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 Wyllyam Peryn preest , bachelar of diuinite , & now set forth for the auauncement of goddes honor : the truthe of his worde , and edification of good christen people .

¶ Vos fratres prescientes custodite : ne insipientium errore traducti . &c.

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 that the 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 consideracyon , the 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 , the 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 the 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 , the 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 , & strength the weaker , and suche as semed to staggar , wyth the 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 fasten dayly , vpon 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 that 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 the 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 the 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 Iohn . 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 euen 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 ) amonge the great riche men ( I meane of lernynge & eloquens ) 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 the 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 th aulter , as well by the vehement 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 the 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 the 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 them not , we ought also ( of lyke reason ) to beleue the myracles in the holy sacrament , thoughe we se them not , bycause , that the 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 . hundred yeres , bycause , that they are in maner innumerable , and moost of them so familiar , that theyr faythe in thys matter , is very manyfest , vnto the meane learned . Thyrdlye , I haue answered , to the moost comen 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 compyled , 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 , amongest mortall men , & by moost mortall passion & paynfull death hast redemed vs mortal synners from the perpetuall death & mortal dampnation of hell . For the merytes of thy paynfull death preserue vs ( by thy special grace ) thys day & euermore from the daunger of al mortall offence . And moost blessed byshop , our hyghe preest , which hast moost deuoutly offered visibly vpon 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 the blessed sacrament , ( as a memorye of the crewell oblation made vpon the crosse ) vntyll that thou shalt come to iugement . 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 repentaunce 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 wandering 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 strongly 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 from 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 the mercifull grace , to stande at the daye of iudgement ( as thy very trew shepe ) on thy ryght hande , & to enter , with 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 omnipotent 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 , forgotten , vnloued and vnfeared , of hys noble creature man . And so , by obliuion 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 handmayden 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 tokens 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 , monstruus portentes , et miraculus workes , that he hath wrought , syth the creation , reported by the holy scripture .

That oure faythe in these excercysed , myght take increment , and stabilite , our loue , myght be daylye incensed and inflammed , towardes hym , when 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 Iohn 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 the malignitie , of our recheles nature , prone and proclyue , vnto obcecate and blynde ignorance , Augustinus super Iohemm ait . Miracula que fecit dns Iesus sunt quidem diuina opera , & ad diligendum deum de visibilibus admonent humanam mentem Quia enim ille non est talis substantia q videri oculis possit , et miracula eius quibus totum mundum regit , vniuersamque creaturam administrat , assiduitate viluerunt , ita vt pene nemo dignetur attendere opera 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 with wonders , ) yet necglygent ignorans , & ignorant necgligens , 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 consequently 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 the creacion ) wrought a great nomber of dyuers and sondry sygnes , portentes , wonders , and myracles , manyfestly set forth , before the former people , as well vnder the olde lawe , as vnder the law euangelicall , 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 wonderfull workes ) the faythfull ( amonge them ) were greatly confirmed , & strengthed in theyr fayth of the worde and of all the ꝓmyses of god , & the 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 wonders , 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 mannes 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 , wysedome or wytte attayneth not , the senses lacketh experiens , and the carnall or natural man 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 the holy scriptures , to teache & persuade only , the possibilite of them selfes , ( for they were to euident to be dowbted of . ) But they were wrought & written to declare & set forth , the possibilitie & verite of al thinges , that the word of god , teacheth vs to beleue . As for example .

Exodi . 4. Ait Moydn̄o . Non credent mihi neque audient vocem meaz , sed dicent non appa ruit tibi dno . Dixit ergo ad ●n̄ . Quid est ꝙ tenes in manu tua . Respondit . Virga . Dixit dns Proi●ce in terram . Pro iecit &c. Vt credant ꝙ apparu it tibi dns deus tuus &c.

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

The wonderful 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 them 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 that , they ( by the euydens of these workes ) shulde beleue , the word of God , the Moyses ministred & brought vnto them . The holy fathers ꝓphetes ratifyed & persuaded , the verite of goddes message , sent by them vnto the people , with 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 the experiens of gods power in the former myracles ) the possibilitie , of the excedynge great myracles , in the moste blessed sacrament 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 obedient , 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 that it contayneth that 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 commen course , & order , reason can shewe no persuasion . The senses hathe contrarie experiens , Therfore these carnall infideles ( voyde of the spirite of God ) for wante of faith , sayeth and thynke it impossible . For manyfest scriptures ( truely taken and vnderstande ) to proue theyr heresy , they haue none . Saue that where the 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 , Titum . 5. sythe they subuerted , are ( as saynt Paule sayeth ) condempned 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 the testimony , of these myraculus workes , that the scripture reporteth vnto vs . That whyles we perceyue the scripture , to set forth before vs , so euident , open , & plaine demonstrations and experimentes , of the omnipotent 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 euidence & 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 the 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 the 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 . Euen 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 gyuen , to edifye the vnfaythfull . Augustinus de vera innocentia capi . 134. Visibile miraculum 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 that 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 constant 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 man 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 torment and payne with 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 non 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 contendith 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 wanteth 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 , Ciprianus de cena d●mini . Panis iste coins in carnem et sanguinem mutatus , procurat vitam et incrementum corporibus 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 , Item Thomas aquinas citat hec Eusebii Niseni verba . No 〈◊〉 tibi & impossibile esse non debet ꝙ xpi substantiam terre na et mortalia conuertuntur . 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 .

Item Augustinus in libro sententiarum Prosperi dicit Nos in speciebus panis vini quas videmus , res in visibiles .i. carnem et sanguinem honeramus Fyfthly the qualities of bread , are subsystant by them selfe myraculouslye with 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 the substaunce of breade or wyne were there . Idem 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 ) deprehended 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 with God . Namely , Luce. 1. when 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 counsel , 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 man 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 , the lesse reason he fyndeth , & into the further doubte he falleth and asketh with the murmeryng Caphernaites . Howe ? Vnto the whych question , for as muche as nature can make no answere , & reason can not perceiue neither vnderstande , 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 questions , leue fleshly iugement 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 the clere and syncere verite , of these myraculous workes in thys moost sacrate sacrament & 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 sacrament of the aulter ( as it shal be 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 , quem dns discipulis porrigebat , non effigie , sed natura mutatus , omnnipotentia 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 chaunge 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 the moystnes of her fleshe there commeth a worme , that whych in continuance 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 transubstanciation ) 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 chaunged , 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 , & the water , in Cana of Galile , turned into very wyne ? And thoughe al thynges be , of equall facilite vnto God , yet the thinges in them selfe consydered , one is of more facilitie then thother . Bycause that , ther is more or lesse dystans , betwyxte theyr natures , & therfore requyre they , the more or lesse alteration . Wherfore sythe that we beleue , that God did chaunge 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 the admirable change , 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 sonne 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 summa q. 76. arti . 3. Totus xp̄s est sub parte qua libet specie vl vini vel panis . Augustinus in sermone Singuli accipimus dnm xpm et in singulis portionibus ro●us est , non 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 communicantes or receauers therof , receyue but one thynge , and euery man receaueth as muche , as the whole multytude . And agayn , as much is receaued in the leste sensible portion , as is receaued in innumerable 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 , than in the whole bodye , and no more in the whole bodye , then in the leste parte of the bodye , for the soule is al whole , in the whole body , and all whole in euery parte . But perhappes , he , that wyl be more curius , than faythfull , wyll saye . That the soule is a spirituall thynge , but the body of Chrst is materiall . Yet let the same remember that the 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 condycions , 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 than 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 the 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 the moost precyous body onely , geuen 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 consider , howe incessauntly , swyftly and vniformely , the Sonne and Moone hath their mocion 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 from dissolution or vnnaturall alteration . More ouer howe monstruous 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 the 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 , that the wordes of consecration 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 heauen , 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 sacrament , and so to be there . Thomas Aq●i is in summa q. 75. arti . 7. Hec conuersio fit virtute infinita cuius est subito operari . But we muste vnderstande , & beleue with 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 Iohn 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 aunt dni descendit de celo & accedens reuoluit lapidem . 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 ( that descended from heauen & rolled the stone ) dyd let out Christe . For certainly he was myraculusly rysen ear the angel apered . And the 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 them selues , myraculouslye , wythout any staye , or ayde , of the substaunce 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 substaunce , 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 dungeon of herises , for whiles they grossely stycke vnto the principles of nature , consyderynge , that nature hathe gyuen vnto bread and fleshe , and vnto euerye substaunce , his dystincte and peculyar quantite , 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 the 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 conclude that there is only the substaunce 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 the 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 the .iii. yonge men ( faste bounde ) were cast , in to the whote burnyng furnesse of fyer , there the 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 the 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 , that these accidentarie 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 ●●arum rerum vocabula , q̄ antea fue rū● . sz . panis et vini . In summa q. 77. ●●i . primo . do norysshe , they do replete , satisfye , they are broken , eaten , they are dygestyd , they maye be mouldye , burnt , and generally sustayne al the other corruptions as thoughe , the very substance of bread were there . Therfore it is not bread , that is so broken , eaten , 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 accions or passions . For that body is impassible and can suffre none suche , but lyke as the soule of man ( which is spiritual ) is neyther burnt , slayne , neither corrupt , when 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 stryken cutte , or broken , and that by myracle .

