the father almyghtye. And thys ſame do we alſo beleue wyth them.

But what thoughe Chriſte be aſcended into heauen, and ſytteth on the ryghte hande of God the father, (as all theſe places do affirme, and we do confeſſe and beleue) is not he therfore in the ſacrament? Thys argument is nought, for it is buylded vppon a falſe foundation, that is this, Chriſtes body can not ſyt, on the ryght hande of God in heauē and be here alſo. at ones. Thys we haue declared in the laſte documēt to be falſe Where we ſhewed, that it letteth Chriſt nothynge at all, to be in the ſacrament, though he be ſyttynge on the ryght hāde of the father. And alſo the ſcripture affirmeth both. For as theſe ſcriptures do proue, hys preſens in heauen, euen ſo doth theſe wordes of Chriſte. (Thys is my body) proue hys verye and reall preſens, in the bleſſed ſacrament. Therfore we muſt beleue both. In thys maner of reaſonyng, they ſhewe & manyfeſt theyr ignoraunce, and theyr lacke of faythe, and that they are groſſe and carnall.

For they vnderſtande not, what it is, to ſyt on the ryght hande of God, for they groſſely ymagyne & thynke, that Chriſt ſhulde ſyt there materially, as a prynce doth vnder hys cloth of eſtate, and that God had a ryght, and a left hande, as a man hath, and he ſyttynge there, they ymagyne that it were to great dyſtans, to be in the ſacrament, & that he coulde not make ſo greate ſpede, to come into the ſacramēt ſo farre of, neather coulde not be preſent in the ſacrament, excepte he ſhoulde leaue heauen for the tyme the whych is very falſe. For he leaueth not heauen, but ſtyll remayninge there, is alſo in the bleſſed ſacrament.

In the .xvi.Ioh. 16. of ſaynt Iohn̄ Chriſte ſayeth. ✿ I leaue the worlde and I go to my father. In another place. I aſcende vnto my father and your father, my god and your God. Agayne, I go to hym that ſent me, & none of you aſketh me, whether goeſt thou? Agayne. It is expedient for you that I go. For yf I go not, the conforter wyl not come vnto you. Yf I go, I wyll ſende hym to you. Agayne. My lytle ones. Yet I am a whyle wyth you. Agayne, Now a lytle you ſhall not ſe me, and agayne a lytle you ſhall ſe me, for I go to the father.

Ye ſhal vnderſtande yt Chriſt in theſe wordes, mēt nothyng leſſe,The anſwere. thē ſo to take away his bodely p̄ſens frō the world, or frō his apoſtles, yt it ſhuld not be wt thē, after no maner a ſort, neither viſibly neither inuiſibly. But he ment yt he wolde chaūge the maner of his bodely p̄ſens & conuerſation, whiche then was temporall, viſible and mortall. And after his death and reſurrection, it ſhulde be heauenly inuiſible, and immortal.

✿ Yf Chriſte (faye they) haue left ye worlde, then is not he in the world, and cōſequently, he is not in the ſacrament of thaulter. The trew meaning of theſe wordes of chriſte (I leaue the worlde) wyth ſuch other, and how Chriſte hath lefte the worlde, we may redely collect and gather, of ye other wordes, that he ſpake vnto his appoſtles, after hys reſurrectiō, ſaynge vnto them. Theſe be the wordes whyche I ſpake vnto you, when I was yet wyth you. In theſe wordes our ſauyour Chriſte ſygnyfyed vnto his appoſtles that he had then left theyr companye and the wordlye conuerſation, and was gone from them, as he ſayd before his death. I wyl depart from you and I wyll leaue the worlde. And after hys death beynge preſent & ſpeakeynge with them, he ſayth. Theſe be the wordes that I ſayd vnto you before my death and paſſion, when I was wyth you vyſible mortall and paſſyble Then did I tel you, that I wolde forſake that corruptyble ſtate, but now I am not wyth you, for now (accordynge vnto my promyſe I am gone frome you and frome the worlde. Wherefore you ſhall vnderſtand, that our ſauiour Chriſte (before his death and reſurrection) was mortall and had a natural & a mortall lyfe, a lyfe as other mortall men had, yt ſhal haue an ende, by death, ſo in hys lyuynge and conuerſacion, he was lyke other naturall and mortall men, as ſaynt Paule ſayeth, habitu inuentus eſt vt homo, hauynge and ſuſteynynge, all naturall calamities, & paynes (except ſynne) for he thurſted, hungered, he eate he dronke, he ſlept he waked, he reſted and was wery, he walked and traueled &c. Thus was he conuerſant wyth the apoſtles, in all thynges lyke an other naturall man, and had a bodye of lyke condition, as the apoſtles had (excepte ſynne) but after hys reſurrection, hys lyfe, and cōuerſation, was chaunged, and hys bodye altered clene and deputed, from the erthly and mortall ſtate, vnto a ſpirituall and an heauenlye ſtate. He was chaunged frō mortalitie to immortalitie and can not dye frō paſſibilitie, to impaſſibilitie, he can not ſuffer hōger, thurſt, colde, heate, neather any ſuche naturall penalties. Neather neadeth he meate, drynke, ſlepe, neather any ſuche lyke erthlye and naturall neceſſities. He was conuerſant wyth the apoſtles before viſiblye, but nowe they can not ſe hym, neather fele hym, but when, and where, he wyll.

