Thre godly and notable sermons, of the moost honorable and blessed sacrament of the aulter. Preached in the Hospitall of S. Antony in London, by Wyllya[m] Peryn preest, bachelar of diuinite, [and] now set forth for the auaunceme[n]t of goddes honor: the truthe of his worde, and edification of good christen people
He of hys diuine prouidence, hath lefte here vnto vs, hys wonderful benefites, and his beneficial wonders, the verye monumentes, of hys diuine myght & goodnes ineffable.
He of his divine providence, hath left Here unto us, his wondered benefits, and his beneficial wonders, the very monuments, of his divine might & Goodness ineffable.
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whē we, earnestly do beholde, and seryusly beare in mynde, the excedynge great, and innumerable benefytes, that he hath, of his mere and syngulate goodnes, geuen vnto man.
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.
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and blynde wycked infidelitie, of hys omnipotent power and diuine might. Therfore where hys incomprehensible diuine nature, is a substaunce immaterial and spiritual, and therfore inuisible,
and 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,
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so that no excuse, or pretence of ignoraunce can be sufficient for vs, yf we lacke or wante, the fayth and loue of so myghtyfull and mercyfull Lorde God.
so that no excuse, or pretence of ignorance can be sufficient for us, if we lack or want, the faith and love of so myghtyfull and merciful Lord God.
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What the moble spheres, wyth theyr continuall motions, and lyuely influens, causynge generacion and corruption, in all thynges subiecte vnto mutabilitie? But (as the prophet sayeth).
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 Saith).
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By the great and wonderfull pulchritude and bewtie of the creature, myght playnly & euidentlye, be perceyued and knowen, the creator and maker of them.
By the great and wonderful pulchritude and beauty of the creature, might plainly & evidently, be perceived and known, the creator and maker of them.
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Breuely to conclude, where is any more manyfest token, of the diuine power, then (the wonder of the worlde.) Man, who alone is a whole worlde of myracles,
Briefly to conclude, where is any more manifest token, of the divine power, then (the wonder of the world.) Man, who alone is a Whole world of Miracles,
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Yet suche is ye malignitie, of our recheles nature, prone and proclyue, vnto obcecate and blynde ignorance, that, notwythstandynge, that bothe, wythin vs,
Yet such is the malignity, of our recheles nature, prove and proclyue, unto obcecate and blind ignorance, that, notwithstanding, that both, within us,
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and also wythout vs, there is almoste nothynge voyde, of goddes synguler power and myracle; (the whole worlde replete wt wonders,) yet necglygent ignorans,
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,
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and administration of all the brode worlde is all moste (as saynt Augustine sayeth) by assyduite and cottidiane custome, out of all estimation and meruell,
and administration of all the broad world is all most (as saint Augustine Saith) by assyduite and cottidiane custom, out of all estimation and marvel,
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Wherfore, the mooste inuestigable wysedome of God, to resuscytate & styrre vp oure dremye & and drousye hartes, out of thys dedly lethargie, forgetfulnes and vnbelefe, of the diuine power and hys omnipotent might,
Wherefore, the most investigable Wisdom of God, to resuscytate & stir up our dremye & and drousye hearts, out of this deadly lethargy, forgetfulness and unbelief, of the divine power and his omnipotent might,
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and mooste holy scripture, that lykewyse as the former people our predecessours, (before whome God hathe vouchesafed to set forth these hys wōderfull workes) the faythfull (amonge them) were greatly confirmed,
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,
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For what els doth the portentuus wōders, the monstruus workes, and the myraculus wonders of God? But specially set forth the glorie of God (as I haue sayd) and the magnificent power diuine, declarynge all thynges to be subiect vnto God, conuincynge also and rebukynge, the rude, grosse, and blynde reason of man.
For what Else does 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, conuincynge also and rebuking, the rude, gross, and blind reason of man.
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and lefte truely & faythfully, reported vnto vs, in ye holy scriptures, to teache & persuade only, the possibilite of thē selfes, (for they were to euidēt to be dowbted of.) But they were wrought & writtē to declare & set forth, ye possibilitie & verite of al thīges, yt the word of god, teacheth vs to beleue. As for exāple.
and left truly & faithfully, reported unto us, in the holy Scriptures, to teach & persuade only, the possibility of them selves, (for they were to evident to be doubted of.) But they were wrought & written to declare & Set forth, you possibility & verity of all things, that the word of god, Teaches us to believe. As for Exampl.
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Not that they shuld beleue, only the myraculous workes, that they dyd see, but yt, they (by the euydens of these workes) shulde beleue, the word of God, ye Moyses ministred & brought vnto thē.
Not that they should believe, only the miraculous works, that they did see, but that, they (by the euydens of these works) should believe, the word of God, you Moses ministered & brought unto them.
Our sauioure Christe, and (after hym) hys disciples, confyrmed and dyd corroborate, the verite and possibilitie of hys holye gospell, wyth the wytnes, of hys wonderfull workes.