Yet that blood hath not issued out of that impassible 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 accions and to sustayne all the passions , that very bread shulde . For the same Lorde God , gaue power vnto the drye wan , 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 impassible body of Christ in thys sacrament , 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 the 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 the barren , ( aboue the 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 , than 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 lompyshe grauitie of yron , 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 institution and order of nature , where the 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 with 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 , the promise of God , when 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 the 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 heauen , vpon his enemyes , and in hys tyme he vanquyshed .xxxi. kynges . What shulde I , or nede I , reporte any moo , of the innumerable wonders , that almightie god hath wrought , ( by the handes of the 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 , that our maister Christ wrought here . The whyche were a playne euydence and an euydent tryal , of the possibylitie of the myracles , that the christiane 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 that he , ( with fyue loues and .ii. fyshes ) fedde .v. thousande . Why can 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 , Iohn . 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 the dead , syght to the blynd borne , heryng to the deaffe , and health , vnto all vncurable deseases . This lytle numbre 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 confesse faythfully , that the vnmesurable myghte of Goddes power , infynytlye can do more , then the 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 vnderstand . 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 ( the which prefigured thys blessyd sacrament ) then are of ani of the other sacramentes . The which figures ( by the synguler wysedom of god ) were preordeyned & set in vse , longe before the institution of this holy sacrament , as a preamble , & an introduction , towardes the commyng of the more holy , & more perfect sacrament , Thre causes , why ther were so many figures of the blessed sacrament . & that for .iij. causes . The fyrst is , that where , the wonderful excellencie , & manifold vertues of this blessyd sacrament , could not be sufficiently expressed , by one fygure , it was , therfore necessary , that in many & sondry 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 sacramentes . Therfore the hyghe wysedome of god , of his mercyfull clemencye , hath sent before , very many fygures , to in structe the stubburne and rude hart of man , towardes the faith and beleue of thys mooste wonderfull , and sacrate sacrament . The thyrd cause is , that where almyghtye God , by hys fore knowlege , seyng a farre of , the 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 the shadow , & the verytie the fygure . Wherfore this is , as manifest , as the sonne , that they swerue cleane oute of the way of the fayth of Christ , that say , or beleaue , that in thys sacrament , is not that 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 the 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 the figure , and baptisme in the red sea , as in the fygure . But certaynly the fygures are passyd & abolyshed , and theyr verites are substituted , and set in theyr place . Except that we wyll ( I saye ) make equal , ( & not rather preferre ) the sacramentes of Christes church , aboue the fyguratyue sacrifices , of Moyses sinagoge , as the erronious germanians doth . But agaynst the error , I wyll sette saynt Paule , who , wrytyng vnto the Hebrews , putteth an euydent discriminacyon & differens ( in fewe wordes ) betwene the olde figuratiue sacrifices of the sinagoge & the effectual sacramentes of Christes church , sayng . Heb. 10. The lawe hauyng the shadow , of the good thynges to come & not the veray image or fashyon , of the thynges them selfe : Here saint Paule sayth , that the sinagoge had nothing but the only shadow , & not the very image of the good thingꝭ . But the church of christ , hath the good thyngꝭ , in their owne fasshyon . By the which good thynges , paule ment not , only the effusion of Christes bloode ( that one moost perfect sacrifice ) but also , al the other holye sacramentes , the which , in the vertue of that sacryfice , worketh the remission 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 corinthians . 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 , that ✿ we readinge how seuerly & regorously , god hath punyshed , the abusers of the fygures , shulde stand in feare , of a greatter plage & punyshment , yf we mysuse the verities , as those , that haue receaued , the greatter & more excellent giftis & benifities . ✿ It appereth mooste clearelye , by these wordes of Crisostome , that the sinagoge had onely the barren figures , ( which are now abolyshed ) & the spouse of Christ , the catholyke churche , possesseth the verities . In this matter , Origenes 7. homilia super numeros . also with vs Origene recordeth , vpon the booke of numbers , sayng ✿ Moyses & his were baptized in the red sea , the figure of baptysme , but we chrystyans are baptised in the water & spirite , the verite of the figure . The israellites dronk of the water , that the rocke & stone did minister myraculously , vnto them , but we receaue the water of eternall lyfe whiche gusshed out of the syde of Christ : as out of the meritorious welhead , the very true chosen corner stone . The Iewes were fedde with angelical Manna , Ioh. 1. the fygure of Chrstes bodye , but the church of Christ hath his very body in the sacrament of the aulter . ✿ For as saint 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 sacramentes , whych were instituted by Christe , are so moche more worthye & excellent , as the ministerie of Christ , excelleth the mynisterie of Moyses : and as the gospell ( whych is the cleare lyght & open verite ) doth excel the mosaycall lawe , which was but in maner of a shadow prefiguratyue , of the verities to come . Vnder the typical or fyguratyue lawe , the carnall & grosse Iewes were taught & led , by shadows & fygures , towardis christ , but in the spiritual law of the holi gospel , the vayle is taken a way , the shadows & figurꝭ are al passed , & the verities are set in place Such is the perfection of christis church , aboue the sinagoge of moises That the excellence & veritie of this blessed sacrament , might somewhat be , more manyfest and credible , I purpose ( amonge manye fygures , that prefigured thys excellent sacrament , 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 signification to be fulfillyd & accomplished , 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 the 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 oblation , that our sauiour Christ made , vpon maundy thursdaye . amonge hys apostles , when he gaue vnto them , hys very bodye and bloode in the blessed sacrament , vnder the 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 the Hebrewes . Hebre. 7. Where he , ( dysputynge wyth the Iewes , for the excellent perfection 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 the 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 the sacrifice of Melchisedech ) saue only , the sacrifice of his bodye & blood , in the forme of bread & wyne , the which is the venerable sacrament . Then 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 argument 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 & passion , were prefygured & were the veritie of the tipical oblacion of Melchisedech . But to this I answere , & playnly saye , the , Christ , in the oblation made vpon the crosse , by the effusion of his precious blood , fulfylled rather the bloodie sacryfices of the olde law , whyche were the effusyon of beastes blood , & in the crewel slaughter of calues & gootes ( offered vp yerely in the feast of expiacyon ) was very euidently p̄fygured Christes sacrifice vpon the crosse and that moche more playnly , then cold the offrynge of bread & wyne by Melchisedech . And thus there is no more reason , 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 saint Paule sheweth reason why . For in that he was kynge of salem , ( that 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 . Euen 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 the order of melchisedech . But I beseche the ( diligent reader ) expend & way wel the wordes of Dauid , whervpon the dysputacion of saynt Paule is grounded , ther by thou shalt perceaue , that the simylitude & comparision 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 euangelycal & 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 the 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 the 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 , & that 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 declaracion , how the sacrifice of Melchisedech , prefigured the sacrifice of christ , whych cheflye appertayneth , vnto the preesthod of Christ . The cause hereof , he sheweth in the fyft chaptur of thys epistle , where he declareth , Hebre 5. how Chryst was ꝓmysed of god , to be a preest according to the order of Melchisedech of whom ( 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 the word of God , and are become suche , as haue neade of mylke & not strong meate , for euery one , that is fed yet with milke , is vnperfect in the word of ryghtwysnes , for he is but a babe . But strong meate , belongeth vnto them , that 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 sufficient for the purpose , in that place to proue , the preesthode of Christe perpetual , 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 th appostle intreated ) euen so dyd he also , prefigure Chrestes preesthode in his figuratiue sacrifice of bread & wyne , of the which th apostle 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 vpon maundye thursday , when he ( eatynge the paschall lambe with hys disciples ) made an ende , both of the passe ouer & preesthode , & set in place the perfect 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 , the sacrifice that the church of christ retayneth , & offereth for euer , accordyng to the order of Melchisedech . The seconde figure is , Exodi . 12. that ( which we reade of in Exodo ) the Paschal lambe , whom god dyd gyue in commaundement vnto Moises , to be offered , of al the people , & that yerely , in memorie & remembraunce , of the moost happye , & myraculous deliuerye , from the fearful plage of god , when the angel of god , went thorow al. Egypte by nyght , sleyng the fyrst begotten , both of man & beast , where god mercyfully delyuered the people of Israel , from that horible plage . And as the eskape fygured our moste blessed delyuery , ( by the death of Christ ) from the spiritual Pharao , the deuel , synne , death , & hel . In lyke sort also , the paschal lambe ( offred yerely ) dyd fygure & sygnifie , the verye trewe & innocent lambe Christ , Ioh. 2. the taketh away the synnes of the world , who was ones offred by death and passion , and there by delyuered he , vs christianes , from the tyranny 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 saint Paule wytnesseth vnto the Corinthians ) . 1. Cor. 5. ✿ Christe is offered vp for our passeouer or paschall Lambe . Ieronimus super Mat. 26 ait . Finem carnali ce●●nitati volens impouere , vmbraque●rāscunie pasc●●e redde re veritatem , dixit . Desiderio desidera●● hoc pascha mā●ucare vovis cum anteque patiar , eten●m pascha n●̄um immola●us est xp̄s , si tamen commedimus 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 sacrament . And ther in , he signifyed , that the Paschal lambe of Moyses : there toke an ende , & the more perfect 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 sacrament , exhorteth diligently the Corinthians , to the condigne and worthye eatynge & receyuynge of the same , And sayeth . That it shulde not be eaten , eyther receyued , with 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 , oen delectamentum in se habentem . &c. Iero. super Malachi . Num. 21. Locutus est populus contra dnm . anima nt̄a . &c Exod. 16. Nec amplius q amplius parauerat , nec minus q 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 pleasantlye 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 . Secondly , 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 the wycked people , and obstinate heritikes , it is lothsome and vnsauerie , & vnto them it is nothing but bread , yea it is present 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 man . In lyke sort it is ; in receiuing of this blessed sacrament . For he that receyueth innumerable hoostes , receiueth no more ; then he that receiueth , the least hoost . Neyther he receyueth lesse , that receyueth the least portion , them he doth , that receiueth innumerable . For all & euery one , receyueth the whole body & bloode of Christ god & man . Fourthly this manna ceassed & fel not downe , on the sabboth day , neither after that they had eaten , of the frutes of the lande of promyse . Iosua . 5. In lyke maner , when we come vnto the kyngdome of heauen ( which is our lande of ꝓmise ) & haue made holy day in the blessed reste , from out of this barren desert , then shall thys blessed sacrament ceasse . For there we shal se openly , the blessed body , euen as he is . Fyfthly , like as there were of the people , many wycked persons that dyd eate of this manna , & died both bodely & goostlye . ( As Christ sayde ) . ✿ Your fathers eate manna in the desert & they are dead . Euen 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 Iohn , layeth them both together , & sayth . ✿ Moyses gaue you not , Ioh. 6. the trew very bread from heauen , but my father gyueth you , the very or trew bread , from heuen . For I am the bread of lyfe , that gyueth lyfe to the world . And in the same chapter . ✿ And the bread , that I wyl geue it is my fleshe , that I wyl geue for the lyfe of the worlde . ✿ Here we haue , that Moyses gaue not the very bread , but only the figure But the father & christ , geueth the very true bread of life . The father gaue this bread , in the shape of manhed , 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 temple , this figured also , this blessed sacrament 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 the bread , 3. Reg. 19. that the angel brought vnto Elyas , whyche was a verye fygure , of this blessed sacrament . And in this , it beareth the 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 sacrament , and that by these ( and many other ) a dumbracyons and figures . And by diuers & sondrie 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 the shape of bread & wyne . In the paschal lambe , was figured , the very substance , that is contayned in the sacrament , whych is the substance of Iesus Christe , the 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 sacrament , 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 sermon ) we haue proued the verities of this sacrament , possible , by the examples of holy scripture . And also nowe , we haue shewed the 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 that we myght be satysfied . ✿ The which auctoritie , Iob. 31. thoughe Ecolampadius derydeth & laugheth to scorne , the allegacyon hereof , for this matter . Yet I thynke that it maketh very euidently for this purpose . And by cause that holy Crisostome recityth it , as a plain and an euydent testimonie , in thys matter , we , ( leauyng the erronyus iudgement of an herityke ) wil folowe the sinceare iudgement of an holy catholyke & excellent doctor , who shall declare , how moche , this place of Iob , maketh for this veritie . Crisostōe wrytynge vpon the gospel of saynt Iohan , & entreatynge of thys blessed sacrament , sayth . Crysosto . supper Ihēm Home . 45 ✿ One bodye we are wyth hym , & membres of his fleshe & bones , wherefore , such as ben instructed in hys preceptes or comaundementes , 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 , that we do eate , that he hath geuen vs . And by cause that he wold extend & set forth , his exceding great loue towarde vs , by hys body he hath mengled him selfe with vs , and hath made & browght all in to one with vs , that the body myght be made one , with 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 seruantes , 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 perfourmed . For , by cause that he wolde bynde vs with more ardent & vehement 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 eaten , and also , there teth to be set in to his fleshe , that 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 the blessed sacrament . 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 the heathen . And in euery place , a clene & pure sacrifice or oblation is sacrificed and offered vnto my name , for my name is great among the heathen , sayth our lorde of hoostes . ✿ This sacryfice , that the prophete speaketh of in this place , can be none other , then the 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 vnderstande 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 sacramentarie wyll saye , that this prophecie ought to be vnderstand , of the oblacyon only , that was made vpon the crosse . But this maner of vnderstandynge , wyll not stande with the veritie of the letter . For that oblacyon made on the crosse , was offered but in one place only , and that was , vpon the mounte of caluarie But the sacrifice , that the prophete speaketh of here , ( as he sayth , ) shulde be offered and sacrificed , in euery place , sygnifyenge ( with out doubt ) the 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 , perfect and sempiternall sacrifice of his bodye & blood , in place , as the end and perfection , 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 the bread of proposition , in the mosaycall temple , haue ben as cleane and as pure a sacrifice , as is the sacrament . Yf it were so , then 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 opinion , for al our good dedes ( with him ) are synfull , whyche is a detestable heresye , wherfore ( diligent reader ) remember wel that the 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 the sacrifice , cannot be fayth , prayer , eather , such other good dedes . For these were not ordeyned to take the place of the old sacrifices , for these were vnder the old law & sacrifices who doubteth , but that , 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 that the ꝓphete promyseth here . Bycause therfore , that it contayneth the very immaculate & pure bodye & blood of Christ , therfore it is the pure & cleane sacrifice which is offered in euery place , bycause the name of Christ , is great amonge the heathen . Yet least , our obstinate aduersaries myght say , that these auctorites of scripture be to farre fet , to geue any euident profe , of the real presens , of the body of Christ , in the holy sacrament ▪ we wyll therfore , bring in , to confirme , & ratifie this verytie , more euydent & more playner testymonies of the scripture . And we call fyrst to record with vs , the wordes of the ꝓmise , that our sauyour Christ , had vnto his disciples , written in the sixt of saynt Iohan , wher christ , most playnly made this ꝓmise . Ioh. 6. And the breade ( sayth he ) that I wyl geue , it is my fleshe , for the life of the world . And in the same chap My fleshe ( sayth he ) is verely meate , & my blod is verely drinke . But the īuincible strength of this place of scripture , the gret craftie & subtil wyt , of herytikes , wold fayne escape , by a false glose , ( rather by an openly and manifest lye ) sayng , that our maister christ ment nothing in these wordis of the blessed sacrament . Where , I wold the christane reader shuld wel way & consider diligently ( for the true intellection of this place ) howe this place of the scripture hath ben vnderstanded , of the churche of Christ , ( who is only the true interpreter of the scryptures ) and not , to geue credens , to rashely , vnto the erronyus expositours & very corruptures of the 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 , & understanding , of the catholike church of the lyuing god which is ( as saint Paul sayth ) 1. Tim. 3. the pyller & ground of veritie & trueth . How the church hath vnderstande it , from the begynnyng , we shal sone gather & perceaue , by the auncient catholyke wryters , & interpretours . Who wryt , in theyr tyme , not contrarye vnto the churche , but as the holy goost instructed them , speciallye , Clemens in libro 10. recogn' . Ad Iaco. fratrem dni Oportet , ab eo intelligentiam discere scriptutarum , qui eam a maioribus , secundum veritatem sibi traditam , etnat . in so weyghtye a matter . And we maye be sure , that the churche hath alwaye , the true vnderstandyng 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 Iohn , 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 numerum . Homilia . 7. Origene wrytyng vpon the numbers , allegeth the same texte of S , Ioh. vnderstandyng it , of the holy sacrament , whose wordis 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 in manna , but now it is in the 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 vpon the .vi. of s . Iohn , in this wyse . Ioh. 6. Crisost●̄e in Iohenz . ✿ 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 sacrament , 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 the bread , that I wyl geue , it is my fleshe . For the 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 ( commyng therunto of the holy ghost , ) the celestiall bread . Now be holde ( good reader ) how diligently & apertly , Criosostome maketh distinction and puttyth differens 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 the holy sacrament . And sayth , that from these wordes ( in the syxt of saint Iohn , And the bread that I wyl geue it is . &c. and so vnto the ende of the chaptre , Christ speaketh of the 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 Iohenz . Cyrill vpon saynt Iohn declaryng the vi . chap. vnderstandyth it also of the blessed sacrament , whom he nameth , the misticall benedictyon , and saythe , vpon thse wordes of Christ . Except you eate the fleshe of the 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 vnderstand . Wherfore it was neccesarye firste to radicate faith , in the mynde , and then 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 them to enquire it by fayth But when 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 shal be shede in remission of synnes . Nowe thou ꝑceauist , that he declared not , the 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 , Ciprianus super orationem dominicam . the martir , expounding the pater noster , vpon this peticion . 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 , that are in the church & , do receyue oft times , the holy sacrament of the aulter , for the bread of our helth , by anye great , or notorius cryme abstaining & seperated from the celestial bread , shuld be seperated from the bodi of christ , ( he preaching & warning vs him selfe ) . I am the bread of lyfe , that 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 communion receyuith the blessed sacrament . ✿ Hillarie in his eight boke ( De trinitate ) vnderstandith this sixt chapter of Iohn , 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 the reader , vnto saynt Augustines fyrst boke , against Cresconium , the .xxv chapter , also to the fyrst boke ( De precatorum 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 Iohn , 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 expositions , 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 , Augustinus post Yre . Eligo in bis verbis hoc intelligere quod omnis , vel pe ne omnis frequentat ecclesia . the 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 & understanding , was none other , but the fayth and the vnderstanyng of the churche of Christ , which cold not erre . Wherefore firmely standeth the veritie of thys text , & maketh most euidently , for the real presens of the body and blod of Christ in the sacrament , by cause that christ him selfe sayd . Ioh. 6. Theophilactus supper Iohenz . ✿ 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 the 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 , euidently perceaue , that this place of saynt Iohn , is not wreasted or detorted , vnto the sacrament , ( as the heretykes doth falsly charge vs with al ) but is mooste iustely applyed vnto the same thyng , whereof it was both ment & spoken . In the ꝓcesse of this chapiter , we haue first declared vnto vs , the greate meracle , of the .v. loffes of bread . And sone after foloweth , as great a meracle , how the Christ by might 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 , that had fedde and eaten , of hys myraculus breade , were come into Caphernaum 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 communication , vnto the people , by chaunce or fortune , but of certeyn sciens , foreknowledge , and purpose . And therfore he wrought , these myracles before , to gyue entre , 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 them , of the bread of his body , that shulde be eaten , in the holy sacrament . That they , seyng so late ( with theyr eyes ) suche experimentes of his diuine power , they might that rather giue credite vnto his doctrine , & beleue the miraculus bread of his body . For he that could fede , suche a great multitude , with so smale a nombre of loffes , & with his blessed word cause the few lofes to encrease , & to be multiplied , vnto such great habūdās , the .v. thousand men , ( besydes women & children ) were fully satisfyed , & yet to remaine .xii. baskets ful of the fragmentes . How much more was , & is he able , to make of bread his fleshe , & to gyue it , to be eaten without any diminution 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 Iohenz . ✿ Where as those ( that had sene euidentlye , the deuine power of our sauiour , & that 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 vpon god , & that , not without great wickednes . Howe can thys felowe , gyue vs hys fleshe , to eate . Neather remembred they that 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 the fyue lofes . Howe coulde he , encrease the lofes , to so great a quantity , ( 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 euidently . Then 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 that the people shulde not , be vnfaythfull , in suche thynges , that he entended 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 been ) a preamble or a preparation , vnto the belefe of the doctrine , that he entended to gyue vnto them , as concernyng the 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 spoken , 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 that he wolde gyue it , as breade vnto vs . Therfore he sayd . The bread that I wyll gyue , it is my fleshe . Secondly , 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 the lyfe of the worlde . Christe can not be false in hys promyse , therfore hath he ( wythout doubte ) geuen vs hys fleshe twyse .