Wherfore all thys inculcation and the oft reherſall, and repetition, of hys goynge awaye from the worlde, and from the apoſtles, is no more, thē the chaūge of his lyfe, and conuerſation, and of the ſtate of hys body, that where that they had ye viſible and mortal conuerſation of hys bodye (that bodye beynge onely in earthe) here after the ſame ſhulde be in heauen viſiblye & yet in earth alſo in ye ſacramēt inuiſibly. Wherefore when he ſayeth. I leue the worlde, that is to ſaye, I wyll leue thys wordlye lyfe, and alter this natural and mortal lyfe, and take on, an heauenly lyfe. And when he ſaythe. I wyll leue you, or you ſhall not haue me alway wyth yow. He ſignified this. You ſhall not haue me in this maner of conuerſorion, and in this mortall, and tranſytarye, and indigent lyfe. This bodye that is now mortall, viſible, ſubiect to al naturall penalties it ſhal not be ſo alwaye, but it ſhalbe altered and chaunged vnto an heauenly lyfe.

Now yu mayſt ꝑceaue (good chriſtiāe reader) how Chriſte hath left ye world, & yet he is in ye bleſſed ſacrament. Euen as he (leuynge the world and went frō hys appoſtles) yet was preſente wyth them, and ſpake vnto them. Euen ſo thoughe that Chriſtes body, be altered and chaūged in to an immortal and an heauenly maner of life, frō this corruptyble, mortal, and viſible lyfe, and hath left ſo the world, takynge from vs hys mortall and vyſible conuerſatyon, yet it folowyth not, that he is not in the ſacrament. For we ſaye not that he is in the ſacrament, after that ſorte, that he was (before hys paſſyon) amonge hys diſciples, mortall, corruptyble, paſſyble, and vyſible. But we beleue, and ſay, that the naturall bodye and blood of Chriſte is, in the ſacrament verelye and yet inviſibly, immortally, & impaſſybly. For the bodye of Chriſte, nowe can not be ſene, or fealte, but when, and where it pleaſe hym.

✿And where they allege thys texte of ſaynt Mathew. Pore men you ſhall haue wyth you, but you ſhall not haue me, allwaye wyth you.

✿ Yet marke (gentle reader) that Chriſte ſayde not,The anſwere. you ſhall neuer haue me, no more wyth you, for he ſayde in ſaynt Iohn̄. I go, and I come vnto you And agayne. ✿ I wyll ſee you and youre hartes ſhall reioyce. And after hys reſurrection he ſayde. Beholde I am wyth you vntyll the worldes end, now, by cauſe, that Chriſt ſayd that they ſhulde not haue hym alwaye, wyth them, therefore (ſaye they) he is not, in the ſacrament. Here they vnderſtand not ye wordes of chriſt for Chriſte, ſayde that he ſhulde not be wyth them, in that maner of lyfe, as he was then, mortall, paſſible and indigēt and nedye of bodelye refreſhynge, and confortes. And after ſuche a ſorte, he wold not be wyth them alwaye, for as that tyme, it was a good and a charytable dede vpon Chriſte to exhibite an office of charite, toward hym, as to geue him (or his) meat & drynke, to waſhe or anoynt his feete. For he had then nede, as other men had, hungeryng, and thurſtynge, and trauelynge, in this neceſſite He ſayd that he wolde not be wyth thē alway in the nedie and corruptible ſort but he ſayd, that they ſhuld haue poore men, wyth them alwaye. And (as ſaynt Marke ſayth) and you maye do almys alwayes, vpon them, when you wyll.

And therfore Chriſte a lowed greatly, the facte of Mary Magdelen, that ſhe dyd exhibite to hym ſo precious oyle, before hys deathe and reſurreccion, but vpon eaſter daye, when ſhe offered to hym, dewty and office agayne, he refuſed it, and wolde not let her, anoynte hym, for he was not then in ſuche ſtate and indigencie, as he was afore. Therfore it folowyth not, that though that Chriſt be not alway with vs a mortal & paſſible man (as he was before his paſſion (therfore he is not with vs inuiſybly immortally, impaſſibly in the bleſſed ſacrament. For bothe theſe be trew. That he is not wyth vs nowe, uiſible, paſſible, and mortall (as he was before his death and reſurrection), and yet he is with vs inuiſible, impaſſible, & immortal.The argument. ✿ Lyke argumēt they gather of the wordes of ſaynt Paule, in the ſeconde epiſtle to the Corynthyans, the fyft chapiter. And though we haue knowen Chriſte affter ye fleſhe, yet now we know hym no more ſo. By cauſe that ſaynt Paule ſayth, that he dothe not knowe Chriſt after the fleſhe, therfore Chriſte (ſay they) is not in the ſacrament,The anſwere. after the fleſhe. Yf thys reaſon were good, then dyd Paule knowe no man, neyther the Corynthyans (vnto whom he wryt that epyſtle) neyther hym ſelfe for paule ſayde, that he knewe no man after the fleſhe. Then bylyke he knewe not hym ſelfe, for he was then in fleſhe, and a man, for he knewe no man. But they are dyſceaued in myſtakynge, and myſunderſtandynge, thys worde.

After the fleſhe. _____ Whyche is nat, as moche to ſaye, as (in the fleſhe). But it is as moche to ſaye, as fleſhely, or carnally, for fleſhely affection, or after any carnall ſort.

✿ Here (good chriſten reader). What Criſoſtome ſaythe, vpon the ſame place of ſaynt paule. What then? (ſayth he) Tell me. Hath he cleue lefte the fleſhe? And is he not nowe in ye bodye? God forbyd. For this ſame Ieſus, whyche is taken from you, euen ſo he ſhall come agayne. How? wyth a body. How ſayth Paule then? Thoughe we haue knowē Chriſt after the fleſhe, yet ſo do we not nowe. For oure beynge after the fleſhe, is to be in ſynne, and not to be after the fleſhe, is not to be in ſynne. But Chriſt to be after the fleſhe, is, to be in, or to ſuffer ye paſſions & penalites, of nature, as hunger, thurſt, labor, or ſlepe and ſuche other. But he commytted no ſyn at all, neyther was ther founde diſceat, in his mouth. Therefore ſayde he, whyche of you can rebuke or argew me of ſynne?