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.
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Wherfore I thynke it an argument of no small efficatie and strengthe, to perswade and proue (by ye experiens of gods power in the former myracles) the possibilitie, of the excedynge great myracles, in the moste blessed sacramēt of the Aulter, the whych goddes worde teacheth vs to beleue, seme they (vnto mans reason) neuer so vntrewe and vnpossible.
Wherefore I think it an argument of no small efficatie and strength, to persuade and prove (by you experiens of God's power in the former Miracles) the possibility, of the exceeding great Miracles, in the most blessed sacrament of the Alter, the which God's word Teaches us to believe, seem they (unto men reason) never so untrue and unpossible.
and the doctrine of goddes holy word, to conuynce and reprehende, all vnbelefe and heresye. But specially suche grosse and stubburne blyndnesse, that wolde not haue reason subiugate and obediēt,
and the Doctrine of God's holy word, to conuynce and reprehend, all unbelief and heresy. But specially such gross and stubborn blindness, that would not have reason subjugate and obedient,
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as theyr blynd carnall wytte wyll gyue leue, as oure grosse, frowarde, and obstinate caphernaites doth nowe a dayes aboute the mooste sacrate and blessed Sacrament of the Aulter, the blessed monument and memoriall both of the death and also of the might and power of our sauiour and Lorde God Christe.
as their blind carnal wit will gyve leave, as our gross, forward, and obstinate Capharnaumites does now a days about the most sacrate and blessed Sacrament of the Alter, the blessed monument and memorial both of the death and also of the might and power of our Saviour and Lord God Christ.
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For whyles they denye, the reall and verye presens of Christes bodye and bloode in the sacramente (contendynge agaynste the scripture by reason, to be impossible that it shulde be so) they extenuate,
For whiles they deny, the real and very Presents 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) denye and subuerte, the verite of Goddes worde, ratifyed and confirmed, (by Christ and his disciples) with innumerable sygnes, wonders, and miracles.
and imbecyl, the power of God, & also they (Here in) deny and subvert, the verity of Goddess word, ratified and confirmed, (by christ and his Disciples) with innumerable Signs, wonders, and Miracles.
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The senses hathe contrarie experiens, Therfore these carnall infideles (voyde of ye spirite of God) for wante of faith, sayeth and thynke it impossible.
The Senses hath contrary experiens, Therefore these carnal infideles (void of the Spirit of God) for want of faith, Saith and think it impossible.
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Saue yt where ye scripture, in hys natiue sence, wyll not sustayne, eyther helpe, theyr horrible heresie and detestable blasphemye, they vyolently wrynge it & wreste it, they toose it and rugge it, wyth tropes and fygures, catacreses, alligories,
Save that where you 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, catacreses, alligories,
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And althoughe that, the blynde obstinacie, of these blasphemous heretykes be suche, that there semeth lytle remedye, to recouer them, sythe they subuerted, are (as saynt Paule sayeth) condēpned in theyr owne iudgement.
And although that, the blind obstinacy, of these blasphemous Heretics be such, that there Seemeth little remedy, to recover them, sith they subverted, Are (as saint Paul Saith) condemned in their own judgement.
Thys shal I do by ye testimony, of these myraculus workes, that the scripture reporteth vnto vs. That whyles we perceyue ye scripture, to set forth before vs,
This shall I do by you testimony, of these myraculus works, that the scripture Reporteth unto us That whiles we perceive you scripture, to Set forth before us,
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so euident, open, & plaine demonstratiōs and experimētes, of the oīpotent power deuine, that they can not be denyed (saue onely of an infidele) it maye euidentlye apere,
so evident, open, & plain demonstrations and experiments, of the oimpotent power divine, that they can not be denied (save only of an infidel) it may evidently apere,
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vnto euery faythfull christiane, howe lykely and possible it is, that almyghtie God can, and doth, (by the power of hys myghtye worde) these wonderful myracles in the holy sacrament.
unto every faithful christian, how likely and possible it is, that almighty God can, and does, (by the power of his mighty word) these wondered Miracles in the holy sacrament.
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And thys maner of argument, maye not seme straunge vnto anye man, in that, that the veritie and possibilitie of thys mysterye and archane of oure faythe, by proued and declared, by other myracles wrytten (whome we beleue) in the holye scripture,
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,
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for there in, I haue myne example of saynte Paule, who wrytyng vnto the Corinthians and dysputynge the artycle of the generall resurrection, proueth, by the myraculous resurrection of Christe, (the whyche they had receyued and beleuyd, by the preachynge of saynt Paule) the verytie and possibilitie, of the generall resurrection.
for there in, I have mine Exampl of faint Paul, who writing unto the Corinthians and disputing the article of the general resurrection, Proves, by the miraculous resurrection of Christ, (the which they had received and believed, by the preaching of saint Paul) the verytie and possibility, of the general resurrection.