Ones on the crosse vnto death , for our lyfe , And the other ( as our cotidiane & supper 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 Maundy thursdaye , when he gaue hys fleshe for vs , in the 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 performed at the 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 auncient wryters subscribeth concordantly ( as I haue sayd ) vnderstandyng it , of the corporal eatynge , of the body of Christ , in the holy sacrament . For yf we shuld vnderstand it , We must not vnderstande the promyse of Christ , to be ment only of i. Cor. x. the spirituall eatynge of hys fleshe in the sacrament . only of the spiritual eatyng of the body of Christ , by faythe , then had Christe made vnto vs christanes , no greater ꝓmyse , than Moyses made vnto the Iewes , when he ꝓmysed them Manna . For they dyde eate , in Manna , the body of christ spiritually by fayth ( as saynt Paule recordeth . ✿ All they did eate ( sayth he ) the same meat &c. To what purpose shuld then christ , p̄ferre the bread , that he ꝓmised to geue aboue the bread that Moises gaue vnto them syth the Iewes ( in Manna ) dyd eate the bodye of Christ , as wel , as we , and we no more than they , as concerning the spiritual eatyng . It aperith them ( by these p̄misses ) the christ speaketh , in this chapiter , of the eating of his fleshe & body corporally in the sacrament Whom they shuld eat , not only spiritually , in fayth , but verely & really , euen as his , fleshe is there that very same that shuld be geuen , for the life of the world . For so he ꝓmised , to geue it , vnto vs to be eaten . The which ꝓmise , he hath performed as thre of the Euangelistes , with S. Paule , recordeth . And that , the thing maye apere clerely , I wyl recyte the narrations of the Euāgelistꝭ , & therby we shall perceyue , how plainly & openly , they affirme , this ꝓmis of christ , to be accomplished . Thus the euangelist S. Math. declareth the mater . ✿ As they were ( saith he ) at supper , Iesus toke the bread & when he had geuen thankes he brake it & gaue it vnto his disciples , and sayd . Math. 26. This is my body . And taking the cuppe , he gaue thankes , and gaue it vnto them & sayde . Drynke you all therof This is my blood of the new testament , that shal be 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 corespondent , vnto the promises , that Christe made , in the syxte of saynt Iohn . Where he ꝓmysed ( as thou hast harde ) that 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 thankꝭ he geueth it , to his discyples , & sayth . This is my body . Here he geuith them his fleshe as meate . And takyng the cuppe he geuyth it them , sayng . This is my bloode , & here he gaue also his blod , as drinke . Doth not this facte & dede of Christ , Luce. 21. playnly accomplishe the promise of Christ . And ( on the other syde ) doth not the ꝓmysse of Christ , when he sayd . The bread that I wyll geue , it is my fleshe , ratifye these wordes of Christe . Take eate this is my body . Yes plainly . What neade we then , to seke any other sence or understanding , of these places of scripture , sith that the one so plainly , openyth & declareth thother . The euangelist saint Luke confirmeth , the testimonyes of saynt Mathew & Marke , in this wise . And he toke the bread , & gaue thankꝭ brake it and gaue it them , & sayde . Luce. 22. This is my body , which shal be geuen for you . This perticle , ( whiche shal be geuen for you ) was added , for none other cause , then to signyfie & shew , that the same body , that he gaue vnto them , shulde ( the same nyght ) be geuen for them , into the handes of the 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 shal be shed , for you . Here we haue other wordes , than saint Mathwe or saint Marke had . Yet certainly all is but one meaning , and vnderstadyng . For where they said This is my bloode of the new testament , and saynt luke saythe . This cuppe is the newe testament in my blood . Both he , & they sayth & singnifieth . That the same cuppe contaynith , the very same bloode , wherewith the newe testament shuld be , & was ( the next day ) ratifyed and confirmid . And this was none other bloode , but the moste precious blood , Exo. 24. Hebre. 9. of the innocent and immaculate lambe Christ . For lyke as Moyses , when he had read , the commaundementes 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 primam ad Corinthios . 10. Sanguis enun iste qui calice continetur , 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 the same blood , that was shede vpon the aulter of the crosse , and sprenkeled vpon vs , to ratyfy the new testament , that very same he gaue vnto his appostles , at the supper Therfore the euangelystes saynt Mathewe and saynt Marke calleth it , the bloode of the newe testamente , And saynt Luke calleth it , the new testament . 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 whome christ spake . And therfore in this mater he spake none other , than 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 remembraunce of me . Here saint Paule that was instructed & receyued hys doctrine & learnynge of no man , ●ala . 1. Augustinus ad Ianuarium epist. 117. Continuo ( quippe ) cum dixis● et Iudicium sibi manducat , et vibit , addidit , vt diceret . Non d●iudicās corpus , domini quod satis toto ipso loco in epistola ad Cor. 1. si diligenter atienbatur , apparet . but by the 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 sacrament , 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 the 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 been taken of hys wordes . Neyther is it to be thought , that so necessarye , and also so daungerous 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 offence were it vnto god , & horrible error in the church of Christ ( and hath ben syth the appostles tyme , hetherto ) that the churche of christ shuld worship the creature of bread instead of god there creator ( for so doth the churche now , & hath done this fyftyne hundreth yere and aboue ) yf the 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 Manna , eather of the paschal lambe rather of of any of the Mosaical sacrifices . For they were but onely bare figures Forthermore where Paule in the same place thretneth dampnation vnto the vnworthy receauers of this sacrament . Yf there be nothing els ther in , but bare bread , it were to seuere & rygorus sentens , and harde Iugement to thretten or execute dampnacion , for eating of a peace of bread . But verely the 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 that 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 the he had set forth , the terryble plages of God , executed vpon the mysusers of the mosaycall figures , he sayth . That all those thynges happened vnto them , for an example , & are left wryten in the 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 the 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 communicate , & 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 Paulum 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 , ( with 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 partakers . 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 Corinthians bycause they dyd participate or partake , the ydoll offeringes , & that for religion and holynes , the which could gyue no suche holynes , vnto the eaters hereof , as saint 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 conferre 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 & magnificent sacrifice , than 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 the ꝑticipacion of hys owne bloode . Then when he called the Iewes , from ydoll offerynges , vnto the carnal sacrifices , in slaughter of beastes . For nowe ( as S. Paul sayth ) he hath taken away , Hebre. 10. the former & vnꝑfecte ( legal sacrifices ) & hath placed in ther rowme , the new & verye perfecte sacrifice of hys bodye and bloode . Playnly it were , but a symple ꝑmutation & exchaunge , to cal vs , from 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 the sacrament , them bread & wyne . What nedeth Paul to make so much , of the table & cuppe of our Lord . For the table of manna in deserte , was the table of god . Yea & if that , in this our table of christ be set before vs , no other delicates then bare bread & wine , them may we say , that the table of Moises in desert , was a more noble & costlier feaste , a great deale , them is this . Psal. 77. Panem celi dedit eis Panem angelorum man durauit homo . For that was myraculus , for manna came , from 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 mans 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 commemoration of Christes passion , 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 oblacions of the mosaicall lawe , the memory of the passion of Christe , whom they in faythe loked , for . As the Manna , put them in remembraunce of Christe the lyuelye breade . The slaughter & shedynge of the brutall blode , put them in mynde of the effusion of the blod of Christ , whych shuld make perfect expiacion of sin . And the pascal lambe slayne and eaten , wyth his blod paynted vpon the postes of the dore , warned them , of the death of the innocent lambe 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 the sheding & offering of the blode of the pascal lambe ) moch more euident figure and apter sacrament of Christes death , then bread and wyne And as concernynge the spirituall eatynge & participation , of the bodye and blood of Christ by fayth in the sacrament . Yf that be al. There is no cause why , that this sacrament shulde excell , the other figures . For who doubteth that the faythful fathers of the other testament dyd receyue ( in fayth ) euen 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 the very sacryfice for theyr sinnes .