Then, Chriſt not to be after the fleſhe, is, to be deliuered from theſe penalties of nature and paſſyons of mortalytye and corruption. Not that he is nowe wythout fleſhe. For wyth that fleſhe, he cometh to iudge the world, hauynge the ſame fleſhe now impaſſible and immortall and incorruptyble. ✿ Then thus (wyth Criſoſtome) we may anſwere. That thoughe that Paule knoweth not chriſt now after the fleſhe (that is to ſay) paſſible corruptible mortall and viſible, yet he knoweth hym, now to be incorruptyble immortal and impaſſible and euen ſo do we (wt Paul) knowe Chriſte in the ſacrament, not after ye fleſhe carnally (as ye Carpharnaites thought) yt is, to ſe and to eate that fleſhe of hym, hewen and cut in gobbettes, and peaces as fleſhe is in the ſhambles, but we knowe hym verely ther, inuiſibly impaſſibly immortally, and eaten of vs, is neyther harmed neyther conſumed.

✿ Bycauſe that ſaynt Paule ſaith vnto the Corythyans,The argument. in the tenth chapter. Is not the bread that we breake ye perticipatyon of the body of Chriſte? And agayne he ſaith in the eleuenth chapter. As oft as ye ſhal eate of this bread and drynke of thys cuppe, you ſhall declare, or ſhewe hys deathe, vntyll he come. Of theſe they collecte, and gather, that the ſacrament is nothyng, but breade and wyne. Thys maner of reaſonynge is nothynge worthe.

For in thys ſort of arguyng, we myght conclude, and proue, that there were neather bloode, nether wyne, but onelye a cuppe. As for example, Saynt Paul, in the ſame tenth chapter to ye Corinthians, ſayth. Is not ye cuppe, whom we do blyſſe, the participatiō of the blood of Chriſte? And agayne in the eleuenth, he ſayeth. As oft as ye ſhal eat of thys bread, and drinke of this cuppe. ye ſhall remember the lordes death, vntyll he come. And in the ſame chapiter, who ſo euer eate of thys breade, & drynketh of the, cuppe, or oure lorde vnworthely, he ſhalbe gyltye, of the body and bloode of our lorde. Here ſaynt Paule calleth the bleſſed ſacrament a cuppe, ergo there is nothynge but a cuppe.

You ſhall vnderſtande therfore, that in the bleſſed ſacrament there is not ye ſubſtance of breade, though ſaint Paule do name it bread. For ſaynt Paule do call the ſame, the body of our Lorde, twyſe, in the ſame chapter. And in namynge it breade, he doth folowe the maner of the ſcripture, the whyche in ſuche maner of tranſmutations, & alterations of thynges, doth vſe oft tyme, to gyue vnto the thynge (that is altered and chaunged) the name, that it had before, that alteration and chaunge, (as I haue declared before) by theſe examples. Fyrſt of the admirable tranſmutation and chaunge of the rod of Aaron, into a ſerpent. The ſcripture calleth it a rod ſtyll, thoughe it was turned into a ſerpent. Lykewyſe of the myraculous chaunge of the water into wyne. There the ſcripture namyth that wyne, water, and gyueth the very ſame name vnto the thynges (that were clene chaūged) that ſuche thinges had before, they were chaunged and altered from theyr former natures. Euen ſo the holy apoſtle and, ye fathers, ofte tyme, do call thys bleſſed ſacrament, breade, bycauſe that it was breade, before the wonderful tranſmutation and chaunge, by the power of goddes myghtye worde, into the verye ſubſtaunce of Chriſtes bleſſed bodye and bloode.

¶They haue alſo collected, out of the auncient doctours, lompes and fragmē tes of theyr ſayinges (as wel vnderſtā ded and taken, as they vnderſtode the ſcriptures) & haue lefte out, the chefeſt thynges, that ſhulde declare the verye true ſenſe, of the wrytter, and there by, they go about to proue, that theſe auncient wrytters ſhulde muſter wyth them, and be on theyr ſyde, and that thoſe fathers ſhulde beleue, that in ye ſacramēt were not, the verye bodye and bloode of Chriſte, but to be, but only a fygure or a ſignification therof. Wherfore al ſuch places, of the auncient wryters, that ſemeth to cal it a miſterie, a ſacramēt, a fygure, or ſignification of Chriſtes bodye▪ At ſuche places they clappe theyr handes, and triumphe as though they had wonne the feld, and that the game were theyrs. Theſe places they brynge in, and that wyth theyr gaye paynted prayſes, and flatterynge commendations of the doctoure or wrytter, (whoſe auctoritie they allege) as of ſaint Auguſtine, they wyll ſaye. That mooſte excellent and wyttye clerke, ſaynt Auguſtine.

That mooſte golden mouthe, Cryſoſtome, the flower of the Greke eloquens &c. But when theſe ſame be alleged, and proued manyfeſtly, to be theyr aduerſaries, and contrarye to theyr hereſye, then are they (whome they prayſed ſo hyghly before) but men and lyears, and ſuche as were blynded, and had not the ſpirite of God, therfore (ſaye they) they are not worthye of credite, in all thynges. We wyl haue no mennes auctoritie, but onely the ſcriptures. Yet theſe wycked wretches, they can be content to take, Luther, Ecolampadius, Coralſtadius, and Melanthon, and Buzere, (wyth all the rabylment of ſuche deuylyſhe lyars, and leude lyuers, the whyche hath no more of a chriſtian mā, ſaue onely the name) to be theyr auctours, and that of no leſſe auctoritie, thē the ſcriptures. Theſe I ſaye, whoſe learnynge & lyffes, are as much vnlyke vnto ye fathers as were ye lyffes of Socrates & Sardanapalus, or ye lyfe of Diogenes, and the lyfe of Epicure.

