¶ Three Godly and notable Sermons, of the most honourable and blessed sacrament of the Altar. ¶ Preached in the Hospital of S. Antony in London, by william Peryn priest, bachelor of divinity, & now set forth for the advancement of god's honour: the truth of his word, and edification of good christian people. ¶ Vos fratres prescientes custodite: ne insipientium errore traducti. &c. 2. Pe. ulti 1546. ¶ Unto the right reverend father in god, and his special good lord and master, Edmund (by the grace of God) bishop of London, William Peryn priest, wisheth grace, peace, & health in God. ALL though that the corrupt state & malingnytie, of this present time (right honourable Lord) be a spur, sharp & quick enough, to stir up & to provoke, a christane heart (in whom is any spark of love and zeal, either toward the sincere Christian faith, either toward the spiritual or ghostly weal of this our natural country) to bend and force himself in the defence of the faith catholic, with a●●wyt and study against the violent, and manifold pestiferous storms of heresy. Yet I having also in consideration, the great account, that I have to render unto my lord Christ, for the little talon delivered unto me, to employ (no doubt) to the edifying of his mystical body, the church, here unto added also, the importune postulation, and request, of certain catholic parsons, my friends I am (in manner) forced, to divulgate, & set forth, a part of my small and slender study, taken here before about certain sermons, that I made of the most blessed and venerable sacrament of the altar. Where unto I was moved, by a certain rumour delated, and brought very oft time, unto my ears, (which at the length I feared and found it to be, to true) that the horrible heresy, of Berrengary and Wykclyfe (sacramentaries abominable) was raised again, of late, and by means of evil & pestiferous books, crept secretly in to the hearts of many of the younger and carnal sort. The which heryse, I had well hoped to have bin, to deapelye buried (with the ashes of frith, and Nicolson) to have been revived and raised up again, in this realm. Wherefore I, fearing the increase of that mischievous 〈◊〉 lady (among the unstable & vulgar people) thought some what to break, the great vyolens, of such pestilent blasts (among the unlearned sort) as much as lay, in the weak power, & tenuyte, of my simple & small talon: until more better rescue, and resistance, (by great learned men) should come. And thus I preached in four days, four several sermons, only, and specially, of the most venerable and blessed sacrament. Intending here by, (among many) either to reclaim, and recover, such as were not to far gone, or irrevocable, (if there were any such in mine auditory), either to corroborate, & strength the weaker, and such as seemed to staggar, with the huge storms, of these crafty persuasions, in the sincerity of the catholic faith. Remembering with what sedulyte and endeavour, they (that are presently poysioned all ready) go a bought craftily, to breath, and to blow their venomus contagion (where they may and dare) in to the bosom, of such that will secretly receive, and abide their smoky communication, to the infection (I fear) of a great number. And for as much as I stood in fear, that this dangerous contagion drew toward none end, but rather seemed to take secretly force, and strengt●● & was likely to fasten daily, upon more and more (as this time doth declare to evidently) I was the sooner and the rather entreated, to communicate this my small industry, and slender labour unto all such that would vouchsafe to read, this my rude (yet sincere and catholic) doctrines, and lessons. The which I have compiled, in homely and plain sentens, by cause that I have chiefly prepared them (all only) for the unlearned. And the verity (being delectable and beautiful of herself) needeth not, the gorgius ornaments, of eloquens. Also the matters of our faith, hath moche less need of rhetorical persuasions, having their ground, and foundation, upon the infallible verity, of god's holy word Thus I have now enterprised (my special good lord) to set forth three sermons the which I preached. Not by cause that I would think so base, and weak a thing, to be a sufficient defence, and a very present remedy, against the great vyolens, of so pestilent a poison, ministered of so crafty wits, or that I would hope, here by, to recover every man, that is or hath been, infected, for there be some so obstinate, that they seem, and be irrecoverable. But that I trust, by this simple (yet catholic) things there to comfort, and stablish either to recover, or stay some, among so many. Or else it might stand in use & in stead, (among the busy readers) of the venomous book, of Fryeth, or the blasphemus book, of frear Bale, upon the revelations of Iohn. And of all such other pestilent books, which were daily, and very oft had in hand, secretly where they durst, that delighted, in such sweet poison. Wherefore (my special good lord) I have dedicated this simple and rude thing, unto your good lordeshype. That such rude thing (of itself vere base) might take, (by the title of your good lordeshypes favour and authority) not only acceptation and place, with the catholic people, but also, no small ornament and dignity of so godly and catholic a patron, whom they may, and do right well perceive, to favour tenderly the sincere catholic faith & pure word of God, detesting heresies. And also with that a most charitable exhorter, reformer, & recoverer (where is any hope of reformation) of such, as are infected with these evil errors and horrible heresies. most humbly bescking your bountiful goodness, to take in god part this my slender and small industry, that hath proceedeth (undoubtedly) of a single and a sincere mind. And if that I shall perceive, that this my talon (in this manner put forth unto spiritual use tie) do grow to any advantage of my lords goodness glory (in winning & lucre of mine even Christian) I shall most lowly give thanks unto god (the auctor of all goodness) and take the more audacity and courage, to employ my industry and labour, to set forth here after (having like occasion) some other thing, to the glory of almighty God, who have you now and for ever, in his most gracious tuition. ¶ Unto the Christian reader. I Have enterprised (most dear reader) among the great rich men (I mean of learning & eloquens) of this our time, to offer (with the poor widow) this my simple and rude mite into god's chest, towards the repairing & reedifying of Christ's church. signifying and declaring herein, how heartily I wish & desire, to have the church of Christ (that is to say) the christian people repaired and re-edified in the catholic and sincere faith. Namely such, as of late are fallen into ruin & great decay in matters of our faith, with the huge storms and tempests of heresies, that the devil hath araised, specially against the blessed sacrament of th'altar, as well by the vehement storms of pestilent books, as also by the venomous winds and blasts of secret devilish doctrines. Where ●●e I shall most heartily desire the christian reader (if he be learned) of his most gentle & charitable censure & judgement. And if either letter, either word hath escaped me or the printer (as there hath some) let the same with his pen gently correct it. If he be unlearned, let him take the fruits and commodities there of, giving the praise and thanks there of to God, because I have laboured it cheftly for him. And if the same shall find any word or sentence here, that seemeth unto him obscure or dark, let the same judge that either such words hath escaped me unwarely, either that I could not openly and conveniently set such matter so briefly, in plainer sentence. And for as much as an order in things not only delighteth the beholder (as the beauty thereof) but also (making the matter more sensible and plain) it causeth the reader to bear away and retain the better, that which he hath red, therefore have I here, set forth briefly, the order that I have taken, in the process of this rude thing. Where the Christian reader shall understand, that the former part of the first Sermon, she with that the admirable works of god, were wrought of God to manifest the glory of his singular power, and to build faith in us. And upon this ground, I have proved, the possibility of the miracles (wrought by God) in the blessed sacrament of the Altar, by the other miraculous works, that the scripture telleth us, to have been wrought, by the power of God. And because we believe such miracles and yet see them not, we ought also (of like reason) to believe the miracles in the holy sacrament, though we see them not, because, that the scripture affirmeth them to be true, and saith (in the voice of Christ.) This is my body. For upon the verity of these words, dependeth the verity, of all the other miracles, wrought in the blessed sacrament. And finally, I do apply the miracles of the blessed sacrament, unto the other miracles of God, to show them to be of equal possibility and impossibility. ✿ In the second Sermon I have first declared certain figures, of the old law, to appertain unto the sacrament. And then I have brought in, divers places of scripture, to prove that thing, to be so in deed, which I showed (in the first sermon possible.) For like as I showed in the former sermon, the real presence of Christ's body in the sacrament (with all the miracles) possible, by the other miraculous works of God, so do I in this sermon prove it, by the scriptures, to be s● of a truth. ✿ In the third, I have set in place, first the promises, that Christ made unto the Church. Whereof I have justly collected, that (standing the verity of those promises) that thing must needs be of infallible truth, the which the church hath believed, and taught so many hundred years. In the second place, I have brought in, the counsels, & after them the testimonies of the ancient writers, to prove that the church hath, alway retained, this same faith of the sacrament, that we now do hold, sith the apostles time. Yet here I have not recited, all the writers of all times, (for who can so do?) but I have selected & chosen only such, as I have thought, of most antiquity, and authority, and that from vii or viii hundred years & upward, and have not mentioned, neither alleged, any that writ within these seven. hundred years, because, that they are in manner innumerable, and most of them so familiar, that their faith in this matter, is very manifest, unto the mean learned. thirdly, I have answered, to the most comen reasons (that seemed unto me most strongest) that are made for the contrary. And where I have not handled, this most excellent mystery of our fa●th, with so exquisite learning, and exact judgement, as a man of great literature and learning would have done, I shall most humbly and heartily desire the christian reader, to esteem and way, not how homely, base, and rude thing is here compiled, but rather, to judge, from how sincere mind, and good will it hath proceeded, and to what end, and intent, I thus enterprised, to divulgate and set it forth. where in, I have sought chiefly, the setting forth of the sincere and catholic faith of the church of Christ, and the spiritual lucre and gain of my Christian brother to the honour of almighty god. Unto whom be immortal glory laud and praise world with out end. Amen. ij. Petri ultimo. ¶ VOS fratres prescientes, custodite: ne insipientium errore traducti, exidatis a propria firmitate. ¶ A Prayer unto the Sacrament, in the Mass time. O most mightiful Lord, and most merciful redeemer and saviour jesus son of the eternal living god) which of thine own nature being most invisible and immortal) hast (of thine ineffable mercy, and incomparable beninguitie) vouchsafe in the end of the world, to appear visibly under the garment of our frail & temporal nature, amongst mortal men, & by most mortal passion & painful death hast redeemed us mortal sinners from the perpetual death & mortal damnation of hell. For the merits of thy painful death preserve us (by thy special grace) this day & evermore from the danger of all mortal offence. And most blessed bishop, our high priest, which haste most devoutly offered visibly upon the cross, by death, this thy most blessed body & most precious blood for our redemption, & hast also most graciously ordained the very same real and natural body and blood to be offered of thy catholic church invisibly in the blessed sacrament, (as a memory of the cruel oblation made upon the cross) until that thou shalt come to judgement. Vouchsafe (most gracious God) that this blessed sacrifice of thy body & blood (now offered unto the in the blessed sacrament) may be (in the virtue & merits of thy blessed death) increase of grace & virtue in the good: and strength unto the frail, purchase of repentance unto sinners, help and comfort both to quick and dead. And most loving shepherd of our souls, which of thy most entire love, haste bestowed thy precious life for us thy wretched wandering sheep, vouchsafe (gracious & good keeper of our souls) to colect & to gather together in to one sincere faith catholic, all Christian people, & collected together (good lord) rail & enclose them strongly within thy church catholic, with the rail of lovely & godly fear, that they stray not, neither in belief, neither in life (good Lord) out of thy sweet pastures of sincere faith and Godliness. And such as are astray & divided from thy flock, by error or heresy (most petyful pastor) draw and force them, out of the blind hedges of heresy, and forth of the high way, that leadeth to perdition, into thine own fold, and make one flock of us all, as thou art but one shepherd, that we may have the merciful grace, to stand at the day of judgement (as thy very true sheep) on thy right hand, & to enter, with the our shepherd, into the perpetual pastures of eternal life. Amen. ❧ HOC EST COR PUS MEUM. Math. 26 Marc. 14. Luce. 22. 1. Cor. 11. ¶ This is my body. WHere our most omnipotent Lord God and father celestial, of might and power invincible and infinite, of goodness most ineffable, is, therefore most worthy, of all faith, love and fear, as he, that is all only most mightiest, most benivolent, and bountiful Lord God. Yet, lest that he, so mightiful & good Lord, should be at any time or season, forgotten, unloved and unfeared, of his noble creature man. And so, by oblivion and ignorance of his divine power, his godly honour, to be alienate and transferred from him, unto either inconstant and fatal fortune, either unto his minister and handmaiden Dame nature. He of his divine providence, hath left here unto us, his wonderful benefits, and his beneficial wonders, The myraculus works of God are tokens of his divine might & godly power and they do exercise our faith. the very monuments, of his divine might & goodness ineffable. The which are, not only, the superexcellent miracle of the creation, and conservation of all this wide world, but also, the great multitude of the wonderful signs, monstruus portentes, et miraculus works, that he hath wrought, sith the creation, reported by the holy scripture. That our faith in these excercised, might take increment, and stabilite, our love, might be daily incensed and inflamed, towards him, when we, earnestly do behold, and seryusly bear in mind, the exceeding great, and innumerable benefits, that he hath, of his mere and syngulate goodness, given unto man. And therefore hath he set before our eyes, the mirror and spectacle, of this huge and wonderful world, where in is to behold, a uniform order, and continual succession of things, (the special monument; and memorial, of his godly power & might) to remain in our cottidiane use and sight, as well against that detestable heresy, that ascribed all thing to fortune, as also, against the injury and displeasure, of unkind forgetfulness, and blind wicked infidelity, of his omnipotent power and divine might. Therefore where his incomprehensible divine nature, is a substance immaterial and spiritual, and therefore invisible, and can not be seen, of us blind inhabitants of the earth, 1. joh. 4. (as saint Iohn witnesseth) in his epistle canonical. No man hath seen God at any season. Yet (as saint Paul teacheth the Romans) by a diligent and just view, Roma. 1. of the wonderful fabricature, and workmanship, of this world, we may come unto, an understanding and an intellectual sight, of his divine power and imcomprehensible nature, so that no excuse, or pretence of ignorance can be sufficient for us, if we lack or want, the faith and love of so mightiful and merciful Lord God. What else, unto us declareth the high and huge heaven the regument and covert, of all mundiall things, so thick painted and powdered, with so many coruscant stars? What the moble spheres, with their continual motions, and lively influens, causing generation and corruption, in all things subject unto mutability? But (as the prophet sayeth). The heavens showeth forth the glory of God, Psal. 18. and the firmament declareth the works of his hands. What doth to us signify, the delectable harmony of all things, in course continual, and order certain? Save only, the magnificent power, and investigable wisdom, of their creator and maker, as the wiseman saith. Sapi. 13. By the great and wonderful pulchritude and beauty of the creature, might plainly & evidently, be perceived and known, the creator and maker of them. Briefly to conclude, where is any more manifest token, of the divine power, than (the wonder of the world.) Man, who alone is a whole world of miracles, and hath almost as many wonders in himself, as he hath powers & parts. Yet such is the malignity, of our reckless nature, prone and proclyve, unto obcecate and blind ignorance, Augustinus super Iohemm ait. Miracula que fecit dns jesus sunt quidem divina 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, universanque creaturam administrat, assiduitate viluerunt, ita ut pene nemo dignetur attendere opera dei mira et stupenda. etc. that, notwithstanding, that both, within us, and also without us, there is almost nothing void, of god's singular power and miracle; (the whole world replete with wonders,) yet necglygent ignorans, & ignorant necgligens, doth grow so fast upon us, that the admirable wonder of the creation, conservation, and administration of all the broad world is all most (as saint Augustine sayeth) by assyduite and cottidiane custom, out of all estimation and marvel, and the power of God here in, wiped out of memory. And thus consequently our faith and love, towards our creator & conserver, is little or nothing, nourished, or enkyndled, by any of these wonderful works of God. Wherefore, the most investigable wisdom of God, to resuscitate & stir up our dremye & and drowsy hearts, out of this deadly lethargy, forgetfulness and unbelief, of the divine power and his omnipotent might, and to strength specially our imbecyl & weak faith hath (sith the creation) wrought a great number of divers and sundry signs, portentes, wonders, and miracles, manifestly set forth, before the former people, as well under the old law, as under the law evangelical, where with he hath in them, both enkyndled and stablished their faith and love, towards him, and also he hath, terribly set forth, the glory of his mighty and magnificent power, unto all blasphemous infideles. Of the which wonderful & miraculous works, the infallible and most just report, herfore is left unto us, in the sacrate, and most holy scripture, that likewise as the former people our predecessors, (before whom God hath vouchsafed to set forth these his wonderful works) the faithful (among them) were greatly confirmed, & strengthened in their faith of the word and of all the promises of god, & the unbelievers, either were convinced, either reform of their unbelief. Even so we (reading the same that they did see) such as doth believe, may take no little strength in their faith, and such as stagger, may also be, very firmly stablished. For what else doth the portentuus wonders, the monstruus works, and the myraculus wonders of God? But specially set forth the glory of God (as I have said) and the magnificent power divine, declaring all things to be subject unto God, convincing also and rebuking, the rude, gross, and blind reason of man. The miracles of God convinceth man's reason, and showeth such things, in the word of God (that semies impossible unto man's wit & reason) to be very easy and possible unto god, as is this wonderful mystery of the blessed sacrament. Also buildeth and confirmeth the faith, and truth, of god's word, and promise. For where any thing, in the word or promise of god, seemeth unto our weak wit & blind reason, impossible, because that reason can not reach, wisdom or wit attaineth not, the senses lacketh experiens, and the carnal or natural man believeth not, there miracle showeth it possible & easy to God, and faith teacheth us, to lead captive & to subdue all wit & reason, unto the word and power of God, unto whom there is nothing impossible. For we must understand, that the miraculus works of god, were not wrought before the former people, and left truly & faithfully, reported unto us, in the holy scriptures, to teach & persuade only, the possibility of themselves, (for they were to evident to be dowbted of.) But they were wrought & written to declare & set forth, the possibility & verity of all things, that the word of god, teacheth us to believe. As for example. Exodi. 4. Ait Moydno. 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 etc. credant ꝙ apparu it tibi dns deus tuus etc. joh. 10. Et si mihi non vultis credere, operibus credit, ut cognoscatis. etc. The wondered works, that God almighty wrought, by Moses his dear and faithful servant, before the children of Israel, and before the Egyptians, did not only declare, that God almighty was able to show such wonders, signs, and miracles. But they manifestly declared, both the might and power of the Lord God, that sent unto them Moses his servant, and also confirmed & ratified, the verity of all such promises and commandments, that Moses brought unto them, from the mouth of God. For this cause had Moses' power of miracles, that these wonders (which they see him do, before their eyes,) might teach & persuade them the verity and possibility, of his tidings and message, which seemed both untrue and impossible. Not that they should believe, only the miraculous works, that they did see, but that, they (by the evidences of these works) should believe, the word of God, the Moses ministered & brought unto them. The holy father's prophets ratified & persuaded, the verity of god's message, sent by them unto the people, with like testimony of miracles. Our saviour Christ, and (after him) his disciples, confirmed and did corroborate, the verity and possibility of his holy gospel, with the witness, of his wonderful works. Wherefore I think it an argument of no small efficatie and strength, to persuade and prove (by the experiens of god's power in the former miracles) the possibility, of the exceeding great miracles, in the most blessed sacrament of the Altar, the which gods word teacheth us to believe, seem they (unto man's reason) never so untrue and unpossible. For these myraculus works, left unto us in the sacrat scripture, are none other, than the very plain experiments; and evident trial, of god's mighty power, and registered in the bible, to corroborate & stablish (as I have said) our faith, and the doctrine of gods holy word, to convince and reprehend, all unbelief and heresy. But specially such gross and stubborn blindness, that would not have reason subjugate and obedient, unto god's mighty word & power, but would that the omnipotent word and power of God, should take such authority & place, as their blind carnal wit will give leave, as our gross, froward, and obstinate caphernaites doth now a days about the most sacrate and blessed Sacrament of the Altar, the blessed monument and memorial both of the death and also of the might and power of our saviour and Lord God Christ. The sacrament besides that it containeth that vyry body & blood of Christ, is also a memorial of Christ's death and therefore steereth up our charity towards him. And in that, that it is invisibly myraculus, it excerciseth our faith. For whiles they deny, the real and very presence of Christ's body and blood in the sacrament (contending against the scripture by reason, to be impossible that it should be so) they extenuate, and imbecyl, the power of God, & also they (here in) deny and subvert, the verity of God's word, ratified and confirmed, (by Christ and his disciples) with innumerable signs, wonders, and miracles. And why seemeth this incredible? Plainly for this cause only, that in this most holy sacrament, nature is altered and loseth her comen course, & order, reason can show no persuasion. The senses hath contrary experiens, Therefore these carnal infideles (void of the spirit of God) for want of faith, sayeth and think it impossible. For manifest scriptures (truly taken and understand) to prove their heresy, they have none. Save that where the scripture, in his native sense, will not sustain, either help, their horrible heresy and detestable blasphemy, they violently wring it & wrest it, they toose it and rug it, with tropes and figures, catacrese, alligories, and metaphers, to force it to bow unto their fanatical frenzy, and frantyke heresy. And although that, the blind obstinacy, of these blasphemous heretics be such, that there seemeth little remedy, to recover them, Titum. 5. sith they subverted, are (as saint Paul sayeth) condemned in their own judgement. Yet for the confirmation and comfort of the faithful, I shall set forth and prove (by gods adiutorie) the possibility, of such miracles, as the faith catholic, doth teach and showeth us, to be wrought (by the infinite power of gods mighty word in the holy sacrament of the Altar. This shall I do by the testimony, of these myraculus works, that the scripture reporteth unto us. That whiles we perceive the scripture, to set forth before us, so evident, open, & plain demonstrations and experiments, of the omnipotent power divine, that they can not be denied (save only of an infidel) it may evidently apere, unto every faithful Christian, how likely and possible it is, that almighty God can, and doth, (by the power of his mighty word) these wonderful miracles in the holy sacrament. And this manner of argument, may not seem strange unto any man, in that, that the verity and possibility of this mystery and archane of our faith, by proved and declared, by other miracles written (whom we believe) in the holy scripture, for there in, I have mine example of saint Paul, 1. Cor. 15. who writing unto the Corinthians and disputing the article of the general resurrection, proveth, by the miraculous resurrection of Christ, (the which they had received and believed, by the preaching of saint Paul) the verity and possibility, of the general resurrection. Our saviour Christ also, persuaded, and proved, unto the jews, the presence of his godhead, and that he (by authority of his godhead) did, and might forgive and remit sins (the which godhead invisible, they could not see, neither the remission of sins) by the evidens of the health, that he gave unto the man diseased with the palsy. That where, the forgiveness of sins, and the gift of health unto that man so uncurably diseased, were both of equal difficulty, and the one they might see, the other they could not see, whiles they see him do the one, they might believe the other. Wherefore then, should not the testimony, of the former miracles, most faithfully set forth unto us in the holy word of God whom our predecessors also did see before their eyes, perpetrate and wrought of God (by the hands, as well of the father's prophets as by our master Christ and his Apostles) give evidence & proof, of the miracles of this sacrament, sith both these and the other, be of equal facility unto God, and of equal difficulty unto nature. If we believe the one, why should not we believe the other, sith that God is author of al. Yet perhaps thou wilt say, the other miracles were evidently seen, and so were these in the sacrament never. Here unto I answer first that though our fathers did see the other done before their eyes, yet did not we see them, but we believe them because that the holy scripture reporteth them to us, as of a truth to have been such done in deed. Even so, the holy gospel of Christ, reporteth to us the words of Christ (who can not lie) which sayeth: Math. 26. This is my body. Wherefore we ought to believe these words, though we see not the deed. Moreover I answer that the other miracles were wrought to persuade faith & credit, unto such as lacketh faith, & therefore were they manifest and evident, that the unfaithful might be edified, by the miracles openly seen, unto such mysteries of our faith, that can not be seen, or apprehended by reason. 1. Cor. 11. As saint Paul saith of the miracles of tongues, writing to the Corinthians. The gift or miracle of tongues was given to edify the unbeliever, but the gift of understanding or interpretation, was given to edify the congregation of the faithful. Even so I say, that the other were given, to edify the unfaithful. Augustinus de vera innocentia capi. 134. Visibile miraculum ad illuminationem vocat, invisibile autem, cum qui vocatus venit, illuminat. But this Sacrament is not ordained to edify the unbelievers, but is ordained and instituted to increase, exercise, and to certify the true and faithful believers of their unfeigned faith, and also for the comfort of the faithful christian people. Wherefore it is not necessary that it should be myraculus openly. This miracle in this Sacrament, is not wrought (as I have said) to persuade faith (as the other were) but this doth presuppose & require a constant faith. And (as S. Paul sayeth unto the Hebrews. Hebre. 11. ) Faith is of things that appear not and can not be seen, therefore are these miracles wrought of God invisibly, that faith might (here in) have place, and that all the wits and senses of man might be tried, subjugate & obedient unto faith. Plainly if the faith of the thief on the right side of Christ, were acceptable, (as in deed i● was) that he (seeing Christ as a thief, in like torment and pain with him) and yet believed that he was most mightest king of heaven and earth both God and man. joh. 2●. Christus dixit. Thome. Beati qui non viderunt et crediderfit I say, that the faith of them, is very acceptable, that constantly, (against the course & guise of nature) do believe in this holy sacrament, the word and witness of Christ (which sayeth.) This is my body. For, from the thief upon the cross, was hid only the Godhead or divinity of Christ, but in this sacrament, unto us is hidden from our sight, our sensible feeling, tasting and touching, both the divinity and also the humanity, that our faith might be so much the more acceptable, as it lacketh experience and trial, of that thing, that we obediently believe. For in this sacrament, natural experience contendith openly against faith, and not only reason, but also, all our senses are lead captive, against all natural experience, unto the sole and only word of God. And that not in one miracle, but in many, which are deprehended, only by constant faith. Wherefore no wonder though the natural man, that wanteth faith, and believeth no more, then flesh and blood (that is to say, natural reason or sense) revelyth to him, be offended (as the Caphernaites were) at this most miraculous and holy sacrament, where in are wrought, so many wondrous works of God. For first in this holy sacrament the substance of bread & wine, Ciprianus de cena d●mini. Panis iste coins in carnem et sanguinem mutatus, procurat vitam et incrementum corporibus by the admirable power of gods mighty word, are converted (by transubstantiation) into the very body and blood of Christ, so that after the consecration there remaineth, not the substance of bread or wine, neither any other substance, save only the substance of the real and very body and blood of Christ God and man. Secondly the whole and perfect body, with all the limbs and membres are in both the kinds, Iten Thomas aquinas citat hec Eusebii Niseni verba. No 〈◊〉 tibi & impossibile esse non debet ꝙ xpi substantiam terre na et mortalia convertuntur. hec ille in tertia sum. q. 75. articulo. 4 and in every portion of either of them as well a part, as together, and consequently in every sensible portion of either of the kinds, is the perfect body and whole blood of Christ, and is in so many places, as any kind, or portion of this sacrament, is. thirdly, Christ is immediately present really in the sacrament, as soon as the words of consecration are duly spoken of the priest at mass, and that without any bodily passage, through the clouds from heaven, and so to descend upon the altar. fourthly, the qualities and the other accidenttall properties of bread, remain in this sacrament, and yet there is not the substance of bread, neither any other, save only the substance of Christ. Iten Augustinus in libro sententiarum Prosperi dicit Nos in speciebus panis vini quas videmus, res in visibiles i carnem et sanguinem honeramus fifthly the qualities of bread, are subsystant by themself miraculously with out any stay or aid, of any substance (where in naturally they should be) and that by the singular power of God. sixthly God almighty giveth miraculously unto these qualities and accidental properties, power in all natural operations, and passions, as well as though the substance of bread were there. And therefore doth the consecrate host, nourish, augment, when it is received, as well as though the substance of bread or wine were there. Idem Thomas in .4.5. 