Thus it apperith that the exchaunge of the olde sacramentes mosaical , for the sacramentes of the new testament , 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 sacrament of the aulter , excepte you wyl say , that there is lesse charge , to prouyde for a peace of bread , them to bye , a whole lambe 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 commodite . But certaynly thys moste fortunable exchaung , of the pascal lambe , for this blessed sacrament , was vnto vs , an inestimable perfit , & auauncement . 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 the 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 vnderstande , 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 them 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 sacrament , that it is not sufficient for vs , to beleue , that we ( receyuing this sacrament ) 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 the 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 can geue vnto vs that in corporation , but onely the very bodye & bloode of oure sauiour Christe . The whyche ( beynge eaten ) is not conuerted , into our fleshe and bloode , as other oure materiall meates are , but ( by hys suꝑ-excellent power ) he altereth , & conuerteth our fleshe & blod , into his . And yet neuerthelesse the natural ꝓperties of bread and wyne , norysheth vs also , as wel as though the very substaunce 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 Ephesians , 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 man 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 , the ꝓcesse of the letre , ledeth vs directly : thus to vnderstand 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 the 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 , that they shulde cheryshe theyr bodys wyth imagynacyons or thoughtes of necessary foode . But rather he exhorted the 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 , with 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 membres of hys bodye ( not of hys mysticall body onely ) but of hys naturall body , of that bodye , that hath fleshe and bones . And that commeth to passe ( without doubt ) by the eatynge of that meate , the Christ doth noryshe vs with al , for that 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 sacrament . Then must we nedes graunte , that the naturall body of Christe , is in the sacrament , wherewyth , that moste louyng lorde , & deare husbande of the church , norysheth & cherysheth his interely 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 , Chrisostome in Iohannem . became a membre , of our corupt nature , receauing our fleshe , which was a greate knot of loue , Yet in token , of a greater vnion ,