Wherfore then, shoulde not the testymonye, of the former myracles, moste faythfullye set forth vnto vs in the holy worde of God whome oure predecessours also dyd see before theyr eyes, perpetrate and wroughte of God (by the handes,
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,
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Yf we beleue the one, why shulde not we beleue ye other, syth that God is auctour of al. Yet perhaps thou wilt say, the other myracles were euidently sene,
If we believe the one, why should not we believe you other, sith that God is author of all Yet perhaps thou wilt say, the other Miracles were evidently seen,
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vnto such mysteries of our fayth, that can not be sene, or apprehended by reason. As saynt Paule sayth of the myracles of tonges, wrytyng to the Corinthians.
unto such Mysteres of our faith, that can not be seen, or apprehended by reason. As saint Paul say of the Miracles of tongues, writing to the Corinthians.
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The gyfte or myracle of tonges was gyuen to edifye the vnbeleuer, but the gyfte of vnderstandynge or interpretacion, was giuen to edifye the congregacion of the faythfull.
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.
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Thys myracle in thys Sacrament, is not wrought (as I haue sayd) to perswade fayth (as the other were) but this doth presuppose & requyre a cōstant fayth.
This miracle in this Sacrament, is not wrought (as I have said) to persuade faith (as the other were) but this does presuppose & require a constant faith.
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) Faythe is of thynges that appere not and can not be sene, therfore are these myracles wrought of God inuisiblye, that fayth myght (here in) haue place,
) 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,
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Playnly yf the faith of the thefe on the ryght syde of Christe, were acceptable, (as in dede i• was) that he (seyng Christ as a thefe, in lyke tormēt and payne wt hym) and yet beleued that he was most myghtest kynge of heauen and earthe bothe God and man.
Plainly if the faith of the thief on the right side of Christ, were acceptable, (as in deed i• was) that he (sing 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.
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I saye, that the fayth of them, is very acceptable, that constantly, (agaynst the course & guyse of nature) do beleue in thys holy sacramente, the worde and wytnesse of Christ (whyche sayeth.) Thys is my bodye.
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 Saith.) This is my body.
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but in thys sacrament, vnto vs is hydden from oure syghte, our sensible felynge, tastynge and touchynge, bothe the dyuinitie and also the humanitie, that our fayth myghte be so much the more acceptable,
but in this sacrament, unto us is hidden from our sight, our sensible feeling, tasting and touching, both the dyuinitie and also the humanity, that our faith might be so much the more acceptable,
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For in thys sacrament, naturall experience cōtendith openlye agaynste fayth, and not onely reason, but also, all oure senses are lede captyue, agaynst al naturall experience,
For in this sacrament, natural experience contendith openly against faith, and not only reason, but also, all our Senses Are lede captive, against all natural experience,
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Wherfore no wonder thoughe the naturall man, that wāteth fayth, and beleueth nomore, then fleshe and bloode (that is to saye, natural reason or sense) reuelyth to hym, be offendyd (as the Caphernaites were) at this moost myraculous and holy sacrament, where in are wroughte,
Wherefore no wonder though the natural man, that Wants faith, and Believeth No more, then Flesh and blood (that is to say, natural reason or sense) reuelyth to him, be offended (as the Capharnaumites were) At this most miraculous and holy sacrament, where in Are wrought,
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For fyrste in thys holy sacramente the substaunce of breade & wyne, by the admyrable power of goddes myghtye worde, are conuerted (by transubstantiacion) into the verye bodye and bloode of Christe,
For First in this holy sacrament the substance of bread & wine, by the admyrable power of God's mighty word, Are converted (by transubstantiation) into the very body and blood of Christ,
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so that after the consecration there remaineth, not the substance of breade or wyne, nether any other substaunce, saue only the substaunce of the reall and verye bodye and bloode of Christe God and man.
so that After the consecration there remains, 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.
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Fyfthly the qualities of bread, are subsystant by them selfe myraculouslye wt out any staye or ayde, of any substaunce (where in naturally they shulde be) and that by the synguler power of God.
Fifthly the qualities of bred, Are subsystant by them self miraculously with out any stay or aid, of any substance (where in naturally they should be) and that by the singular power of God.
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These myraculus secretes & secreat myracles be (as I haue sayd) deprehēded only by fayth, not onlye bycause, they surmounte and excede the altitude and compasse, of mannes wytte and reason, (as the other visible myracles do.) But also they are directlye contrarye vnto our sensible experiens.
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.
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Namely, whē they presume to be curious serchers of the archane & secret workes of goddes singuler power, with the blynde lanterne and lyght of naturall reason,
Namely, when they presume to be curious searchers of the archane & secret works of God's singular power, with the blind lantern and Light of natural reason,
For what can only nature shewe, or barren reason of man, see, or vnderstande, in that thynge, that is out of the lymyttes and order of all nature surmountynge incomperably all wytte and reason of man.