6 7. articulis. Yea also, the consecrate host may be broken, it may be burnt, it may be moulded, as the very bread may. And yet is not there the substance of bread, neither is the fraction, the mouldnes, neither the burning, executed or done, in the body of Christ, for that is impassable & can suffer no such passions. But it is only the properties of bread, that is broken moulded, or burnt. These myraculus secrets & secret miracles be (as I have said) deprehended only by faith, not only because, they surmount and exceed the altitude and compass, of man's wit and reason, (as the other visible miracles do.) But also they are directly contrary unto our sensible experiens. Wherefore they bring, no small doubt unto us, and specially unto all such, that leaneth more unto their natural experiens, than they do unto the infallible verity of god's word, which affirmeth nothing to be impossible with God. Namely, Luce. 1. when they presume to be curious searchers of the archane & secret works of gods singular power, with the blind lantern and light of natural reason, and calleth impotent and blind nature to counsel, in the peculiar works of God, appropriated only to his divine power, and exceedingly passing, the prospect and power, both of nature and man's natural wits. For what can only nature show, or barren reason of man, see, or understand, in that thing, that is out of the limits and order of all nature surmounting incomperably all wit and reason of man. Save only, of a doubt to collect an error and out of an error, to fall into an heresy blasphemous. For the presumption, of the carnal man that presseth and contendeth by natural reason, to comprise the investigable and incomprehensible wisdom of god, in his myraculus works, he wrappyth and intricateth himself, in more error, than other. For the more that he by reason, ransacketh and searcheth for reason, in those things that passeth reason, the less reason he findeth, & into the further doubt he falleth and asketh with the murmuring Caphernaites. How? Unto the which question, for as much as nature can make no answer, & reason can not perceive neither understand, such as are void of faith (as our Jewish and gross sacramentaries have well declared themself of late) answereth and concludeth openly, such things to be impossible, & therefore unworthy to be believed. But if that such slender faythed christians would, in such inscrutable questions, leave fleshly judgement unto the carnal Caphernaites, (for the flesh, joh. 6. here in (as Christ saith) availeth nothing) and would counsel with the spirit of God, which giveth the lively and plain understanding of all verity, without doubt they should be induced, thorough out faith, into the clear and sincere verity, of these miraculous works in this most sacrate sacrament & that according to the holy scriptures, the which in most manifest & plain sentence approveth, not only the verity of the real presence of the body and blood of Christ, in the sacrament of the altar (as it shallbe largely declared in the next sermon) but also with a great number of miracles (the monuments of the power of God) declareth and setteth forth most sufficiently unto a diligent and a faithful reader, the possibility of all such wonderful miracles, that the Church catholic believeth and teacheth to be wrought in this holy sacrament, as I shall briefly make manifest declaration in this sermon. And first as concerning the transubstantiation, Cipriande cena domini. Panis iste, quem dns discipulis porrigebat, non effigy, sed natura mutatus, oimpotentia vervi, factus est raro. wherein the mighty word of God, doth of bread make the very substance of the body of Christ, as every true christian is wholly persuaded and believeth. For all such believeth it, to be little difficulty unto almighty God, (unto whom there is nothing impossible) to create, to bring to nought, to make, to destroy, to continue, to maintain, to alter, to change, how and when and what he list. Wherefore they believe that it is not only possible, but very facile and easy unto God omnipotent, of bread to make his very body, 〈◊〉 of wine to make his very blood. The which thing, may apere very apertly, by the works of nature, who (by her native power) altereth bread (by mastications, decoction, Saint Ambrose also in the 5. book of his exameron the .23 chapter. and digestions) into blood, and consequently into flesh, much more able is almighty God, (which gave this power unto nature) by the infinite might, of his power, of bread to make his very body, and that without intermeane alterations, The wonderful change of the Phoenix of whom when she is dead, there succeedeth another, in this manner. Afterter that she hath made her neest of Gen. nineteen Myrrh & Frank insense & with oex. iiii. there sweet spices, she therein dy-Exo. seven. eth, and of the moistness of her flesh there cometh a worm, that which in continuance groweth unto the nature of a very phoenix. as mastication and digestion, the which nature must needs have, ear she can alter & convert, one substance into an other. And like as nature doth, with her powers, change the substance of bread and wine, unto blood, and flesh, with much more facility, doth God, (by the power of his mighty word) of bread (by transubstantiation) maketh his very natural flesh, & of wine his very, and natural blood. This is made very credible, if we remember with what facility, God almighty altered and changed, the flesh of Lothis' wife, into the nature of salt, & there, of flesh made a salt stone. If we also consider how wonderfully the rod of Aaron, was changed, into a very serpent, and again, that serpent into the natural rod. How marvelously the waters of Egypte were turned into very blood, & the water, in Cana of Galilee, turned into very wine? And though all things be, of equal facilite unto God, yet the things in themself considered, one is of more facility than tother. Because that, there is more or less dystans, betwixt their natures, & therefore require they, the more or less alteration. Wherefore sith that we believe, that God did change flesh into salt, and wood into a serpence, we shall a great deal the rather believe, that he can of bread make his flesh, for there is less distance between the nature of bread and flesh, then between the natures of flesh and salt, or of flesh and wood. For nature can not alter, flesh into salt, or wood into flesh, without (almost) innumerable mean alterations, yet with very few, she altereth bread, into the nature of flesh. Wherefore then, should it not seem credible and possible, that the mighty word of God, maketh (by transubstantiation) of bread, his body, & of wine, his very blood, sith he worketh so wonderfully in nature, by many mean alterations, and hath wrought more unlikely things, without all mean alterations, & above all natural course, as in the admirable change, of Lothis' wit into salt, of the rod of Moses into a Serpent, the water of Egypte into blood, the water in Cana into wine. Except that we will show ourselves to have less faith, than the devil expresseth unto Christ in desert, when he offered him stones, to make thereof bread For he, there believed, Math. 4. that Christ (being the son of god) was able, to make of stones bread, which is much more unlikely, then of bread to make flesh. Furthermore the catholic faith teacheth and believeth, Tho. Aq. in summa q. 76. arti. 3. Totus est sub part qua libet specie ul 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 this holy sacrament, is, not only the real body of our saviour christ, but also, there are all the dystyncte members and natural limbs, as perfectly, in every part or portion of the host severally, as in the whole, altogether. And this body is really there, where ever any consecrate host is, or portion thereof. And therefore all the communicants or receivers thereof, receive but one thing, and every man receiveth as much, as the whole multitude. And again, as much is received in the lest sensible portion, as is received in innumerable hosts & no less, for Christ is whole in the whole, & in every portion thereof. This may we somewhat perceive, by the natural example of the soul, which is in the hole body, and yet is never the less in all, and in every part of the body. For the soul is as well in the little finger, as in the heart, or in the whole body, and there no more neither any less, than in the whole body, and no more in the whole body, then in the lest part of the body, for the soul is all whole, in the whole body, and all whole in every part. But perhaps, he, that will be more curius, than faithful, will say. That the soul is a spiritual thing, but the body of Chrst is material. Yet let the same remember that the body of Christ is now glorified, A glass, or mirror broken, resembleth & representeth as many faces, when it is looked in, as it hath pieces, for in every piece we may see our face, and while it is whole we see but one face. & therefore also is it now a spiritual body, & hath left the material conditions, for it is deputed and clarefyed from all material grossness, and is in moche more noble estate and dignity, then is any other passable body: for as much than as the soul may be whole in the body and whole, and altogether, in every part of the body, by god's work and institution. Why should it seem unto us impossible, that the glorefyed body of Christ, god & man, (by gods singular handy work) should be in the whole, and in every part of the host, & there also, where ever there is any consecrate host or sensible portion thereof. And that really, after a supernatural and ineffable manner of being, the which manner of being, is appropriate and peculiar, unto the most precious body only, given unto that body, by special prerogative, and to none other body, either passable, either impassable, neither unto angel, neither spirit, as unto the body of God & man, and most excellent creature, and most worthiest. And although that we can not bring forth, the like miracle in the scriptures, for the confirmation of the same, yet we shall bring some, as far excydinge & above nature as this is. And first let us consider, how incessantly, swiftly and uniformly, the Son and Moon hath their motion by nature, without ceasing which is the vegetation and in manner the life of all things, and there ceasing, seemeth the dissolution & corruption of all things. josua. 10. Yet at one word of josua (as god's pleasure was) the Son and the Moon stood still ceasing their natural motions, & yet the inferior creatures were preserved from dissolution or unnatural alteration. More over how monstrous unto nature was it, that in the time of king Ezechie, 4. reg. 20. 2. par. 32. Esa. 38. the Son should go back, (against her natural and perpetual course ten degrees. And how miraculous was it, that at the noon tide, Math. 28. Mat. 15. Luce. 22. (when Christ was upon the cross) the Moon should (against the uniformity of her motion) come suddenly out from the East into the south, & so setting herself, directly between the earth and the Son, cause an unnatural & an universal eclipse of the Son, Dionysius in epistola ad policarpum. as saint Denyse sayeth. For he (being in Egypte) did see, when the Moon with wondrous celerite arose from the East, and entered between the Son and the earth, causing the great Eclyps', which continued two hours. The monstrous wonders, and miraculous works of God, showed in these incorrupt bodies above, (that is to say the Son and Moon) are, as impossible and as incredible unto nature, as is the miraculous being, of Christ's body in the sacrament. Wherefore if we believe the one, let us then believe the other, for he that wrought the one, hath also wrought the other. Moreover, immediately after, that the words of consecration are duly spoken (by the priest) over the bread, then, that which was bread before, is now the very body of Christ, which taketh his miraculous being in that glorious sacrament, not leaving heaven, and yet is really and verily in the sacrament. Now we must not grossly imagine, that he should descend from heaven, passing corpulentlye or bodily through the clouds, and so to enter & convey himself under the likeness of bread, or into the sacrament, and so to be there. Thomas Aq●i is in summa q. 75. arti. 7. Hec conversio fit virtute infinita cuius est subito operari. But we must understand, & believe with the catholic church, that in one instant, and time unperceaveable, he is present ineffably, in that glorious sacrament, without bodily motion out of heaven, and yet still remaining in heaven, is also, verily and really in the sacrament. As we may be taught, by the speedy motion of the Son, which in time imperceptible spreadeth her beams, from the East unto the West overthwart all the earth Even so speedily, is the natural body of Christ in the holy sacrament, and is not letted, by the great distance, between heaven and earth. For the plain demonstration, of the possibility of this verity, we can ask no stronger or more evident example than the miraculous works, that Christ showed. even in that very same body of his. first in an instant, and time imperceptable, that precious & divine body, took perfect form, shape, and life, in the virgineal womb. And yet with more miracle, that same blessed babe, was borne, of his immaculate mother mary, into this world, not unloosinge the virgineal girdle, or clausure, of her pure maidenhed. secondly how soon and suddenly, was the ship at the shore, when the disciples, joh. 6. would have received christ walking on the sea, (as saint Iohn reporteth in his sixth chapter) there we may perceive, how speedy and miraculous motion, the ship, and also the body of Christ, had (yet being passable and mortal.) How may we doubt then, Mathei Marci ●ltimo. that this body, may be here suddenly, without any mean passage, or corporally penetrating the clouds, or other mean places, sith that also the same body slain, Angelus aunt dni descendit de celo & accedens revoluit lapidem. and dead) did arise, the third day from death, and passed out, from the grave of stone, covered; sealed and watched with soldiers, and that not breaking the stone, neither unsealing neither uncovering, the grave. For we may not think that the angel (that descended from heaven & rolled the stone) did let out Christ. For certainly he was myraculusly risen ear the angel appeared. And the same day, the same body entered in, among the disciples, where all the doors were shut. Why should we think it, unbelievable or impossible then, joh. 20. that the same glorified body, should so suddenly be really and verallye present, in the holy sacrament, sith that we read and believe (by the holy scripture) these miraculous motions, of the very same body. Furthermore, the faithful and catholic Christian ought, to retain as an article catholic, & as an ineffallible verity, (as the church of Christ teacheth) that in this most holy blessed sacrament, are the natural quantity, qualities, and the other accydentary properties of bread, subsystant, or alone by themselves, miraculously, without any stay, or aid, of the substance of bread, where in, they were before the consecration. For that substance is not there (as we have said) neither any other substance is there, (where in these accidental properties should be) save only the substance, of the body of Christ, the which body, is not subject unto them, but they are subsistente, with out the stay of any substance, by the might and omnipotent power of God. Not withstanding, that the faithful are fully persuaded in this verity, & with constant faith, leadeth captive all their senses, unto the service of Christ, in this miracle, & saith with David, (against all reason) made to the contrary. All things (what ever he would) God hath wrought, Psal. 134 both in heaven and in earth, Yet for lake of faith and true believe, of this one article, many of weak faith do oft staggar. And many of late days are prostrate, & fallen flat down (which is to be lamented) in to detestable dungeon of herises, for whiles they grossly stick unto the principles of nature, considering, that nature hath given unto bread and flesh, and unto every substance, his dystincte and peculiar quantity, qualities, as colour, figure, taste, with other accidental properties, and where ever are found, all such natural properties together, is naturally found the substance, whose properties these are, such gross reasonars, finding also in this blessed sacrament, all the ꝓperties of bread, as collar, quantity figure, taste, with all other, & on the other side, finding in the sacrament no manner of property of flesh, they collect and conclude that there is only the substance of bread & not the body of Christ, of the which number frith was one, as it aperethe in his book. This is the chief and only cause of their error. But unto this argument, and unto all such carnal, and blasphemous dyscussers and dysputers of the miraculous works of God I shall make answer in the end of my third sermon. And though that this article seemeth, and is, impossible and incredible by nature, yet shall I show it very credible and possible, unto the power of God, and that by these examples, which all ready are credible. It is as an unnatural a thing that the Son (whose) chief & most natural property is, to give light, being created for that purpose) should, at the midday (having no interposition or let) give no manner of light, but rather horrible and palpable darkness. Yet the scripture teacheth, that when God plagued Egypte, the space of three days, the Son and the Moon gave no light unto the Egyptians, but there remained Huge and horrible darkness for, by the mighty power of God, the property of illumination was with holden and suspended, not only, in the Son, Moon, & Stars, but also in all other things that naturally should have showed light, for neither candle, neither fire, gave them light, no more than the fire of hell, giveth light unto the dampened spirits there. furthermore is it not the natural property of fire to bourn, to incynerate and bring to ashes, Dani. 3. all thing combustyble, sparing none. And yet we read in Danyell, that when the iii young men (fast bound) were cast, in to the hot burning furnace of fire, there the fire burned asunder their bonds, and burned not their bodies, neither did it, any molestation unto them, but they walked up & down in the midst of the flaming furnace, as it had been in a fresh cold dew. Behold then. In Egypte the son giveth no light. In Caldey, the fire (an element of most activity) & yet it burneth not. Like as in these myraculus works of god, the natural ꝓpertes of things, were suspended against nature, even so, in the holy sacrament, are the natural properties of bread and wine, miraculously sustained, with out any sustentation of any substance either of bread or wine, either of any other, for there is not the substance of bread, neither any other, but only the substance of the natural body and blood of Christ, which is under, and with, these properties of bread & wine, and yet these propretyes are not in that (most impassable substance) and, precious body. Moreover the faith catholic affirmeth, that these accidentarie ꝓperties of bread, and wine (though there be not the substance of bread or wine) yet have they (by the power of God) all the natural operations of bread, and sustaineth all the natural passions of bread, and therefore these properties, Thomas Aqnnas 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 nourish, they do replete, satisfy, they are broken, eaten, they are digested, they may be mouldye, burnt, and generally sustain all the other corruptions as though, the very substance of bread were there. Therefore it is not bread, that is so broken, eaten, digested nourisheth satisfieth & repleieth, & is burnt, mouldy, or suffereth any other corruptions, for there is no substance of bread, (as I have said) neither, in the body of Christ, are any of these actions or passions. For that body is impassable and can suffer none such, but like as the soul of man (which is spiritual) is neither burnt, slain, neither corrupt, when the body (wherein the soul is) is burnt, slain, or corrupted, even so all these actions and passions are in the accidentary properties of bread only, and the body of Christ, (which is verily under those properties) suffereth none of all those corruptible actions or passions. Yet to convince the heresies and blasphemes (about this blessed sacrament) there hath been seen, very blood to issue out of an host consecrate, when it hath been violently stricken cut, or broken, and that by miracle. Yet that blood hath not issued out of that impassable body, but god almighty hath declared by that miracle, the presence of his blood. It is a very facile & an easy thing unto the infinite power divine, to give unto the accidental properties of bread, might, and power, to do all natural operations and actions and to sustain all the passions, that very bread should. For the same Lord God, gave power unto the dry wan, or road of Aaron, (without sap or juice) in one night, Nume. 17. to bud, to spring, & to bring forth leaves, flowers and almonds. Therefore, like as god gave the natural actions of sap or juice unto a dry staff or rod, even so he giveth (by miracle (to the properties of bread, the actions of very bread. Furthermore why should we marvel, to see the accidental properties of bread, eaten, broken, cut, burnt, or corrupted, & yet the body of Christ under these qualities, unharmed for nature teacheth (almost as much) in the soul of man, for when the body of man is eaten, cut, broken or brunt, yet is the soul void and free from all those passions, by cause it is impassable. So is also, the impassable body of Christ in this sacrament, free and void of all these passions, that are suffered in the sacrament. Exodi. 3. Like as the bush (out of whom God spoke to Moses) was not perished, though the fire were in it, and round a bout it, yet the bush remained both green and fresh, the beauty thereof unpayred, even so the body of Christ in the sacrament, sustaineth no passions, that are wrought in the properties of bread, though that the body be really and verelly there. That omnipotent Lord God gave power, Sara, Anna, Elizabeth. Maria matter xpnt unto the barren, (above the course of nature) to be with child, and unto a virgin his mother, (which is much more miraculous) to bring forth a child, she remaining maiden immaculate, and most pure virgin. What is more unnatural, than out of the hard stony rock the water to gush and flow, in wonderful ꝑlen tie. Exo. 17. Yet (at the touch of Moses' rod) this was wrought (by God) that out of a rock, issued an exceeding stream of water. Is it not monstrous to see, the great lompyshe gravity of iron, Reg. 2. to swim. And yet so did the Axe, at Helyseus commandment, as we read in the book of Kings. And like as these are unto nature monstruus and impossible, & yet very easy and facile, unto the infinite power of the lord of nature, even so it is incredible and impossible unto nature, that the properties accidental, should stand & be subsistent without any substance, & yet to be subject unto all passions, and to execute all natural actions of their natural substance. Yet unto god's omnipotent might, it is very possible and easy. We must not then seek, the institution and order of nature, where the author of nature listeth, miraculously to make transposition & alteration. And in such alteration supernatural & divine works, the blind reason and fond fantysie of man, should leave his presumptuous search and scrutation, of the cause of gods archave works, and suffer faith to take place, subduing all wit and reason, unto god's mighty will and pleasure. And not to be so curious & inquisitive, how, or what ways, God may do this or that. Neither in such miraculous works, to counsel nature, no more than the most blessed and faithful father's patriarchs and prophets Whose most excellent faith and credulity (in all things that God spoke unto them) may be, a most perfect precedent and example unto us. The which faithful fathers, (in the miraculous works and promises of god) counseled not with nature, neither searched neither skanned them, with blind reason But with most humble & obedient faith they received them, constantly believing, that he (that had spoken the word) was able also, to perform the same, unto whom there is nothing impossible. For that thing (which nature can not) that can the omnipotent power divine. Yea nature must give place, unto gods power. Did Abram counsel with nature, how it might come to pass, that which God did promise? No truly. For scripture saith, that he reasoned not with nature, (considering that he was aged and Sara barren. But was strong in faith, Rom. 4. (and gave glory unto God) believing that he, was able to perform it, that had made the promise. Did Moses' reason with God, in the innumerable wonders, and monstrous plagues that God wrought by his hand? No. But when he was commanded, he divide the red wild Sea, with one stroke of his rod. How readily believed this holy prophet, the promise of God, when it rained Manna and quails, from heaven, to satisfy the glottonous and murmuring jews. The valiant captain josua, set a part all natural power and reason, and (by strong faith) divided the ruff and stormious flood of jordan, and by faith, he did see, the sturdy and strong walls of jeryco (with the only blast of the trumpets) over thrown, he see also, the stones rain from heaven, upon his enemies, and in his time he vanquished xxxi kings. What should I, or need I, report any more, of the innumerable wonders, that almighty god hath wrought, (by the hands of the most faithful fathers the prophets) sith that the briefness of a sermon, can not contain, so great a number of things. Except that I would, of a quere make a just volume. Yet may I not pass over with silence, all the infinite number of miracles, that our master Christ wrought here. The which were a plain evidence and an evident trial, of the possibylitie of the miracles, that the Christian faith believeth, God to work, in the most holy sacrament of the altar. How possible is it to him, of bread to make his body, sith that he, (with five loves and ii fishes) fed .v. thousand. Why can not he of wine, Ioh ●. make his blood which of water made wine. Why should not he be able to set, the very presence of his own natural body, under the shape of bread, and yet not seen of us, sith he made the same body invisible unto the jews, Iohn. 8. that would have stoned him, passing through the thickest of them unseen, and also showed, upon the mount of Thabor, Mat. 17. the same passable body, unto Peter, james, and johan, in an heavenly shape, and in a glorified form. How can it be impossible unto Christ, to give (against all natural phylosphye, unto accydental qualities, perfect subsystens, sith he, (against all natural power) gave life to the dead, sight to the blind borne, hearing to the deaf, and health, unto all uncurable diseases. This little numbered of miracles (most dear reader) that I have collected, out of the most sacrate bible, are suffcyent to induce and lead a Christian heart, (in whom is any spark of faith remaining, unto a believe and faith, of the miracles and supernatural works of God, the which the catholic faith hath ever believed, to be wrought in this most sacrate sacrament, and to confess faithfully, that the unmeasurable might of God's power, infynytlye can do more, than the in firm and weak inbecilitie of nature can do. And the wisdom of God, infinitely exceedeth, the small and narrow compass and capacity, of man's wit or reason. Wherefore faith is it, that maketh these things credible. Isaiah the prophet saith Nisi credideritis non intelligetis. Esay. 7. Except you believe, you can not understand. Let us then, believe them, not only possible, (lest we should derogate the infinite power of God) but also, to be of a very truth, so wrought of God. For this faith, hath the catholic church of Christ retained, continually, from the apostles time, hitherto. Also here unto, both the scriptures giveth testimony and witness, and also the most ancient writers, most apertly and evidently testifieth the same, as shall be manifestly declared in the next two sermons (by God's adjutory and assystans.) To whom be immortal glory, power, reign, and empire world with out end Amen. ❧ HOC EST COR PUS MEUM, Math. 36 Marc. 14 Luce. 22. 1. Cor. 11. ¶ This is my body. Among many things, appertaining & concerning the sublimity and dignity, of this most venerable and holy sacrament, this maketh not a little for the worthiness, and the catholic verity hereof. That there are more figures, left unto us written, under the law natural, and the law Moysaical (the which prefigured this blessed sacrament) then are of any of the other sacraments. The which figures (by the singular wisdom of god) were preordained & set in use, long before the institution of this holy sacrament, as a preamble, & an introduction, towards the coming of the more holy, & more perfect sacrament, Three causes, why there were so many figures of the blessed sacrament. & that for three causes. The first is, that where, the wondered excellency, & manifold virtues of this blessed sacrament, could not be sufficiently expressed, by one figure, it was, therefore necessary, that in many & sundry figures, they should be signified. The second is, by cause that there be in this holy sacrament, many more harder things to be believed, then are in any of the other sacraments. Therefore the high wisdom of god, of his merciful clemency, hath sent before, very many figures, to in structe the stubborn and rude heart of man, towards the faith and believe of this most wonderful, and sacrate sacrament. The third cause is, that where almighty God, by his foreknowledge, seeing a far of, the great and manifold assaults, that the devil (by his false preachers, and lewd prophets) should make against the truth, and verity, of this holy sacrament, he prepared therefore, that, by these (as by very propheties) the people, might be stablished against the great number, of those detestable heresies, that should be styrted up, by indurate jews, and obstinate heretics, against the true and catholic faith, of this most sacrate, & venerable sacrament. For whiles we, see, and read (in the holy scriptures) so many figures, of this holy sacrament, we are led, and trained to the believe of the very thing itself, which must needs excel these figures, as the body doth the shadow, & the verity the figure. Wherefore this is, as manifest, as the son, that they swerver clean out of the way of the faith of Christ, that say, or believe, that in this sacrament, is not that very body of Christ, but (as it were) in a figure: For so should not, the verity excel the figure, and Manna, should be as good as the sacrament of thaluter. The red sea, as good as baptism. Thus should we equal the synagogue, with the church of Christ. For the body of Christ was in Manna, as in the figure, and baptism in the red sea, as in the figure. But certainly the figures are passed & abolished, and their verities are substituted, and set in their place. Except that we will (I say) make equal, (& not rather prefer) the sacraments of Christ's church, above the figurative sacrifices, of Moses' synagogue, as the erroneous germanians doth. But against the error, I will set saint Paul, who, writing unto the Hebrews, putteth an evident discrimination & differens (in few words) between the old figurative sacrifices of the synagogue & the effectual sacraments of Christ's church, saying. Heb. 10. The law having the shadow, of the good things to come & not the very image or fashion, of the things themself: Here saint Paul saith, that the synagogue had nothing but the only shadow, & not the very image of the good things. But the church of christ, hath the good things, in their own fashion. By the which good things, paul meant not, only the effusion of Christ's blood (that one most perfect sacrifice) but also, all the other holy sacraments, the which, in the virtue of that sacrifice, worketh the remission of sins, or conferryth grace, and the benyfyttes of god unto us. These saint Paul calleth the good things to come. Also, upon this text of saint Paul unto the corinthians. 1. Cor. 10. All these things happened unto them in a figure. The golden & eloquent mouth Crysostome, Crisostomus in primam Pauli, epi●tolā ad Cyrinthi. saith, that ✿ we reading how severely & regorously, god hath punished, the abusers of the figures, should stand in fear, of a greater plague & punishment, if we misuse the verities, as those, that have received, the greater & more excellent giftis & benifities. ✿ It appeareth most clearly, by these words of Crisostome, that the synagogue had only the barren figures, (which are now abolished) & the spouse of Christ, the catholic church, possesseth the verities. In this matter, Origenes 7. homilia super numeros. also with us Origene recordeth, upon the book of numbers, saying ✿ Moses & his were baptised in the red sea, the figure of baptism, but we chrystyans are baptized in the water & spirit, the verity of the figure. The israellites drunk of the water, that the rock & stone did minister miraculously, unto them, but we receive the water of eternal life which gushed out of the side of Christ: as out of the meritorious welhead, the very true chosen corner stone. The jews were fed with angelical Mamna, joh. 1. the figure of Chrstes body, but the church of Christ hath his very body in the sacrament of the altar. ✿ For as saint joh. saith. The law was given by Moses (the which law had only the shadow of the good things that should follow) but grace & verity by jesus Christ. The which was aminister and the intercessor of the new testament, as Moses was of the old law. Wherefore the sacraments, which were instituted by Christ, are so much more worthy & excellent, as the ministery of Christ, excelleth the ministry of Moses: and as the gospel (which is the clear light & open verity) doth excel the mosaical law, which was but in manner of a shadow prefiguratyve, of the verities to come. Under the typical or figurative law, the carnal & gross jews were taught & led, by shadows & figures, towardis christ, but in the spiritual law of the holy gospel, the veil is taken a way, the shadows & figurꝭ are all passed, & the verities are set in place Such is the perfection of christis church, above the synagogue of moses That the excellence & verity of this blessed sacrament, might somewhat be, more manifest and credible, I purpose (among many figures, that prefigured this excellent sacrament, long time before the institution hereof) to recite iii or four of them, that these figures might show themselves, to argue and prove some verity, to be correspondent unto their signification. And whiles I show, their signification to be fulfilled & accomplished, in this most venerable sacrament, as in their verity, it may soon apere most evidently, that this holy sacrament, is not only a figure, but rather containeth the verity itself, Genes. 