Here ſhall you heare ſome of the auctorities, that they haue torne out (by peace meale) frō the monumentes, and wrytynges, of the auncient and mooſte catholyke doctours.

Auguſti. contra Adamantū.Fyrſte of ſaynt Auguſtyne (contra Adamantum Manicheum the .xii. chapiter) Oure Lorde doughted not (ſayth he) to ſaye: Thys is my bodye, when he gaue vnto them the ſigne of hys bodye. Saynt Auguſtyne calleth the ſacramēt a ſigne (Thys is theyr reaſon) ergo it is but onelye a ſigne. and not the bodye of Chriſte. Euen ſo myght I argue, for Neſtorius, and ſaye, Chriſte is called in the ſcriptures, the ſonne of man, ergo he is onely the ſonne of man, and not the ſonne of God. Where you ſhall vnderſtande, that, ſaynct Auguſtyne dyſputeth in thys place, agaynſt one of the Manichees ſecte, whych ſayd that the bloode in man, was the ſoule of man, bycauſe that he dyd read, in the .xii. chapiter of Exodus, that they ſhoulde not eate, any bloode, for the bloode (ſayeth the letter) is the lyfe or ſoule of ye fleſhe To thys ſaynt Auguſtyne ſayeth, that thys precepte oughte to be vnderſtanded, that the bloode was the token or ſygne of the lyfe or ſoule.

For our lorde (ſayth he) doubted not to ſaye. Thys is my bodye, when he gaue the token of hys hodye. Now let Fryth anſwere me, vnto thys. Hathe not the bloode of a beſt lyfe in it, thoughe it be the token of lyfe. He muſte nedes ſaye, yea. Euen ſo the ſacrament is a token of Chriſtes bodye, and yet neuertheleſſe it contayneth the ſame very body.

✿ Alſo ſaynt Ierome vpon .xxvi.Ieronimꝰ ſuper Matheum. chapter of ſaynt Mathew ſayth. After that the fyguratyue Paſſeouer was cō plete and fullfylled, and he had eaten the fleſhe of the lambe, wyth hys appoſteles, he taketh the breade, that comforteth the harte of man, and paſſeth ouer towarde the ſacrament, of the verye trew Paſſeouer, and lyke as Melchy ſedech dyd (the preeſt of the hyeſt) in the fygure here of, (offerynge breade and wyne,) he (in lyke ſorte) dothe repreſent the verite of hys bodye and blood. All theyr game lyeth in thys word. He repreſentyth. Yf he do repreſent, (ſaye they) the verytie of hys bodye, then the very body is not there. This argumēt is of no force, neather ſtrēgth. For though that by the ſacrament is repreſented, ye bodye of Chriſte, yet neuertheleſſe, the ſame verye bodye is there alſo preſent, whych is repreſēted. But I wold fayne learne of them, why ſaint Ierome calleth thys, the verye ſacrament or the ſacrament of the veryte. Was not the paſchall lame, a verye ſacrament of the Paſſiouer, yeas treuly: But this, he calleth the verye ſacrament, by cauſe that byſydes, that it doth ſygnyfye, the bodye and bloode of Chriſte, it contayneth, alſo no leſſe. Or whye dothe ſaynt Ierome ſaye. The verytie of Chriſtes bodye and bloode. Dyd not the paſchall lambe repreſent the ſame bodye and bloode. Yes trewly: But ſaynt Ierome here in, ſygnified the dyfference, bytwyxte Moyſes lambe, and Chriſtes mandye. By cauſe the one was but a bare fygure, and nothyng els but a fygure, and the other (though it were alſo a fygure) yet it contayned the veryte of the thynge, that is ſygnified, by that fygure.

✿Therefore ſaynt Ierom ſayde, ye Chriſte repreſented the veryte of his bodye and bloode. You wyll aſke me how that the bodye of Chriſte can repreſent it ſelfe or be a ſigne or figure of it ſelfe: To this I anſwere that, the bodye of Chriſte vnder the two formes of breade and wyne repreſenteth vnto vs nowe ye ſame bodye, as it honge vpon the croſſe, when the blood was dyuyded frome it for the remyſſion of ſynnes.Ambroſiꝰ ✿ S. Ambroſe, alſo they allege, in hys boke of the ſacramentes. Where he ſayeth in thys wyſe. He that dyſcordyth frome Chriſte, that ſame eateth not hys fleſhe neather drynketh he hys bloode, all though that he taketh the ſacrament of ſo worthye a thinge, vnto the iugement of hys perdition.

Alſo Proſper hath the ſame wordes in hys boke of ſentences,Proſper.

Saynt Auguſtyne in hys boke intytuled de Ciuitate dei.Auguſtinꝰ de ciuitate dei lib .xxi. capi. xv. He that remayneth not in me and in whom I remayne not, let not the ſame ſay, eather thinke, that he eateth my bodye. For they remayne not in Chriſte that be not, his mē bres. ✿Theſe fathers, in ye ſame places where we fynde theſe wordes, thoughe that they ſaye, that the vnworthye receyuers, do not receyue the bodye and blood of Chriſte. Yet they ſaye not, that it is not, the bodye and blood of Chriſte But certaynlye they haue playnlye expreſſed what they mente, by theſe theyr ſayenges. For (as we maye ryghte well collect of them) there are thre maner of receyuynges of the bleſſed ſacrament.