Vester ego frater esse volul , coīcaui carne propter vos et sanguinem . Hoc est , vestram carnem et sauguinem curaui mi hi vobiscum fieri communem . Et ꝑ q̄vobis coniunctus sum , 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 sacrament , & sayth . The mengled cuppe & the bread broken , 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 the Ephesians . We are the membres 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 membres 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 ) that 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 braunches , 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 communion or commen receauynge of Christes fleshe ? Wherfore els be the membres of christen men , the membres of Christe . Knowe you not , ( fayth he ) that out membres 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 , the 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 the same subscrybeth Crysostome , vpon Iohn . ✿ 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 the meate , whiche he hath geuen vnto vs .

And by cause he wolde set forthe , or declare , vnto vs his intyre loue . He ( by his own body ) hath mingled 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 the blessed sacrament ) 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 the 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 condytyon , 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 sufficient ( to saluacion ) befor his death & passion ( 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 Iohenz . Quomodo ( inquit ) non apparet nobis cato sed panis ? Vt non abhorreamus ab eius esu . Nam si q̄ dem caro apparuisset , insuauiter affecti essemus erga cō●onem . Nunc autem condescendēte dno nostre in firmitati . Talis apparet nobis mistiens tibus quali alioqui assue ti sumus . in the shape and forme of breade and wyne , condescendyng 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 the 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 the 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 the fleshe of Eue Euen so Christ and the church , be come one fleshe , by cause that Eue ( that is the 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 the 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 Adam . Certaynly , there is none other frute , that mynystreth & restoreth lyfe agayne , vnto the posteritie of Adam , but onely the frute that honge on the 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 congruence ) 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 Iohenz . Dedit vobis Moyses manna 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 quam communicatione corporis et sāguinie assequimur , vnde ad cam incorruptionem integre reducemur , vt cibo et potu corporali non indigeamus 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 , the 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 the 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 the real presens of Christes body in the holy sacrament , taketh no lytle corroboration & strengthe , of the promisses , that 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 ) then 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 the 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 sacrament , and therin worshyppeth verely Christ , as the 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 consummation 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 from 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 remembraunce 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 sacrament 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 with , 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 the 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 sacrament , 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 the holy goost was president ) and also , by the testimonies of the 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 Heronem . 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 counsell 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 men ( as the 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 apparens .

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

✿ The counsell also of Turone , celebrated vnder Victor ( the seconde of that name . ) In the whyche counsell one Hil debrandus ( then Archedecon of Rome ) was president , 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 counsell 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 dystinction , De consecra . Yet after thys he fell efte sone , ( not to that heresye ) but vnto the heresye , that Luther doth holde , affirmyng , that in the 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 the citie of Rome by Gregory ( the .vii. ) whereunto also came Berengarius , & openly reuoked thys hys heresye , as Sabellicus wytnesseth in hys thyrde boke , the .ix. Eneades .

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 christian reader , wyth these thre verities folowynge .

The fyrst veritie . The fyrst is , that none of all these auncient fathers ( whome I shal name here for testimony of this blessed sacrament ) ( 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 , the 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 thou blessed sacrament , that same is none , of the churche of Christe , and therfore is the same , in ieoberdy of dampnacion . The certaynte of these verities is very manyfest , vnto such , as hath diligentlye sene & red theyr lucubrations & workes , where is to be gathered the faith that they were of , for it were , more than sacrilege to thynke that so faythful fathers ( void of al flattery of man ) shold wright contrary to theyr owne conscience & belefe . Forthermore who can 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 , into the 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 eloquent and catholyke wryters , and namely , forasmoche as , certayne of them , layde and employed ther chefest labore , and industrie , to conuince hereses , as it may appere by theyre workes , wherein , is litle matter els , then the 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 the Emperours tyme ) called The Massians , the whiche erred in the blessed sacrament , & affyrmed ( sayth he ( that the deuyne meate , of whome Christ sayde . He that eatyth my fleshe and drynketh my blod , shal lyue euer , dothe neyther ꝓfect , neyther harme at all , & the same , denied that the sacrament of baptysme was ꝓfitable for christen people , & the prayer onely , was sufficent . The which hereses were immediatly ( of the excellent learned men byshopes at the time conuinced & cōdēped . After this , Nestor stered vp an error , agaynst the verytie of Christes fleshe in the sacrament , & in the consel of Ephe. ( of whom 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 Berengarius ( as platina wryteth ) ( as I sayd afore ) was condempned by Leo , the .ix. bys . of Rome , After whose death , Berengarius continued obstinate in hys heresy , vntyl that , at the synode of Turone , one Lanfranke bysh. of Cantorbury conuinced hym . Yet ꝑuersly continued he in that opinion . And at the length , Berengarius abiured openly his heresye . After this Berengarius , folowed Petrus Halebardus , a man of an halt mynde , & luciferyne pryde , whom S. Barnard accused & confuted , of the heresie about this sacrament . Then succeded wycked wycclyf , that taught openly thys heresie abominable , of the sacrament , & he was condempned , by two general counsels as the 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 contended , and labored so vehemently , 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 , the 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 that 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 , that can Iustely iudge them , eyther necligent without 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 , Actuum . 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 the christian flocke yf by theyr peruerse preachynge or teachynge or by theyr wycked wrytyng , the 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 circumspect fathers , had incōsideracyō , that , yf they shuld haue taught the people , that they ought not to beleue , the real very presens of the body & blood of christ , in the sacrament ( syth that it is there in dede ,

Augustinus 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 manducandam dedit .

Nemo aunt illam carnem manducat nisi prius ado cauerit , inuentum est quemadmodum adore tur tale scabellum pedum dn̄i: et non 〈…〉 .

verely and really , them by thys theyr doctrine , they shuld haue led the people , not onely into an heresye , but also into the syn of contempt of goddes gyfte & worke , & into the synne of excedyng great vnthankfulnes , in that , they so lytle regarded , so noble a gyft , & the specially , geuen of so magnificent & in comparable lord god , & wolde not rather receiue the same , with al honor , worship , admiration , & thankes geuyng vnto God . And on the other side they consydered , that yf they taught the people , to beleue that the bodye & blood of Christ , were in the sacrament 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 the creature of bread , in steade of Christ . Wherfore , it is vnmete ( truely ) & farre from christian charitie , to thinke , these most reuerende & godly fathers , to be so rude , dul , & vncircumspect , that they coulde not se & perceyue , these great peryls to aryse , amonge the christian flocke . And wold not , eyther with all cautele & wysedome , deuyte & exchewe them , eyther wyth al policie industrie & celeritie withstande them . Lest that these heresies & blasphemies , shuld , or myght be imputed , vnto theyr ouersyght or necgligens . But without doubt they were ful wel ware , what they eather taught , or wryt , lest any word , eather in theyr preachynges or teachinges , shuld escape them , wherby the rude people ( prone & redy to superstition & ydolatry ) shuld take , any notable occasion , vnto so great an heresye . Moreouer , where the historie of our lordes supper , was often tyme red in the church openly , that which historie , is set forth by the euangelistes & by S. Paule , in wonderfull playn wordes , of the real presens of Christes body & blood , in the sacrament . It had ben very necessarye , for these lerned men , to haue expounded these wordes , in theyr trew sence , ( yf they were not to be vnder standed as they sounded & were spoken ) lest the vnlerned people , by occasion of so plain wordes , myght haue fallen , into mysbeleue , of this blessed sacrament , & consequently into abhominable ydolatrye . But certaynly , they neuer gaue other exposition vnto the text , ( Thys is my body , as the sacramentaries doth ) but as a sentens moost plain of it selfe , they vnderstode it , as it lay & was spoken . These fathers also , in theyr tyme , oftimes openly celebrated , sacrificed & adored , worshipping the very presens of Christes body & blood in the sacrament . 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 conuersant , and gaue vs the same fleshe to eate , for our health . There is no man , 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 man 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 auncient 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 the trewe church of Christ , but is , rather of the synagoge of sathan , and therfore in the state and peryll of dampnation , for he that retayneth not , the whole faythe catholyke of Christe , the same is none , of the trew membres of Christes churche . And he that beleueth not thys artycle , retayneth not the whole faythe of Christe , for he fayleth in this , and consequentlye , he beleueth none of the other , how can suche a one be the membre of Christes church . Whereof , yf he be not , vndoubtedlye the same is , in the peryll of dampnation . Furthermore , who that beleueth not this artycle , beleueth not as the 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 the 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 . Then hath the church beleued , and receyued thys article , syth Christes tyme . Then 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 , ) that thou shalte , fynde and reade , sondrye and dyuerse names , geuen vnto the blessed sacrament , yet shall thou not suspecte , the vnifourme faythe , and opynyon , of these cathholyke fathers , to swerue , eyther frome them selfes , either from the 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 sacrament ) they gaue it sondrye names . And not bycause , that they had dyuers beleffes , or any other , then the churche hath now , ( as Ecolampadius falsly ascrybeth vnto them ) and more falslye vnderstandynge them , he mooste falslye allegeth them , to mayntayne and ratifye , hys detestable & blasphemous heresye .