14 signified by these figures. The first is, (which we read in Genesis) the oblation of Melchisedech, under the law of nature. This Melchisedech, the priest of the highest, offered bread & wine, as the scripture sayeth. This oblation of bread and wine, was an evident & a manifest figure, of the oblation, that our saviour Christ made, upon maundy thursday. among his apostles, when he gave unto them, his very body and blood in the blessed sacrament, under the kinds of bread and wine. For we read not, that he made any other offering, in bread and wine, where in he should answer so expressly, unto the oblation of Melchisedech, as he did in that. The holy prophet David signified no less unto us. And in manifest words declared, that the priesthood of Melchisedech prefigured, the perpetual priesthood of Christ, saying, in the person of God the father, unto Christ his eternal son. Psal. 109. Thou art a priest for ever, after the order of Melchisedech. And the very same saying of David, (for the same purpose) is alleged also, of the holy apostle s. Paul, in the epistle unto the Hebrews. Hebre. 7. Where he, (disputing with the jews, for the excellent perfection and dignity of Christ's priesthood, above the Aaronical and Levitical priesthood) sayeth, in this manner. This priest, (meaning Christ) after the order of Melchisedech, remaineth a priest for ever. signifying, that the priesthood of Christ was perpetual, which was so prefigured by the priesthood of Melchisedech. By these words of the prophet David, & of saint Paul, it is manifest, that the priesthood of Melchisedech prefygured the priesthood of Christ. And for as much, as the office of priesthood consisteth, in offering unto God oblations & sacrifices, (as saint Paul is witness.) Every bishop, Hebre. 8. taken from among men, is ordained to offer gifts and sacrifices, it is necessary, that Christ have, some oblation or sacrifice to offer, the which oblation or sacrifice was prefigured also, by the oblation of Melchisedech, sith he is a priest after that order. And for as much as, there is none other oblation (where in he answereth unto the sacrifice of Melchisedech) save only, the sacrifice of his body & blood, in the form of bread & wine, the which is the venerable sacrament. Then it followeth right well, that the offering of Melchisedech, was a very evident figure of the holy sacrament. And where, a subtle & a crafty Caphernaite might judge, this argument to be of no force or strength, because he will think, that I have reasoned, upon a false ground. For where I said, that there was none other sacrifice, that answered to the figurative sacrifice of Melchisedech, Levi. 16. Hebre. 10. save only the sacrifice, of Christ's body and blood in the forms of bread and wine. This, (will he say) is very false. For the body & blood of Christ, (which was the end of all figurative sacrifices) offered upon the cross, by death & passion, were prefigured & were the verity of the tipical oblation of Melchisedech. But to this I answer, & plainly say, the, Christ, in the oblation made upon the cross, by the effusion of his precious blood, fulfilled rather the bloody sacrifices of the old law, which were the effusion of beasts blood, & in the crewel slaughter of calves & gootes (offered up yearly in the feast of expiation) was very evidently pfygured Christ's sacrifice upon the cross and that moche more plainly, then cold the offering of bread & wine by Melchisedech. And thus there is no more reason, why Christ (by this sacrifice) should be called a priest according to the order of Melchisedech, then after the order of Aaron. yes certainly, (will he say) for saint Paul showeth reason why. For in that he was king of salem, (that is to say of peace) he figured Christ, Hebre. 8. our only peace maker. Again like as melchisedech had neither father neither mother, beginning neither ending, (expressed in scripture), is likened (as saint Paul saith) unto the son of god, which remaineth for ever. Even so Christ, (as concerning his godhead) hath no beginning neither ending, but remaineth for ever. For these causes (saith he) he was called a priest after the order of melchisedech. But I beseech thee (diligent reader) expend & way well the words of David, whereupon the dysputacion of saint Paul is grounded, there by thou shalt perceive, that the similitude & comparison between Melchisedech and Christ (as between the figure & the verity) lieth not only in these points, that Melchisedech was king of Salem, and had no beginning neither ending and so seemeth to be everlasting, for Melchisedech figured christ, not only in that he was king of salem (that is to say of peace) and in that he was eternal, but he figured also, the priesthood of Christ. And this may plainly apere, by the words of David. For he said not only. Thou art everlasting or eternal, according unto the order of Melchisedech, but he said. Thou art a Priest for ever, according unto the order of melchisedech. The apostle Paul, in that place, in tendeth to prove, the cessation and necessary translation, both of the law, & of the levity call priesthood, in to the new evamgelycal & perpetual priesthood, according to the order of melchistedech. Certainly it appertaineth nothing, unto the priesthood, of Melchisedech, to be king of Salem, either to have, neither father or mother, neither beginning neither ending. For it followeth not. By cause the Melchisedech was king of Salem, and had, neither father or mother, neither beginning neither ending, therefore he was a pressed. Wherefore, in these things, Melchisedech figured the perpetuity and eternite of Christ's person, who hath, neither beginning neither ending (as concerning his divinity) rather, than the priesthood of Christ, and therefore saint Paul saith, these express words. He is compared unto the son of God, Hebre. 7. signifying the divinity of Christ, which is eternal. And thus saint Paul proveth Christ to be eternally a priest according to the order of Melchisedech, & that this priesthood should not be for a time, as the other levitical priesthood was, but should remain for ever. But here saint Paul left out, the declaration, how the sacrifice of Melchisedech, prefigured the sacrifice of christ, which chiefly appertaineth, unto the priesthood of Christ. The cause hereof, he showeth in the fift chaptur of this epistle, where he declareth, Hebre 5. how Chryst was promised of god, to be a priest according to the order of Melchisedech of whom (saith he) we have many things to say, which are hard to be uttered, by cause ye are dull of hearing. For where, (as concerning the time) ye ought to be teachers, yet have you need again, that we teach you, the first precepts of the word of God, and are become such, as have need of milk & not strong meat, for every one, that is fed yet with milk, is unperfect in the word of rightwiseness, for he is but a babe. But strong meat, belongeth unto them, that are perfect, which through custom, have their wits excercised to judge, both good and evil. By cause (therefore) that the hebrews were weak in faith, and lacked exercised wits, the apostle Paul let pass & would not entreat so high and hard a mystery, among such baby she people. And for this cause, the holy apostle thought it sufficient for the purpose, in that place to prove, the priesthood of Christ perpetual, by the prophecy of David, and though it also convenient, among such lewd & ignorant people, to leave the declaration, of so high a matter. For undoubtedly, like as Melchisedech, having no beginning neither ending, figured Christ's eternity (whereof th'apostle entreated) even so did he also, prefigure Chrestes priesthood in his figurative sacrifice of bread & wine, of the which th'apostle spoke no thing, because of the weakness of their capacity and the hardness of so high & matter. And yet certainly, Christ fulfilled the figurative sacrifice of Melchisedech upon maundy thursday, when he (eating the paschal lamb with his disciples) made an end, both of the pass over & priesthood, & set in place the perfect sacrifice of his body & blood in the forms of bread & wine, and the perpetual priesthood, according to the order of Melchisedech. And as Christ, in this, uncrewell sacrifice; fulfilled the figurative sacrifice of Melchisedech, even so, in the sacrifice (that he made, by the cruel effusion of his blood (upon the cross) he fulfilled, all the bloody sacrifices of the Mosaical law, & thus was one Christ, the end of all figures, and his sacrifice, the end and verity of all figurative sacrifices. Wherefore I conclude, that Melchisedech offered bread and wine (the figure) of Christ's body & blood, & Christ (in his supper instituted & offered, his very body & blood, in form of bread & wine, the sacrifice that the church of christ retaineth, & offereth for ever, according to the order of Melchisedech. The second figure is, Exodi. 12. that (which we read of in Exodo) the Paschal lamb, whom god did give in commandment unto Moses, to be offered, of all the people, & that yearly, in memory & remembrance, of the most happy, & miraculous delivery, from the fearful plague of god, when the angel of god, went thorough al. Egypte by night, slaying the first begotten, both of man & beast, where god mercifully delivered the people of Israel, from that horrible plague. And as the escape figured our most blessed delivery, (by the death of Christ) from the spiritual Pharaoh, the devil, sin, death, & hell. In like sort also, the paschal lamb (offered yearly) did figure & signify, the very true & innocent lamb Christ, joh. 2. the taketh away the sins of the world, who was once offered by death and passion, and there by delivered he, us Christians, from the tyranny of the devil, sin, death and hell. And in memory of this our most blessed delivery, the same Christ is offered uncrewelly (in the blessed sacrament) yearly & daily, for the true and faithful Christian people, as their Paschal lamb (as saint Paul witnesseth unto the Corinthians). 1. Cor. 5. ✿ Christ is offered up for our passover or paschal Lamb. jeronimꝰ super Mat. 26 ait. Finen carnali ce●●nitati volens impovere, vmbraque●rāscunie pasc●●e red re veritatem, dixit. Desiderio desidera●● hoc pascha mā●ucare vovis cum anteque patiar, eten●m pascha n●̄um immola●us est , si tamen commedimus illud in azi mis sinceritatis et veritatis. ✿ Wherefore our saviour Christ, (who came to fulfil and make perfect the law,) after that, he had eaten (with his disciples) the figurative lamb, (according to the pnscript of Moses' law) eft soon after the washing of their feet, at the same supper, he instituted this holy sacrament. And there in, he signified, that the Paschal lamb of Moses: there took an end, & the more perfect sacrament, was set in place, the figure was abolished, for the verity was come. And therefore saint Paul remembering the excellent dignity, and worthiness, of this blessed sacrament, exhorteth diligently the Corinthians, to the condign and worthy eating & receiving of the same, And sayeth. That it should not be eaten, either received, with the old leaven, neither with the leaven of malice, neither with the leaven of wick ones. That is to say, in obstinate jewishness or froward heresy, neither with wicked mind, or unpure life. But with sweet flower of sincerity & verity. That is, with sincere faith & catholic verity, with godly life and pure mind. The third figure, Exo. 16. is Manna, of whom we read in Exodo, that God therewith fed, the people in desert forty years. This Manna resembled the blessed sacrament, and that, Sapped. 16. Panem de celo prestit●sti eis sine labore, oen delectamentum in se habentem. etc. jero. super Malachi. Num. 21. Locutus est populus contra dnm. anima nta. etc. Exod. 16. Nec amplius q amplius paraverat, nec minus q minus. in many things. first this manna contained and had the delitiusnes and taste of all manner of delicate meat, & saverered (unto the good people) most pleasantly according unto their desire, and appetite. Even so this, blessed sacrament containeth (as saint Jerome saith) the virtue and power, of all other sacrifices, and the abundant plenty, of all grace and virtue. Secondly, this (which was sweet and delicate meat, unto the good) was also loathsome and unsavoury unto the bad & wicked people. In like manner, this blessed bread (which is life unto the good people,) unto the wicked people, and obstinate heretics, it is loathsome and unsavoury, & unto them it is nothing but bread, yea it is present death, unto the unworthy receivers. Thirdly, this manna was measured equally by miracle unto every man. For every one had, no less neither any more, than one gomer, gathered he never so little, or never so much, & this gomer was sufficient for every man. In like sort it is; in receiving of this blessed sacrament. For he that receiveth innumerable hosts, receiveth no more; then he that receiveth, the least host. Neither he receiveth less, that receiveth the least portion, them he doth, that receiveth innumerable. For all & every one, receiveth the whole body & blood of Christ god & man. Fourthly this manna ceased & fell not down, on the sabbath day, neither after that they had eaten, of the fruits of the land of promise. josua. 5. In like manner, when we come unto the kingdom of heaven (which is our land of promise) & have made holy day in the blessed rest, from out of this barren desert, then shall this blessed sacrament cease. For there we shall see openly, the blessed body, even as he is. fifthly, like as there were of the people, many wicked persons that did eat of this manna, & died both bodily & ghostly. (As Christ said). ✿ Your fathers eat manna in the desert & they are dead. Even so, joh. 6. as many as do receive this blessed sacrament unworthily (as S. Paul recordeth) they eat & drink their own judgement. 1. Cori. 11. These things were sufficient, to prove this Manna to be a figure, of this blessed sacrament, save that, our master Christ also, in the sixth of Iohn, layeth them both together, & saith. ✿ Moses gave you not, joh. 6. the true very bread from heaven, but my father giveth you, the very or true bread, from heaven. For I am the bread of life, that giveth life to the world. And in the same chapter. ✿ And the bread, that I will give it is my flesh, that I will give for the life of the world. ✿ Here we have, that Moses gave not the very bread, but only the figure But the father & christ, giveth the very true bread of life. The father gave this bread, in the shape of manhood, and christ gave the same very bread of life, under the shape of bread & wine. Exodi. 26. The fourth figure was, the show breed of the temple, this figured also, this blessed sacrament in this. That like as it was not lawful for the unclean, to eat of that, no more is it lawful (without great danger) to eat of this blessed sacrament, with unclean soul, or corrupt consciens. This bread was always standing warm, upon the altar in the temple. Even so, this glorious sacrament, is reserved always ready (by the in fynte charity, of Christ our saviour) upon the altar to be received in our urgent necessities. Here unto appertaineth the bread, 3. Reg. 19 that the angel brought unto Elyas, which was a very figure, of this blessed sacrament. And in this, it beareth the figure. That like as Elyas eating that bread, walked in the strength hereof, forty days with out any other food, until he came unto the hill of God called Oreb. So doth the holy sacrament (as our viatical & wayfaring vytaill) strength us, until we come unto, the high hill of heaven, the mountain of perpetual felicity. Thus did the holy ghost signify, to the former fathers of the old law, the excellent dignity of this most blessed sacrament, and that by these (and many other) a dumbracyons and figures. And by divers & sundry figures, did signify, sundry and divers things herein. As in the sacrifice of bread and wine of Melchisedech, was figured, the kinds, or outward apparens of this blessed sacrament, which bearyth the shape of bread & wine. In the paschal lamb, was figured, the very substance, that is contained in the sacrament, which is the substance of jesus Christ, the very lamb of God, that taketh away the sins of the world. And in the Manna, which was exceeding delectable & sweet, was figured the ineffable sweetness and suavity, that the soul (of the worthy receiver) taketh, by the blessed presence of Christ, the fountain of all ghostly sweetness. In the bread, (ministered by the angel) unto Elias, was figured, the end and effect of this blessed sacrament, which is, to strength us, in the tedyus pilgrimage and journey, of this present and trouble some life, until we be brought unto the high hill of everlasting bless. After the figures, we will subnect and join here unto, the testimonies of the scriptures. That where (in the former sermon) we have proved the verities of this sacrament, possible, by the examples of holy scripture. And also now, we have showed the same, to be likely, by the figures in the scripture, it is necessary, that we do prove that same possible and likely thing, to be so in very deed, by the scriptures. And this will we do, by god's merciful adiutorie and help. first we take to witness, the prophetical saying, of patient job, written in the thirty and one chapter. ✿ The men of my house said. Who can give us of his flesh that we might be satisfied. ✿ The which authority, job. 31. though Ecolampadius derideth & laugheth to scorn, the allegation hereof, for this matter. Yet I think that it maketh very evidently for this purpose. And by cause that holy Crisostome recityth it, as a plain and an evident testimony, in this matter, we, (leaving the erronyus judgement of an heretic) will follow the sincere judgement of an holy catholic & excellent doctor, who shall declare, how moche, this place of job, maketh for this verity. Crisostone writing upon the gospel of saint johan, & entreating of this blessed sacrament, saith. Crysosto. supper Ihemm Home. 45 ✿ One body we are with him, & membres of his flesh & bones, wherefore, such as been instructed in his precepts or comaundementes, aught to obey, That we might be turned & converted, in to his flesh, not only by love, but in very deed. This same is done & brought to pass, through out the meat, that we do eat, that he hath given us. And by cause that he would extend & set forth, his exceeding great love toward us, by his body he hath mingled himself with us, and hath made & brought all in to one with us, that the body might be made one, with the head. For that is the special property of iovers. And this same thing, did holy job signify, by his servants, which loved him very intyrelye, & these servants, willing to express, there vehement and ardent love towards him said. Who can give us, of his flesh that we might be satisfied. The which request, Christ hath performed. For, by cause that he would bind us with more ardent & vehement love, unto himself, & because he would show his most lovely desire toward us, he hath, suffered himself, not only to be sen (of such that longeth after him) but also, to be touched to be eaten, and also, there teeth to be set in to his flesh, that they all might be satisfied with the desire or love of him. ✿ By these words of Crisostome we may readily perceive that, these words of job, were a very prophecy, of the blessed sacrament. The which prophicye Christ hath fulfilled, in that he hath fulfilled this request of jobes' servants, suffering and permytting us, his servants, to be satisfied of his flesh, not by faith only, but as Crysostome saith, in that we eat and set our teeth in to his flesh. ✿ Next unto job I place the prophet Malachi, who, after that he had rebuked (in the voice of God) the old ieweshe sacrafyces, and avaricie, as well of the priests as of the people, showing them how, they had polluted the name of God, in that they had offered, polluted bread, upon the altar of God, said. Mala. 1. ✿ I have no mind or will toward you, neither will I receive any offering at your hands, from the east unto the west, my name is great among the heathen. And in every place, a clean & pure sacrifice or oblation is sacrificed and offered unto my name, for my name is great among the heathen, saith our lord of hosts. ✿ This sacrifice, that the prophet speaketh of in this place, can be none other, than the blessed sacrifice of the altar. For there is no man (being of mean learning & judgement) that will understand it, of any of the sacrifices of the old law of Moses. But rather will understand it thus. That the holy prophet ꝓphicied the end, of all the imperfect carnal sacrifices, of the levitical law, and the institution, of one most perfect and holy sacrifice, of the body and blood of Christ. But here a subtle sacramentary will say, that this prophecy ought to be understand, of the oblation only, that was made upon the cross. But this manner of understanding, will not stand with the verity of the letter. For that oblation made on the cross, was offered but in one place only, and that was, upon the mount of calvary But the sacrifice, that the prophet speaketh of here, (as he saith,) should be offered and sacrificed, in every place, sygnifyenge (with out doubt) the sacrifice of the altar, sacrificed every where in the church of Christ, which is the very body and blood of Christ. Now, by cause that Christ should seclude, and abrogate, the old and imperfect sacrifices of the levitical law, and should set, one most purest, perfect and sempiternal sacrifice of his body & blood, in place, as the end and perfection, of the former sacrifices, therefore the prophet called the blessed sacrament, a pure and a clean sacrifice offered in every place unto his name. Certainly this could not be, so pure & clean a sacrifice, that it should be preferred, and set in place, of all the other mosaical sacrifices, if it were nothing else, then bare bread. For the devout fathers of the old testament, did offer up as pure & as clean bread, and as devoutly, as we do. And then also should the bread of proposition, in the mosaical temple, have been as clean and as pure a sacrifice, as is the sacrament. If it were so, then what needeth the exchange and permutation. Wherefore, we must needs understand in this sacrifice the presence of the blessed, most pure and immaculate body and blood of Christ sacryfised and offered up, in the blessed sacrament, unto the name of god every where. But yet a crafty herytike will understand, (or rather wrest) this ꝓphecye, unto the oblation or sacrifice of faith, of prayer, and of all other godly deeds. That can not be so, after Luther's opinion, for all our good deeds (with him) are sinful, which is a detestable heresy, wherefore (diligent reader) remember well that the prophet (in these his words) doth promise here, that a sacrifice should come, that should succeed in the place, of the old mosaical sacrifices (whom he rebuked as unclean) but the sacrifice, cannot be faith, prayer, either, such other good deeds. For these were not ordained to take the place of the old sacrifices, for these were under the old law & sacrifices who doubteth, but that, the old faithful fathers, offered up busily, most perfect faith, most devote prayers, & godly deeds innumerable. wherefore it is manifest, that this prophecy was spoken & meant of the blessed sacrament, which if it were but only bread (as I have said) it could not be the pure & clean sacrifice that the prophet promiseth here. Because therefore, that it containeth the very immaculate & pure body & blood of Christ, therefore it is the pure & clean sacrifice which is offered in every place, because the name of Christ, is great among the heathen. Yet lest, our obstinate adversaries might say, that these authorities of scripture be to far fet, to give any evident proof, of the real presence, of the body of Christ, in the holy sacrament▪ we will therefore, bring in, to confirm, & ratify this verity, more evident & more plainer testimonies of the scripture. And we call first to record with us, the words of the promise, that our saviour Christ, had unto his disciples, written in the sixth of saint johan, where christ, most plainly made this promise. joh. 6. And the bread (saith he) that I will give, it is my flesh, for the life of the world. And in the same chap My flesh (saith he) is verily meat, & my blood is verily drink. But the invincible strength of this place of scripture, the great crafty & subtle wit, of heretics, would fain escape, by a false gloze, (rather by an openly and manifest lie) saying, that our master christ meant nothing in these words of the blessed sacrament. Where, I would the christane reader should well way & consider diligently (for the true intellection of this place) how this place of the scripture hath been understanded, of the church of Christ, (who is only the true interpreter of the scriptures) and not, to give credens, to rashly, unto the erronyus expositors & very corruptures of the scriptures, as are all such jewish Caphernaites, and obstinate sacramentaries, which are void of the truth, lacking the spirit of Christ, by cause that they are separated, from the church by their detestable herysies. But rather, leave unto the exposition, & understanding, of the catholic church of the living god which is (as saint Paul saith) 1. Tim. 3. the pillar & ground of verity & truth. How the church hath understand it, from the beginning, we shall soon gather & perceive, by the ancient catholic writers, & interpreters. Who wryt, in their time, not contrary unto the church, but as the holy ghost instructed them, specially, Clemens in libro 10. recogn'. Ad jaco. fratren dni Oportet, ab eo intelligentiam discere scriptutarun, qui eam a maioribus, secundum veritatem sibi traditam, etnat. in so weighty a matter. And we may be sure, that the church hath alway, the true understanding of the scripture, for as much it is alway governed, by the spirit of verity. Wherefore the expositions of such catholic and ancient writers, are to be thought, of much more truth, then are the false & new fangled expositions, of those that (with their gay gloss) confoundeth the text, and swerveth from the whole church of Christ. The ancient writers, uniformly doth understand this place of saint Iohn, to be meant of the blessed sacrament, as you shall see (that listeth to read, and can judge) in their works. And for the trial hereof, I shall recite here some of the most ancient of them. Origenes super numerum. Homilia. 7. Origene writing upon the numbers, allegeth the same text of S, joh. understanding it, of the holy sacrament, whose words be these. ✿ Those things that were done before, were done obscurely, but now are they, in their own nature and verity accomplished, before baptism was obscurely, in the cloud and in the sea, but now the generation is, in the own nature, in water & the holy ghost. Then was the meat obscurely in manna, but now it is in the own nature, and the flesh of the sempiternal word of God, is very meat according as Christ said. My flesh is verily meat and my blood is verily drink. Crisostome also saith upon the vi of s. Iohn, in this wise. joh. 6. Crisost●̄e in johenz. ✿ christ (saith he) in these words. I am the bread of life, spoke of the bread of his divinity or Godhead, but by and by he will entreat of the mysteries (sygnifinge the sacrament, for so doth Criosostome call it) Yet. First he here disputith of his divinity, saying. I am the bread of life. For this was not spoken of that body, of whom about the end of this chapter, he speaketh of, saying. And the bread, that I will give, it is my flesh. For the divinity of him, was bread because it was god the word (or the second person in trinity) even as this bread is made by (coming thereunto of the holy ghost,) the celestial bread. Now be hold (good reader) how diligently & apertly, Criosostome maketh distinction and puttyth differens between the words, that were spoken, of the divinity of Christ, and the words, that Christ spoke, appertayning-unto his body under the mystery of the holy sacrament. And saith, that from these words (in the sixth of saint Iohn, And the bread that I will give it is. etc. and so unto the end of the chapter, Christ speaketh of the blessed sacrament. Now where our perverse heretics denieth, that any word, in this chapter, apperteynyth, or was meant of the sacrament, they have here Crisostome (an ancient writer) their adversary, who expondith the latter part of this chapter, understanding it, of the blessed sacrament. Cyrillus in johenz. cyril upon saint Iohn declaring the vi. chap. understandyth it also of the blessed sacrament, whom he nameth, the mystical benedictyon, and saith, upon these words of Christ. Except you eat the flesh of the son of man, and drink his blood, you shall have no life in you. ✿ And how he will give (saith cyril) his flesh to be eaten, he teacheth them not, for they could not perceive yet, how great benefits they should obtain, if they eat it in faith. He declareth once or twice, that by the love and desire of eternal life, they might be forced unto faith, whereby they might be the easilier and sooner taught. For thus saith, isaiah the prophet. If you will not believe, you shall not understand. Wherefore it was neccesarye first to radicate faith, in the mind, and then to ask the things that a man ought to seek and inquire. But they, before they believed, inquired and asked importunely. For this cause our Lord (how it should come to pass) did not declare, but exhorted them to inquire it by faith But when his disciples had firm faith than he broke bread, and gave them saying. Take, & eat, this is my body, the cup also, he gave about saying. Drink of this all, this is the cup of my blood, that shallbe shed in remission of sins. Now thou ꝑceavist, that he declared not, the difficulty of the mystery unto them, asking without faith. But when they had faith, he declared unto them without asking. These are Civil words. ✿ Saint Cipriane, Ciprianus super orationem dominicam. the martyr, expounding the pater noster, upon this petition. give us this day, our daily bread, saith, Christ, whose body we do touch, is our cottidiane bread, this bread, we do desire, to be given to us, every day, lest we, that are in the church &, do receive oft times, the holy sacrament of the altar, for the bread of our health, by any great, or notorious crime abstaining & separated from the celestial bread, should be separated from the body of christ, (he pachinge & warning us himself). I am the bread of life, that came from heaven, if any eat of this, he shall live ever. The bread that I will give, it is my flesh, for the life of the world. Then where he saith that he shall live ever, that eateth that bread, it is manifest, that he speaketh of them that toucheth, Hyllarii de trinita te lib. 8. his body. And after the manner of communion receiveth the blessed sacrament. ✿ Hilary in his eight book (De trinitate) understandith this sixth chapter of Iohn, to be spoken, of the sacrament, and so doth he allege it. I would have brought in, saint Augustine, with many more holy writers, but the briefness of a sermon will not suffer, so long matter. Wherefore I refer the reader, unto saint Augustine's first book, against Cresconium, the xxv chapter, also to the first book (De precatorun meritis, et Remissione) the xxx and xxiiij chapters, and unto many other of his works, wherein, he plainly declareth himself, to understand this sixth chapter of Iohn, of the blessed sacrament. And so doth all the catholic writers upon the scriptures, take and understand uniformly, this place of scrrpture. For they expound & interpret the same, of the blessed sacrament. Unto whose expositions, any cristyane man (if he be not besides himself) will give more credit, then unto the erroneous, and false gloss, of blasphemus apostates from Christ's faith. For in such serious matters of the faith, Augustinus post Yre. Eligo in bis verbis hoc intelligere quod oins, vel pe ne omnis frequentat ecclesia. the father's would neither flatter, neither feign but (in the fear of God, speak the verity of scripture, according as they believed, to be the truth, their conscience bearing witness. Whose faith & understanding, was none other, but the faith and the understanding of the church of Christ, which could not err. Wherefore firmly standeth the verity of this text, & maketh most evidently, for the real presence of the body and blood of Christ in the sacrament, by cause that christ himself said. joh. 6. Theophilactus supper johenz. ✿ The bread that I will give it is my flesh ✿ And as Theophilact saith He saith not, that it is, a figure of my flesh, but it is my flesh, for the life of the world. More over, let the indifferent reader examine well, and consider diligently, the process of the text, & circumstans of the matter, & there by shall he, evidently perceive, that this place of saint Iohn, is not wrested or detorted, unto the sacrament, (as the heretics doth falsely charge us with all) but is most justly applied unto the same thing, whereof it was both meant & spoken. In the process of this chapter, we have first declared unto us, the great meracle, of the .v. loffes of bread. And soon after followeth, as great a meracle, how the Christ by might walked upon the unstable water, of the see of Tiber, and that in a storm tide. thirdly, how suddenly (by miracle) the ship, and they all with Christ, were at the shore, when they were xxv or thirty furlong of from the shore, & would have received him, into their ship. And the next day after these wonderful facts, when the people, that had fed and eaten, of his myraculus bread, were come into Caphernaun unto him, than began he, his disputation of this blessed sacrament. And he himself offered, joh. 6. the first occasion of the same, and said. You follow me, by cause you have eaten of my bread. He ministered not this communication, unto the people, by chance or fortune, but of certain sciens, foreknowledge, and purpose. And therefore he wrought, these miracles before, to give entre, by one miracle and wonder, unto a more miracle, and a greater wonder. Therefore also, he wrought this miracle purposely in bread, hereby, to make preparation and introduction, towards the faith, and credulity of the wonderful and most necessary doctrine, that he intended to open, & to declare unto them, of the bread of his body, that should be eaten, in the holy sacrament. That they, seeing so late (with their eyes) such experiments of his divine power, they might that rather give credit unto his doctrine, & believe the miraculus bread of his body. For he that could feed, such a great multitude, with so small a number of loffes, & with his blessed word cause the few lofes to increase, & to be multiplied, unto such great habundans, the .v. thousand men, (besides women & children) were fully satisfied, & yet to remain xii baskets full of the fragments. How much more was, & is he able, to make of bread his flesh, & to give it, to be eaten without any diminution of it. The miracle of the multiplied bread, they see wrought before their eyes, because they should believe the other, which they should not see Wherefore, Cyril rebuketh the Caphernaites, in this manner. 