The fyrſt is, onely ſacramentally (this terme ſaynt Auguſtine vſeth. The ſeconde is onely ſpiritually. The thyrde is both ſpiritually and ſacramentally. The onely ſacramentall receyuynge. is when we vnworthelye do receyue the bleſſed ſacrament. And by thys receyuynge, we are, neather incorporated vnto Chriſte ſpiritually, (partakynge the merytes of Chriſtes bleſſed paſſion) neather incorporated vnto hys naturall bodye, as the worthye receauers are, but we eate it to the greate dampnation of our ſoules. By the onelye ſpirituall receauynge (whych is by fayth, as in hearynge godlye and deuoutlye the maſſe, or els hauynge a godlye and a deuoute memorie of Chriſtes death) we are partakers of Chriſtes merytes & paſſion & made the membres of hys ſpirituall or myſticall bodye, yet are we not by thys maner of eatynge) incorporated vnto ye naturall bodye of Chriſte, as we are, by the worthye receyuyng, of ye ſacramēt. The thyrde maner of receauyng of this bleſſed ſacrament, (whych is, when we worthely do receaue it) doth incorporat vs, vnto Chriſtes naturall bodye, & maketh vs the membres of hys mooſt bleſſed bodye, of hys fleſhe, and of hys bones, and worketh in vs eternall lyfe, of bodye and ſoule. For thys is the propertie, of that fleſhe and bloode worthelye receyued, to worke euerlaſtynge lyfe, as Chriſt ſayeth. He that eateth my fleſhe, and drynketh my bloode, hath euerlaſtynge lyfe: Nowe for as muche as in all ſuche, as are diuided from Chriſte by hereſye, or frō god by mortall ſynne, the bleſſed ſacramēt (receiued) worketh not in them, lyfe (whyche is the proper operatiō of the body & blood of Chriſt) but worketh dampnable death. Therfore the bleſſed fathers, ſayde that they receyued not, the bodye of Chriſte. For (thoughe) it verelye be the verye bodye and bloode of Chriſte, yet vnto them in ſuche ſtate, it ſemeth not to be ſo, bycauſe that, it worketh not in them lyfe, but death. For lyke as, of a mooſt excellent medicine, receaued of the pacient, out of dewe tyme and order, and therby diminiſheth not the dyſeaſe, but encreaſeth it, we maye ſaye, that (vnto hym) thys was no medicyne, but a preſēt poyſon. Euen ſo maye we ſaye, of all ſuche chriſtians and heretikes, that (lyke Iudas) vnworthely receaueth, the ſacrament that they receaue not, the bodye & bloode of Chriſte, whyche (as a mooſte helthſome medicine) worketh lyfe in ye good, and in the bad it worketh preſent death. In the tyme of theſe bleſſed fathers, there were certayne ouerthwart people (as we alſo haue ſome nowe a dayes) that hearynge ye great and wonderfull operation, of thys bleſſed ſacrament, howe it wrought lyfe in the receyuers) had fallen into a wonderfull preſumption, and had perſuaded to them ſelues, that, (though they were neuer ſo farre gone in hereſies, and lyued neuer ſo dyſſolutely and wyckedly) yf they receaued thys ſacrament (whyche was taught them to be the verye bodye and bloode of Chriſte) that they ſhulde eſkape perpetuall dampnatyon. Wherefore the fathers, to brynge them out of thys blynd and dampnable preſumptyon, vſed thys maner of ſpeache, to ſaye, that they dyd not receaue the bodye of Chriſt, neather drinke his blod, though they dyd receaue the ſacrament to the dampnation. ✿ Tertulliane in his in hys forth boke, agaynſte Marcyon,Tertulianus aduerſus Martionem. li. 4. ſayeh. Chriſte profeſſynge that he had a great deſyre, to eate hys Paſſeouer, wyth them, and the breade that he toke and gaue to hys diſcyples, he made it hys bodye, ſaynge. This is my body that is to ſaye (ſayth Tertulliane) the fygure of my bodye. Thys place is recyted of Ecolāpadius wyth no ſmale commendacyon and tryumphe.

In lyke ſorte, ſaynt Auguſtine, in the prologe of the thyrde Pſalme, ſayeth (ſpeakynge of Iudas) Chriſte thoughe he were not ignorant, of hys vnhappe thoughtes, yet he made hym one of his geaſtes, of that bāket, where he exhybyted and gaue vnto hys dyſciples, the fygure of hys body, and bloode: Fyrſt dylygent reader) I praye the expende, wel the wordes of Tertulliane, and thou ſhalt ſone perceaue, that Tertulliane cō fyrmeth our fayth, & maketh nothynge with the ſacramentaryes? For he ſaith Chriſte had a greate deſyre to eate hys Paſſeouer, not (ſayth he) the Paſſeouer that was the ſlaughter of ſhepe (for yt was Moyſes paſſeouer) but thys, he called hys, by cauſe that in thys was hys owne naturall fleſhe and bloode, and in the other the fleſhe and blood of a ſhepe Yf ther had ben nothynge els, in thys, then breade ye fygure of his fleſhe, why ſhulde he call this more his, then the other, whiche was alſo a more expreſſe fygure of his death, then the bread and wyne were. Furthermore Tertulliane, ſayth that Chriſt made the bread (that he toke, and dyſtrybuted to hys dyſcyples) hys bodye, ſaynge. Thys is my bodye. In theſe wordes he moſte apertely, ſheweth that Chriſte made the bread hys bodye. Yf ther be none other thyng there, then breade, neyther no alteracyon ther, in the ſacramēt, then ther was before, I maruayll what thyng, Chriſt dyd make. But Tertullianes wordes be to playne, to be deludyd, or doubted of, for he confeſſeth that Chriſte made ye breade, his bodye, ſaynge. This is my bodye. But that wordes, that foloiuith ſemeth to haue all the dyfycultye, bycauſe Tertulliane added, that is to ſay the fygure of hys bodye. And in lyke ſorte, alſo ſaynt Auguſtine (Tertullyanes contre man) callyth it a fygure.