For what can only nature show, or barren reason of man, see, or understand, in that thing, that is out of the lymyttes and order of all nature surmounting Incomparably all wit and reason of man.
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For the presumpcion, of the carnall mā that preaseth and contendeth by naturall reason, to compryse the inuestigable and incomprehensible wysedome of god, in hys myraculus workes, he wrappyth and intricateth hym selfe, in more error, then other.
For the presumption, of the carnal man that preaseth and contendeth by natural reason, to comprise the investigable and incomprehensible Wisdom of god, in his myraculus works, he wrappyth and intricateth him self, in more error, then other.
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& into the further doubte he falleth and asketh wt the murmeryng Caphernaites. Howe? Vnto the whych question, for as muche as nature can make no answere,
& into the further doubt he falls and asks with the murmuring Capharnaumites. Howe? Unto the which question, for as much as nature can make no answer,
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& reason can not perceiue neither vnderstāde, suche as are voyde of fayth (as our Iewyshe and grosse sacramentaries haue well declared them selfe of late) answereth and concludeth openly, suche thynges to be impossible,
& reason can not perceive neither understand, such as Are void of faith (as our Jewish and gross Sacramentaries have well declared them self of late) Answers and Concludeth openly, such things to be impossible,
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But yf that such slender faythed christians wold, in such inscrutable questiōs, leue fleshly iugemēt vnto the carnall Caphernaites, (for the fleshe, here in (as Christ sayth) auaileth nothynge) and wolde counsel wyth the spirite of God, whyche gyueth the lyuely and playne vnderstandynge of all verytie, wythout doubte they shulde be induced, thorow out fayth, into ye clere and syncere verite, of these myraculous workes in thys moost sacrate sacramēt & that according to the holy scriptures, the whych in mooste manyfest & playne sentence approueth, not onely the verite of the reall presence of the bodye and bloode of Christe, in the sacramēt of the aulter (as it shalbe largely declared in the next sermon) but also wyth a great number of myracles (the monumentes of the power of God) declareth and setteth forth moste sufficiently vnto a dilygent and a faythfull reader, the possibilite of all suche wonderfull myracles, that the Churche catholyke beleueth and teacheth to be wrought in this holy sacrament,
But if that such slender faithed Christians wold, in such inscrutable questions, leave fleshly judgement unto the carnal Capharnaumites, (for the Flesh, Here in (as christ say) avails nothing) and would counsel with the Spirit of God, which gyveth the lively and plain understanding of all verytie, 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 alter (as it shall largely declared in the next sermon) but also with a great number of Miracles (the monuments of the power of God) Declareth and sets forth most sufficiently unto a diligent and a faithful reader, the possibility of all such wonderful Miracles, that the Church catholic Believeth and Teaches to be wrought in this holy sacrament,
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For al suche beleueth it, to be lytell dyfficultie vnto almyghtye God, (vnto whome ther is nothyng impossible) to create, to brynge to nought, to make, to destroye, to continue, to mayntayne, to alter, to chaunge,
For all such Believeth it, to be little dyfficultie unto almighty God, (unto whom there is nothing impossible) to create, to bring to nought, to make, to destroy, to continue, to maintain, to altar, to change,
Wherfore they beleue that it is not onely possible, but very facile and easye vnto God omnipotent, of bread to make hys very bodye, 〈 ◊ 〉 of wyne to make hys very blood.
Wherefore they believe that it is not only possible, but very facile and easy unto God omnipotent, of bred to make his very body, 〈 ◊ 〉 of wine to make his very blood.
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The whych thynge, maye apere very apertlye, by the workes of nature, who (by her natyue power) altereth breade (by masticatiōs, decoction, and digestions) into bloode,
The which thing, may apere very apertly, by the works of nature, who (by her native power) altereth bread (by mastications, decoction, and digestions) into blood,
and consequently into fleshe, muche more able is almyghtye God, (which gaue thys power vnto nature) by the infinite myghte, of hys power, of breade to make hys very bodye, and that wythout intermeane alterations, as mastication and digestion, the whych nature muste nedes haue, ear she can alter & conuert, one substaunce into an other.
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, as mastication and digestion, the which nature must needs have, ear she can altar & convert, one substance into an other.