1. Cor. 10. Cyrillus in johenz. ✿ Where as those (that had seen evidently, the divine power of our saviour, & that might of his signs & miracles) ought to have received, readily & willingly, & have believed his word, & if there had appeared there in, any difficile or hard thing, they should have inquired of him, the resolution thereof. Now all in the contrary, they, all together, cry out upon god, & that, not without great wickedness. How can this fellow, give us his flesh, to eat. neither remembered they that there is nothing impossible to God. Luce. 1. But because they were beastly, or carnal (as Paul saith) they could not understand, the spiritual thing, but so great a mystery, seemed unto them a very foolishness. But let us, (I pray you) collect & take, no small profit, by the example of their offences, retaining a firm and stable faith. And in these (so high & sublimius mysteries) let us never, either think, either speak, that word. how. For it is a jewish word. ✿ Crysostome also giveth like reproach, unto those people, that had seen Christ's former miracle, in the multiplication of the bread, and asked no question there in, and yet would be so inquisitive, in this miracle of his body, in the blessed sacrament, saying unto them. ✿ If thou (sayeth he) dost inquire and ask this question in this thing. Why didst not thou ask the same, in the former miracle of the five lofes. How could he, increase the lofes, to so great a quantity, (perhaps the people had more mind, of their bellies, then of the miracle.) But yet was, the thing itself, very plain, & did teach you evidently. Then by that miracle, thou shouldest have believed these things, to be very facile, and easy for him to do. And therefore, did he these miracles, because that the people should not, be unfaithful, in such things, that he intended to preach and teach, unto them afterward. ✿ It is then very evident and plain (by the order of the fact done of Christ) that, in this disputation with the Caphernaites, he mente of the high mystery, of the miraculous bread, of his body & blood in the sacrament, and with the other miracle of the five lofes of bread, he made (as it had been) a preamble or a pmparation, unto the belief of the doctrine, that he intended to give unto them, as concerning the very heavenly bread of his body, miraculously in the holy sacrament. Yet the sentence that cheffely maketh, for the verity of the sacrament, (among many other) is this. joh. 6. The bread that I will give, it is my flesh, the which I will give, for the life of the world. (Thus hath the greek text.) Wherefore if we diligently do mark well, and justly way these words, we shall perceive very readily and plainly, that they were, (and must needs) be spoken, and meant of the sacrament. In this text we have these words twice spoken. ✿ I will give. ✿ And for as much as, Christ spoke no word vainly, neither any title in the scripture, can be frustrate. Then was there some cause, why Christ should say twice. ✿ I will give. ✿ And plainly so was there. For Christ, in these words, made promise to give twice, his flesh for us. first he promised that he would give it, as bread unto us. Therefore he said. The bread that I will give, it is my flesh. Secondly, he promised to give his flesh, for the life of the world upon the cross, to death. And therefore he added & said. The which flesh I will give, for the life of the world. Christ can not be false in his promise, therefore hath he (without doubt) given us his flesh twice. Ones on the cross unto death, for our life, And the other (as our cotidiane & supper substantial bread) in the sacrament of the Altar. For we have not read, that he gave his flesh for us, any were else, as bread, saving only upon Maundy thursday, when he gave his flesh for us, in the sacrament, where he gave to his apostles, not bread only (as the sacramentaries do say) but as he made promise, the same time twelve month before, that the bread that he would give, should be he his flesh. For plainly in these words, Christ made a promise of his blessed body, to be eaten as bread, in the holy sacrament. The which promise, the Evangelists S. Matthew, S. Mark, & s. Luke, showeth how it was performed at the latter supper of Christ. And thus doth the one place of scripture open tother. Unto this sense & understanding of this place of S. joh. all the ancient writers subscribeth concordantly (as I have said) understanding it, of the corporal eating, of the body of Christ, in the holy sacrament. For if we should understand it, We must not understand the promise of Christ, to be meant only of i Cor. x. the spiritual eating of his flesh in the sacrament. only of the spiritual eating of the body of Christ, by faith, than had Christ made unto us christanes, no greater promise, than Moses made unto the jews, when he promised them Manna. For they died eat, in Mamna, the body of christ spiritually by faith (as saint Paul recordeth. ✿ All they did eat (saith he) the same meat etc. To what purpose should then christ, pferre the bread, that he promised to give above the bread that Moses gave unto them sith the jews (in Manna) did eat the body of Christ, as well, as we, and we no more than they, as concerning the spiritual eating. It appeareth them (by these pmmisses) the christ speaketh, in this chapter, of the eating of his flesh & body corporally in the sacrament Whom they should eat, not only spiritually, in faith, but verily & really, even as his, flesh is there that very same that should be given, for the life of the world. For so he promised, to give it, unto us to be eaten. The which promise, he hath performed as three of the evangelists, with S. Paul, recordeth. And that, the thing may apere clearly, I will recite the narrations of the Euamgelistꝭ, & thereby we shall perceive, how plainly & openly, they affirm, this ꝓmis of christ, to be accomplished. Thus the evangelist S. Math. declareth the matter. ✿ As they were (saith he) at supper, jesus took the bread & when he had given thanks he broke it & gave it unto his disciples, and said. Math. 26. This is my body. And taking the cup, he gave thanks, and gave it unto them & said. Drink you all thereof This is my blood of the new testament, that shallbe shed for the remission of sins. What more plain, & more evident words, can there be spoken, to signify and declare the presence of his blessed body and blood, in the holy sacrament. He could not spoke more plainly in so few words. Saint Mark also (with as plain words) concordantly setteth forth the same verity. Mar. 14. Read (good crystianes) and mark how agreeably and concordantly, the narrations and histories of these evangelists agreyth, & are corespondent, unto the promises, that Christ made, in the sixth of saint john. Where he promised (as thou hast hard) that the bread that he would give, was his flesh or body. And here, he saith unto his disciples, (when he had taken bread and blessed it.) Take, and eat, this is my body. As who would say. This is the bread, that I promised, when I said. The bread that I will give, it is my flesh, for the life of the world. And again. My flesh verily is meat, and my blood verily is drink. This he promised before. And now in fact and deed, taking bread & giving thankꝭ he giveth it, to his disciples, & saith. This is my body. Here he giveth them his flesh as meat. And taking the cup he giveth it them, saying. This is my blood, & here he gave also his blood, as drink. Doth not this fact & deed of Christ, Luce. 21. plainly accomplish the promise of Christ. And (on the other side) doth not the ꝓmysse of Christ, when he said. The bread that I will give, it is my flesh, ratify these words of Christ. Take eat this is my body. Yes plainly. What need we then, to seek any other sense or understanding, of these places of scripture, sith that the one so plainly, openyth & declareth tother. The evangelist saint Luke confirmeth, the testimonies of saint Matthew & Mark, in this wise. And he took the bread, & gave thankꝭ broke it and gave it them, & said. Luce. 22. This is my body, which shallbe given for you. This perticle, (which shallbe given for you) was added, for none other cause, then to signify & show, that the same body, that he gave unto them, should (the same night) be given for them, into the hands of the jews, unto death. And after he had supped, he took the cup in like manner, and said. This cup is the testament, in my blood, which shallbe shed, for you. Here we have other words, than saint Mathwe or saint Mark had. Yet certainly all is but one meaning, and understading. For where they said This is my blood of the new testament, and saint luke saith. This cup is the new testament in my blood. Both he, & they saith & singnifieth. That the same cup contaynith, the very same blood, wherewith the new testament should be, & was (the next day) ratified and confirmid. And this was none other blood, but the most precious blood, Exo. 24. Hebre. 9 of the innocent and immaculate lamb Christ. For like as Moses, when he had read, the commandments of the law, unto the people, he took the blood of calffes and goats with water, purple will, & ysope and sprinkled the book and all the people, saying. This is the blood of the testament, which God hath a pointed unto you. Athanasius in primam ad Corinthios. 10. Sanguis enun iste qui calice continetur, ille est qui Christi latere ꝓ●lux it etc. And so confirmed he, the old testament. Even so hath our saviour christ ratified and confirmed, this the new testament, with his blood, and the same blood, that was shed upon the altar of the cross, and sprenkeled upon us, to ratyfy the new testament, that very same he gave unto his apostles, at the supper Therefore the evangelists saint Mathewe and saint Mark calleth it, the blood of the new testament, And saint Luke calleth it, the new testament. Saint johan the evangelist, Similia habet, et Crisostomus. (who wrote last of the four) doth pass over and speaketh nothing of this, our lords supper. No marvel hereof. For so doth he, the most things, that any of the other evangelists doth speak of, as things sufficiently declared by them. Therefore this thing he touched not. For it was sufficiently declared before, by the other three evangelists. Now think I long, or I here, the testimony of the apostle Paul, in whom christ spoke. And therefore in this matter he spoke none other, than he received of our lord. This same holy apostle, writing unto the Corinthians, (after that he had rebuked their uncharitable misuse of our lords supper) declareth this matter, in this wise. 1. Cor. 11. That which I received (saith he) of our Lord, I delivered unto you. For our lord jesus, the same night, that he was betrayed, took bread and gave thanks, and broke it and said. This is my body which is broken for you, this same do you in the remembrance of me. In like manner when he had supped, he took the cup and said. This cup is the new testament in my blood. The same do you (as often as you shall drink here of) in the remembrance of me. Here saint Paul that was instructed & received his doctrine & learning of no man, ●ala. 1. Augustinus ad januarium epist. 117. Continuo (quip) cum dixis● et judicium sibi manducat, et vibit, addidit, ut diceret. Non d●iudicās corpus, domini quod satis toto ipso loco in epistola ad Cor. 1. si diligenter atienbatur, apparet. but by the revelation of our lord jesus Christ, & therefore taught he no other (in this matter) than he had received of Christ, affirmeth plainly in these words, the very real presence of Christ's body and blood, to be in the sacrament. And nameth it, at no time, either figure, mystery or sacrament, but twice (in the same chapter) he calleth it, the body of our Lord. And if our Lord & master Christ, would have had any figurative speech, to be understanded in these his words, & had not meant, that his body should be in the sacrament, (but as in the figure) certainly he would have signified, by some other words, that he spoke fygurativelye, as he did in all such like figurative, and parabolycall speeches, or else certainly he would have instructed Paul the apostle, more largely and clearly hereof. Or else at the least, Paul (who was so aware and circumspect) that he would not leave, any ambiguous sentens, in his writings rawly) would not have left, so necessary a lesson untouched, but would have rather opened, the plain and clear understanding and sense hereof, lest any thing should have escaped him, whereby any occasion of error, might have been taken of his words. Neither is it to be thought, that so necessary, and also so dangerous a lesson (in so weighty a matter, of our salvation) should be left untaught, both of Christ & of the apostles, and also (hitherto) of the holy ghost, who came to teach the apostles, and the church, all verity & undoughtedly so he did, & still doth, & shall, until the worlds end. For what offence were it unto god, & horrible error in the church of Christ (and hath been sith the apostles time, hitherto) that the church of christ should worship the creature of bread instead of god there creator (for so doth the church now, & hath done this fyftyne hundredth year and above) if the under the shape and form of bread and wine, be not verily and rially the body of Christ God & man. There was no such fearful threatening, for the unworthy receiving or of Mamna, either of the paschal lamb rather of of any of the Mosaical sacrifices. For they were but only bare figures furthermore where Paul in the same place threateneth damnation unto the unworthy receivers of this sacrament. If there be nothing else there in, but bare bread, it were to severe & rygorus sentens, and hard judgement to threaten or execute damnation, for eating of a peace of bread. But verily the holy apostle Paul maketh, a more worthier thing of this, than bread. For he saith, that he that eatith of this bread and drinketh of this cup unworthily, eatyth and drinketh his one judgement, or damnation. Not Not by cause that he doth misuse a peace of bread or a cup of wine. But because, he putteth no differens, between bread, and the body of christ. Therefore saith saint Paul, he eateth and drinketh his own damnation, because he putteth no dyfferens, (he saith not, between bread and bread) but, between the bread (that is but only and very bread and) the bread that is the very body of our lord. By these it may manifestly appear, how plainly the holy apostle Paul affirmeth, with the evangelists, the very and real presence of Christ's body in holy sacrament. 1. Cor. 10. Moreover in the same epistle in the x. chapter, the apostle Paul, after the he had set forth, the terrible plagues of God, executed upon the mysusers of the mosaical figures, he saith. That all those things happened unto them, for an example, & are left written in the scriptures, to be a warning for us. In this wise, the apostle Paul exhorteth the corynthians, and in them, all faithful Christians, by these terrible and severe punishments, to be warned and ware that we (misusing the greater benefits of God) show not ourselves unthankful, unto so liberal a lord, lest we (provoking him unto wrath) sustain at his hand more worse and more grievous plagues, than did the jews, whose fearful examples, we may cede of, in scripture. By causse that we have received, the more excellent and greater benefits. And in this part of this chapter, he doth specially avocate and call the corinths, from the partycypation of the table of idols. Which was none other, then to eat idol offerings (meat or flesh offered up, unto idols) and that for religion or devotion, and in honour of the idol, hoping thereby, to attain holiness. from this enormity, the apostle feareth them, by the examples of the plagues of God, executed upon his elect people, the Israellites and saith that. ✿ These ware written to warn us ✿ And at the length he showed a just cause why, they should leave false religion of idols, in partaking of the table of the devils, saying. ✿ Is not the cup of thanks giving, 1. Cor. 10. wherewith we give thanks, the partaking of the blood Christ? Is not the bread that we do break, the partaking of the boodye of christ? In these, clear and most in manifest words, saint Paul speaketh nothing, of any figure or signification only, that should be in this bread or cup. For he saith not, that the bread or cup signifieth, or is, only a figure, of the partaking of Christ's body and blood. But in most plain and manifest words he saith, that it is the partaking of Christ's body and blood. As who would say. why seek you to communicate, & to eat, of the sacrifices offered up unto idols, and to partake the table of devils, for religion and sanctimony. Have ye not the table of Christ? which is not the partaking of the flesh and blood of beasts. But the partaking of the flesh, & the innocent blood of Christ, offered upon the altar, unto the living God, the father, And in the partaking of this table, is the true religion and possession of sanctimony. That this, is the true sense of the Apostles words, in this place, Chrisostome shall witness with me. Crisosto. in Paulum Who writing upon the same place hath these words. ✿ That which is in the cup, is the same, which flowed out of Christ's side. And thereof are we partakers. Therefore he calleth it also the cup of thanks giving. For because that, when we have it in our hands, (with admiration and trembling fear: of so ineffable gift) we laud & thank him, that he hath shed his blood for us, to deliver us out of error, & hath not only shed his blood for us, but he hath made us thereof partakers. And therefore if thou desirest blood (sayeth Christ) seek not, the altar of the slaughter of brute beasts. But seek my altar & be springleth with my blood. ✿ Saint Paul (in this place) rebuketh the Corinthians because they did participate or partake, the idol offerings, & that for religion and holiness, the which could give no such holiness, unto the eaters hereof, as saint Paul in the same place proveth unto them. ✿ For there is no such divinity (saith he) in the idol, as the heathen falsely supposeth, but that which is offered, is offered unto devils, who can confer no sanctimony, unto the eaters of the idol offerings. Crisosto. ibidem. ✿ As yet (Crysostome saith) when the jews (in time paste) were so weak and ready to seek (by idolatry) such false religion and sanctimony, god permitted and ordained (for the time) the blood of beasts, and carnal sacrifices, to be done unto him. But now he hath called us, not only from idolatry, by the institution of the blessed sacrament. But also from all carnal sacrifices, and blood of brute beasts, unto the communion and partaking of the body and blood of Christ. Which (as Crisostome saith) is a more admirable & magnificent sacrifice, than ever was, the slaughter of beasts in the old law. And it is a more noble & worthier exchange & permutation, to call us thus, from the blood of beasts, unto the ꝑticipation of his own blood. Then when he called the jews, from idol offerings, unto the carnal sacrifices, in slaughter of beasts. For now (as S. Paul saith) he hath taken away, Hebre. 10. the former & unꝑfecte (legal sacrifices) & hath placed in their room, the new & very perfect sacrifice of his body and blood. Plainly it were, but a simple ꝑmutation & exchange, to call us, from ꝑtaking of the flesh & blood of beasts, unto the ꝑtaking, of a peace of bread & of a cup of wine. And also if there be nothing in the sacrament, them bread & wine. What needeth Paul to make so much, of the table & cup of our Lord. For the table of manna in desert, was the table of god. Yea & if that, in this our table of christ be set before us, no other delicates then bare bread & wine, them may we say, that the table of Moses in desert, was a more noble & costlier feast, a great deal, them is this. Psal. 77. Panem celi dedit eye Panem angelorum man duravit homo. For that was myraculus, for manna came, from god by miracle, ministered by angels, and therefore it is called angels food, it had the taiste of all sweetness, according to every good & faithful man's appetite. Every one had like, and equal measure thereof, gathered he never so much, or never so little. And where it putrefied, on the other days in the weak (if it were reserved above a day) yet on the sabbath day, it did not putrefy, it was kept many years after, & died never putrefy. Is not this a much more gorgeous & more noble banquet, then to feast us with bare bread & wine? For (as our Caphernaites saith) there is nothing done miraculously, in the supper of our Lord. But because that they can bring, no evident neither plain scriptures, (as they require of us) to prove this error, therefore we (as readily & as soon) deny it, as they do affirm it. Yet perhaps they will say, that in the supper of Christ, is had the special memory of Christ's death, and in that commemoration of Christ's passion, we do ꝑticipate or partake (in faith) the body & blood of Christ. And in this consystith the excellency of the supper of Christ. Even so were also the other oblations of the mosaical law, the memory of the passion of Christ, whom they in faith looked, for. As the Manna, put them in remembrance of Christ the lively bread. The slaughter & shedding of the brutal blood, put them in mind of the effusion of the blood of Christ, which should make perfect expiation of sin. And the pascal lamb slain and eaten, with his blood painted upon the posts of the door, warned them, of the death of the innocent lamb Christ, slain for us, whose blood was painted upon the posts of the Cross. Plainly if the sacrament be but a memorial figure, of Christ's death (as the heretics say) then were the figure of Moses (of the shedding & offering of the blood of the pascal lamb) much more evident figure and apt sacrament of Christ's death, than bread and wine And as concerning the spiritual eating & participation, of the body and blood of Christ by faith in the sacrament. If that be al. There is no cause why, that this sacrament should excel, the other figures. For who doubteth that the faithful fathers of the other testament did receive (in faith) even as much as we. For S Paul wyttnesseth no less for them, saying. ✿ They all eat of one spiritual meat, & they all did drink of one spiritual drink. And were thus spiritually, the partakers of the body & blood of Christ, 1. Cor. 11. whom they believed, should be the very sacrifice for their sins. Thus it appeareth that the exchange of the old sacraments mosaical, for the sacraments of the new testament, brought unto us, no avail neither advancement & consequently the institution of them by Christ, was in vain. For he hath not permuted and changed for the better. For as good and as profitable it had been for us, to have kept the old paschal lamb, as to have the sacrament of the altar, except you will say, that there is less charge, to provide for a peace of bread, them to buy, a whole lamb God for bid, that a Christian man should think, that our saviour Christ (so wise and so loving a lord god) should do any thing frustrate, and not rather, for our great & inestimable commodity. But certainly this most fortunable exchange, of the pascal lamb, for this blessed sacrament, was unto us, an inestimable perfect, & advancement. For as much as we have, not such a sacrament, which is only the figure, of the body of Christ, but it containeth really and verily, the natural body of Christ, and therefore when this our sacrament is eaten worthily, it doth incorporate us not only unto the mystical body of Christ by faith, but it doth also, incorporate us unto the natural body of Christ. In the same ten chapter the holy apostle hath also, these words. We many (saith he) are but one bread, and one body, even as many as, partake of one bread. In these words the apostle showeth, that as many as, doth partake of that one bread, so many are one body in Christ. If the apostle should understand, by this one bread, material bread, it had need to be, an exceeding great loffe, that should feed corporally, all the whole body of Christ, spread and sparkled abroad, in so many and sundry places of the world. It can not therefore be any one material bread, whereof, all the limbs and membres of Christ, do partake, and are (thereby) made one body. But it is one celestial bread, the very body and blood of Christ, whom all the whole congregation of Christ, doth partake in every place, and this is but one bread, but one (& the very same) body of Christ, partaken of so many in so many places, & is whole (& is received, of every man) every where. And this bread (whorthely eaten) maketh them all (by that partaking) but one, where ever they eat it. And it incorporateth them unto Christ, and maketh them the membres of his body, & to be of his flesh and of his bones. And that (I say) by this corporal eating and receiving of his body and blood in the holy sacrament. ¶ And certainly (most christian reader) it maketh not a little, for the verity of the real presence, of Christ's body in the sacrament, that it is not sufficient for us, to believe, that we (receiving this sacrament) are fed, with the body and blood of Christ, only by faith, spiritually partaking it. But we must believe also, that we (receiving it worthily) are fed, and are partakers corporally, of the body & blood of Christ. For there by are we incorporated unto the very natural body of Christ, as we are (by faith) spiritually incorporated unto his mystical body. But if there be, none other thing in the blessed sacrament, then only bare bread, then could not we be thus incorporated, unto the natural body of Christ. For there is no material meat, that can give unto us that in corporation, but only the very body & blood of our saviour Christ. The which (being eaten) is not converted, into our flesh and blood, as other our material meats are, but (by his suꝑexcellent power) he altereth, & converteth our flesh & blood, into his. And yet nevertheless the natural ꝓperties of bread and wine, nourisheth us also, as well as though the very substance of bread & wine were there. Thus by the worthy receiving of this blessed sacrament, the body and blood of Criste our saviour, converteth our flesh into his flesh, and the qualities of bread, in the sacrament (miraculously) nevertheless nourisheth our bodies. ¶ This corporal eating, and incorporation of us, unto Christ's very natural body, is not newly fantysed, of late years, but it hath been taught, written, and believed, sith the time of S. Paul. whom I call first unto witness with me, in this matter. For he, writing unto the Ephesians, saith these plain words. ✿ No man ever yet, hated his own flesh, but chereshith & noryshyth it, even as our Lord, doth the church. For we are membres of his body of flesh and of his bones. ✿ By these words, saint Paul teacheth us, that Christ doth feed and cherisheth his church, not only spiritually, but also corporally, & that may well appear, by the words of S. Paul. For he nourisheth his church (saith he) as every man cherisheth naturally, his own flesh. But every man doth not cherish naturally, his own flesh, with spiritual food (for the flesh is not fed with imaginations & believe of good meat) but rather with the corporal receipt & eating, of very and natural meat. Then doth not Christ feed his church only with spiritual food, but also he feedeth corporally his church, with the very meat of his flesh and blood. Furthermore, the process of the letre, leadeth us directly: thus to understand this text For S. Paul (in this place) exhortith the men to love their wife's, as Christ loveth his church, and to nourish and cherish them, as there one flesh, and as Christ doth also, his spouse the church But it is out of doubt that saint Paul did not intend here, to exhort the men, to cherish and nourish their wifes, only in soul, instructing them the faith and duty unto God and man (as they are also bound) other, that they should cherish their bodies with imaginations or thoughts of necessary food. But rather he exhorted the men to cherish corporally, their wifes, provyding for them, not only spiritual, but also corporal, meat & necessaries even so, as Christ doth also, for the congregation. Not only feeding the church, with spiritual food of faith & charity, & such other graces, & virtues, but he also, feedeth & cherisheth it, with the very meat, of his natural body and blood in the blessed sacrament. For (as it followeth there in the letter) we are (saith saint Paul) the members of his body (not of his mystical body only) but of his natural body, of that body, that hath flesh and bones. And that cometh to pass (without doubt) by the eating of that meat, the Christ doth nourish us with all, for that is the effect of that mighty meat, and most delectable food, to transform the eater, into his most blessed flesh and bones. And certainly it is, not bread (as I have said) either any other meat, wherewith Christ feedeth, and cherisheth us corporally, and that can (by eating thereof) incorporate us, unto the natural body of Chryst, and make us of his bones, saving only, the natural body and blood of our saviour Christ. And this we receive not corporally, in any other thing save only in the blessed sacrament. Then must we needs grant, that the natural body of Christ, is in the sacrament, wherewith, that most loving lord, & dear husband of the church, nourisheth & cherisheth his interely beloved spouse the church, & with this most precious and most delicious meat of his very and natural body & blood, incorporateth her & unto his very natural body And thus is made of the blessed man Christ, and his holy wife, the church, one body. And be made (as saint Paul saith) two in one flesh. For this is the great mystery, Ephesi. 