✿ No dougth, but it is very trew, that the ſacramēt is a fygure, an, example, a ſygne, and token of the bodye of Chriſte. For euery ſacramēt is a fygure or example and ſacrate token of an holy thynge. Euen ſo is the bleſſed ſacramēt called a ſygne or a fygure of the bodye of Chriſt in the wrytynges of theſe ancient fathers. The cauſe why they ſo named it, I haue declared before amōg the names of the ſacrament. And yet I wyll touch breuely ye ſame agayne. For as moche as, in the bleſſed ſacrament (which is ye very ſacrifice of ye churche catholyke) is cōtayned in two dyſtinct formes, yt is, of bread & wyne & the ſame bleſſed bodye & blood yt was offered vpō ye croſſe in ther own lyknes, yt is in lykenes of fleſhe & blood, ye ſame bodye and blod vnder ye forme of bread & at ye maſſe lyfted vp in to ye ayer ouer ye preſtes hed it is a token or a remēbranc, how yt, the ſame body (in the tyme of Chriſtes paſſion) dyd hang vpon the croſſe in ye ayer and was ſo offered vp (by death) for our redēption, & the ſame body & blood contained reali alſo vnder ye ſhape or forme of wyne & lyffted vp (at the ſacrynge of the maſſe) it is a token callyng vs to remēbrans how ye bleſſed blood was ſhed, on hye vpō ye croſſe for ye remiſſiō of our ſynnes. And thus ye bleſſed body & blode of chriſt vnder theſe two formes of bred & wyne, in ye bleſſed ſacramēt ſignifieth vnto vs, how yt (in ye paſſiō and death of chriſt) ye body of chriſt hong pale & wan vpō ye croſſe, frō whō al ye bleſſed bloode was dyuyded, by crewel payne & paſſyō & is thus a very lyuely memorie & remē brans of hys death, for thys cauſe alſo S. Baſyl calleth it. The exemplar, bycauſe it is ſo lyuely and ſo expreſſe an example & memorie of ye death of Chriſt Thus is the bleſſed ſacrament (where in is contayned verely the bodye and blood of Chriſt (a ſygne a fygure a tokē or example of the death of Chriſt. And in this conſideration the fathers (ſome tyme and that very ſeldome) dyd cal it a ſygne or fygure. And in thys ſort we graunt no leſſe. But that it is, but a fygure, onlye a fygure or nothynge els thē a figure. That we vtterly deny. For neither in ye ſcripture, neyther in any catholyke wryter can they fynde, that the ſacramēt is called, only a fygure or but a fygure, or any lyke ſaynge. The fathers, though they named it a figure or a token, yet they playnlye declare and ſhew, that they beleued yt very real preſens of the bodye and blood of Chriſt in the ſacramēt, as I haue ſhewed bi their owne wrytinges. So I conclude and anſwere that though the ſacrament be a ſygne or a fygure, yet neuertheleſſe it is verely & really the verye bodye and bloode of Chriſt, therfore is it not only a fygure or onely and nothinge els then a fygure, or a ſygne. Thys anſwere (in my iudgemēt) is ſufficient for all ſuche places that they can brynge in, of anye of the auncyent wrytters.

It is a lacrymable caſe, and petyous thyng, that we be brought now (in matters of oure ſayth) frome all faythe, & belefe, and goo a bought to ſkanne and to reaſon, ſuche thynges, as ſhulde be receaued, before, and aboue all reaſon, wyth mooſte humbly fayth, for fayth hath no place, neyther meryte (as S. Gregore ſayth) where reaſon ſheweth experyens, and tryal of the matter, for fayth is a free and obedyent perſuaſyon, of mānes mynd, in ye veryte of ſuche thynges, that are not manyfeſt or proued by naturall reaſon, or experiens, leauynge onely, to the infallyble veryte, of Goddes treuth: For what ſo euer thynge, that a man beleueth, only bycauſe that he ſeyth, the naturall experyens, or natural reaſō therof, this belefe is no fayth, neyther ſhall ſuche belefe, be regarded, eather rewarded before God: Wherfore to ſkanne and ſerche the miſteryes of our faith with reaſon, it is none other, then a playne ſubverſion of the chriſtiane faith, and ſuch curious ſerchers and reaſoners of oure fayth, are lyke vnto the heathen grecyans, in Paules tyme, of whome paule ſpake. The Iewes require tokēs wonders or myracles (and the heathen grecyans, worldely wyſedome, ſo oure Ieweſhe Capharnaytes require to ſee this myracle in ye ſacrament, or els to haue it manifeſt by reaſō, or els they wyl not beleue. And by cauſe, they ſee not the fleſhe and bloode in the natural ſhape of fleſhe and blood, therfore they wyll not beleue, ſuche ye ſeketh a ſyght by reaſon, and wyll not beleue excepte they ſee, be voyd of the benediction of Chryſt: And the faythfull people, that obediently leaueth more, vnto ye infallyble word of god, thē they do to reaſon eather ſenſe, & requyre nether fealynge neather ſyghte, theſe (I ſaye) hereth & hathe the benediction of Chriſte, that ſayd. Bleſſyd be they, that hathe not ſene yet do beleaue. Not wtſtandynge yt I haue thought it almooſt a waſt worke and loſt labour, to anſwere to any ſuch folyſh, fond, and vnreaſonable reaſons (as thynges vnworthye of reaſonable anſwer) bycauſe that they ſo vnreaſonably, do reaſon, vppon that thynge ye excedyth all wyt and reaſon. Yet one, (for an example) I wyll recyte here (ye beſt amonge them all, that euer I herd) yt you may ſone ꝑceaue, how folyſh they be. ye frameth ſuche fātiſies, & how mad they are, ye, (forſakinge, ye faith catholik & ye truth of gods word) wyl be ouerthrowen wyth ſo vnreaſonable reaſons.