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vnto blood, and fleshe, wyth muche more facilitie, dothe God, (by the power of hys myghtye worde) of bread (by trāsubstanciation) maketh hys uery naturall fleshe,
unto blood, and Flesh, with much more facility, doth God, (by the power of his mighty word) of bred (by transubstantiation) makes his very natural Flesh,
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Thys is made very credyble, yf we remember wyth what facilitie, God almyghtye altered and chaūged, the fleshe of Lothis wyfe, into the nature of salte,
This is made very credyble, if we Remember with what facility, God almighty altered and changed, the Flesh of Lothis wife, into the nature of salt,
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Howe meruelously the waters of Egypte were turned into very blood, & ye water, in Cana of Galile, turned into very wyne? And thoughe al thynges be, of equall facilite vnto God,
Howe marvelously the waters of Egypt were turned into very blood, & you water, in Cana of Galilee, turned into very wine? And though all things be, of equal facilite unto God,
Wherfore sythe yt we beleue, that God did chaūge fleshe into salte, and woode into a serpence, we shall a great deale the rather beleue, that he can of breade make hys fleshe,
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,
as in ye admirable chāge, of Lothis wit into salte, of the rod of Moyses into a Serpente, the water of Egypte into bloode, the water in Cana into wyne.
as in you admirable change, of Lothis wit into salt, of the rod of Moses into a Serpent, the water of Egypt into blood, the water in Cana into wine.
when he offred hym stones, to make therof bread For he, there beleued, that Christe (beyng the sōne of god) was able, to make of stones breade, whych is muche more vnlykely,
when he offered him stones, to make thereof bred For he, there believed, that Christ (being the son of god) was able, to make of stones bread, which is much more unlikely,
but also, there are al the dystyncte members and naturall lymmes, as perfectly, in euerye parte or portion of the hoost seuerally, as in the whoole, altogether.
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 whoole, altogether.
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And fyrst let vs cōsider, howe incessauntly, swyftly and vniformely, the Sōne and Moone hath their mociō by nature, wythout ceassynge whych is the vegetation and in maner the lyfe of all thynges,
And fyrst 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,
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More ouer howe mōstruous vnto nature was it, that in the tyme of kynge Ezechie, the Sonne shulde go backe, (agaynst her naturall and perpetuall course.x. degrees.
More over how monstruous unto nature was it, that in the time of King Ezechiel, the Son should go back, (against her natural and perpetual course x Degrees.
And howe myraculous was it, that at the noone tyde, (when Christ was vpon the crosse) the Moone shulde (agaynste the vniformitie of her motion) come sodeinly out from the East into the southe,
And how miraculous was it, that At the noon tIED, (when christ was upon the cross) the Moon should (against the uniformity of her motion) come suddenly out from the East into the south,
then, that whyche was breade before, is nowe the very body of Christe, whych taketh his myraculous beynge in that glorious sacrament, not leuynge heauē,
then, that which was bread before, is now the very body of Christ, which Takes his miraculous being in that glorious sacrament, not leuynge heaven,
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But we muste vnderstande, & beleue wt the catholyke church, that in one instaunt, and time vnperceaueable, he is present ineffablye, in that glorious sacrament, wythout bodelye motion out of heauen,
But we must understand, & believe with the catholic Church, that in one instant, and time vnperceaueable, he is present ineffablye, in that glorious sacrament, without bodily motion out of heaven,
As we maye be taughte, by the spedye motion of the Sonne, whyche in tyme imperceptible spredeth her beames, from the East vnto the Weste ouerthwarte al the earthe Euen so spedelye, is the naturall bodye of Christe in the holye sacramente,
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,
For the playne demonstracion, of the possibilitie of thys verite, we can aske no stronger or more euidente example then the myraculous workes, that Christe shewed.
For the plain demonstration, of the possibility of this verity, we can ask no Stronger or more evident Exampl then the miraculous works, that Christ showed.
Secondlye howe soone and sodenlye, was the shyppe at the shoore, when the disciples, wold haue receiued christ walkynge on the sea, (as saint Iohn̄ reporteth in hys syxte chapiter) there we maye perceaue,
Secondly how soon and suddenly, was the ship At the shore, when the Disciples, would have received Christ walking on the sea, (as saint Iohn̄ Reporteth in his Sixth chapter) there we may perceive,
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howe spedye and myraculous mocyon, the shyppe, and also the bodye of Christe, hadde (yet beynge passible and mortall.) Howe maye we doubte then, that thys bodye, maye be here sodenlye, wythout any meane passage,
how speedy and miraculous motion, the ship, and also the body of Christ, had (yet being passable and Mortal.) Howe may we doubt then, that this body, may be Here suddenly, without any mean passage,
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Why shulde we thinke it, vnbeleueable or impossible then, that the same glorifyed bodye, shoulde so sodeynlye be reallye and verallye present, in the holy sacrament,
Why should we think it, vnbeleueable or impossible then, that the same glorified body, should so suddenly be really and verallye present, in the holy sacrament,
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Furthermore, the faythfull and catholyke cristiane oughte, to retayne as an artycle catholyke, & as an ineffallible veritie, (as the church of Christe teacheth) that in thys mooste holye blessed sacramente, are the naturall quantitie, qualities,
Furthermore, the faithful and catholic cristiane ought, to retain as an article catholic, & as an ineffallible verity, (as the Church of Christ Teaches) that in this most holy blessed sacrament, Are the natural quantity, qualities,
For that substaunce is not there (as we haue sayde) neyther any other substance is there, (where in these accydentall propertes shulde be) saue only the substaūce, of the body of Christ, the whyche bodye, is not subiect vnto them,
For that substance is not there (as we have said) neither any other substance is there, (where in these accydentall properties should be) save only the substance, of the body of christ, the which body, is not Subject unto them,
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and where euer are founde, all such naturall properties together, is naturally found the substaunce, whose properties these are, suche grosse reasonars, finding also in thys blessed sacrament, al ye { pro } perties of bread,
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 you { Pro } perties of bred,
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as coler, quantite figure, taste, wyth all other, & on the other syde, fyndynge in the sacrament no maner of propertie of fleshe, they collecte and cōclude that there is only the substaūce of bread & not the bodye of Christ, of the whyche number Frythe was one,
as coler, 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 bred & not the body of christ, of the which number Fruthe was one,
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But vnto thys argumente, and vnto al suche carnall, and blasphemous dyscussers and dysputers of the myraculous workes of God I shall make answere in the ende of my thyrde sermon.