5. (that Paul speaketh of in that place) of Christ, and the church. Like as Christ of his infinite goodness, and inestimable charity, Chrysostom in Johannem. became a member, of our corrupt nature, receiving our flesh, which was a great knot of love, Yet in token, of a greater union, Vester ego frater esse volul, coincavi carne propter vos et sanguinem. Hoc est, vestram carnem et sauguinem curavi mi hi vobiscum fieri communem. Et ꝑ qvobis coniunctus sum, ea russus vobiserhi hui. Yreneus lib. 5. adversus heresies. & knot of his love, he would that we should be also, of his flesh and bones, (as saint Paul sayeth) we are membres of his body and of his flesh and bones. And this most blessed union and incorporation we do attain, only (as I said) by eating, of his very body & dryn king of his very blood, in the blessed sacrament, wherewith he feedeth and nourisheth us. ✿ Yreneus that holy and ancient writer recordeth also, with us, in this matter, in his fift book (adversus heresies) where he speaketh very manifestly of this our incorporation unto Christ by receiving the sacrament, & saith. The mingled cup & the bread broken, when they have received the word of God, then be they made the sacrament of the body and blood of Christ. Of the which body and blood, the substance of our flesh, is augmented & subsistent. How can they deny, that our flesh, is not partaker, of the gift of God, which is eternal life, for as much as our flesh is fed, with the body and blood of christ, and made the member of him, even as the apostle saith, in the epistle unto the Ephesians. We are the members of his body & of his flesh & of his bones See now (good Christian) how this holy catholic, and very ancient writer, plainly affirmeth with apostle Paul, that our flesh is fed with the body and blood of our saviour Christ, & by that, we are made the members of his body, not spiritual membres only, but of his flesh and of his bones. Cyrel also shall record with us, which affirmeth the same, writing against a certain heretic, Cyrillus in joh. 15 upon the xu of saint joh. ✿ We do not deny, (saith he) that we (by true faith & sincere charity) are united and knit to Christ. But that we have no manner of conjunction with him corporally, that, we utterly deny, and that saying is besides, and contrary to all scripture. For who ever doubted, Christ to be (in such sort) the vine tree, that we be branches, which receive life thereby. Hark even the same of Paul. We are all one body (saith he) in Christ, and though we be many, yet in him we are but one, for we do ꝑtake all one bread. Doth he think that we know not the power, of the mystical blessing, the which is done or received among us? Doth it not cause Christ corporally to dwell in us, by the communion or comen receiving of Christ's flesh? Wherefore else be the members of christian men, the membres of Christ. Know you not, (faith he) that out members be the membres of Christ) shall I make then the membres of Christ the membres of an harlot? God for bid. Our saviour also, saith. joh. 6. He that eateth my flesh, and drinketh my blood dwelleth in me, & in I him. In eodem ✿ This is the witness of Cyril. Wherein you here plainly, how that, (he sides the spiritual conjunction of us, unto Christ (as his membres by faith and by charity) there is, a another unyon, by the which, Christ is joined, and united unto us corporally, and we are made here by, the membres of him corporally. A similitude of ware, where by cyril proveth, the corporal conjunction of us, unto the natural body of Christ. Crysosto, in johenn Home. 46 And yet cyril saith moreover. ✿ Wherefore we must consider, that Christ is not in us spiritually only, by charity. But also he is in us, by a certain natural and corporal particypatyon. For like as if a man should take wax, and melt it and mingle the same, with other wax melted, there should be made, but one ware, of them both, even so, by receiving of the body and blood of christ he is in us, and we in him. Unto the same subscrybeth Crysostome, upon Iohn. ✿ After that he had said, that we are one body with him, and the membres of his body and of his flesh, and of his bones, he laid the reason thereof, by and by saying. By cause that we might be converted and turned (not only by love) into his flesh but in very deed, that same is done & brought to effect, by the meat, which he hath given unto us. And by cause he would set forth, or declare, unto us his entire love. He (by his own body) hath mingled himself, with us. ✿ How plain a thing is this, to confirm our sentence or saying. For he saith that, the meat that Chryst gave unto us, (that is the body of Christ in the blessed sacrament) is that same, where by, he hath mingled himself, with us And that same maketh us, one body corporally with him. Not only spiritually (for that doth faith and charity cause) but by this, we are made membres of his body, and of his bones. Hereby this, we are may perceive, that be sides the spiritual conjunction (which faith and charity causeth and thereby maketh us spiritual membres of his mystical body) how necessary it is, to be knit also unto christ corperally, by the eating of his body in the blessed sacrament. Whereby we do not only, participall Christ spiritually for so do we partake Christ, as oft as we (with perfect faith and charity) remember the death of Christ. But also we do partake Christ's flesh corporally, and verily we be come the membres of his body and be of his flesh and of his bones. And in this point we are in better state and in more blessed condytyon, than were the people, under the former laws, either of nature either of Moses. Though the faith full and holy (among them) were in graffed, and knit, unto Christ's mystical body (as all other are) that retaineth, perfect faith and charity, (without receiving of the sacrament) yet none of them, did partake the very flesh and blood of Christ. For as yet the eternal and omnipotent word was not in flesh. But because these faithful people believed, that this flesh should come, and be their redemption, by there faith, they received and did spiritually eat, this flesh, and where (thereby) partakers of the merits thereof, and so counyted and knit, unto Christ's mystical body, as membres spiritual thereof. Christ had a mystical body, before that he took upon him, our nature, and he hath now also (by his incarnation) a natural body. And now he hath two bodies, a spiritual body or a mystical body, & also a natural body. It was sufficient (to salvation) before his death & passion (by faith & charity) to apꝑtaine, & to be knit unto his mystical body, & so to partake his merits. But now out saviour Christ saith unto all (of sufficient age, and discretion, having no impediment. joh. 6. ) ✿ Except that you eat my flesh, & drink my blood, you can have no life, in you, So that now, we must be connexed, and joined, (not only unto his spiritual & mystical body) but also unto his natural body, by the corporal, receiving and eating, of the same flesh and blood. There in (as I have said) standeth the great worthiness, preferment and dignity of the table of Christ, above the table of Moses. For Moses set on his table, only the miraculous bread Manna, the figure of Christ's body. But Christ setteth before us, upon his table, the real and very presence of his natural body and blood, Theophi. in johenz. Quomodo (inquit) non apparet nobis cato sed panis? non abhorreamus ab eius esu. Nam si q̄ dem caro apparuisset, insuaviter affecti essemus erga cō●onem. Nunc autem condescendente dno nostre in firmitati. Talis apparet nobis mistiens tibus quali alioqui assue ti sumus. in the shape and form of bread and wine, condescending herein (as Theophilact sayeth) unto our infirmity and the custom of our nature, the which delighteth in bread (as in the convenient and customed food & abhorreth raw flesh and blood, as a token of no table cruelness & uncustomed, unto our manner of feeding. Therefore this necessary food (to our soul) of his blessed flesh and blood, Christ hath vouchsafe to give unto us, not in their own likeness and form, but in the form & likeness, of our cotidyane food of bread and wine. And here by, he most graciously, ministereth unto us the life eternal of the which he said. Except ye eat the flesh of the son of man, and drink his blood, you can have no life in you. For like as the earthily Adam our carnal parent, (in that we partake his sinful and corrupt flesh (is cause and occasion of death unto us. Even so is, the celestial Adam Christ, causse of life in us, by that, that we partake his blessed body and flesh. For look as Eve was form, of the flesh of Adam, even so are we (that are the very church of Christ) by eating of his flesh in the blessed sacrament, made of his flesh, and membres of his body. And thus of two (of the church & christ is made one body and flesh) as I have said. Ephese. 5. The which words though they be written of the first Adam and Eue. Yet in this place (of this his epistle) saint Paul allegeth and applyethe them, unto Christ and the church, for as soon as he had spoken, these words unto the Ephesians. And thus of two persons is made but one flesh, he putteth thereto these words. This is (saith he) a great mystery I speak or mean it, in Christ and the church. How the Church and Christ be come one flesh, Ephe. 5. is not to be understanded by the incarnation. For Christ (by his incarnation) received flesh of us, and not we of him, as Eve did of adam. For we must understand, that he is, the heavenly Adam, and we (his church) are the spiritual Eue. As Adam and Eve were of one flesh, because that Eve was form out of the body of Adam, and not Adam form of the flesh of Eve Even so Christ and the church, be come one flesh, by cause that Eve (that is the church) taketh flesh of Christ that heavenly Adame. And therefore S. Paul referreth this mystery, of the conjunction of Adam and Eve, not unto the incarnation of Christ, whereby he took flesh of us. But referreth it, unto the eating and communion of the blessed sacrament, wherein (Christ) giveth his flesh and he nourisheth us, and feedeth us with it, and so we take flesh of him Such is the most gracious and merciful restitutyon (that God hath made for us) unto life, thorough our Lord jesus Christ, that where as Adam by eating of the forbedden fruit of the tree, hath procured and ministered death, unto all his posterity. Even so (as Ruperte saith) it was very congruent, Rupertus that by the eating of the fruit, of another tree, life might be procured, and ministered again, unto the posterity of Adam. Certainly, there is none other fruit, that ministereth & restoreth life again, unto the posterity of Adam, but only the fruit that hung on the tree of the cross, (which is jesus Christ) the blessed fruit, of the immaculate womb of mary. This fruit must be eaten corporally, for Adam did eat corporally, of the fruit, that brought death unto us, so (of congruence) we must eat corporally, this fruit, that rendereth, and restoreth again, life. Not only the life of grace, whereby the soul of man liveth, and is strengthened to godwardes, in this present mortality, and most miserable life. But also, it ministereth unto us, Cyrillus in johenz. Dedit vobis Moses manna sed qui comederunt, russum esu ri●tūt, produrit copiosa, de lapide flumina, sed qui bibebant russus sitlebant. the life eternal, both of body and soul, as Christ saith. He that eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the latter day. By eating and dryngking, this body and blood, the celestial Adam jesus, worketh in us, eternal life, unto our souls, and at the latter day he will work, and bring, everlasting life unto the bodies also. That, as we have eaten, that blessed fruit in soul (by sincere faith, perfect hope, and charity) and in body, by the corporal receipt, of that blessed flesh. Quid ergo rpns policetur: Quid credentibus adferi? Corruptibile certe nihil, sed benedictionem quam communicatione corporis et sāguinie assequimur, unde ad came incorruptionem integre reducemur, ut cibo et potu corporali non indigeamus Vivificat enim corpus Christi, et ad in corruptionem, sua participatione reducit. etc. Even so shall it work life perpetual, as well in the body, (as cyril saith) as in the soul. That, by this Adame celestial, might be no less restored, then by the other Adam was lost. The earthily Adam lost for us, life, both of body and soul And so hath, the heavenly Adam, rendered unto us, life of grace in this present world. And in the world to come, the life, of perpetual glory, both of the body and soul. The which he grant us, that therein reygueth, with the father and the holy ghost, one God most glorious, now and for ever Amen. ¶ Sat deo gratia. ❧ HOC EST COR PUS MEUM. Vbi supra ¶ This is my body. THe catholic verity, of the real presence of Christ's body in the holy sacrament, taketh no little corroboration & strength, of the promises, that our saviour Christ made, unto his dear beloved spouse the church, (which is) as saint Paul saith. ✿ The pillar and ground of trenth. 1. Tim. 3. ✿ The which promises, if theybe infallible and true, (as undoubtedly they be) then may we justly collect this, for a most assured verity. That our Lord and master Christ, hath not suffered his church, so many hundred years, to err so blyndlye, in so weighty a matter of the faith, and to remain so long, in so detestable blasphemy, as to worship the creature, in the stead of the maker and creator. If the church of Christ hath not erred, in that she believeth, the real and very presence of Christ in the sacrament, and therein worshippeth verily Christ, as the infallible promises of Christ shall declare, then are they abominable and in tolerable, that believeth the contrary. The constant believe, & infallible faith of the church, is ratified, by these promises of Christ. first Christ promised, that he would not leave the church, unto the worlds end. Math. ultimo. ✿ Behold (sayeth Christ) I am with you for ever, until the consummation of the world. ✿ How hath he been, so many years with his church, and hath not reformed so great an error. And sith that he (of all other enormities) hateth and detesteth most, the nepharious crime of idolatry. Why hath he, or how could be, suffer, his church (whom he washed from all spot and wrinkle, Ephe. 5. with his most precious blood) to be so fylthelye all arrayed, with the fylthery of idolatry. secondly Christ made promise unto his church, that the holy ghost should come, and remain with her for ever, and teach her all verity, saying. Ioh, 14. ✿ I will entreat my father, and he will give you, another comforter, the spirit of verity, and he shall remain with you for ever. And again, he sayeth. Ibidem. ✿ When he shall come, (that is the spirit of verity) he shall lead you, into all verity. ✿ Also in another place. ✿ The comforter, joh. 16. which is the holy ghost (whom the father will send, in my name) he shall teach you all verity, and bring into your remembrance all things, that I have spoken unto you. ✿ If christ be true, of these his promises (as certainly he is and will be) then hath, and doth, the holy ghost, the spirit of verity, abide with the church, for ever, and hath taught her all verity, and bringeth her, into the knowledge and understanding of all things that Christ spoke, were they never so ambiguous and doubtful. Now for as much as this text. Mar. 14. ✿ This is my body ✿ was spoken of Christ, therefore (by Christ's promise) the spirit of verity hath taught the church, the true understanding hereof. And the church hath, and doth, understand it, of the very real presence of Christ's body in the sacrament, then is that a verity, and the contrary an heresy. thirdly, Christ promised, Luce. 22. that ✿ the faith of the church, should never be extinct, neither fail. And that ✿ the yates of hell should not prevail against it. Math. 16. There can no man think the contrary, but that the faith of the holy church, hath failed greatly, in retaining so long time, so open an error, if the body of Christ, be not verily and really in the sacrament sith the church hath alway so believed. And the yates of hell, hath grealy prevailed against her, and that so mygytely, that they have overthrown her, into so great and most pestilent an herysy (or either a blasphemy) as to honour bread, for her spouse Chrst, that dougther so dearly, and herein to commit such a detestable fornycatyon of idolatry, most hated and detested with, her husband and lord God Christ. By these promises of Christ (well pondered and expended) we may easily perceive, that the faith (the which the church ever hath, and doth retain, as concerning this blessed sacrament) is the most assured verity. And by cause that the church (governed and taught by the holy ghost) hath and doth retain, for a verity in fallyble, that the body of our saviour Christ, is verily and really, in the blessed sacrament, therefore ought we to take the same, for a catholic & a true verity, and to refuse the contrary eas an heresy most detestable & odyus. That the church hath retained this, for a catholic verity, that shall we show most many fest, both by the general consells (wherein the holy ghost was precedent) and also, by the testimonies of the fathers, in whom the same holy ghost spoke, as in his peculiar organs or instruments. For where shall we collect and learn, the faith of the church in such ambiguous and doubtful matters, but of the counsels, wherein learnedly were discussed and determined, all matters of doubt, by the presidens and regiment, of the holy ghost. And of the ancient writers, whose writings & works, spyreth & breatheth out, the very pure and sincere faith, that the church had, in there time. For they (as true and faithful membres of the church) would in no wise, willingly swerver, from the true faith of the church, but brought great illustratyon, and dignity there unto, by their most godly life, and conversation, and many of them sustained great torments and death, in the defence hereof. Wherefore the authority of them ought to be, Igna. ad Heronen. Ois igitur qui direrit, preter ea que tradita sunt, tam etsi ieiunet, virgiginitatem fernat, sig●a face at, ꝓphete●, lupus tibi appareati grege ovium corruptio●em faciens. The counsel of Ephesus. not only equalled, but to be preferred moche, above the authority of our seditious, & new writers now a days, by cause that these new writers are, not only men (as the fathers were) but also they are much worse men (than they were) in godliness, not only being void of good life but they are also, divided from the church of Christ, by their heresies. And therefore I would, that men should suspect, all that cometh from out of their hands, yea though they were never so holy, in their outward apparence. These counsels following, doth ratify our faith, as concerning the real presence, of Christ's body and blood in the sacrament. ✿ first the holy counsel of Ephesus, where unto were gathered together, two hundred fathers, for the condemnation of Nestorius' heresies, who denied, that the flesh of Christ (in the sacrament) was not able to give life. For he plainly affirmed Christ, to be but pure man, & therefore the flesh of him could give no life. Against this (with other more his heresies). ✿ Cyril the bishop of Alexandria, called a synod of two hundred bishops. This counsel was, and is, of great estimation and authority, with the ancient fathers, in so much that saint Gregory allowed and approved this, who the counsel of nice, Constance, and Calcedone as the four Gospels. In this counsel it was defined, that we do receive in the sacrament, the very flesh, the which giveth life. The counsel of Vercellis. ✿ In the counsel, whom Lion (the ninth of that name) called and caused to be celebrated in the city of Vercellis, against the same pestiferous heresy, them by one Berengarius ꝑuitiously taught, the same heresy was utterly condemned as Platina also witnesseth. The counsel of Turone. ✿ The counsel also of Turone, celebrated under Victor (the second of that name.) In the which counsel one Hil debrandus (then Archedecon of Rome) was precedent, who (with great learned men) did convince Berengarius, the author of this habominable heresy, who remained still, obstynatlye in this his detestable error. ✿ Then Nicholas (the second) convocated a counsel unto Rome, The counsel of Rome by Nicolas the second. of a hundredth and thirty bishops, and sent for this Berengarius thither, and there he (with advised & express words) abjured this heresy. The form of his abjuration, ye may read in the decrees, the second dystinction, De consecra. Yet after this he fell eft soon, (not to that heresy) but unto the heresy, that Luther doth hold, affirming, that in the sacrament of the Altar, with the real presence of Christ's body, there is also, The counsel of Rome under Gregory the vii the substance of bread still remaining. ✿ Then was there a counsel called, unto the city of Rome by Gregory (the vii) whereunto also came Berengarius, & openly revoked this his heresy, as Sabellicus witnesseth in his third book, the ix Aeneids. Pretereo concilium sub innocentio tertio celebratum. finally, the counsel of basil, and also the counsel of constance, (whom I do pass over) did most openly, condemn this heresy. Thus many counsels have we, that ratifieth the verity of Christ's body in the sacrament, and condemneth the contrary, as an horrible heresy, where the sacramentaries (for their side) can not show one, that either ratified their opinion, either condemned our faith, as an error or heresy. Wherefore it is most manifest, that they have framed, and fashioned this new faith, of their own blind and fond fantasy (or rather) they have new furbushed old heresies and thus deluded and deceived by the spirit of pride and error, are now brought clean, from the true catholic faith of the church of Christ, down into the dark dungeon and hell, of error and heresy.) Yet I have thought it somewhat necessary, (for the more credit to be given unto the authorities, and sayings, of these most holy and catholic writers, (whom we shall city and allege, in this present sermon) to prevent the christian reader, with these three verities following. The first verity. The first is, that none of all these ancient fathers (whom I shall name here for testimony of this blessed sacrament) (with innumerable more catholic writers) but that constantly believed, that the blessed body & blood of christ was really in the blessed sacrament. The second verity. The second is that none of all these (neither any other, catholic writer) either taught, either wryt, the contrary of this believe and verity, of the holy sacramet The third (which I collect of both these) is, that whatsoever he be, The third verity. that receiveth not, or believeth not, this article of thou blessed sacrament, that same is none, of the church of Christ, and therefore is the same, in ieoberdy of damnation. The certainty of these verities is very manifest, unto such, as hath diligently seen & read their lucubrations & works, where is to be gathered the faith that they were of, for it were, more than sacrilege to think that so faithful fathers (void of all flattery of man) should wright contrary to their own conscience & belief. furthermore who can justly think, that these (so jealous favourers & earnest friends of the true honour of God) would have suffered, (and not resisted rather, with word, pen, and blood) such an heinous & horrible heresy, as this were (if Christ's body were not, really in the sacrament) whereby, men should be led, not only into an open heresy, but also, into the detestable enormity of idolatry, the which had been impossible, to have been winked at, or borne with all, among so many, and so diligent, vehement, and most circumspect defenders, of the Christian faith. Who would judge, that so great and pernytious an error, should have been nourished, and escaped the taxation and controlment, of so eloquent and catholic writers, and namely, forasmuch as, certain of them, laid and employed their chiefest labour, and industry, to convince heresies, as it may appear by their works, wherein, is little matter else, then the confutatyon of heresies of their time. For there could no man, once steer up an heresy, but as soon as he was perceived to put forth his head, the same was disputed with all, convinced, and confuted, and his heresy abolished. Example of these same, we have, of Theodoritus in the tripertitie history, who writeth, that there a rose, certain heretics, (in valentiniane the Emperors time) called The Massians, the which erred in the blessed sacrament, & affirmed (saith he (that the divine meat, of whom Christ said. He that eateth my flesh and drinketh my blood, shall live ever, doth neither ꝓfect, neither harm at all, & the same, denied that the sacrament of baptism was profitable for christian people, & the prayer only, was sufficient. The which heresies were immediately (of the excellent learned men bishops at the time convinced & condemped. After this, Nestor stired up an error, against the verity of Christ's flesh in the sacrament, & in the consel of Ephe. (of whom we spoke before) he was charged, by. CC. fathers, to leave his abominable heresy, or else he should be accursed, out of the church of Christ. Then came Berengarius. This Berengarius (as platina writeth) (as I said afore) was condemned by Leo, the ix bies. of Rome, After whose death, Berengarius continued obstinate in his heresy, until that, at the synod of Turone, one Lanfranke bysh. of Cantorbury convinced him. Yet ꝑuersly continued he in that opinion. And at the length, Berengarius abjured openly his heresy. After this Berengarius, followed Petrus Halebardus, a man of an halt mind, & luciferyne pride, whom S. Barnard accused & confuted, of the heresy about this sacrament. Then succeeded wicked wycclyf, that taught openly this heresy abominable, of the sacrament, & he was condemned, by two general counsels as the chronicles of that time reporteth. Thus these apostolic fathers, most earnestly, & most assiduously wrestled, against the hateful enemies of the evangelical and catholic faith. Wherefore, if they had believed, that the body and blood of Christ, had not been really in the blessed sacrament, they would not have contended, and laboured so vehemently, to convict and to confute the contrary opinion. neither would they in open synod, and general counsel, have condemned it, for an horrible heresy. Wherefore it is then, very manifest, that they believed, the very real presence of Christ's body and blood, in the sacrament. The second verity is, the none of these fathers, neither any of the other catholic writers, either taught, either wryt, that the body and blood of Christ was not really in the sacrament, and that we ought not, so to believe, but paynly they write the contrary, as shall appear here after. ✿ If we well ponder, way, and consider, what careful fear, and what assyduous dilygens they had towards the pure reading, and true teaching, of the flock of Christ, commended unto their charge by the holy ghost, we shall soon perceive that they would not, either teach, either wryhgt, that thing whereby the flock of Christ, should be led from the pure and synceare faith of Christ's church. For I suppose that there is no honest Christian heart, that can justly judge them, either negligent without regard, either remiss and void of care, but rather, mindful of the great charge, very vigilant and circumspect what they taught, and how they led the Christian flock (whom Christ bought with his most precious blood) Specially, for as much as, Actuum. 20. they were not ignorant, of the great and most straight account, that they shall give and render for them, at the day of judgement. Wherefore, without doubt they, right prudently pondered and considered, what great danger, and ieoberdy it should be, chiefly unto their own souls, and also unto the christian flock if by their perverse preaching or teaching or by their wicked writing, the christian people should be brought, into so great an error, as to believe that thing, which is very false, and to fall (thereby) into so detestable blasphemy that they should worship, and honour bread, in the stead of christ. But certainly we may be well asswered, that they would not preach, teach, neither write, any other thing, than they thought most assuredly true. For undoubtedly, these wise and most circumspect fathers, had inconsideracyon, that, if they should have taught the people, that they ought not to believe, the real very presence of the body & blood of christ, in the sacrament (sith that it is there in deed, Augustinus in psal 88 Suscepit enim de ter ●a terram quia caro de terra est & de carne, marry car nem accepit, et quia in ipsa car ne hic ambulavit, et ipsam car nem nobis manducandam dedit. Nemo aunt illam carnem manducat nisi prius ado caverit, inventum est quenadmodum adore tur tale scabellum pedum dn̄i: et non 〈…〉. verily and really, them by this their doctrine, they should have led the people, not only into an heresy, but also into the sin of contempt of god's gift & work, & into the sin of exceeding great unthankfulness, in that, they so little regarded, so noble a gift, & the specially, given of so magnificent & in comparable lord god, & would not rather receive the same, with all honour, worship, admiration, & thanks giving unto God. And on the other side they considered, that if they taught the people, to believe that the body & blood of Christ, were in the sacrament verily & really, & if it were untrue & not so, then should the people have benled, (by them) into the detestable crime, & abominable enormity, of idolatry, in worshipping the creature of bread, in stead of Christ. Wherefore, it is unmeet (truly) & far from christian charity, to think, these most reverend & godly fathers, to be so rude, dull, & uncircumspect, that they could not see & perceive, these great perils to arise, among the christian flock. And would not, either with all cautel & wisdom, devyte & eschew them, either with all policy industry & celerity withstand them. Lest that these heresies & blasphemies, should, or might be imputed, unto their oversight or necgligens. But without doubt they were full well ware, what they either taught, or writ, lest any word, either in their preachings or teachings, should escape them, whereby the rude people (prone & ready to superstition & idolatry) should take, any notable occasion, unto so great an heresy. Moreover, where the history of our lords supper, was often time red in the church openly, that which history, is set forth by the evangelists & by S. Paul, in wonderful plain words, of the real presence of Christ's body & blood, in the sacrament. It had been very necessary, for these learned men, to have expounded these words, in their true sense, (if they were not to be under standed as they sounded & were spoken) lest the unlearned people, by occasion of so plain words, might have fallen, into misbelieve, of this blessed sacrament, & consequently into abominable idolatry. But certainly, they never gave other exposition unto the text, (This is my body, as the sacramentaries doth) but as a sentens most plain of itself, they understood it, as it lay & was spoken. These fathers also, in their time, oftimes openly celebrated, sacrificed & adored, worshipping the very presence of Christ's body & blood in the sacrament. And in this their fact and example they taught the people, to honour Christ in the sacrament. Even as saint Augustine teacheth, upon this verse of the lxxxviii psalm. Adore and worship his foot stole, for it is holy. This I have noted before in the margyn. ✿ Wavering or doubtful (saith saint Augustyne) I convert and turn unto Christ, for him I do seek. And here I find, how without impiety or wickedness, his foot stole is worshipped with godly honour. For he took earth of earth (for flesh is but earth) and of the flesh of mary, he took flesh. And in the same flesh, he was here conversant, and gave us the same flesh to eat, for our health. There is no man, that eateth that flesh, but will first worship it with godly honour. And thus is it found and perceived, how the footstool of our Lord, is honoured with godly honour. And not only, we do not offend, in so honouring it, but we do offend, if we do not so honour it. Thus did, these most godly and devout fathers, teach the people, where in they plainly signified and showed, that they believed, the real presence of the blessed body and blood of Christ in the sacrament. And it is not to be thought that they taught colorablye one thing, and writ another, neither can any man read, in any of their monuments or writings, that they either taught or wryt the contrary, of the catholic faith, of the very real presence of Christ in the sacrament. But that they writ most manifestly, for the same verity, (as shall appear here following. Then standeth this verity, as an unfeigned truth, that none of all these ancient writers, either wryt, or taught, the contrary of our catholic faith. The third verity is, that what so ever he be, that believeth not, the real & very presence, of Christ's body & blood, in the sacrament, that same pertaineth not, unto the true church of Christ, but is, rather of the synagogue of sathan, and therefore in the state and peril of damnation, for he that retaineth not, the whole faith catholic of Christ, the same is none, of the true membres of Christ's church. And he that believeth not this article, retaineth not the whole faith of Christ, for he faileth in this, and consequently, he believeth none of the other, how can such a one be the member of Christ's church. Whereof, if he be not, undoubtedly the same is, in the peril of damnation. Furthermore, who that believeth not this article, believeth not as the church hath, and doth believe, sith the Apostles time, but he that believeth not as the church doth, and hath believed always in this article, that same pertaineth not to the churthe of Christ, and therefore can he not hope, of any salvation (for without the church there is no salvation) but his part is to be looked for among infideles and hypocrites, except that he be reconciled, unto the church unfeignedly, & do constantly receive, and retain, the catholic faith. If any man will desire to know how that the church doth, and hath believed, or what is the faith, that the church hath, and doth retain, (as concerning this article) let this same understand, that the faith of the ancient church, is to be collected, of the most ancient writers of each time, from the apostles, unto our time, who wryt (in matters of faith) undoubtedly, according unto the catholic faith, of the church, at their time. And all they wryt most apertly, and most plainly with, and for this article, as it may appear here after. Then hath the church believed, and received this article, sith Christ's time. Then who that receiveth not this article, is separated and divided from the church, & consequently (as I have said) he is in ieoberdye, of perpetual perdition and damnation. Yet (good Christian) here thou art to be admonished & instructed (where by thou mayst with more facility, and ease, and without perplexity, and doubt, perceive and more readily understand, these authorities and sayings, of these ancient writers,) that thou shalt, find and read, sundry and diverse names, given unto the blessed sacrament, yet shall thou not suspect, the uniform faith, and opinion, of these cathholyke fathers, to swerver, either from themselves, either from the church For though they name it diversly, yet they mean all one thing The cause, of so many and sundry names, and dystincte appellations, of this blessed sacrament, is. That like (as saint Dyonyse saith) God hath many names, yet the great varyetes of so many names, can not sufficiently, express unto us, the infinite profundite, of so great a majesty, power, wisdom, goodness, beningnite and marcy, in like manner, the infinite and ineffable riches, of the divine goodness, and the most precious treasure, of the innumerable graces, contained and hidden, in this blessed sacrament, can not be sufficiently explycate, and laid forth, unto us by one name, therefore these holy and blessed fathers (having respect and consideratyon, unto diverse and sundry things in this sacrament) they gave it sundry names. And not because, that they had divers beleffes, or any other, than the church hath now, (as Ecolampadius falsely ascribeth unto them) and more falsely understanding them, he most falsely allegeth them, to maintain and ratify, his detestable & blasphemous heresy. The sacrament is called (and containeth in very deed) the body and blood. of our lord. ✿ This blessed sacrament is very oft-times (of the fathers) called, the body and blood of our Lord, and this, have not they invented, themselves, but because that it, verily and really, containeth, the body and blood of Christ. And this they have received, at the mouth of Christ, which said of the sacrament. This is my body, and this is my blood, and of saint Paul who sayeth. Who that eateth and drinketh of that bread and cup unworthily. shallbe guilty of the body and blood of our Lord. And again. He that eateth and drinketh unworthily, eateth, and drinketh his own judgement, not putting difference, or not decerning, the lords body. This sacrament is named bread. 