The argument.Thys is theyr reaſon. We reade in ye ſcripture that God created & made mā, but we neuer reade, ye man coulde make god, yf thē in ye ſacramēt, be very Chriſt, then the preeſt (conſecratyng the ſacramēt) makyth Chriſt, whych is god. But it is impoſſible yt the preeſt ſhulde make god. Therfore it is not poſſible, ye Chriſt ſhulde be in the ſacramēt, yt the preeſt cō ſecrateth.

✿ Thys reaſon is grounded vpon a falſe preſuppoſition,The anſwere. it preſuppoſeth that the preeſt or myniſter ſhulde worke all that is done in the conſecration and that is very falſe, for (gentyl reader) thou ſhalte vnderſtande, that the preeſt dothe no more here, then he dothe in the ſacrament of baptiſme. And therfore I myght make a lyke reaſon or argument, and proue that the preeſt were Chriſte, thus. He that baptyſed (as ſaīt Iohan ſayeth) in the water and gyueth the holye gooſt, that ſame is Chriſte, but the preeſt baptiſeth in water and gyueth the holy gooſt. For there is none, verelye and truelye criſtined, but the ſame receyueth the holye gooſt, then is the preeſt Chriſte, then was Peter Chriſte. For he dyd not onely gyue the holy gooſt, but he gaue power to other myniſters to gyue the holye gooſte, as Paule dyd alſo to Tymothe and Tyte. Wherfore we muſte conſyder what and howe muche the preeſt dothe. For the Corynthyās were dyſceaued moche a lyke, about the ſacrament of baptyſme, as theſe are (in thys theyr argument) agaynſte the ſacramente, for as theſe ygnorant people & froward herytykes, falſly ſuppoſeth nothynge to be wrought in the bleſſed ſacramēt, aboue the power and the facte or dede of the myniſter, ſo dyd theſe Corinthians aſcribe all the vertue and power of baptyſme vnto theyr baptiſtes or miniſters and ſuche as were baptiſed of the more worthier miniſters, there in they reioyſed, as thoughe they had optayned and receaued ye better baptiſme. Wherfore ſaynt Paule wyllynge to reforme thys errour, he reuoketh them, vnto the conſyderation of the myniſters, and what they dyd, in that myniſterie, and what and how muche god wrought. And ſayeth vnto thē. What is Appollo, or what make you of Paule? They are but the myniſters of hym, in whome you haue receaued your fayth. And then by a ſimilitude of huſbandry, he declareth vnto them, what they do in theyr miniſtration and what almyghtye God dothe, and ſayeth. I haue plāted, and Apollo hath watered, but God gaue ye increaſe Neather is he that planteth, neather he that watereth any thynge of him ſelfe, and in cōpariſon of God, neather theyr myniſtration, is any thynge effectuous without god (that gyueth the increaſe) do worke with them, waſhyng ye ſoule, by the ſpirite, whyles they waſſhe the bodyes. Euen ſo I anſwere vnto theſe, what is the preeſt? ſaue onely the miniſter of him, that ſayd vnto hys apoſtles Do thys? That is to ſaye: That thynge that you haue ſene me do nowe. Take the breade geue thankes and ſaye theſe wordes vpō ye bread, that I haue ſayd, & receaue or eate it, in the remembraunce of me. The preeſt onely ſpeaketh ye wordes (as the miniſter) in the perſone of Chriſte, and he, that fyrſt of bread made hys owne bodye, that ſame now, at the wordes and myniſterie of the preeſt, maketh his bodye, and blood. So that the preeſt maketh, not God (which can not be made other then he is all redye) neyther the bodye of Chriſte, thoughe it be ther, in the ſacrament. No more then he doth remyt ſyn and geue the holy gooſt by cauſe that God workyth the forgeuenes of ſynnes and geueth the holy gooſt in the mynyſtery of the preeſt. But it is god that worketh theſe thynges in this mynyſterye and makyth of bread (in ye ſacrament) the bodye of Chriſte, by hys ſecrete and omnipotent power, euen as he (by the ſame power) made that ſame bodye, in the whom of a virgine, and as he doth inuiſibly waſhe the ſoule of him whome the preeſte baptyzyth: Whye then (you wyll ſaye) the myniſterie of ye preeſt is not neceſſarie, ſythe God doth al. Yet remember yt, S. Paule ſheweth, howe, we are goddes, helpers and yet (no doubt) but that god can do, & dothe all the whole, yet, not wythout our myniſterie (not of neceſſitie) but that there might be an order in thinges. Wherfore breuely we anſwere that the preeſt maketh not God, but god almightie, in the myniſterie of the preeſt by the myghtyfull power of hys worde, ſpoken by the preeſt, maketh of bread the body & blood of Chriſt. And thus ought we to beleue, be it neuer ſo muche againſt nature, and neuer ſo farre aboue reaſon. For vnto hym (that is omnipotent and Lorde of nature) it is poſſible. For he can alter nature, when hym pleaſeth, and do wonderfull thynges innumerable, that infynytely tranſendeth the blynd reaſon of man, of the which thynges, this is one. Where in God hath altered and changed ye courſe of nature, and that in ſuch ſorte, that it paſſeth the compaſſe of mannes reaſon, to knowe or tell howe. Yet is it is very trew, and poſſible, vnto him (that ſayd) theſe wordes (when he miniſtered the ſacrament). This is my body: as I haue declared in the former two ſermones. In the fyrſt, by the lyke myraculous workes of God, lefte vnto vs reported in the ſcripture. And it is not onely poſſyble but alſo it is in verye dede, as I haue declared in the ſecond ſermon, bothe by the fygures of ye old teſtament and alſo by ye plaine ſcriptures of the new teſtament. And in the thyrd ſermon I haue confyrmed ye ſame fyrſte by promyſe of Chriſt made vnto ye churche, ſecondly, by the faythe of the churche contynued from the appoſteles tyme. And for the confyrmacyon of the ſame, I haue brought in the conſelles, and alſo the teſtymonyes of the mooſte claſſical and auntient wryters frō .vii.C. yeres vpwarde, vnto the appoſtles tyme, laſtly I haue (thus as thou haſte redde) anſwered vnto ſuche of the argumentes and reaſons, (that are made to the contrarye, as ſemed mooſte craftye and lykely. Contēted to make anſwere but to theſe few. For, yf that I ſhulde haue anſwered, to all theyr folyſhe reaſons, the folly of them, wolde haue yrked the reader, and I ſhulde haue exceded (in prolixite), ye length of a ſermō Yet by theſe, the diligent reader maye wel perceaue, the great blyndnes of thē that ſetteth forth ſo boldly ſuche fonde & folyſhe reaſons, as though they were as ſtrong as Achylles, And yet are they verey naked & of no force or ſtrenghe? Here maye you alſo perceaue, and lament, howe lytle ſtabylyte and ſlender fayth, is in them, that wyth ſuche ſlender reaſons and fond perſuacyons, wyll be broughte frome the catholyke fayth of ye vnniuerſall churche vnto ſo horrible and deteſtable heriſes, vnto the vtter & extreme perditiō of ther ſoules Excepte they forſake theyr heriſes, and returne by penaūce vnto the churche catholyke, confeſſynge one faythe, one veryte, one truth. The whyche, that they may do, I beſeke the father omniotent graunte vnto thē the grace of the holy gooſt, for ye merites of his ſonne Ieſus, vnto whom be al honor & glory, worlde euerlaſtynge.