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.
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It is as an vnnatural a thinge that the Sonne (whose) chiefe & moost natural propertie is, to gyue lyghte, beynge created for that purpose) shulde, at the myddaye (hauynge no interposition or lette) gyue no maner of lyghte,
It is as an unnatural a thing that the Son (whose) chief & most natural property is, to gyve Light, being created for that purpose) should, At the midday (having no interposition or let) gyve no manner of Light,
but there remayned Huge and horrible darkenes for, by the myghtye power of God, the propertye of illuminacyon was wyth holden and suspended, not onely, in the Sonne, Moone,
but there remained Huge and horrible darkness for, by the mighty power of God, the property of illuminacyon was with held and suspended, not only, in the Son, Moon,
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And yet we reade in Danyell, that when ye.iii. yonge men (faste bounde) were cast, in to the whote burnyng furnesse of fyer, there ye fyer burnt a sonder theyr bondes,
And yet we read in Daniel, that when you iii young men (fast bound) were cast, in to the hot burning furness of fire, there you fire burned a sunder their bonds,
euen so, in the holy sacrament, are the naturall propertyes of breade and wyne, myraculously sustayned, wyth out any sustentacyon of any substaunce eyther of bread or wyne, eyther of anye other,
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 bred or wine, either of any other,
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Moreouer the faythe catholyke affyrmeth, yt these accidētarie { pro } perties of breade, and wyne (though there be not the substaunce of bread or wyne) yet haue they (by the power of God) al the natural operacyons of breade,
Moreover the faith catholic Affirmeth, that these accidentary { Pro } perties of bread, and wine (though there be not the substance of bred or wine) yet have they (by the power of God) all the natural operations of bread,
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and sustayneth all the naturall passyons of bread, and therfore these propertes, do norysshe, they do replete, satisfye, they are brokē, eaten, they are dygestyd, they maye be mouldye, burnt,
and sustaineth all the natural passions of bred, and Therefore these properties, do nourish, they do replete, satisfy, they Are broken, eaten, they Are dygestyd, they may be mouldy, burned,
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& is burnt, mouldy, or suffreth any other corruptions, for there is no substaunce of breade, (as I haue sayd) neither, in the bodye of Christe, are any of these acciōs or passions.
& is burned, mouldy, or suffers 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 passion.
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vnto the infinite power of the lorde of nature, euen so it is incredible and impossible vnto nature, that the properties accidentall, shulde stande & be subsistent without any substaunce,
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,
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And in suche alteration supernaturall & diuine workes, the blynd reason and fond fantysie of man, shulde leue hys presumptuous serche and scrutacion, of the cause of goddes archaue workes,
And in such alteration supernatural & divine works, the blind reason and found fantysie of man, should leave his presumptuous search and scrutacion, of the cause of God's archaue works,
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Neyther in suche myraculous workes, to counsell nature, no more then the moste blessed and faythfull fathers Patriarkes and prophetes Whose mooste excellent fayth and credulitie (in all thynges that God spake vnto them) maye be, a moost perfect president and example vnto vs. The which faythfull fathers, (in the myraculous workes and promises of god) consellyd not wyth nature,
Neither in such miraculous works, to counsel nature, no more then 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 president and Exampl unto us The which faithful Father's, (in the miraculous works and promises of god) consellyd not with nature,
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neyther serched neyther skanned them, wyth blynde reason But wt mooste humble & obedient fayth they receyued them, constantlye beleuynge, that he (that hadde spoken the worde) was able also, to performe the same,
neither searched neither scanned 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,
Dyd Moyses reason wyth God, in the innumerable wonders, and monstruous plages that God wroughte by hys hande? No. But when he was commaunded, he deuyde the redde wylde Sea, wyth one stroke of hys rodde.