1. Cor. 10. et. 11. The blessed sacrament is named also, bread. Saint Paul, in the first epistle to the Corinthians so nameth it. Not because that it is any material, or corporal bread. For so doth not he name it. If that he had named it bread, with this addition, corporal or material, or any such like, them had he made somewhat, for the sacramentaries. But saint Paul called it bread, as our saviour Christ did call himself, which said. I am the bread of life. joh. 6. Also saint Augustin, and the fathers also, do sometime call it bread, not that, which passeth thorough the belie (as saint Augustyne saith) but the supper substantial, 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 mystical, or celestial bread, such additions the ancient writers do often times use. And saint Cyprian saith, that Christ doth call the sacrament, sometime his body, sometime his flesh, and sometime bread. Therefore doth saint Cyprian himself, name it bread. And in so naming it, both he, and S. Paul, with the other, do observe, the manner of the scripture, which, in such mutations and changes of things, useth to give, unto the thing (so changed) the former name. As for example. The rod of Aaron, when it was cast on the ground, & changed in to a serpent, the scripture calleth it a rod still, as it was called, Exodi. 4. by fore the miraculous mutation. For the scripture saith. The rod of Aaron devowted, the rods of Pharaoh's inchanuters. In like phrase the wine, the Christ made of water, is called water, after that it was made wine, as we read in the gospel of saint Iohn. After that, joh. 2. the master of the feast had tasted, the water made or turned in to wine. Like as the rod which was changed in to a serpent, & yet was called a rod still. And like as the water, being changed (by miracle) in to wine was called water. Even so the blessed sacrament (where in, of bread is made the blessed body of our saviour Christ) is called still bread, though it be not now bread, but the very & real body of Christ. The blessed sacrament is called also, a sign or a sacrament, of the body & blood of Christ. Not (as the sacramentaries saith) only, or but, a sign of the body of Christ. For the only a sign or but a sign, they can never read, neither in the scripture, neither in any, of the catholic writers. Therefore, this only is a lie, of their own, the calleth the holy sacrament, only a sign. Saint Augusten (with many other) doth frequent & use oft time, to name the sacrament, a sign or sacrament. Yet they never name it, only a sign. And undoubtedly, it is a most sacrate & blessed sacrament, that is to say. A sign or a token of an holy thing. This blessed sacrament (godly reader) hath too significations, or it signifieth unto us too things. The one is, the very body & blood of our saviour Christ which verily & really is contained in the sacrament. For the blessed body & blood underneath the kinds of bread & wine sinigfyeth and representyth unto us (by those two dystynct kinds of bread & wine) the death & passion of Christ, where in, the body, hung upon the cross wan & pale without blood, & the blood was (by cruel effusion) divided, from the body of our saviour. The body and blood of Christ, under the shape or kind of bread, representeth unto us, the self same body, as it hung dead upon the cross, from whom all yep̄cius blood was severed & divided, by mortal pain & passion. And the same body & blood, under the kind or shape of wine, representeth unto us, the same very blood, as it was divided & parted, out of the blessed body, in the time of his passion. Thus, this blessed body and blood of Christ under the kind & shape of bread & lifted up over the priests head (at the mass) into the air, calleth us unto remembrans, how Christ was lifted upon the cross, and hung in the air, until all his blood was spent. And the blood & body of Christ, under the form of wine, lifted up (also at the mass) admonisheth us to remember, the effusion of the same blood, upon the cross. And thus very lively, it signifieth and representeth unto us in the sacrifice of the mass, the holy memorial of the precious death & passion of Christ. The other signification of the sacrament, is the mystical body of christ, that is to say, the whole church of Christ For in the form or shape of bread, is represented unto us, the union and conjunction of all the menbres of Christ, unto their head Christ, and the unyon and conexion of each member unto other, in that mystical body. For like as, of many grains of where ariseth one loaf and of many grapes, ysseweth one lyquore of wine, so of many distynct persons of Christian men and women resulteth and cometh but one mystical body of Christ (as saint Paul saith) we many are but one bread and one body, 1. Cori. 10. in that we all be partakers of one bread This mystical body of Christ, is not only signified and represented unto us, in the blessed sacrament, (for so might, any other profane bread, be a sacrament or sign) and such a sacrament was the show bread, of the temple but also this blessed sacrament (worthily received) doth effectually cause the union & keepeth that body, for it knitteth and keepeth together the lively membrers of Christ, and knitteth them also. unto the head christ, and combyning the members together with the head, it maketh but one body of christ & his church Not only, spiritually (for that doth also faith and charity, without the receiving of this sacrament) but also (by the admirable power of God) it converteth out nature in to the natural body of Christ, and so maketh us, Ephe. 5. the members of his body (as saint Paul saith) and of his flesh and of his bones. These are the two sygnifycatyons of the blessed sacrament. The one (that is the real body of Christ) is not only signified, but is also contained, in the sacrament. The other (that is the mystical body of Christ) is not only signified but is also (in manner) caused and continued by the worthy receiving of this holy sacrament. Thus is the blessed sacrament, a sign or a sacrament, but yet, a great deal more worthier and a more excellent sacrament, than were any of the old sacraments, of the old law, for they neither contained, neither wrought, that thing that they signified. August. de 17. civitate dei. cap. 20. ✿ The father's also having respect unto the thing that is chestye signified, in the sacrament, which is the natural body and blood of Christ) they named the sacrament (as they might right well) a sacrifice. This sacrament is named, & is a sacrifice. ✿ By cause it is, the only sacrifice, that succeeded in place, of all the figurative sacrifes (which were offered up in figure & signification of this most perfect sacrifice that was offered upon the cross and redeemed the world. And the very same now also is, the, busy, continual and daily sacrifice of the church. Ciprianus 2. lib. epist. epistola. 3. ad Cecilium ✿ Saint Cipriane, in many places, (but specially in his second book of epistles) calleth it a sacrifice, whose words are those in the second epistle ad Cecilium. ✿ The sacrament, of the sacrifice of our lord, was prefigured, in Melchisedech the priest, according unto the scripture, which saith. Gene. 14. And Melchisedech brought forth bread and wine, for he was the priest of the highest, and he blessed Abraham. And that he beareth the figure of Christ, the holy ghost declareth, in the Psalms, by the person of the father unto the son saying. Be for lucifer I have begotten the. Our Lord did swear and he repenteth not). Thou art a priest for ever, according unto the order of Melchisedech. The which order, cometh by the same offering. For hereof it proceedeth, and cometh. By cause that Melchisedech (being the preeist of the highest) offered bread, & wine, & because that he blessed Abraham. For who is more rather, or more aptly the preeist of the highest then our lord jesus Christ. The which offered sacrifice unto his father, & he offered the same, that Meschisedech did offer, that is, bread & wine (that is to say) his body & blood. I do omit (of purpose) Crisostome & diverse other, by cause I would be breve. Collect now (diligent reader) of these former things, what we do honour & what we do offer, in this blessed sacrament. Note what thing we do honour and what it is that we do offer in the blessed sacrament. We do not properly honour the outward aparens of the sacrament, which is the form & shape of bread, & wine, but we do honour the thing covered & verily contained under the forms & shapes of bread & wine, which is none other, than the very & real body & blood of our saviour christ We do not offer (at the mass) properly those forms or shapes of bread & wine as a sacrifice (for they are no sacrfyce neither do we call or name them a sacrifice) but we offer up unto God the father (at the mass) the very blessed body & blood of our saviour christ (not cruelly slaying him, for so he was offered but once (but with a lively & lovely memory of chirstes death & passion, we pnsent) in manner of an oblation, the same very body & blood (now impassable) giving thanks unto him, for that inestimable and ineffable mercy, that he hath showed unto us misers and sinners, in reconciling us (his enemies) unto himself, by the death and passion, of his only son jesus Christ our Lord. And with this body & blood of our saviour Christ (our head) we offer up also, unto our father celestial, the whole body mystical, of Christ's church, giving unto him thanks also, for the creatyon redemption; and justification hereof. committing it, unto his most godly and merciful tuition, beseeking him that he vouchsafe, to pacify, to keep, to knit together, and to govern & rule it throughout all the hole world. The sacrament is named Dynaxis. Saint dyonyse the grecyan namyth this sacrament synaxis that is, communion, or comen partaking, by cause there is signified, & effectuously wrought (by this blessed sacrament) not only, the unyon and knot of Christ's members, unto the head Christ, but also there is signified, and in very deed there is (by it) a comen partaking, of all ghostly goodness, which is in each of the membres, or in the hole. For as much as by the condign and worthy receiving, of this blessed sacrament, we are made one with Christ, and incorporated unto him, therefore by this conjunction and incorporatyon, we are made comen partakers (with the other membres) of the grace and goodness, as well of the whole body, as of the head Christ. And hear unto agreyth, the article of our faith, where in, we say, and believe, the communion of saints. Truly this comen partakynhe, of the graces & gifts of God, can not be better, or more effectuously exibyted, or given to us, then by the receiving of this blessed sacrament, for by it, we be incorporated unto Christ, from whom descendeth, and cometh, (as from the welhed) all grace and goodness, in to every member, and that which is given unto the member, doth not a veil and profit only that member, but it is for the profit & help of all thee, other members. Therefore is this sacrament justly called the comen partycipatyon, for as much as, by it, the members are knit to the head, & each unto other where by they all partake of the head, and each of other. ✿ Of some of the fathers this sacrament is named, Eucharistia, The sacrament is called Eusharistia. whom Orygene against Celsus, doth expond The good grace, and plainly it may be called, the good grace, and that congruently, for as much as, it doth contain in itself the plenitude and well of all grace (that is Christ) of whom Iohn wyttneshethe. ✿ Full of grace and verity, and of his plentyfullnes we all have received. ✿ Where (devout Bernard saith) we do receive not one grace, but we receive all grace. And some do interpret Eucharstia. Thankfulness, or, giving thanks, and this is not ilicongruent. For there is no thing, that we have a greater cause to give thanks to God, then for this our daily, and most necessary celestial food. neither can we give unto God, more acceptable thanks, then by the frequent and of receiving of this most blessed sacrament, the blessed memorial of Christ's death and passion. The sacrament is called our lords food or meat. But among all other) saint hylary calleth it, the meat of our lord, or our lords food, and plainly he affirmeth, that we eat and receive (in this our lords food) the flesh that is the sempiternal word of God, by the which meat, he collect thee, that we are made one with God the father, for by eating of this meat, we are (saith he) incorporated, and made one with Christ, and Christ and the father be one, therefore we being (by this meat) made one, The sacrament is called our victual or wayfaring meat. with christ, we must needs be made one with the father. Saint augustyne, in his second look entitled (of the visitacyon of the sick) nameth it our victual or wayfaring meat, because, that this blessed victual, giveth, incomparable strength, unto us traveling, in the tedious iornaye, of this miserable life, and helpeth us, unto a most perfeete and fortunable consummatyon, and end, of so weary a iornye. Wherefore this is, the counsel of saint Augustine. O my son, refuse not to receive, that heavenly supplement, of our lords body, but rather, most greedily, and most earnestly speak for it, and eat it most faithfully for it is meat incomparable, meat inestable and it shallbe, to thee, thy viatical or wayfaring victual, a meat most healthsome, the price of thy redemption, the monument or memory of thy redeemer. Hitherto appertaineth, The sacrament is called the banquet or feast. that Jerome calleth the blessed sacrament the banquet or feast, for thus, writing, to Hedibian he sayeth. Moses' gave you not the very or true bread from heaven, but our lord jesus. He is both the jest and the feast, he eateth and is eaten. Thus saint Jerome nameth this most sacrate mystery, in the which he plainly showeth, that we do eat, the heavenvly delicates, that is our very lord jesus, and there can be no meat, more delicious, more pleasant, or more plentiful of suavity and sweetness, than this is. For if Manna (the shadow of this heavenvly meat) had (in it) all delitiousnes and comprised (in itself) all manner of suavity & sweetness, how much more, hath the verity itself (which is the well ●●grace, and all goodness) super abundantly, all manner of delectable sweetness. The sacrament is named the mystical benediction ✿ cyril, (among the rest, of the names) peculiarly nameth it, the mystical benediction, or the spiritual blessing, because that Christ with his divine benediction, at his supper, iustituted, the blessed sacrament. And therefore (also Paul) doth call it the cup of benediction Upon the which place of Paul, Crysostome writing saith. It is no little or small thing, the Paul nameth, it the benediction, for when I name. Benediction, I name the good grace (which is the sacrament) and in naming that, I open all the treasure, of the benignity and goodness of God. And I also do remember (with the cup) the great, & innumerable gifts, and benefits, and what so ever, that we have received, at the hand of God. ✿ It may right well be called the spiritual blessing. For undoughtedlye, God almighty doth bless, the worthy receivers hereof, with all spiritual blessing, that is, he replenysheth them, with inestimable gifts of his grace, and augmenteth the former virtues and graces, & will bring them, at the length, unto the blessing of eternal life. For this is the blessing, that Christ promised (the which Manna could not bring, neither give the eaters thereof.) For they that did eat thereof, died in desert, but if any eat of this bread, he shall not die for ever. Now (gentle reader) thou haste heard a part of the inestimable treasure of grace, that lieth hidden, in this blessed sacrament, signified by these divers and sundry names, that these ancient and holy fathers gave, unto this ineffable sacrament; Yet of the variety and diversity of the names thou must not judge diversity of opinion, (as concerning this sacrament) among them, but (as I have said) they having divers respects, & considerations, gave (according, to their considerations) to this blessed sacrament divers names. And thus they (meanynyge one thing, and believing unyformely one thing, in expressing their faith, in that one thing) used diverse names. And certainly that one thing, that they believed of this sacrament, was none other, then that the catholic faith of the church (which in their time and sith) hath and doth yet believe, that is, the real presence, of the natural boodye and blood of Christ, in the blessed sacrament, as shall apere most evidently, by the testymonyes, of the said auctient and holy writers, that I shall recite here foloing, to the numbered of xxiiij & he the writ lateast of them lived not this vi C. year. These have I brought in, for witness with me, not by cause, that their were no me writers, in all the other time of these vi hundred year sith, but by cause, that I have not seen their works, and they are not (so commonly) had, as these are, whose works I have named, I left out also all the writers that hath been in the church this vi hundred year, because, that they be so well known and be so many of them, that I might be tedious, to the reader, in reciting only their names. Ireneus. ✿ Ireneus, in his first book, that he writeth against heresies, sayeth. When the chalice (with water & wine mingled) and the bread broken, receiveth the word of God, it is made the blessed sacrament, of the body & blood of Christ. Of the which, the substance of our flesh, increaseth, and consisteth. How can they, then deny, that the flesh is partaker of the gift of God (which is everlasting life) sith that it is nourished, with the blood and body of Christ and is made, the member of the same, as the apostle saith, in the epistle unto the Ephesians. For we be members of his body, and of his flesh, and bones. Not speaking these things, of the spiritu all and invisible man. For the spirit hath, neither flesh, neither bones, but speaking of the connection and disposition of the natural body, the which consisteth of flesh & bones, the which natural disposition of the body, is fed and increased, with the cup, which is his blood, and with the bread which is his body, ✿ There can be, no plained words spoken, for the verity of the real presence of Christ, in the blessed sacrament. ✿ Ignatius, Ignatius. In episto. ad Roma. that glorious martyr the disciple of saint Iohn Evangelist and the third bishop of Antioch after saint Peter, In episto. ad Ephe. in his epistle that he writeth unto the Romans hath these most devout words. I will not eat (saith he) corruptible meat. I desire not the voluptuousness of this world. But I desire the bread of God, the bread celestial, the bread of life, which is the flesh of jesus Christ, the son of the living God (the which was borne of the seed of David and Abraham in the latter time) & I desire the drink, which is his blood. Therefore he exhorteth the Ephesians in this wise. Make you hast (sayeth he) to approach oft time unto the sacrament of the Altar, the glory of God. For when that, is oft frequented then are the powers of sathan expelled. And in the end of the same epistle. Breaking the bread, the which is the medicine of immortality, the treacle, not of dying, but of the living in god by jesus Christ. These are words plain enough to perceive what believe he had of the blessed sacrament. ✿ Tertullian in his book, entitled (de Resurrectione carnis) writeth, in this manner. Tertullianus. Now let us see, and behold, the form and beauty of a christian man, what, and how great prerogative hath, this, our frail and filthy flesh with God. Although that this, were dignity enough, there can no soul at all, attain health or salvation, except that (whiles that it is, in flesh) it believe, or receive the faith. The flesh is so necessary thing of our salvation. When the soul of the flesh, is knit to God, it is the flesh that maketh, that the soul, may be so knit. For the flesh is washed, that the soul may be purified. The flesh is anointed, that the soul might be consecrated. The flesh is signed, that the soul might be strengthened. The flesh is shadowed with laying on of hands, that the soul might be illumined with the holy ghost. The flesh eareth, the body and blood of Christ, that the soul might be fed, with god ✿ Here we may right well perceive, the belief of Tertullian, of this sacrament, which confesseth openly here, that the flesh doth eat the body and blood of Christ, and not the figure of the body and blood. And because that, saint Cyprian was so diligent a reader, of Tertulian, I shall place him, Ciprianus lib 2. epistola. 3. next unto Tertullian. ✿ That blessed martyr saint Cyprian, writing unto Cecilium in his second book the third epistle sayeth. That the blessing of Abraham, (by Melchisedech the priest) might by duly celebrated, the figure of the sacrifice, went before, in bread and wine. The which thing, our lord, accomplishing and fulfilling, offered bread, & the cup (mixed with wine) and he, that was the fullness, hath fulfilled the figure prefigured. Behold, there went afore in Melchesedech, the figure of the sacrifice of bread and wine, but Christ (which is the plenitude itself) fulfilled the verity, of the figure prefigured, namely in the supper. And after, he saith also, De cena domini. upon the lords supper. ✿ Our lord Christ (whose body we do touch) is bread That this bread, might be given unto us, we pray daily, lest we that are in christ, and receive the sacrament of the altar daily, as the meat of our salvation, (by mean of any great offence) abstaining, being forbidden, from the heavenly bread, we should be separated in deed, from the body of Christ, he preaching and movyshing us. I am the bread of life, that came from heaven, if any eat of this bread, the same shall live ever. The bread that I will give, it is my flesh, for the life of the world. Therefore when he sayeth, that he shall live for ever, if he eat of his bread, it is manifest and plain, that they shall live, which toucheth his body, and receiveth the sacrament of the Altar, after the manner of communion. Origenes comes ●elsum. ✿ Origene witnesseth (writing against Celsus) & saith. Let Celsus (ignorant of God) give thanks unto bevels But we thank, the creator of all things for the benefits that he hath given to us. When we (giving thanks) do eat the bread, the which bread (by oration, supplication and prayers) is made a more holier body, the which body also verily maketh us, more holy, the receiveth the same, with a whole & pure heart. Origenes super Numeros ut supra. ✿ And in the seventh homily (upon the book of Numbres) he more plainly writeth, and sayeth. Those things which before time were done in figure, now are they accomplished in the verity and in deed. Before baptism was in the see and in the cloud, but now the generation is in very deed, in water and in the holy ghost. Then was Manna the meat, as in the figure, but now the flesh of the word of God is in deed is very meat, as he himself sayeth. My flesh is very meat, and my blood is very drink. By these his words we may perceive that the jews had the figure, but we christians have now the thing itself, that is, the very body and blood, in very deed, ✿ Iuuencus also (in his verses) sayeth. As soon as he, had spoken, Inuencus in carminibus. he (with his own hands) broke the bread, and giving thanks, he taught and told, his disciples, that he gave his own proper body. And then he took the cup, replete with wine, he sanctified it (giving thanks) and gave it, and taught them also, that he had divided unto them. his precious blood, and said. This blood shall remit, the sin of the people. Drink it, and believe now these true and unfeigned words. ✿ hylary (whom saint Jerome calleth the trump of the latin tongue against the Arrians) agreeth fully with this catholic verity, hylarius in lib. 8. de Trinitate. and saith (in the eight book of the Trinity.) We may not speak, or common in the matters of God, after the manlike or worldly manner. neither aught there, perversity either unhonest preaching to be extorted by violence (unto a wicked and ungodly intelligence or understanding) out of the helthesome, & celestial sayings, let us read the scriptures, but let us understand, those that we read. Then shall we do, the office of a perfect Christian. For, as concerning the natural verity of Christ in us, the thing that we hereof do learn, except we learn of him, we, both foolishly and wickedly, do learn. For he himself saith. My flesh verily is meat, and my blood is verily drink, & he that eateth my flesh & drynkyth my blood, dwelleth in me and I in him. As concerning then the verity of the flesh and blood of Christ, there is no place left, to doubt at. For now, both by the words of our lord himself, and also by our faith, it is very flesh and blood. And these (received, and drunken doth cause, that we be in Christ, and that Christ is, in us. ✿ What can be more evidently and manifestly spoken, than these words. ✿ Saint basil (who not only, Basilius in regulis monachotum. lead himself, a monastical and Godly life but also he taught a certain trade of such sort of life) in that book where he entreateth, of the ●●ules of monastical life, he is demanded of his brethren. With what manner of fear, faith, & affection, the grace of the body and blood of Christ, aught to be received. Very (saith he) the apostle saint Paul teacheth us, with what fear, saying. He that eateth and drinketh unworthily, he eatheth and drinketh his own judgement, or condemnation, not putting dyfferens between the body of our lord and other common meats. But the words of our saviour Christ teacheth us faith, which saith. This is my body the which is given for many do this in the remembrans of me. ✿ This is the faith that faint basil would that his brethren should retain as concerning the blessed sacrament. ✿ Gregory Nysene, the brother of saint Basyll, who (for his excellent learning and Godliness) was called the divine, Entreating the life moysaycall, mystically, or spiritually, he giveth consel, that we should receive (with a pure and clean mind) the celestial bread, whom (saith he) no sowing nor tillage, hath brought, forth, but it is bread, which is prepared, for us, without tillage, and without any help of man. This is found flowing, from above upon the earth. For the bread that came from heaven, (the which is very meat) which is figured also by this hystore of Manna, is no spiritual or uncorporal thing. For how can, an uncorporal thing be come meat? and the thing, which is not uncorporal must needs he a very body. And surely the bread of his body, neither ploughing, neither tilling, neither housbandmanes work hath brought this forth. But an earth remaining undefiled, & yet was the earthful, of this bread, with the which the hungry, (that knoweth the misterius birth of a dgin) may soon be satisfied. ✿ These words of this divine doctor, were plainly meant, of the sacrament, as it may appear in the process of the same, that he there entreated Ambrosius in primam Pauli Ep stola ad Corinthios. ✿ Saint Ambrose, writing upon the first epistle of saint Paul unto the Corinthyans' the xi chapter, saith. For because that we are redeemed with the death of our lord, we bear in remembrans the same thing, in eating & drinking, the flesh & blood, the which he offered up for us: And we do signify the death of our lord Christ, in these things, obtaining now the new testament, (the which is the new law; that bringeth unto heaven, every one that cruelly is obedient to it, Here apertly saint Ambrose affirmyth the verity of the body & blood of Christ in the blessed sacrament & saith that we do eat & drink the flesh & blood of christ. And in many other places, he writeth as openly, as he doth here, jeronimꝰ in epistolam Pauli ad Titum. & specially in his book of the sacraments ✿ Also S. jerom, in his commentareiss upon the epistle, at Titum, showing the virtues, that belongeth unto a bishop, saith in this manner. If it be commanded unto the lay-men, that they abstain from their wylies, for prayers sake, what should we suppose, of the bishop, which for his own sins, & for the sins of the people, must offer unto God, undefiled hosts, let us read the books of the kings, & we shall find, the abymelech, there would not give unto David, & his servants, that show bread, before that he had known, whether they were clean, from women's company, or no. Not of harlots, but of their one wives. And until, that he had known certainly, that they had abstained from the marytall copulation, he would not grant them the bread, which he denied them before. There is as much dyfferens, between the show bread of the temple, & the body of christ, as is, between the shadow & the body, the image & the verity, the examples or figures (of the things to come) & the things, which by these examples were prefigured. And as for meekness, paciens sobriety, softness, abstynens from money, hospitality, & also benignity, should chiefly be in a bishop, and should excel in him, above all the laity. Even so, pure chastity, & (as I might say) a preestly shamefastness, should be in him. That he should, not only abstain him self, from the unclean deed but also his mind (which shall consecrate the body of christ) should be free, from the casting of his eye, & error of evil cogitation. This testimony of saint Jerome is so plain that it needeth no monytyon. Crisostomus in homilia de Jude tradi●ione. ✿ Crysostome writeth in this sort, in the homely of the treason of judas. Speak judas (saith he) whom didst thou sell for thirty pences. This is the blood, of whom thou didst bargain. even now with the pharisees. O the mercy of Christ, O the madness of judas. He was at a point to sell him for thirty pences, and Christ offered unto him, the body (which he had sold) that he moght have remission of sins And after a few words, Crisostome saith again. And now is he here present, that adorned that table, and the same doth also, consecrate this table. For it is not man, that of the things set before thee, on the consecrate table of God, maketh the body and the blood of Christ, but he which was crucified for us, Christ. The words are spoken by the mouth of the priest and the things set forth before us, are consecrated, by the grace of the power of God. This is (sayeth he) my body. And like, as the voice, the which said (increase and multiply) spoken ones, & yet it taketh effect, at all times in generation, where nature is working. Even so, this voice This is my body, was once spoken, & yet, at all tables or altars of the church of Christ, unto this day (and shall unto Christ's coming) give, unto this sacrifice, strength. ✿ These words of Crisostome are to plain, to be detorted or wrested, from their true meaning, which is that when the words of Christ, are duly spoken by the priest at mass, them are the bread and wine consecrated & made the very body & blood of Christ by the secret might & power of god & so is Christ's body & blood really, in the sacrament. ✿ Saint Augustine, Augustinus ad Cresconicū gramancum. thought that he hath, innumerable, plain & evident testimonies, for this verity, yet, among many, I will recite one or two. first he saith in his first book (ad cresconicum gramaticus (what shall we say, of the very body & blood of our lord, the only sacrifice for our health. For though that he himself saith. Except that a man eat my flesh, & drink my blood, he shall have no life in him. Yet doth not the apostle Paul also, teach, that the same is pernicious and deadly, unto such as misuseth it. For the apostle Paul saith. Whosoever eateth the bread, and drinketh of that cup of our lord unworthily, he shallbe guilty, of the body and blood of our Lord. Again, saint Augustine (ad julianum comitem) writeth these words. The mercy of our lord jesus Christ, deliver us from these things. And he grant or give unto us himself to be eaten, which said. I am the lively bread, which came from heaven. And he that eatythe my flesh, and drinketh my blood, hath eternal life in himself. But let every man examine himself (according unto the precept of the apostle) before that he receive the body and blood of our lord jesus Christ & so let him eat of that bread, & drink of the cup. For he that eatith the body & blood of our lord unworthily, he eateth and drinketh it, unto his own judgement, making no differens, of the body of our lord. For when we shall receive him, we ought to have recourse unto confession, and penans, and to discuss curiously, all our acts, and if we perceive mortal sins in us, we ought speedyly to make haste to wash them a way, by confession and penans, lest we (like judas that traitor hiding the devil with in us, do perish. ✿ These are the words of S. Augustyne. The which showeth very plainly, Cyrillus in johenz. what believe he had, as concerning the blessed sacrament. ✿ cyril the patriarch of Alexandria, upon the sixth of Iohn, writeth very plainly for this verity. Whose words are these. They can not be partakers (in holiness) of the life etnnal, which hath not received jesus, by the mystical benediction. And again he saith. Christ is not with his word only, but also with his touching, he araiseth up the dead, that he might show & declare that his body could also, raise up the dead. If then by only touching, the corrupt are restored & the dead araysed How should not we live, or receive life, which doth taste, & eat, his flesh. For plainly he will reform, unto his immortality, such, as be the partakers of him, and after a few words he saith. For it must needs come to pass, that not only, the soul of man (by the holy ghost should ascend unto blessed life) but also that this rude & terrenal body) by like taste & touching, of like meat (as it is itself) should be brought, unto immortality. Damascene in his four book, of the catholic faith in the xiiii Damascenus lib. 4. cap. 14. chapter saith these words. As concerning the verity of the body & blood of Christ, in the sacrament. That body verily, is joined unto the divinity, the which body he took of the immaculate virgin. And not that the body assumpted, should come down from heaven. But that the bread and wine, are transmuted and changed, into the body & blood of god. Thou wilt ask the manner how that may be? let it suffice the to hear, how that by the holy ghost, in a most Godly virgin he, (by himself and in himself) received flesh, and we can say no more, but that, the word of God, is true, effectuous, and omnipotent, but the manner how it is. That is intractable or unsearchable. Neither can this be readily told, how bread (by eating) and wine and water (by drinking) are changed naturally, into the natural body of the eater and drinker, and not into another body, but into the very same body that the eater or drinker had before. Even so, the purposed bread, wine and water (by invocation and coming of the holy ghost) are changed supernaturally, into the body and blood of Christ and there are not two bodies but only one, and the very same. Iohens Cassianus collatione ●2. capi. 12 ✿ Iohn Casiane, hath these words in the xxii collation the xii chapter. With so great dilygens of humility we ought to keep our heart, that we keep all way this one thing stable & constantly in our remembrans. That we cannot attain, to so great purity and cleans, all though that by the great gift of God, we do all these things, that I have spoken of before. Yet let us judge our selves, much unworthy, to communicate or receive, that holy & sacrate body. For first, the majesty of that heavenly Manna, is so great, that no man (compassed about with this clay and flesh) can worthily, and condyngly, receive that meat, but only of the mere and beneficial gift of Gods grace. Here in these words Cassian confesseth, the majesty of the celestial Manna, and the verity of the body of Christ, whom no man can receive worthily, Athanasi. ad primam Pauli ad Corin. but only he that thinketh himself unworthy. ✿ Athanasius upon the first epistle unto the Corinthians, confirmeth the verity of the real presence of Christ's body and blood in the sacrament. For we (saith he) having that cup in our hands, we give thanks (without doubt) unto him, that shed his blood for us, and have voutchsaf to indew us with ineffable gifts. He said not only, that it is the partaking, but rather the communion, because he would express some greater thing. That is the wonderful very nigh conjunction, And this is the sense of that which he spoke. This same blood, which is contained in the cup, is the same, that floved out, of the side of Christ, and (when we receive it) we do partake it. that is to say, we be connexed, and knit unto Christ. And the bread that we break, is it not the communion of the body of Christ? That body, which our lord did not suffer, to be broken upon the cross, (for there was no bone broken of him) that same (for our sake) he suffereth now to be broken. Athanasius in these words manifestly showeth that the blessed sacrament broken for us, is the same body that hung on the cross & had no bone broken thereof. ✿ Cassiodorus saith upon this text, Cassiodorus in psalmum. 