I had not thought to haue anſwered to any mo of theyr vnreſonable reaſons, then to thys one, that I haue anſwered euen nowe, but ſo to haue lefte thoſe bablynge brawlers, wyth theyr fonde and foolyſhe brablymentes. But bycauſe that the Prynter ſhewed me yt he lacked matter to furnyſhe fullye the laſte leffe. Therfore I thought to fyll that which wanted, with this reaſon & the anſwere.The reaſon. ✿ Howe can that be the bodye of Chriſte God and man, ſythe that a mouſe or ratte wyll eate it, & the fyer doth burne it. Al theſe thinges happeneth vnto the ſacramēt of the aulter, therfore it can not be the very bodye of Chriſte.

¶I anſwere:

That thoughe the mouſe,The anſwere. or any other beaſt do eate the ſacrament, yet neuertheleſſe, the ſame is, the very & reall bodye of Chriſte. Why then (wyll you ſaye) the mowſe eateth the bodye of Chriſte, whyche ſemeth inconuenient, we graunt that the ſacrament (wherin is the very bodye of Chriſte) is eaten of the mowſe, yet that bleſſed body is not digeſted and conſumed in the mawe or ſtomacke, neather is it altered (after ſuche maner) in the bodye of the eater (whether it be mowſe or man) as other oure corruptible meates are. For ſo longe remayneth, the preſens of ye bleſſed bodye, as the qualities of breade remayne, where euer thoſe qualities be, Whether they be in the mouthe or ſtomake, and when nature altereth ye qualities of the ſacramēt, then leaueth the preſens of the bodie of Chriſt, thoſe qualities ſo altered from theyr nature. But what though the bodye of Chriſte (eaten in the ſacramēt) lye in the mawe of a beaſt? Playnlye it is no derogatiō to the verye preſens of the bodie of Chriſt, no more then, yf that ſame bleſſed bodie ſhulde be trodden vnder the feete in the vyle dyrte. For that mercyfull Lorde Chriſt ſuffered that bleſſed bodye to be torne and crucyfied of the crewell ſoldiers for our ſake, and yet that bleſſed paſſyon dyd not dyrogate the veritie of that bleſſed bodye. And loke as that bleſſed bodye receaued of anherityke or of an vnpenitent ſynner is nothyng the leſſe the very bodye of Chriſte. Though it be receaued of ſuch ꝑſons vnto theyr dampnation. Euen ſo I ſay thoughe a mouſe or any beaſt do eate it, yet is it neuertheleſſe the very bodye of Chriſte.

Though it neyther profyth neather diſꝓfyteth, ye vnreaſonable beaſt, which is not apt to dampnation or ſaluation, by cauſe (they lackynge reaſon & wyll) can not do good nother euyl.

Then you wyl replie and ſaye that the mouſe may lyue, by eatynge the ſacrament. I graunt ſhe may. Not by cauſe, that bodye is digeſted and conuerted in to her fleſhe but (as I ſhewed in my fyrſte ſermon) by cauſe yt the qualities of bread and wyne (in the bleſſed ſacrament) miraculouſly do noriſhe the eater, as well as though the ſubſtance of bread were there.

Where ye ſay of the burnynge therof and mouldynes or any ſuche corruptyons. To this I ſay, that ſuche actions are executed and wrought in the ſacramentall qualites of bread and wyne & yet remayneth the very bodye: & blood of Chriſte vnderneath thoſe accidental qualytes (ſo longe as the qualytes remayne) and yet that bodye of Chriſte is vnharmed, vnburnt, vncorrupte, for that bleſſed bodye is now glorified & is in corruptyble and impaſſible.

¶HEC eſt fides catholica quam niſi quiſ que fideliter firmiter que ſeruauerit, abſ que dubio ineternum peribit.

¶Imprynted at London in S. Iohn̄s ſtrete, by Nycolas Hyll, at the coſtes and charges of Robert Toye, dwellynge in Paules churche yarde, at the ſigne of the Bell.