Did Moses reason with God, in the innumerable wonders, and monstruous 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 redely beleued this holy prophet, ye promise of God, whē yt rayned Manna and quayles, from heauen, to satisfye the glottonous and murmuryng Iewes.
How readily believed this holy Prophet, you promise of God, when that rained Manna and quails, from heaven, to satisfy the glottonous and murmuring Iewes.
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and by fayth, he dyd se, the sturdye and strong walles of Ieryco (with the only blaste of the trompets) ouer throwen, he see also, the stones raine from heauē, vpon his enemyes,
and by faith, he did see, the sturdy and strong walls of Jericho (with the only blast of the trumpets) over thrown, he see also, the stones rain from heaven, upon his enemies,
What shulde I, or nede I, reporte any moo, of the innumerable wōders, that almightie god hath wrought, (by the hādes of ye moost faythfull fathers the prophetes) sythe that the breuenes of a sermon, can not containe,
What should I, or need I, report any moo, of the innumerable wonders, that almighty god hath wrought, (by the hands of the most faithful Father's the Prophets) sith that the breuenes of a sermon, can not contain,
The whyche were a playne euydence and an euydent tryal, of the possibylitie of the myracles, that ye christiāe fayth beleueth, God to worke, in the moost holy sacrament of the aulter.
The which were a plain euydence 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 alter.
and yet not sene of vs, syth he made the same bodye inuysyble vnto the Iewes, that wold haue stoned hym, passynge throughe the thyckest of them vnsene,
and yet not seen of us, sith he made the same body Invisible unto the Iewes, that would have stoned him, passing through the thickest of them unseen,
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This lytle nūbre of myracles (most deare reader) that I haue collected, out of the moost sacrate byble, are suffcyent to induce and lede a christiane harte, (in whome is anye sparke of faythe remaynynge,
This little numbered of Miracles (most deer reader) that I have collected, out of the most sacrate Bible, Are suffcyent to induce and lede a christian heart, (in whom is any spark of faith remaining,
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vnto a beleue and faythe, of the myracles and supernaturall workes of God, the whych the catholyke fayth hathe euer beleued, to be wroughte in this moost sacrate sacrament,
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,
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and to cōfesse faythfully, that the vnmesurable myghte of Goddes power, infynytlye can do more, then ye in fyrme and weake inbecilitie of nature can do.
and to confess faithfully, that the unmeasurable might of Goddess power, infynytlye can do more, then you in firm and weak inbecilitie of nature can do.
Let vs then, beleue them, not onely possible, (lest we shulde derogate the infinite power of God) but also, to be of a very truethe, so wrought of God.
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.
Also here vnto, both the scriptures gyueth testymonye and wytnes, and also the moost auncient wryters, mooste apertlye and euidently testifyeth the same,
Also Here unto, both the Scriptures gyveth testimony and witness, and also the most ancient writers, most apertly and evidently Testifieth the same,
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AMonge many thinges, appertaynynge & concernyng the sublimitie and dignite, of this mooste venerable and holy sacrament, thys maketh not a lytle for the worthynes, and the catholyke veritie hereof.
Among many things, aPPERTAINING & Concerning the sublimity and dignity, of this most venerable and holy sacrament, this makes not a little for the worthiness, and the catholic verity hereof.
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That ther are more fygures, lefte vnto vs wrytten, vnder the lawe naturall, and the lawe Moysaical (ye which prefigured thys blessyd sacramēt) thē are of ani of ye other sacramentes.
That there Are more figures, left unto us written, under the law natural, and the law Mosaic (the which prefigured this blessed sacrament) them Are of ani of you other Sacraments.
The fyrst is, that where, the wōderful excellēcie, & manifold vertues of this blessyd sacramēt, could not be sufficiently expressed, by one fygure, it was,
The fyrst is, that where, the wondered excellency, & manifold Virtues of this blessed sacrament, could not be sufficiently expressed, by one figure, it was,
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Therfore the hyghe wysedome of god, of his mercyfull clemencye, hath sent before, very many fygures, to in structe ye stubburne and rude hart of man, towardes ye faith and beleue of thys mooste wonderfull, and sacrate sacramēt.
Therefore the high Wisdom of god, of his merciful clemency, hath sent before, very many figures, to in structe you stubborn and rude heart of man, towards the faith and believe of this most wonderful, and sacrate sacrament.
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The thyrd cause is, that where almyghtye God, by hys fore knowlege, seyng a farre of, ye great and manyfolde assautes, that the deuyl (by his false preachers,
The Third cause is, that where almighty God, by his before knowledge, sing a Far of, you great and manifold assaults, that the Devil (by his false Preachers,
and lewd { pro } phetes) shuld make agaynst the treuth, and veritie, of thys holy sacrament, he preparyd therfore, that, by these (as by very propheties) the people, myght be stablyshed agaynste the greate number, of those detestable heresyes, that shulde be styrted vp, by indurate Iewes,
and lewd { Pro } phetes) should make against the truth, and verity, of this holy sacrament, he prepared Therefore, that, by these (as by very prophecies) the people, might be established against the great number, of those detestable heresies, that should be styrted up, by indurate Iewes,
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Except yt we wyll (I saye) make equal, (& not rather preferre) the sacramentes of Christes church, aboue ye fyguratyue sacrifices, of Moyses sinagoge, as ye erronious germanians doth.