110. of the psalm. Thou art a priest for ever according to the order of melchisedech. This thing (saith he) doth the prophet tell, that the father hath promised to his son. For unto whom, can this be truly & plainly applied, saving only unto our Lord & saviour. The which, most helthsomly hath consecrated, his body & blood in the gift or erogation of bread & wine Even as he, in the gospel, saith. Except that you eat, the flesh of the son of man, & drink his blood, ye can have no life in you. But in this flesh and in this blood, let not man's mind imagine, any thing cruel or corruptible. lest, as the apostle saith, he that eateth the body of our Lord, unworthily, he eateth & drinketh it to his judgement. But let the mind of man think, imagine, & understand the same substance, that giveth life, and health. That same (I say) which is made the very body & proper substance, of the word eternal, by the which both, remission of sin, and the gift, of eternal life, are given. ✿ This blessed father Cassiodor saith that we should not think or imagine, in the sacrament, to behold & see, the cruel or mortal blood or body, in their own shape & fashion, but we must understand (saith he) the healthsome substance, that giveth life, & the substance which is Christ's substance, the which giveth life, remission of sins, & eternal life. ✿ It can not be the substance of bread, that can give remission of sins. But the substance of Christ, Fulgentius ad Monimum. that died for the sins of the world. ✿ Fulgentius answering unto a question (as concerning the sacrifice of the body & blood of Christ) that one Monimus (a friend of his) demanded, whether it were offered only to the father, or no. Unto him thus he said (among much more matter.) This same (I say) spiritual edification, can not be asked better, or more opportunely, than when in the sacrament, of the bread, & cup, the very body & blood of Christ, is offered up of his body, the church. For the cup that we drink of, it is the communion of Christ's blood, & the bread that we break, it is the communion of Christ's body. ✿ Here expressly saith Fulgentius that the body & blood of Christ is offered, in the sacrament. ✿ S. Gregory, Gregorius primo dea logorun, lib capi. 58. in his first book of his dialogs, the lviii chap. writeth in this sort. We ought, with all our heart, to contemn this present world, for because we may perceive, that it wasteth and to offer daily unto God. sacrifices of tears, and to offer daily, hosts of his flesh and blood. For this is the sin guler and special oblation, that saveth the soul, from death eternal. The which oblation, representeth unto us, (in a mystery) the death, of the only begotten son of God. For though he (rising from death) dieth no more, and death hath no more, dominion over him, & is immortaly, and uncorruptibly living in himself. Yet in the mystery, of that holy sacrifice, he is offered up for us, for there is his body received, there is, his flesh divided, for the health of the people, there his blood, is distributed, & powered (not into the hands of infydells) but into the mouth, of the faithful. ✿ See devout reader how expressly he showeth that Christ (remaining immortal and impassable in himself) yet he is, in the blessed sacrament really, received of the faithful. Cedulius presbyter in carmini bus. ✿ Sedulyus the priest, in his verses (of the divine marvels) saith. Our lord (saith he) giving bread unto judas, did know afore hand, his dysceatful mind, & bewrayed his treason, by giving him bread, which lord was the bread himself, after that he had stablished, that two gifts of his body & blood, he gave there, unto his disciples, the meat and drink, whereby the faithful and clean souls, Beda in Lucam lib. 6. should never thirst either hunger hereafter. ✿ Beda, in his sixth book upon S. Luke writeth thus, where it should move any, with doubth, for asmuch, as Christ gave, his body and blood unto his disciples, when they had supped, why we should be taught, (by the custom of the universal church) to receive the same sacrament, fasting. Let the same perceive, in few words. The apostles (therefore) did receive it, when they had supped, for it was necessary, the figurative passover to take an end, & to be consumed, & so to approach unto the sacrament, of the verity, of the true passover. It hath pleased the masters of the church, in the honour of so great & terrible a sacrament, that we, should first be strengthened, with the partitipation of our lords passion. & both inwardly and outwardly, to be sanctified with the ghostly & spiritual meats, and then the hungry body, to be refreshed with the vile & earthily meats. ✿ Haymo also upon the epistle to the Corinthians writeth in this sort. H●ymo in Paulum Hic virit ciriter annum dni 832. As the flesh of Christ (the which he received in the womb virginyall) is his very body (slain for our salvation) evenso, the bread, which Christ gave unto his disciples, & to all that be elected to the everlasting life, the which also, the priests daily do consecrated in the church, by the might & power of the divinity (the which divinity repleteth the same bread) is the very body of Christ. Neither are the body that he took in the womb virginial, and this bread, two bodies, 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 remaineth whole, & alive. And like as the body (put upon the cross) was offered up, for our redemption, even so daily for our health, is offered up this bread, the which (though it seem bread) yet is it not bread, but the body of Christ. For our lord & redeemer (helping our frailty) because he knew, how frail we are toward sin (he hath given unto us, this sacrament, that) where he can not suffer death daily (& we daily do offend) we might have, a very true sacrifice, whereby we might have expiation, & be purged And therefore, because the same (which was offered on the cross) & this in the sacrament, make but one body, & are offered up for our redemption, he said. This is my body, that shallbe given for you. These words of Haymo, are so plain, that any man may right soon perceive, what this blessed father, believed of this blessed sacrament, whose authority, is not to be suspected, sith it is vii, hundredth year agone, sith he write. And yet sith his time there hath also many (both godly & excellent learned men) written. As Theodore the grecian, the school master of bede. Alcuinus, school master to Charles the great S. Bernard, Rupert, Hugh descton Victore with a great numbered more, whom to name it can not greatly ꝓfyt, the unlearned reader (for whom I have ꝑpared specially this homely things. Therefore, I have thought these, a sufficient testimony, to declare the faith, of the holy church of Christ fro. vii.c. years agone and upward until the apostles time. And as for all the time, sith the year of our lord viii. c.xxxii. until these our days, noman doughtyth (no not our adversaries) but that the church, most constantly hath retained & defended the faith & believe of the real presence of the blessed body & blood of Christ in the holy sacrament, and hath alway condemned the contrary as an heresy horrible. I thought it therefore neither necessary neither profitable to be to prolix in citing or alleging any auctors of so late years. For by these few (among a great numbered) most godly & catholic fathers, any honest heart (that is not more desirous of contention, then of the truth) may be satisfied, as touching the faith, that the church hath retained, in their times. And he that is not satisfied with these, that same, will not be satisfied, if I had recited, ten times so many more, yea scantly, would the testimony of scripture, satisfy such one, but that he would, either give it his own gloze, either deny it to be scripture, as the property is of all heretics. Cyprianus sermone 5. de lapsis quedam refert que et noverat ipse. Ambrosius in funebri sermone ꝓfte sa●yrot Item Gregorius intertio dialogorum. Augusti. in .22. lib. de civitate dei capite. Beda in histo a gentis A glorum. I might, in this place, bring in, for the corroboration and confirmation, of this our faith, the miracles, wherewith, the special goodness of God, hath stablished and confirmed, this out faith, in the hearts of many devout and faith full christians. The which miracles, are not feigned of late years, but were written, many hundred years agone, & that by classical and ancient writers But I can not, within the compass of a sermon, comprise without tediousness, so much matter. Such miraculous works can not justly be thought, lies feigned by men, either illusions of the devil. For as much, as the auctors that reporteth them, are of so great antiquity, godliness and of so exact judgement. The auctors are these. ✿ Saint Cyprian, saint Ambrose, saint Augustyne, saint Gregory, & venerable Beda Eusebius in the sixth book of the ecclesiastical history. Certainly in such miracles (as at reported by these authors (with many more) God hath signified unto us, how, this our faith, of the blessed sacrament, hath pleased him. Where the sacramentaries hath, not one to show for themselves to corroborat, their new fashioned faith. Except they take it for a miracle, (as they, and we also may most certainly) that such obstinate blasphemars and horrible heretics hath escaped so long, the great vengeans of God. The which may right well be ascribed unto the ineffable mercy of the divine benignity, which, Roma. 1. with this long patience, provoketh them unto repentans. I judge it no less miracle also, that God hath suffered them, to be so far divided, a 'mong themselves, such as seeketh and reacheth, a new & a strange way of believe, and salvation, 1 Pet. 1. Quando expectabant dei patientiam in diebus Noc cum fabricaretur arca in qua pauci. 1. octo ale salve fact sunt Quod et vos nunc similis form saluos facit baptisma. other than the church of Christ, hath received of Christ, and retained alway, and buildeth to themselves another babylon, forsaking, deriding, and contemning the ship, of the catholic church, whom God hath ordained to preferue us from the great stood of perdition. For like as almighty God (in time paste) did miraculously and justly divide the tongues & languages of the proud and presumptuous Babellonians, Even so hath God divided these sacramentaries, that there are (almost) as many believes, as there be preachers or teacheres. There is no manner of agreement (in manner) among them, saving only, that, as Sampsontayed the foxes together by the tails to destroy the corn, even so are these vulpyne and crafty heretics tayd together, to one end & purpose, that is, the destruction, and subversion of the pure & sincere corn, of the catholic faith of Christ. But eaer these fraudulent foxes shall accomplish their devilish purpose in fyering all the corn, they may be (except they repent and be converted) incensed and consumed to cools themselves Thus Have we, on our part, (as you have hard). The figures of the old testament. The plain and manifest scriptures. The promises of christ made unto the church, for the knowledge and continuans of the pure faith. The counsels general The whole and uniform consent, of the most ancient writers, for the confirmation & manifest proof of our belief, where the sacramenttareiss, can show neither manifest scripture, neither classical & catholic writer (syncearely & truly understanded) neither general consel, to maintain there detestable error. They can show no place of scripture, the saith, that the body of Christ is not in the sacrament, neither that the body of Christ is only in heaven, neither that the sacrament is but only a figure, or a sign of Christ's body. Where we have, in manifest words, spoken by Christ. This is my body. ¶ Consel have they none where in, they can show, either that this our believe hath been condemned, either that it was susspected or doughted of. Yet their herysie hath not only been susspected & doubted of, but also, by the general conselles (as you have hard) it hath been openly convinced abjured & condemned. Which of all the ancient catholic writeres can they show, that saith, either that the body of christ is not, in that sacrament, either that the sacrament is, but only a figure, They can find, no such sentens, neither in the scriptures neither in the ancient catholic writers. Yet you have hard, how plainly & concordantly the ancient fathers, maketh for our faith ¶ Is it not a case, both marvelous & lamentable not only, to see, how readily the people be to receive this damnable doctrine, but also to consider how obstinately these heritikꝭ doth defend, & die in this heresy, sith that it is gronded, neither upon manifest scripture, neither upon any authority of the church, but took the original fundation of wilful and wicked perversity, and obstinate and sensual syngularitie. ¶ yes (you will say) they bring, both the scriptures plentifully, and also the ancient writers very busily, & such reasons, that seemeth invincible, unto us that are unlearned, and not acquainted, with the craft of reasoning, and the dysceat of their subtile wit. Wherefore, (you will say) though that you have the manifest scriptures, the counsels, and the ancient writers, yet are we, that are unlearned, troubled and cumbered in consciens, with their persuasions and reasons, and also because that their opinion, seemeth more possible and agreeable unto reason. For this cause (dear christian reader) I have thought it very profitable unto the simple and rude people (for whom only I have prepared this homlye thing) to show what scriptures, authorities of ancient writers, and what reasons, that they allege, for the maintenance of their heresies, & in answering unto them, to show briefly, how they deceive, and are deceived. Yet I will not bring in, all such authorities and places, that they allege For I trust in God, so to answer and declare, such as I shall rehearse here, that it shallbe easy, for a diligent reader, to perceive the craft and disceat of them in all other. For certainly, such scriptures as they bring in, either they serve nothing unto the purpose, either they be glossed with their own fantysed and false expositions. And as for the testimonies of the ancient writers, they bring in very few. But they are alleged as sincearely & as faithfully, as they allege the scriptures. For either they be truncate and be but lompes of the writers sayngis lacking the part, that should make the rest plain & open, either they be infarced and patched, with their additions and lies, so that they bring not them, whole, faithfully and sincerely. ¶ Yet for the more easier and facyle understanding, both of their arguments, and also of mine answers, I shall give unto the reader, certain necessary instructions and documents. Where by he shall more perfectly perceive, the falseyt of their reasons, & hereby also, be more readier to make answer to other like reasons. The first document is, that we ought not to seek, to prove with reason, The first document the matters of our faith. For if we should be so gross and carnal, that we would believe no more, than we can prove by natural reason, we should soon discharge ourselves, of all the articles, of our faith, and consequently we should have no faith, for it is against the nature of faith (which is of things that appear not unto reason or sense) to be proved by reason. But in such matters, a true Christian heart ought obediently to receive the verity of God's word, 1. Cor. 2. Non in ꝑsuasibilibus human sapienty verbis, sed in operation espiritus & virtutis, ut fides ura non sit in sapientia hoīm sed in virtute dei. seeking no persuasible reasons, but only to persuade to himself that (all that God's word affirmeth) undoubtedly to be true, by cause that God (who can not lie) hath spoken it, be it never so impossible, unto natural sense & reason. A faithful christyane man, aught to trust more, unto the infallible verity of god's word, than he would do, unto his sight, his feeling, tasting, either any of his senses or reason for all those may deceive, & be deceived But the word of god is more stable than is, either heaven, either earth And for as much as, the miraculous works of God, excedyth incomparably, the wit and reason of man (and be therefore ineffable) therefore we ought not to be, to inquisitive, to know how, and why, God hath done this, or that. For there can no man tell, neither give reason, of God's unsearchable and investigable works. Therefore no man can tell how, Christ's body and blood can be and is, verylye and really in the sacrament, and in every part thereof, and also in so many places, were this blessed sacrament is. No more than he can tell, how that body was borne, of an immaculate virgin, & yet her virgyniall clausures, kept inviolably shut. Or how, the body dead, could come alive out of the grave, the stone unsealed & unmoved. Or how the body cold come in, (through the stone walls) among the apostles. And yet the holy word of God, teacheth these things to be true, but the word of God showeth no reason how. For God would have his wonderful works hidden, from our wits & reason, that our faith might have place, & the greater merit ¶ The second is, that the glorified body of Christ is, in much more noble state, The ii document & condition, than our corruptible bodies are. Therefore we must not esteem, & judge a like, of that spiritual & heavenvly body & of our gross mortal, & corruptible bodies, for though such gross & corruptible bodies, cannot be invisible, untoucheable untastable, so that they be such, that where ever they be really present, they may be seen, felt, touched, and tasted, yet the glorious body of Christ can not be seen, felt, or tasted, but only when, and where, it shall please him and may be when and where him pleaseth, invysbly, and unpalpablye. The body of our saviour Christ, in the forty days (after his blessed resurrection), was not seen, at all times, neither of all men, saving only such times, and of those, to whom he would apere, visible. Wherefore, though we do, neither see, feal, neither taste, the boodye and blood of Christ in the sacrament, yet undoubtedly, both the body and blood, of Christ, are verily, and really in the blessed sacrament. For that body and blood may be, and is, there verily invisible, unpalpable & untouchable, for so it hath pleased Christ. The iii document. The third is, that though it be repungnant unto nature, that one body should be in many places at on's, by cause that the lord of nature, did a point, unto nature, that every natural body, where it is present, it should replete the place and that one body, should fulfil but one place at ones, therefore the order of nature is broken, where there is present any natural body, and yet doth not occupy that place, or where there is any one body, wholly in sundry places. Yet is not this, repungnant, neither above the power of God, that the body and blood of Christ, should be whooly and really present, in the sacrament, and yet not occupy, or fulfil, that place, for the quantity, of the bread and wine miraculously do replete, that place, being subsistent alone, without the substans of bread even as well, as though the substance of bread, were there. Therefore it is not repungnant, unto the power of God, that the body of Christ, may be verily and really in innumerable places, after this miraculous manner of being, which manner of being, is apropriat unto the most precious body and blood of our saviour christ, & is above the course and order of nature. Wherefore though Christ be in heaven, yet nevertheless he is also, in the holy sacrament for the holy scripture affirmeth both. And therefore we are bound to believe both. ✿ The fourth is that we must not, The four document so carnally and so grossly take the scriptures, that teacheth us, that Christ sitteth on the right hand of the father as though we would imagine, that God the father, had a right hand and a left, & such other corporal membres (as it hath pleased the painters to setforth) & so Christ materially to sit, on the right hand of the father. Thus to imagine of God (who is most spiritual) it is more then, very barbarous, and heathen rudeness. Wherefore we ought to understand, that God is (as Christ saith) a spirit, and hath no such corporal members, wherefore when, the scriptures at tributeth or assigneth unto God, any such corporal members as naming, the hand, the arm, the eye, the ear, or any such other, such manner of speech is methaphorical. For it doth not signify unto us. any such bodily members in God, but it doth signify unto us (by those membres) the invisible things of god, as his power, knowledge, majesty & glory. As by the eyes, & ears of god, is signified, his most open & certain knowledge, that he hath of all things. By the hand or arm of god is signified the omnipotent & invincible might of god. After this manner speaketh Solomon. Pro. 15. The eyes of god beholdeth the good & the bad, every where. And in the book of wisdom. Sapi. 1. The ear, of the jealous heareth all things. Esay sayeth in the voice of god. Esa. 66. All things hath my hand wrought. And the holy prophet David in the psalm. Psal. 118. The right hand of our lord hath wrought powerfully, the right hand of our lord hath exalted me. The right hand of God then signifieth unto us, the magnificent power, & the glorious majesty of God, as saint Steven said in the acts. Behold I see the heavens open & jesus standing on the right hand, Actu. 8. of the power of God. Then Christ to set, on the right hand of the father, is none other, then that Christ (concerning his divinity) is (in every point) of equal power, majesty, & glory, with the father. And (as concerning his manhood) he hath the full & most perfect possession, of the suꝑexcellent riches, of the glory & bliss of heaven, and hath also the sovereignty preeminens, & dominion over all creatures, Ephe. 1. as S. Paul saith. God the father hath set him, on his right hand, in heavenly things, above all rule power, might, & domination & above all that may be named, not only in this world, but also in the world to come. The fift document And he hath put all things under his feet. The fift is. That it letteth nothing at all Christ, to be verily & really in the sacrament, though he be sitting in heaven on the right hand of the father. For what can it let our saviour Christ to be really in the sacrament, though he hath (as concerning his humanity) the suꝑexcellent glory, & bliss of heaven, & union over al. The possession of these things, are so firm & stable in him, that where ever he be, these be neither taken away, neither diminished in him. wherefore he (being in the sacrament) loseth nothing of his souerainte, or glory. No more than doth our angles, which are with us here, and yet nevertheless, Math. 18. see they, ✿ the face of the father celestial which is in heaven. Or what can it let Christ, to be verily and really in the holy and blessed sacrament, though he be (as concerning his divinity) of equal power, majesty and glory with the father, for so was he, upon Easter day, when he was in earth, and said unto his disciples. Math. 28. ✿ All power is given unto me, in heaven and in earth. And though he were present in earth then with his disciples, yet was he never the less, of equal power, majesty, and glory, with the father. Even so now, though he be present verily, in the sacrament, yet is he, nevertheless of equal power, majesty, and glory, with the father, and therefore we worship his blessed presence in the sacrament. ¶ Here followeth the arguments and reasons for the contrary, with their answers. The first argument IN the gospel of Mark we read. Our Lord jesus Christ after that he had spoken these words, he was assumpted, Mar. 14. or received, into heaven, and he sitteth on the right hand, of the father. Luce. 24. In Luke the xxiiii And it came to pass, that whiles he blessed them, he was taken up into heaven. Math. 26 In the xxvi of saint Matthew. But I say to you, that here after, you shall see, the son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. Actu. 1. The first of the acts. And when he had spoken these words, he was lifted up into heaven. And in the vii saint Steven said. Actu. 7. Behold I see the heavens open, and the son of man standing, on the right hand of God. And in the eight to the Romans christ jesus which died yea and that did rise again, Roma. 8. the which sitteth on the right hand of the father, the which also entreateth for us. Ephe. 1. Unto the Ephesians the first. According unto the power of his might, the which he hath showed in Christ jesus, raising him from death, and setting him, on his right hand in heaven. Like saying, he repeateth in the second chapter. Hebre. 8. And unto the Hebrews the viii We have such an his priest that is set on the right hand of the majesty in heaven. ✿ These places of scripture (with many other like) do wonderful well prove, the article of our Crede, The answer. where we say. I believe that he ascended into heaven, and sitteth on the right hand of God the father almighty. And this same do we also believe with them. But what though Christ be ascended into heaven, and sitteth on the right hand of God the father, (as all these places do affirm, and we do confess and believe) is not he therefore in the sacrament? This argument is nought, for it is builded upon a false foundation, that is this, Christ's body can not sit, on the right hand of God in heaven and be here also. at once. This we have declared in the last document to be false Where we showed, that it letteth Christ nothing at all, to be in the sacrament, though he be sitting on the right hand of the father. And also the scripture affirmeth both. For as these scriptures do prove, his presence in heaven, even so doth these words of Christ. (This is my body) prove his very and real presence, in the blessed sacrament. Therefore we must believe both. In this manner of reasoning, they show & manifest their ignorance, and their lack of faith, and that they are gross and carnal. For they understand not, what it is, to sit on the right hand of God, for they grossly imagine & think, that Christ should sit there materially, as a prince doth under his cloth of estate, and that God had a right, and a left hand, as a man hath, and he sitting there, they imagine that it were to great dystans, to be in the sacrament, & that he could not make so great speed, to come into the sacrament so far of, neither could not be present in the sacrament, except he should leave heaven for the time the which is very false. For he leaveth not heaven, but still remaining there, is also in the blessed sacrament. In the xvi joh. 16. of saint Iohn Christ sayeth. ✿ I leave the world and I go to my father. In another place. I ascend unto my father and your father, my god and your God. Again, I go to him that sent me, & none of you asketh me, whether goest thou? Again. It is expedient for you that I go. For if I go not, the comforter will not come unto you. If I go, I will send him to you. Again. My little ones. Yet I am a while with you. Again, Now a little you shall not see me, and again a little you shall see me, for I go to the father. Ye shall understand that Christ in these words, meant nothing less, The answer. than so to take away his bodily presence from the world, or from his apostles, that it should not be with them, after no manner a sort, neither visibly neither invisibly. But he meant that he would change the manner of his bodily presence & conversation, which then was temporal, visible and mortal. And after his death and resurrection, it should be heavenly invisible, and immortal. ✿ If christ (faith they) have left the world, then is not he in the world, and consequently, he is not in the sacrament of th'altar. The true meaning of these words of christ (I leave the world) with such other, and how Christ hath left the world, we may readily collect and gather, of the other words, that he spoke unto his apostles, after his resurrection, saying unto them. These be the words which I spoke unto you, when I was yet with you. In these words our saviour Christ signified unto his apostles that he had then left their company and the wordly conversation, and was gone from them, as he said before his death. I will departed from you and I will leave the world. And after his death being present & speakeing with them, he saith. These be the words that I said unto you before my death and passion, when I was with you visible mortal and passable Then did I tell you, that I would forsake that corruptible state, but now I am not with you, for now (according unto my promise I am gone from you and from the world. Wherefore you shall understand, that our saviour Christ (before his death and resurrection) was mortal and had a natural & a mortal life, a life as other mortal men had, that shall have an end, by death, so in his living and conversation, he was like other natural and mortal men, as saint Paul sayeth, habitu inventus est ut homo, having and sustaining, all natural calamities, & pains (except sin) for he thirsted, hungered, he eat he drunk, he slept he waked, he rested and was weary, he walked and traveled etc. Thus was he conversant with the apostles, in all things like an other natural man, and had a body of like condition, as the apostles had (except sin) but after his resurrection, his life, and conversation, was changed, and his body altered clean and deputed, from the earthly and mortal state, unto a spiritual and an heavenly state. He was changed from mortality to immortality and can not die from passibility, to impassibility, he can not suffer hunger, thirst, cold, heat, neither any such natural penalties. neither needeth he meat, drink, sleep, neither any such like earthly and natural necessities. He was conversant with the apostles before visibly, but now they can not see him, neither feel him, but when, and where, he will. Wherefore all this inculcation and the oft rehearsal, and repetition, of his going away from the world, and from the apostles, is no more, than the change of his life, and conversation, and of the state of his body, that where that they had the visible and mortal conversation of his body (that body being only in earth) here after the same should be in heaven visibly & yet in earth also in the sacrament invisibly. Wherefore when he sayeth. I leave the world, that is to say, I will leave this wordly life, and alter this natural and mortal life, and take on, an heavenly life. And when he saith. I will leave you, or you shall not have me always with you. He signified this. You shall not have me in this manner of conversorion, and in this mortal, and transytarye, and indigent life. This body that is now mortal, visible, subject to all natural penalties it shall not be so alway, but it shallbe altered and changed unto an heavenly life. Now thou mayst perceive (good Christian reader) how Christ hath left the world, & yet he is in the blessed sacrament. Even as he (leaving the world and went from his apostles) yet was present with them, and spoke unto them. Even so though that Christ's body, be altered and changed in to an immortal and an heavenly manner of life, from this corruptible, mortal, and visible life, and hath left so the world, taking from us his mortal and visible conversation, yet it followeth not, that he is not in the sacrament. For we say not that he is in the sacrament, after that sort, that he was (before