The sacrament is called ( and contayneth 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 inuented , 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 . shal be 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 , them had he made somewhat , for the sacramentaries . 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 that , whych passeth thorowe the belye ( as saynt Augustyne sayth ) but the super substancyal , Ciprianus . In sermone de cena Et sicut panis comunio , quem quottidie edimus vita est corporis ita panis iste supersubstantialis vita est aīe et sanitas mentis . Cyprianus in eodme the mysticall , or celestiall breade , suche additions the auncient wryters do often tymes vse . And saynt Ciprian 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 chaunges of thynges , vseth to gyue , vnto the thynge ( so changed ) the former name . As for example . The rod of Aaron , when it was cast on the ground , & 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 , the Christ made of water , is called water , after that it was made wyne , as we reade in the gospell of saynt Iohn . After that , Ioh. 2. the 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 the 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 sacrament is called also , a sygne or a sacrament , of the body & blood of Christ . Not ( as the sacramentaries sayth ) only , or but , a sygne of the body of Christ . For the only a signe or but a sygne , they can neuer reade , neyther in the scripture , neyther in any , of the catholike wryters . Therfore , this only is a lye , of theyr owne , the calleth the holy sacrament , only a sygne . Saynt Augusten ( wyth many other ) doth frequent & vse oft tyme , to name the sacrament , a sygne or sacrament . Yet they neuer name it , only a sygne . And vndoubtedly , it is a moost sacrate & blessed sacrament , that is to say . A sygne or a token of an holy thynge . Thys blessed sacrament ( godly reader ) hath too significations , or it signifieth vnto vs too thingꝭ . The one is , the verye body & blod of our sauiour Christ which verely & really is contained in the sacrament . For the blessed body & blood vnderneath the kyndes of bread & wyne sinigfyeth and representyth vnto vs ( by those two dystynct kyndes of breade & wyne ) the death & passion of Christ , wher in , the body , hong vpon the crosse wan & pale without blood , & the blood was ( by crewell effusion ) dyuided , from the bodye of oure sauiour . The body and blood of Christ , vnder the shape or kynde of bread , representeth vnto vs , the self same body , as it hong dead vpon the crosse , from whom al yep̄cius blood was seuered & diuided , by mortal payne & passion . And the same body & blood , vnder the kynd or shape of wyne , representeth vnto vs , the same very bloode , as it was diuyded & parted , out of the blessed bodye , in the tyme of his passion . Thus , this blessed body and bloode of Christ vnder the kynde & shape of breade & lyfted vp ouer the prestes hed ( at the masse ) into the 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 & passion of Christ . The other significacyon of the sacrament , is the mystical bodye of Chryste , that is to say , the 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 sacrament was the shew bread , of the temple but also this blessed sacrament ( worthely receaued ) doth effectually cause the vnion & kepeth that body , for it knytteth and kepeth to gether the lyuely membrers of Christe , and knytteth them 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 that dothe also fayth and charitie , wythout the receauynge of this sacrament ) but also ( by the admirable power of God ) it conuerteth oute nature in to the naturall bodye of Christe , and so maketh vs , Ephe. 5. the membres of hys body ( as saint Paule sayth ) and of hys fleshe and of hys bones .

These are the 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 the sacrament ( as they myght ryght well ) a sacrafice . This sacrament 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 & significacion of this most perfect sacrifice that 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 . Ciprianus 2. lib. epist. epistola . 3. ad Cecilium ✿ 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 the figure of Christe , the holy goost declareth , in the Psalmes , by the persone of the father vnto the 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 that he blessed Abraham . For who is more rather , or more aptly the preeist of the hyest then our lord Iesus Christ . The whych offered sacrifice vnto his father , & he offered the same , that Meschisedech dyd offer , that is , bread & wyne ( that is to say ) his body & bloode . I do omyt ( of purpose ) Crisostome & diuerse other , by cause I wold be breue . Collect now ( diligent reader ) of these former thingꝭ , what we do honor & what we do offer , in this blessed sacrament . Note what thynge we do honour and what it is that we do offer in the blessed sacrament . We do not ꝓperly honour the outewarde aparens of the sacrament , which is the forme & shape of bread , & wine , but we do honour the thing couered & verely contained vnder the formes & shapes of bread & wyne , which is none other , than the 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 them a sacryfice ) but we offer vp vnto God the father ( at the masse ) the very blessed bodie & blod of our sauior christ ( not crewelly sleyng him , for so he was offered but ones ( but with a lyuely & louely memorie of chirstes death & passion , we present ) in maner of an oblatyon , the 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 with 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 creatyon 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 commen pertakyng , by cause there is sygnifyed , & effectuously wroughte ( by this blessed sacrament ) not onlye , the vnyon and knot of Christes membres , vnto the hed Christ , but also there is sygnyfyed , and in verye dede there is ( by it ) a commen 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 coniunction 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 membres . Therfore is this sacrament iustly called the commen partycipatyon , for as moch as , by it , the members are knit to the hed , & eche vnto other wher by they all partake of the 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 Iohn 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 the 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 shal be , 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 the blessed sacrament 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 eaten . Thus saynt Ierome nameth thys mooste sacrate mysterye , in the whyche he playnly sheweth , that we do eate , the heauenvly delicates , that is our very lord Iesus , and there can be no meate , more delitious , more pleasant , or more plentyful of suauitie and swetnes , than this is . For yf Manna ( the shadowe of this heauenvly 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 ) super aboundantlye , all maner of delectable swetnes . The sacrament is named the mysticall benediction ✿ Cyrill , ( amonge the rest , of the names ) peculiarly nameth it , the 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 , the Paul nameth , it the benediction , for when I name . Benediction , 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 , the worthy receyuers hereof , wyth all spirituall blessynge , that is , he replenysheth them , wyth inestimable gyftes of hys grace , and augmenteth 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 the inestimable treasure of grace , that lyeth hydden , in thys blessed sacrament , 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 the 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 the 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 , that 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 the 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 Iohn Euangelist and the thyrd byshop of Antioche after saynt Peter , In episto . ad Ephe. in hys epistle that he wryteth vnto the 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 Ephesians 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 christen 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 that 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 the fleshe that maketh , that the 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 openly 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 diligent a reader , of Tertulian , I shall place hym , Ciprianus 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 Abraham , ( by Melchisedech the preest ) might by dewly celebrated , the fygure of the 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 . vpon the 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 from 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 sacrament of the Aulter , after the maner of communion .

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

Origenes super 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 the fygure , but we christians haue now the thynge it selfe , that is , the very bodye and blood , in very dede ,

✿ Iuuencus 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 , that he had deuided vnto them . hys precious bloode , and sayd . Thys bloode shall remytte , the synne of the 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 common 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 that 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 that eateth my flesh & drynkyth my blood , dwelleth in me and I in hym . As concernyng 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 brethren . 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 the body of oure lorde and other common meates . But the wordes of our sauiour Christ teacheth vs fayth , whyche sayth . Thys is my bodye the whych is geuen for many do thys in the 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 , withoute tyllage , and wythout any helpe of man . Thys is founde flowynge , from aboue vpon the earth . For the bread that 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 the earthful , of this bread , with the which the hungry , ( that knoweth the misterius birth of a dgin ) maye sone be satysfyed . ✿ These wordes of thys dyuine doctor , were playnly ment , of the sacrament , as it may appere in the ꝓcesse of the same , that he ther entreated

Ambrosius in primam Pauli Ep stola ad Corinthios . ✿ Saynt Ambrose , wrytynge vpon the fyrst epystle of saint Paul vnto the Corinthyans the .xi. chapitre , saythe . For bycause that we are redemed with the death of our lorde , wee beare in remembrans the same thyng , in eatyng & drynkinge , the fleshe & blood , the whych he offered vp for vs : And we do singnifie the death of oure lord Christ , in these thynges , obtayning now the new testament , ( the which is the new law ; that bringeth vnto heuen , euery one that cruely is obedient to it , Here apertely saynt Ambrose affirmyth the verytie of the body & blood of Christ in the blessed sacrament & sayth that we do eate & drynke the fleshe & blood of christ . And in many other places , he writeth as openly , as he doth here , Ieronimus in epistolam Pauli ad Titum . & specially in his boke of the sacramentes ✿ Also S. Ierom , in his cōmētareis vpon the epistle , at Titum , shewing the vertues , that belongeth vnto a byshoppe , sayth in this maner . Yf it be commaunded vnto the laymen , that they abstaine from theyr wylies , for praiers sake , what shuld we suppose , of the byshop , which for his own synnes , & for the synnes of the people , must offer vnto God , vndefyled hoostes , let vs reade the bokes of the kyngis , & we shall fynde , the abymelech , ther wold not geue vnto Dauid , & hys seruauntes , that shewe breade , before that he had knowen , whether they were cleane , from womens company , or no. Not of harlotes , but of their one wiues . And vntyl , that he had knowen certainly , that they had abstayned from the marytall copulation , he wolde not graunt them the bread , which he denied them before . Ther is as moch dyfferens , betwene the shew bread of the temple , & the body of christe , as is , betwene the shadow & the bodye , the ymage & the veritie , the examples or figures ( of the thingꝭ to come ) & the thingꝭ , whiche by these examples were prefigured . And as for mekenes , paciens 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 him . That he shuld , not only abstaine him self , from the vncleane dede but also his minde ( which shal consecrat the body of christ ) shuld be fre , from the 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 the 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 the 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 , from theyr true meaning , which is that when the wordes of Christe , are duelye spoken by the preest at masse , them 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 the sacrament . ✿ Saynt Augustine , Augustinus 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 gramaticum ( 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 the breade , and drynketh of that cuppe of our lorde vnworthely , he shal be gyltye , of the bodye and bloode of our Lorde .

Agayne , saynt Augustine ( ad Iulianum comitem ) 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 eaten , 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 the 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 confession and penans , lest we ( lyke Iudas that traytor hyding the deuyll with in vs , do perishe . ✿ These are the wordis of S. Augustyne . The which shewith verye playnely , Cyrillus in Iohenz . what beleue he had , as concernyng the blessed sacrament . ✿ Cyrill the patriarche of Alexandria , vpon the syxt of Iohn , wryteth very playnly for this veritie . Whose wordis are these . They can not be partakers ( in holynes ) of the lyfe et̄nal , which hath not receyued Iesus , by the mistical benediction . And againe he sayth . Christ is not with his worde onely , but also with 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 partakers of hym , and after a few wordes he sayth . For it must nedes come to passe , that not onely , the soule of man ( by the holy goost shuld assend vnto blessed lyfe ) but also that this rude & terrenal body ) by lyke tast & touching , 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 concernyng the veritye of the body & bloode of Christe , in the sacrament . That body verely , is ioyned vnto the diuinitie , the which body he toke of the immaculate virgine . And not that the body assumpted , shold come downe from heauen . But that the breade and wyne , are transmuted and changed , into the body & blod of god . Thou wylt aske the maner howe that maye be ? let it suffyce the 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 chaunged 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 .

Iohens Cassianus collatione ●2 . capi . 12 ✿ Iohn Casiane , hath these wordes in the .xxii. collation the .xii. chapiter . Wyth so greate dilygens of humylytie we ought to kepe our hart , that we kepe al waie this one thing stable & constantly in oure remembrans . That we cannot attayne , to so greate puritie and cleanes , al though that by the great gyft of God , we do al these thynges , that I haue spoken of before . Yet let vs Iudge our selues , moche vnworthy , to communicate or receaue , that holye & sacrate bodye . For fyrst , the maiestye of that heuenly 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 primam Pauli ad Corin. but onely he that thynketh hym selfe vnworthy .

✿ Athanasius vpon 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 , that it is the partakyng , but rather the communion , bycause he wolde expresse some greater thyng . That is the wonderful very nye coniunction , 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 . that is to say , we be connexed , 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 broken . Athanasius in these wordes manyfestly sheweth that the blessed sacrament broken for vs , is the same bodye that honge on the crosse & had no bone broken therof . ✿ Cassiodorus sayth vpon this text , Cassiodorus in psalmum . 110. of the psalme . Thou art a preest for euer accordyng to the order of melchisedech . Thys thyng ( sayth he ) doth the ꝓphete tell , that the father hath ꝓmised to his sonne . For vnto whom , can this be truely & plainly applyed , sauyng only vnto our Lorde & sauiour . The whych , moste helthsomly hath consecrated , 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 , & vnderstand the same substance , that gyueth lyfe , and helthe . That same ( I saye ) whych is made the verye body & ꝓpre substance , of the word eternall , by the whyche both , remission of synne , and the gyfte , of eternall lyfe , are gyuen . ✿ Thys blessed father Cassiodor sayth that 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 vnderstande ( sayth he ) the helthsome substance , that gyueth lyfe , & the substance whych is Christes substance , the whyche gyueth lyfe , remission of synnes , & eternal lyfe . ✿ It can not be the substance of bread , that can gyue remission of synnes .

But the substance of Christe , Fulgentius ad Monimum . that dyed for the synnes of the world . ✿ Fulgentius answeryng vnto a question ( as concernyng the sacrifice of the bodye & bloode of Christe ) that one Monimus ( a frende of his ) demaunded , 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 , than when in the sacrament , of the breade , & cuppe , the very body & blood of Christ , is offered vp of his bodye , the churche . For the cuppe that we drynke of , it is the communion of Christes bloode , & the breade that we breake , it is the communion of Christes bodye . ✿ Here expressely sayth Fulgentius that the body & blood of Christe is offered , in the sacrament . ✿ S. Gregory , Gregorius primo dea logorum , lib capi. 58. in hys fyrst boke of hys dialoges , the .lviii. chap. wryteth in this sort . We ought , with al our hert , to contempne this present world , for bycause we may perceaue , that 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 , from death eternal . The which oblation , 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 the 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 , that 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 vpon 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 , when 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 the trew passeouer . It hathe pleased the maysters of the churche , in the honour of so great & terrible a sacrament , that we , shuld fyrst be strengthed , with the partitipacion of oure lordes passion . & bothe inwardely and outwardely , to be sanctified with the goostly & spirituall meates , and then the hungrie body , to be refreshed with the vyle & earthely meates .

✿ Haymo also vpon the epistle to the Corinthians wryteth in this sort . H●ymo in Paulum Hic virit ciriter annum dni 832. As the fleshe of Christe ( the which he receaued in the wombe virginyall ) is his very body ( slayne for our saluacyon ) euenso , the breade , whych Christ gaue vnto his disciples , & to al that be elected to the euerlasting lyfe , the which also , the preestes dayly do consecrate in the church , by the mighte & power of the diuinitie ( the which diuinitie repleteth the same breade ) is the very body of Christ . Neither are the body that he toke in the wombe 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 , them is Christ offered a sacrifice , & eaten & yet he remayneth whole , & alyue . And lyke as the bodye ( put vpon the crosse ) was offered vp , for our redemption , euen so dayly for our helth , is offered vp thys breade , the which ( though it seme bread ) yet is it not bread , but the body of Christ . For our lorde & redemer ( helpinge our frayltie ) bycause he knewe , how frayle we are toward synne ( he hath gyuen vnto vs , thys sacrament , that ) where he can not suffer death dayly ( & we dayly do offende ) we myght haue , a very true sacrifice , wherby we might haue expiacion , & be purged And therfore , bycause the same ( whyche was offered on the crosse ) & thys in the sacrament , make but one body , & are offered vp for our redemption , he sayd . This is my body , that shal be gyuen for you . These wordes of Haymo , are so plaine , that anye man may right sone perceaue , what thys blessed father , beleued of this blessed sacrament , whose auctoritie , is not to be suspected , syth it is .vii , hundreth yere agone , syth he wryte . And yet syth his tyme there hath also many ( both godly & excellent learned men ) writen . As Theodore the gretian , the scole maister of bede . Alcuinus , scole maister to Charles the great S. Bernard , Rupert , Hugh desctō Victore with a great numbre mo , whom 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 , noman doughtyth ( no not our aduersaries ) but that the church , moste constantly 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 ( that is not more desyrous of contention , 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 .

Cyprianus sermone 5. de lapsis quedam refert que et nouerat ipse . Ambrosius in funebri sermone ꝓft̄e sa●yrot Item Gregorius intertio dialogorum . Augusti . in .22 . lib. de ciuitate dei capite . Beda in histo a gentis A glorum . I myght , in thys place , bringe in , for the corroboration and confirmation , of thys our fayth , the 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 sermon , 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 Eusebius in the syxt boke of the ecclesiastical hystorie . Certaynly in suche myracles ( as at reported by these auctors ( with many moo ) God hath sygnyfyed vnto vs , howe , thys oure faith , of the blessed sacrament , hath pleased hym . Where the 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 expectabant dei patientiam in diebus Noc cum fabricaretur arca in 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 presumptuous 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 Sampsōtayed 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 , the distructyon , and subuersyon of the pure & syncere corne , of the catholyke fayth of Christ . But eaer these fradulent foxes shall accomplyshe theyr deuelysh purpose in fyeryng al the corne , they may be ( except they repent and be conuerted ) incensed 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 confirmacyon & manyfest profe of our belefe , wher the sacramēttareis , can shew neather manyfest scripture , neyther classical & catholyke wryter ( syncearely & treuly vnderstanded ) nether general consel , to mayntayne ther detestable error . They can shewe no place of scripture , the sayth , that the bodye of Christ is not in the sacrament , neither that the body of Christ is only in heauen , neyther that the sacrament is but only a figure , or a signe of Christes body . Wher we haue , in manyfest wordes , spoken by Christ . This is my bodye .