his passion) among his disciples, mortal, corruptible, passable, and visible. But we believe, and say, that the natural body and blood of Christ is, in the sacrament verily and yet invisibly, immortally, & impassybly. For the body of Christ, now can not be seen, or fealte, but when, and where it please him. ✿ And where they allege this text of saint Matthew. Poor men you shall have with you, but you shall not have me, allway with you. ✿ Yet mark (gentle reader) that Christ said not, The answer. you shall never have me, no more with you, for he said in saint Iohn. I go, and I come unto you And again. ✿ I will see you and your hearts shall rejoice. And after his resurrection he said. Behold I am with you until the worlds end, now, by cause, that Christ said that they should not have him alway, with them, therefore (say they) he is not, in the sacrament. Here they understand not the words of christ for Christ, said that he should not be with them, in that manner of life, as he was then, mortal, passable and indigent and needy of bodily refreshing, and comforts. And after such a sort, he would not be with them alway, for as that time, it was a good and a chartable deed upon Christ to exhibit an office of charity, toward him, as to give him (or his) meat & drink, to wash or anoint his feet. For he had then need, as other men had, hungering, and thirsting, and traveling, in this necessity He said that he would not be with them always in the needy and corruptible sort but he said, that they should have poor men, with them alway. And (as saint Mark saith) and you may do alms always, upon them, when you will. And therefore Christ a lowed greatly, the fact of Mary Magdelen, that she did exhibit to him so precious oil, before his death and resurrection, but upon easter day, when she offered to him, duty and office again, he refused it, and would not let her, anoint him, for he was not then in such state and indigency, as he was afore. Therefore it followeth not, that though that Christ be not always with us a mortal & passable man (as he was before his passion (therefore he is not with us invisibly immortally, impassibly in the blessed sacrament. For both these be true. That he is not with us now, visible, passable, and mortal (as he was before his death and resurrection), and yet he is with us invisible, impassable, & immortal. The argument. ✿ Like argument they gather of the words of saint Paul, in the second epistle to the corinthians, the fift chapter. And though we have known christ after the flesh, yet now we know him no more so. By cause that saint Paul saith, that he doth not know Christ after the flesh, therefore Christ (say they) is not in the sacrament, The answer. after the flesh. If this reason were good, then did Paul know no man, neither the corinthians (unto whom he writ that epistle) neither himself for paul said, that he knew no man after the flesh. Then bylyke he knew not himself, for he was then in flesh, and a man, for he knew no man. But they are deceived in mistaking, and mysunderstanding, this word. After the flesh. _____ Which is not, as much to say, as (in the flesh). But it is as much to say, as fleshly, or carnally, for fleshly affection, or after any carnal sort. ✿ Here (good christian reader). What Crisostome saith, upon the same place of saint paul. What then? (saith he) Tell me. Hath he cleave left the flesh? And is he not now in the body? God forbid. For this same jesus, which is taken from you, even so he shall come again. How? with a body. How saith Paul then? Though we have known Christ after the flesh, yet so do we not now. For our being after the flesh, is to be in sin, and not to be after the flesh, is not to be in sin. But Christ to be after the flesh, is, to be in, or to suffer the passions & penalites, of nature, as hunger, thirst, labour, or sleep and such other. But he committed no sin at all, neither was their found disceat, in his mouth. Therefore said he, which of you can rebuke or argue me of sin? Then, Christ not to be after the flesh, is, to be delivered from these penalties of nature and passions of mortalytye and corruption. Not that he is now without flesh. For with that flesh, he cometh to judge the world, having the same flesh now impassable and immortal and incorruptible. ✿ Then thus (with Crisostome) we may answer. That though that Paul knoweth not christ now after the flesh (that is to say) passable corruptible mortal and visible, yet he knoweth him, now to be incorruptible immortal and impassable and even so do we (with Paul) know Christ in the sacrament, not after the flesh carnally (as the Carpharnaites thought) that is, to see and to eat that flesh of him, hewn and cut in gobbets, and pieces as flesh is in the shambles, but we know him verily there, invisibly impassibly immortally, and eaten of us, is neither harmed neither consumed. ✿ Because that saint Paul saith unto the Corythyans, The argument. in the tenth chapter. Is not the bread that we break the perticipatyon of the body of Christ? And again he saith in the eleventh chapter. As oft as ye shall eat of this bread and drink of this cup, you shall declare, or show his death, until he come. Of these they collect, and gather, that the sacrament is nothing, but bread and wine. This manner of reasoning is nothing worth. For in this sort of arguing, we might conclude, and prove, that there were neither blood, neither wine, but only a cup. As for example, Saint Paul, in the same tenth chapter to the Corinthians, saith. Is not the cup, whom we do bliss, the participation of the blood of Christ? And again in the eleventh, he sayeth. As oft as ye shall eat of this bread, and drink of this cup. ye shall remember the lords death, until he come. And in the same chapter, who so ever eat of this bread, & drinketh of thee, cup, or our lord unworthily, he shallbe guilty, of the body and blood of our lord. Here saint Paul calleth the blessed sacrament a cup, ergo there is nothing but a cup. You shall understand therefore, that in the blessed sacrament there is not the substance of bread, though saint Paul do name it bread. For saint Paul do call the same, the body of our Lord, twice, in the same chapter. And in naming it bread, he doth follow the manner of the scripture, the which in such manner of transmutations, & alterations of things, doth use oft time, to give unto the thing (that is altered and changed) the name, that it had before, that alteration and change, (as I have declared before) by these examples. first of the admirable transmutation and change of the rod of Aaron, into a serpent. The scripture calleth it a rod still, though it was turned into a serpent. Likewise of the miraculous change of the water into wine. There the scripture namyth that wine, water, and giveth the very same name unto the things (that were clean changed) that such things had before, they were changed and altered from their former natures. Even so the holy apostle and, the fathers, oft time, do call this blessed sacrament, bread, because that it was bread, before the wonderful transmutation and change, by the power of gods mighty word, into the very substance of Christ's blessed body and blood. ¶ They have also collected, out of the ancient doctors, lompes and fragments of their sayings (as well understanded and taken, as they understood the scriptures) & have left out, the chiefest things, that should declare the very true sense, of the wrytter, and there by, they go about to prove, that these ancient writers should muster with them, and be on their side, and that those fathers should believe, that in the sacrament were not, the very body and blood of Christ, but to be, but only a figure or a signification thereof. Wherefore all such places, of the ancient writers, that seemeth to call it a mystery, a sacrament, a figure, or signification of Christ's body▪ At such places they clap their hands, and triumph as though they had won the field, and that the game were theirs. These places they bring in, and that with their gay painted praises, and flattering commendations of the doctor or wrytter, (whose authority they allege) as of saint Augustine, they will say. That most excellent and witty clerk, saint Augustine. That most golden mouth, Crysostome, the flower of the Greek eloquens etc. But when these same be alleged, and proved manifestly, to be their adversaries, and contrary to their heresy, then are they (whom they praised so highly before) but men and lyears, and such as were blinded, and had not the spirit of God, therefore (say they) they are not worthy of credit, in all things. We will have no men's authority, but only the scriptures. Yet these wicked wretches, they can be content to take, Luther, Ecolampadius, Coralstadius, and Melanthon, and Buzere, (with all the rabylment of such devilish liars, and lewd livers, the which hath no more of a christian man, save only the name) to be their auctors, and that of no less authority, than the scriptures. These I say, whose learning & lyffes, are as much unlike unto the fathers as were the lyffes of Socrates & Sardanapalus, or the life of Diogenes, and the life of Epicure. Here shall you hear some of the authorities, that they have torn out (by peace meal) from the monuments, and writings, of the ancient and most catholic doctors. Augusti. contra Adamantum. first of saint Augustyne (contra Adamantum Manicheum the xii chapter) Our Lord doughted not (saith he) to say: This is my body, when he gave unto them the sign of his body. Saint Augustyne calleth the sacrament a sign (This is their reason) ergo it is but only a sign. and not the body of Christ. Even so might I argue, for Nestorius, and say, Christ is called in the scriptures, the son of man, ergo he is only the son of man, and not the son of God. Where you shall understand, that, saint Augustyne disputeth in this place, against one of the Manichees sect, which said that the blood in man, was the soul of man, because that he did read, in the xii chapter of Exodus, that they should not eat, any blood, for the blood (sayeth the letter) is the life or soul of the flesh To this saint Augustyne sayeth, that this precept ought to be understanded, that the blood was the token or sign of the life or soul. For our lord (saith he) doubted not to say. This is my body, when he gave the token of his hody. Now let Fryth answer me, unto this. Hath not the blood of a best life in it, though it be the token of life. He must needs say, yea. Even so the sacrament is a token of Christ's body, and yet nevertheless it containeth the same very body. ✿ Also saint Jerome upon xxvi jeronimꝰ super Matheum. chapter of saint Matthew saith. After that the figurative Passeover was complete and fulfilled, and he had eaten the flesh of the lamb, with his apostles, he taketh the bread, that comforteth the heart of man, and passeth over toward the sacrament, of the very true Passeover, and like as Melchy sedech did (the priest of the highest) in the figure here of, (offering bread and wine,) he (in like sort) doth represent the verity of his body and blood. All their game lieth in this word. He representyth. If he do represent, (say they) the verity of his body, than the very body is not there. This argument is of no force, neither strength. For though that by the sacrament is represented, the body of Christ, yet nevertheless, the same very body is there also present, which is represented. But I would fain learn of them, why saint Jerome calleth this, the very sacrament or the sacrament of the verity. Was not the paschal lame, a very sacrament of the Passiover, yes truly: But this, he calleth the very sacrament, by cause that besides, that it doth signify, the body and blood of Christ, it containeth, also no less. Or why doth saint Jerome say. The verity of Christ's body and blood. Did not the paschal lamb represent the same body and blood. Yes truly: But saint Jerome here in, signified the difference, betwixt Moses' lamb, and Christ's mandye. By cause the one was but a bare figure, and nothing else but a figure, and the other (though it were also a figure) yet it contained the verity of the thing, that is signified, by that figure. ✿ Therefore saint jerom said, the Christ represented the verity of his body and blood. You will ask me how that the body of Christ can represent itself or be a sign or figure of itself: To this I answer that, the body of Christ under the two forms of bread and wine representeth unto us now the same body, as it hung upon the cross, when the blood was divided from it for the remission of sins. Ambrosius ✿ S. Ambrose, also they allege, in his book of the sacraments. Where he sayeth in this wise. He that dyscordyth from Christ, that same eateth not his flesh neither drinketh he his blood, all though that he taketh the sacrament of so worthy a thing, unto the judgement of his perdition. Also Prosper hath the same words in his book of sentences, Prosper. Saint Augustyne in his book entituled de Civitate dei. Augustinus de civitate dei lib. xxi capi. xv. He that remaineth not in me and in whom I remain not, let not the same say, either think, that he eateth my body. For they remain not in Christ that be not, his members. ✿ These fathers, in the same places where we find these words, though that they say, that the unworthy receivers, do not receive the body and blood of Christ. Yet they say not, that it is not, the body and blood of Christ But certainly they have plainly expressed what they mente, by these their sayings. For (as we may right well collect of them) there are three manner of receyvynges of the blessed sacrament. The first is, only sacramentally (this term saint Augustine useth. The second is only spiritually. The third is both spiritually and sacramentally. The only sacramental receiving. is when we unworthily do receive the blessed sacrament. And by this receiving, we are, neither incorporated unto Christ spiritually, (partaking the merits of Christ's blessed passion) neither incorporated unto his natural body, as the worthy receivers are, but we eat it to the great damnation of our souls. By the only spiritual receiving (which is by faith, as in hearing godly and devoutly the mass, or else having a godly and a devout memory of Christ's death) we are partakers of Christ's merits & passion & made the membres of his spiritual or mystical body, yet are we not by this manner of eating) incorporated unto the natural body of Christ, as we are, by the worthy receiving, of the sacrament. The third manner of receiving of this blessed sacrament, (which is, when we worthily do receive it) doth incorporate us, unto Christ's natural body, & maketh us the membres of his most blessed body, of his flesh, and of his bones, and worketh in us eternal life, of body and soul. For this is the property, of that flesh and blood worthily received, to work everlasting life, as Christ sayeth. He that eateth my flesh, and drinketh my blood, hath everlasting life: Now for as much as in all such, as are divided from Christ by heresy, or from god by mortal sin, the blessed sacrament (received) worketh not in them, life (which is the proper operation of the body & blood of Christ) but worketh damnable death. Therefore the blessed fathers, said that they received not, the body of Christ. For (though) it verily be the very body and blood of Christ, yet unto them in such state, it seemeth not to be so, because that, it worketh not in them life, but death. For like as, of a most excellent medicine, received of the patient, out of dew time and order, and thereby diminisheth not the disease, but increaseth it, we may say, that (unto him) this was no medicine, but a present poison. Even so may we say, of all such christians and heretics, that (like judas) unworthily receiveth, the sacrament that they receive not, the body & blood of Christ, which (as a most healthsome medicine) worketh life in the good, and in the bad it worketh present death. In the time of these blessed fathers, there were certain overthwart people (as we also have some now a days) that hearing the great and wonderful operation, of this blessed sacrament, how it wrought life in the receivers) had fallen into a wonderful presumption, and had persuaded to themselves, that, (though they were never so far gone in heresies, and lived never so dyssolutely and wickedly) if they received this sacrament (which was taught them to be the very body and blood of Christ) that they should escape perpetual damnation. Wherefore the fathers, to bring them out of this blind and damnable presumption, used this manner of speech, to say, that they did not receive the body of Christ, neither drink his blood, though they did receive the sacrament to the damnation. ✿ tertullian in his in his forth book, against martion, Tertulianus adversus Martionem. li. 4. sayeh. Christ professing that he had a great desire, to eat his Passeover, with them, and the bread that he took and gave to his disciples, he made it his body, saying. This is my body that is to say (saith tertullian) the figure of my body. This place is recited of Ecolampadius with no small commendation and triumph. In like sort, saint Augustine, in the prologue of the third Psalm, sayeth (speaking of judas) Christ though he were not ignorant, of his unhap thoughts, yet he made him one of his geastes, of that banquet, where he exhybyted and gave unto his disciples, the figure of his body, and blood: first diligent reader) I pray the expend, well the words of tertullian, and thou shalt soon perceive, that tertullian confirmeth our faith, & maketh nothing with the sacramentaries? For he saith Christ had a great desire to eat his Passeover, not (saith he) the Passeover that was the slaughter of sheep (for that was Moses passover) but this, he called his, by cause that in this was his own natural flesh and blood, and in the other the flesh and blood of a sheep If there had been nothing else, in this, than bread the figure of his flesh, why should he call this more his, than the other, which was also a more express figure of his death, than the bread and wine were. Furthermore tertullian, saith that Christ made the bread (that he took, and distributed to his disciples) his body, saying. This is my body. In these words he most apertly, showeth that Christ made the bread his body. If there be none other thing there, then bread, neither no alteration there, in the sacrament, than there was before, I marvel what thing, Christ did make. But Tertullianes words be to plain, to be deluded, or doubted of, for he confesseth that Christ made the bread, his body, saying. This is my body. But that words, that followeth seemeth to have all the dyfycultye, because tertullian added, that is to say the figure of his body. And in like sort, also saint Augustine (Tertullyanes' country man) calleth it a figure. ✿ No dougth, but it is very true, that the sacrament is a figure, an, example, a sign, and token of the body of Christ. For every sacrament is a figure or example and sacrate token of an holy thing. Even so is the blessed sacrament called a sign or a figure of the body of Christ in the writings of these ancient fathers. The cause why they so named it, I have declared before among the names of the sacrament. And yet I will touch briefly the same again. For as much as, in the blessed sacrament (which is the very sacrifice of the church catholic) is contained in two dystinct forms, that is, of bread & wine & the same blessed body & blood that was offered upon the cross in their own likeness, that is in likeness of flesh & blood, the same body and blood under the form of bread & at the mass lifted up in to the air over the priests head it is a token or a remembrance, how that, the same body (in the time of Christ's passion) did hang upon the cross in the air and was so offered up (by death) for our redemption, & the same body & blood contained real also under the shape or form of wine & lyffted up (at the sacring of the mass) it is a token calling us to remembrans how the blessed blood was shed, on high upon the cross for the remission of our sins. And thus the blessed body & blood of christ under these two forms of bred & wine, in the blessed sacrament signifieth unto us, how that (in the passion and death of christ) the body of christ hung pale & wan upon the cross, from whom all the blessed blood was divided, by crewel pain & passion & is thus a very lively memory & remembrans of his death, for this cause also S. Basyl calleth it. The exemplar, because it is so lively and so express an example & memory of the death of Christ Thus is the blessed sacrament (where in is contained verily the body and blood of Christ (a sign a figure a token or example of the death of Christ. And in this consideration the fathers (some time and that very seldom) did call it a sign or figure. And in this sort we grant no less. But that it is, but a figure, only a figure or nothing else than a figure. That we utterly deny. For neither in the scripture, neither in any catholic writer can they find, that the sacrament is called, only a figure or but a figure, or any like saying. The fathers, though they named it a figure or a token, yet they plainly declare and show, that they believed that very real presence of the body and blood of Christ in the sacrament, as I have showed by their own writings. So I conclude and answer that though the sacrament be a sign or a figure, yet nevertheless it is verily & really the very body and blood of Christ, therefore is it not only a figure or only and nothing else then a figure, or a sign. This answer (in my judgement) is sufficient for all such places that they can bring in, of any of the ancient writers. It is a lacrymable case, and petyous thing, that we be brought now (in matters of our saith) from all faith, & belief, and go a bought to skanne and to reason, such things, as should be received, before, and above all reason, with most humbly faith, for faith hath no place, neither merit (as S. Gregore saith) where reason showeth experience, and trial of the matter, for faith is a free and obedient persuasion, of man's mind, in the verity of such things, that are not manifest or proved by natural reason, or experiens, leaving only, to the infallible verity, of God's truth: For what so ever thing, that a man believeth, only because that he saith, the natural experyens, or natural reason thereof, this belief is no faith, neither shall such belief, be regarded, either rewarded before God: Wherefore to scan and search the mysteries of our faith with reason, it is none other, than a plain subversion of the Christian faith, and such curious searchers and reasoners of our faith, are like unto the heathen grecyans, in Paul's time, of whom paul spoke. The jews require tokens wonders or miracles (and the heathen grecyans, worldly wisdom, so our jeweshe Capharnaytes require to see this miracle in the sacrament, or else to have it manifest by reason, or else they will not believe. And by cause, they see not the flesh and blood in the natural shape of flesh and blood, therefore they will not believe, such the seeketh a sight by reason, and will not believe except they see, be void of the benediction of Chryst: And the faithful people, that obediently leaveth more, unto the infallible word of god, them they do to reason either sense, & require neither feeling neither sight, these (I say) heareth & hath the benediction of Christ, that said. blessed be they, that hath not seen yet do believe. Not withstandynge that I have thought it almost a waste work and lost labour, to answer to any such foolish, fond, and unreasonable reasons (as things unworthy of reasonable answer) because that they so unreasonably, do reason, upon that thing the excedyth all wit and reason. Yet one, (for an example) I will recite here (the best among them all, that ever I herd) that you may soon perceive, how foolish they be. the frameth such fantisies, & how mad they are, the, (forsaking, the faith catholic & the truth of god's word) will be overthrown with so unreasonable reasons. The argument. This is their reason. We read in the scripture that God created & made man, but we never read, the man could make god, if then in the sacrament, be very Christ, than the priest (consecrating the sacrament) maketh Christ, which is god. But it is impossible that the priest should make god. Therefore it is not possible, the Christ should be in the sacrament, that the priest consecrateth. ✿ This reason is grounded upon a false presupposition, The answer. it presupposeth that the priest or minister should work all that is done in the consecration and that is very false, for (gentle reader) thou shalt understand, that the priest doth no more here, than he doth in the sacrament of baptism. And therefore I might make a like reason or argument, and prove that the priest were Christ, thus. He that baptized (as saint johan sayeth) in the water and giveth the holy ghost, that same is Christ, but the priest baptizeth in water and giveth the holy ghost. For there is none, verily and truly cristined, but the same receiveth the holy ghost, then is the priest Christ, then was Peter Christ. For he did not only give the holy ghost, but he gave power to other ministers to give the holy ghost, as Paul did also to Tymothe and Tyte. Wherefore we must consider what and how much the priest doth. For the Corynthyans' were dysceaved much a like, about the sacrament of baptism, as these are (in this their argument) against the sacrament, for as these ignorant people & froward heretics, falsely supposeth nothing to be wrought in the blessed sacrament, above the power and the fact or deed of the minister, so did these Corinthians ascribe all the virtue and power of baptism unto their baptists or ministers and such as were baptized of the more worthier ministers, there in they rejoiced, as though they had obtained and received the better baptism. Wherefore saint Paul willing to reform this error, he revoketh them, unto the consideration of the ministers, and what they did, in that ministry, and what and how much god wrought. And sayeth unto them. What is Apollo, or what make you of Paul? They are but the ministers of him, in whom you have received your faith. And then by a similitude of husbandry, he declareth unto them, what they do in their ministration and what almighty God doth, and sayeth. I have planted, and Apollo hath watered, but God gave the increase neither is he that planteth, neither he that watereth any thing of himself, and in comparison of God, neither their ministration, is any thing effectuous without god (that giveth the increase) do work with them, washing the soul, by the spirit, whiles they wash the bodies. Even so I answer unto these, what is the priest? save only the minister of him, that said unto his apostles Do this? That is to say: That thing that you have seen me do now. Take the bread give thanks and say these words upon the bread, that I have said, & receive or eat it, in the remembrance of me. The priest only speaketh the words (as the minister) in the person of Christ, and he, that first of bread made his own body, that same now, at the words and ministry of the priest, maketh his body, and blood. So that the priest maketh, not God (which can not be made other than he is all ready) neither the body of Christ, though it be there, in the sacrament. No more than he doth remit sin and give the holy ghost by cause that God worketh the forgiveness of sins and giveth the holy ghost in the ministry of the priest. But it is god that worketh these things in this ministry and maketh of bread (in the sacrament) the body of Christ, by his secret and omnipotent power, even as he (by the same power) made that same body, in the whom of a virgin, and as he doth invisibly wash the soul of him whom the priest baptyzyth: Why then (you will say) the ministry of the priest is not necessary, sith God doth al. Yet remember that, S. Paul showeth, how, we are gods, helpers and yet (no doubt) but that god can do, & doth all the whole, yet, not without our ministry (not of necessity) but that there might be an order in things. Wherefore briefly we answer that the priest maketh not God, but god almighty, in the ministry of the priest by the mightiful power of his word, spoken by the priest, maketh of bread the body & blood of Christ. And thus ought we to believe, be it never so much against nature, and never so far above reason. For unto him (that is omnipotent and Lord of nature) it is possible. For he can alter nature, when him pleaseth, and do wonderful things innumerable, that infynytely transendeth the blind reason of man, of the which things, this is one. Where in God hath altered and changed the course of nature, and that in such sort, that it passeth the compass of man's reason, to know or tell how. Yet is it is very true, and possible, unto him (that said) these words (when he ministered the sacrament). This is my body: as I have declared in the former two sermons. In the first, by the like miraculous works of God, left unto us reported in the scripture. And it is not only possible but also it is in very deed, as I have declared in the second sermon, both by the figures of the old testament and also by the plain scriptures of the new testament. And in the third sermon I have confirmed the same first by promise of Christ made unto the church, secondly, by the faith of the church continued from the apostles time. And for the confirmation of the same, I have brought in the counsels, and also the testymonyes of the most classical and ancient writers from vii C. years upward, unto the apostles time, lastly I have (thus as thou haste red) answered unto such of the arguments and reasons, (that are made to the contrary, as seemed most crafty and likely. Contented to make answer but to these few. For, if that I should have answered, to all their foolish reasons, the folly of them, would have yrked the reader, and I should have exceeded (in prolixity), the length of a sermon Yet by these, the diligent reader may well perceive, the great blindness of them that setteth forth so boldly such fond & foolish reasons, as though they were as strong as Achilles, And yet are they very naked & of no force or strength? Here may you also perceive, and lament, how little stability and slender faith, is in them, that with such slender reasons and fond persuasions, will be brought from the catholic faith of the unniversall church unto so horrible and detestable herises, unto the utter & extreme perdition of their souls Except they forsake their herises, and return by penance unto the church catholic, confessing one faith, one verity, one truth. The which, that they may do, I beseek the father omniotent grant unto them the grace of the holy ghost, for the merits of his son jesus, unto whom be all honour & glory, world everlasting. I had not thought to have answered to any more of their unreasonable reasons, then to this one, that I have answered even now, but so to have left those babbling brawlers, with their fond and foolish brablymentes. But because that the printer showed me that he lacked matter to furnish fully the last leffe. Therefore I thought to fill that which wanted, with this reason & the answer. The reason. ✿ How can that be the body of Christ God and man, sith that a mouse or rat will eat it, & the fire doth burn it. All these things happeneth unto the sacrament of the altar, therefore it can not be the very body of Christ. ¶ I answer: That though the mouse, The answer. or any other beast do eat the sacrament, yet nevertheless, the same is, the very & real body of Christ. Why then (will you say) the mouse eateth the body of Christ, which seemeth inconvenient, we grant that the sacrament (wherein is the very body of Christ) is eaten of the mouse, yet that blessed body is not digested and consumed in the maw or stomach, neither is it altered (after such manner) in the body of the eater (whether it be mouse or man) as other our corruptible meats are. For so long remaineth, the presence of the blessed body, as the qualities of bread remain, where ever those qualities be, Whether they be in the mouth or stomach, and when nature altereth the qualities of the sacrament, then leaveth the presence of the body of Christ, those qualities so altered from their nature. But what though the body of Christ (eaten in the sacrament) lie in the maw of a beast? Plainly it is no derogation to the very presence of the body of Christ, no more then, if that same blessed body should be trodden under the feet in the vile dirt. For that merciful Lord Christ suffered that blessed body to be torn and crucified of the cruel soldiers for our sake, and yet that blessed passion did not dyrogate the verity of that blessed body. And look as that blessed body received of anherityke or of an unpenitent sinner is nothing the less the very body of Christ. Though it be received of such persons unto their damnation. Even so I say though a mouse or any beast do eat it, yet is it nevertheless the very body of Christ. Though it neither profyth neither disꝓfyteth, the unreasonable beast, which is not apt to damnation or salvation, by cause (they lacking reason & will) can not do good neither evil. Then you will reply and say that the mouse may live, by eating the sacrament. I grant she may. Not by cause, that body is digested and converted in to her flesh but (as I showed in my first sermon) by cause that the qualities of bread and wine (in the blessed sacrament) miraculously do nourish the eater, as well as though the substance of bread were there. Where ye say of the burning thereof and mouldynes or any such corruptyons. To this I say, that such actions are executed and wrought in the sacramental qualities of bread and wine & yet remaineth the very body: & blood of Christ underneath those accidental qualities (so long as the qualities remain) and yet that body of Christ is unharmed, unburnt, uncorrupt, for that blessed body is now glorified & is in corruptible and impassable. ¶ HEC est fides catholica quam nisi quisque fideliter firmiterque seruaverit, absque dubio ineternum peribit. ¶ Imprinted at London in S. johnns' street, by Nycolas Hill, at the costs and charges of Robert toy, dwelling in Paul's church yard, at the sign of the Bell.