¶ Consel haue they none wher in , they can shew , eyther that this our beleue hath ben condempned , eyther that it was susspected or doughted of . Yet ther herysie hathe not only ben susspected & doubted of , but also , by the generall conselles ( as you haue hard ) it hath ben openly conuinced abiured & condempned . Which of all the auncient catholike writeres can they shewe , that sayth , either that the body of christ is not , in that sacrament , eather that the sacrament is , but only a figure , They can fynd , no such sentens , neather in the scriptures neather in the auncient catholyke wryters . Yet you haue hard , how playnly & concordantly the auncient fathers , maketh for our fayth ¶ Is it not a case , both meruelous & lamentable not only , to se , howe redely the people be to receaue this dampnable doctrine , but also to consider how obstinatly these heritikꝭ doth defend , & dye in this herisie , syth that it is gronded , neither vpon manyfest scripture , nether vpon any auctoritie of the church , but toke the origīal fundacion 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 reasons , 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 persuacions 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 auncient 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 , that it shal be easye , for a diligent reader , to perceaue the 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 fantysed and false expositions . And as for the testimonies of the auncient wryters , they bryng in very few . But they are alleged as sincearely & as faithfully , as they allege the scriptures . For eather they be truncate and be but lompes of the wrytters sayngis lackynge the parte , that shulde make the 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 argumentes , 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 document 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 that appeare not vnto reason or sense ) to be proued by reason . 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 non sit in sapientia hoīm sed in virtute dei . sekyng no persuasible reasons , but only to persuade to hym selfe that ( al that 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 reason for al those may dysceaue , & be disceaued But the word of god is more stable than is , eather heauen , eather earth And for as moche as , the myraculous workes of God , excedyth incomparably , 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 sacrament , 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 , the bodye dead , could come alyue out of the graue , the stone vnsealed & vnmoued . Or how the bodye cold come in , ( through the stone walles ) among the apostles . And yet the holy word of God , teacheth these thinges to be true , but the worde of God sheweth no reason howe . For God wolde haue his wonderfull workes hydden , from our wyttes & reason , that our fayth myght haue place , & the greatter meryte ¶ The second is , that the glorifyed bodye of Christ is , in moch more noble state , The .ii. document & condition , then oure corruptible bodyes are . Therfore we must not esteme , & iudge a lyke , of that spiritual & heauenvly body & of our grosse mortal , & corruptible bodies , for though such grosse & corruptible bodies , cannot 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 repungnant vnto nature , that one bodye shuld be in many places at on s , 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 , repungnant , 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 subsistent alone , without the substans of bread euen as well , as thoughe the substance of breade , were there . Therfore it is not repungnant , vnto the 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 the scriptures , that teacheth vs , that Christ sytteth on the ryght hand 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 heathen rudenes . Wherefore we ought to vnderstand , that God is ( as Christe sayth ) a spirite , and hath no suche corporall membres , wherefore when , the scriptures at tributeth or assigneth vnto God , anye such corporall membres as namynge , the hande , the arme , the eye , the eare , or any such other , suche maner of speche is Methaphoricall . For it doth not signifye vnto vs . any such bodely membres in God , but it doth signifie vnto vs ( by those membres ) the inuisible thynges of god , as his power , knowlege , maiestie & glorie . As by the eyes , & eares of god , is signifyed , his moost open & certayne knowlege , that he hath of all thinges . By the hande or arme of god is signified the omnipotent & inuincible myght of god . After thys maner speaketh Salomon . Pro. 15. The eyes of god beholdeth the good & the bad , euery where . And in the boke of wysdome . 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 hande of God then 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 standynge 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 ( concernyng hys diuinitie ) is ( in euery poynt ) of equall power , maiestie , & glorie , with the father . And ( as concernyng his manhed ) he hath the ful & moste perfect possession , of the suꝑexcellent ryches , of the glory & blysse of heauen , and hath also the soueraintie preeminens , & dominion ouer al creatures , Ephe. 1. as S. Paule sayth . God the father hath set hym , on hys ryght hande , in heauenly thinges , aboue al rule power , might , & domination & aboue al that 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 heauen on the ryght hande of the father . For what can it let oure sauioure Christ to be realy in the sacrament , though he hath ( as concerning his humanitie ) the suꝑexcellent glorie , & blysse of heauen , & vn̄ion ouer al. The possession of these thynges , are so firme & stable in hym , that where euer he be , these be neather taken away , neather diminished in him . wherfore he ( beyng in the sacrament ) 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 , when 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 argument IN 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 taken 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 commynge 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 hande of the father , the which also intreateth for vs . Ephe. 1. Vnto the Ephesians the fyrst . Accordynge vnto the power of his myght , the which he hath shewed in Christ Iesu , raysynge hym from death , and settynge hym , on hys ryghte hande in heauen . 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 the maiestie in heauen .

✿ These places of scripture ( with manye other lyke ) do wonderfull well proue , the 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 heauen and be here also . at ones . Thys we haue declared in the laste document 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 hande 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 sacrament 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 Iohn 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 that Christ in these wordes , ment nothyng lesse , The answere . than so to take away his bodely presens from the world , or from his apostles , that it shuld not be with them , after no maner a sort , neither visibly neither inuisibly . But he ment that he wolde chaunge the maner of his bodely presens & 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 the worlde , then is not he in the world , and consequently , he is not in the sacrament of th aulter . 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 the other wordes , that he spake vnto his appostles , after hys resurrection , 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 , that 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 conuersation , 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 from mortalitie to immortalitie and can not dye from passibilitie , to impassibilitie , he can not suffer honger , 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 , than the chaunge of his lyfe , and conuersation , and of the state of hys body , that where that they had the 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 the sacrament 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 shal be altered and chaunged vnto an heauenly lyfe .

Now thou mayst perceaue ( good christiane reader ) how Christe hath left the world , & yet he is in the blessed sacrament . Euen as he ( leuynge the world and went from hys appostles ) yet was presente wyth them , and spake vnto them . Euen so thoughe that Christes body , be altered and chaunged in to an immortal and an heauenly maner of life , from 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 Iohn . 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 the 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 indigent 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 them 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 argument 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 the 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 the 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 knowen 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 the 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 ( with Paul ) knowe Christe in the sacrament , not after the fleshe carnally ( as the Carpharnaites thought ) that 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 the 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 the Corinthians , sayth . Is not the cuppe , whom we do blysse , the participation 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 shal be 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 the 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 chaunged ) that suche thinges had before , they were chaunged and altered from theyr former natures . Euen so the holy apostle and , the 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 fragmentes of theyr sayinges ( as wel vnderstanded 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 the sacrament 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 sacrament , 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 man , saue onely the name ) to be theyr auctours , and that of no lesse auctoritie , than the scriptures . These I saye , whose learnynge & lyffes , are as much vnlyke vnto the fathers as were the lyffes of Socrates & Sardanapalus , or the lyfe of Diogenes , and the lyfe of Epicure .

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

Augusti . contra Adamantum . 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 sacrament 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 the 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. Ieronimus super Matheum . chapter of saynt Mathew sayth . After that the fyguratyue Passeouer was complete 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 argument is of no force , neather strength . For though that by the sacrament is represented , the bodye of Christe , yet neuerthelesse , the same verye bodye is there also present , whych is represented . 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 , the 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 the same bodye , as it honge vpon the crosse , when the blood was dyuyded frome it for the remyssion of synnes . Ambrosius ✿ 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 . Augustinus 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 membres . ✿ These fathers , in the 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 the naturall bodye of Christe , as we are , by the worthye receyuyng , of the sacrament . 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 from god by mortall synne , the blessed sacrament ( receiued ) worketh not in them , lyfe ( whyche is the proper operation 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 present 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 the 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 the 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 Ecolampadius 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 banket , 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 confyrmeth 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 that 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 the 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 sacrament , 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 the 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 sacrament is a fygure , an , example , a sygne , and token of the bodye of Christe . For euery sacrament is a fygure or example and sacrate token of an holy thynge . Euen so is the blessed sacrament 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 among the names of the sacrament . And yet I wyll touch breuely the same agayne . For as moche as , in the blessed sacrament ( which is the very sacrifice of the churche catholyke ) is contayned in two dystinct formes , that is , of bread & wyne & the same blessed bodye & blood that was offered vpon the crosse in ther own lyknes , that is in lykenes of fleshe & blood , the same bodye and blod vnder the forme of bread & at the masse lyfted vp in to the ayer ouer the prestes hed it is a token or a remembranc , how that , the same body ( in the tyme of Christes passion ) dyd hang vpon the crosse in the ayer and was so offered vp ( by death ) for our redemption , & the same body & blood contained reali also vnder the shape or forme of wyne & lyffted vp ( at the sacrynge of the masse ) it is a token callyng vs to remembrans how the blessed blood was shed , on hye vpon the crosse for the remission of our synnes . And thus the blessed body & blode of christ vnder these two formes of bred & wyne , in the blessed sacrament signifieth vnto vs , how that ( in the passion and death of christ ) the body of christ hong pale & wan vpon the crosse , from whom al the blessed bloode was dyuyded , by crewel payne & passyon & is thus a very lyuely memorie & remembrans 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 the death of Christ Thus is the blessed sacrament ( where in is contayned verely the bodye and blood of Christ ( a sygne a fygure a token 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 than a figure . That we vtterly deny . For neither in the scripture , neyther in any catholyke wryter can they fynde , that the sacrament 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 that very real presens of the bodye and blood of Christ in the sacrament , 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 iudgement ) 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 mannes mynd , in the 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 reason 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 tokens wonders or myracles ( and the heathen grecyans , worldely wysedome , so oure Ieweshe Capharnaytes require to see this myracle in the sacrament , or els to haue it manifest by reason , 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 the 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 the infallyble word of god , them 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 withstandynge that 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 the excedyth all wyt and reason . Yet one , ( for an example ) I wyll recyte here ( the best amonge them all , that euer I herd ) that you may sone perceaue , how folysh they be . the frameth suche fantisies , & how mad they are , the , ( forsakinge , the faith catholik & the truth of gods word ) wyl be ouerthrowen wyth so vnreasonable reasons .

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

✿ 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 saint 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 Corynthyans 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 sacrament , 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 the 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 them . 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 planted , and Apollo hath watered , but God gaue the increase Neather is he that planteth , neather he that watereth any thynge of him selfe , and in comparison of God , neather theyr mynistration , is any thynge effectuous without god ( that gyueth the increase ) do worke with them , washyng the 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 vpon the bread , that I haue sayd , & receaue or eate it , in the remembraunce of me . The preest onely speaketh the 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 the 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 the preest is not necessarie , sythe God doth al. Yet remember that , 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 the 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 the old testament and also by the plaine scriptures of the new testament . And in the thyrd sermon I haue confyrmed the same fyrste by promyse of Christ made vnto the 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 from .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 . Contented 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 ) , the length of a sermon Yet by these , the diligent reader maye wel perceaue , the great blyndnes of them 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 the vnniuersall churche vnto so horrible and detestable herises , vnto the vtter & extreme perdition of ther soules Excepte they forsake theyr herises , and returne by penaunce vnto the churche catholyke , confessynge one faythe , one veryte , one truth . The whyche , that they may do , I beseke the father omniotent graunte vnto them the grace of the holy goost , for the 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 that 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 sacrament 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 the 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 the qualities of the sacrament , 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 sacrament ) lye in the mawe of a beast ? Playnlye it is no derogation 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 persons 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 , the 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 that 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 quisque fideliter firmiterque seruauerit , absque dubio ineternum peribit .

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