Except that we will (I say) make equal, (& not rather prefer) the Sacraments of Christ's Church, above you fyguratyue Sacrifices, of Moses synagogue, as you erroneous germanians does.
But agaynst ye error, I wyll sette saynt Paule, who, wrytyng vnto ye Hebrews, putteth an euydent discriminacyon & differens (in fewe wordes) betwene the olde figuratiue sacrifices of ye sinagoge & the effectual sacramentes of Christes church, sayng.
But against the error, I will Set saint Paul, who, writing unto the Hebrews, putteth an evident discriminacyon & differens (in few words) between the old figurative Sacrifices of you synagogue & the effectual Sacraments of Christ's Church, saying.
By ye which good thynges, paule ment not, only ye effusiō of Christes bloode (yt one moost perfect sacrifice) but also, al the other holye sacramentes, ye which, in ye vertue of that sacryfice, worketh ye remissiō of sinnes,
By you 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, you which, in the virtue of that sacrifice, works you remission of Sins,
The golden & eloquent mouth Crysostome, sayth, yt ✿ we readinge how seuerly & regorously, god hath punyshed, the abusers of the fygures, shulde stand in feare, of a greatter plage & punyshmēt,
The golden & eloquent Mouth Chrysostom, say, that ✿ we reading how severely & regorously, god hath punished, the Abusers of the figures, should stand in Fear, of a greater plague & punishment,
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✿ It appereth mooste clearelye, by these wordes of Crisostome, yt ye sinagoge had onely ye barren figures, (which are now abolyshed) & the spouse of Christ, ye catholyke churche, possesseth the verities.
✿ It appeareth most clearly, by these words of Chrysostom, that you synagogue had only the barren figures, (which Are now abolished) & the spouse of christ, you catholic Church, Possesses the verities.
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Wherfore the sacramētes, whych were instituted by Christe, are so moche more worthye & excellēt, as ye ministerie of Christ, excelleth ye mynisterie of Moyses:
Wherefore the Sacraments, which were instituted by Christ, Are so much more worthy & excellent, as you Ministry of christ, excels you mynisterie of Moses:
and as ye gospell (whych is ye cleare lyght & open verite) doth excel ye mosaycall lawe, which was but in maner of a shadow prefiguratyue, of the verities to come.
and as you gospel (which is the clear Light & open verity) does excel you Mosaical law, which was but in manner of a shadow prefiguratyue, of the verities to come.
& ye verities are set in place Such is ye { per } fectiō of christis church, aboue ye sinagoge of moises That ye excellēce & veritie of this blessed sacrament, might somewhat be, more manyfest and credible, I purpose (amonge manye fygures, that prefigured thys excellent sacramēt, longe tyme before the institution hereof) to recite.iii. or foure of them, that these fygures myght shewe them selues, to argue and proue some veritie, to be correspondent vnto theyr signification.
& you verities Are Set in place Such is you { per } fection of christis Church, above the synagogue of moses That you 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 foure of them, that these figures might show them selves, to argue and prove Some verity, to be correspondent unto their signification.
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The holy prophete Dauid sygnified no lesse vnto vs. And in manyfest wordes declared, that the preesthode of Melchisedech prefigured, the perpetuall presthode of Christ, saying, in the person of God the father, vnto Christ his eternal sonne.
The holy Prophet David sygnified no less unto us And in manifest words declared, that the priesthood of Melchizedek prefigured, the perpetual priesthood of christ, saying, in the person of God the father, unto christ his Eternal son.
Where he, (dysputynge wyth ye Iewes, for the excellent perfectiō and dignitie of Christes Presthode, aboue the Aaronical and Leuitical presthode) sayeth, in this maner.
Where he, (disputing with the Iewes, for the excellent perfection and dignity of Christ's Priesthood, above the Aaronical and Levitical priesthood) Saith, in this manner.
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And for as muche, as the offyce of preesthode consysteth, in offeryng vnto God oblations & sacrifices, (as saint Paule is wytnes.) Euery byshoppe, taken from amonge men, is ordined to offer giftes and sacrifices, it is necessarie, that Christ haue, some oblation or sacrifyce to offer, the whyche oblation or sacrifice was prefigured also, by the oblation of Melchisedech,
And for as much, as the office of priesthood Consisteth, in offering unto God Oblations & Sacrifices, (as saint Paul is witness.) Every bishop, taken from among men, is ordined 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 Melchizedek,
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And for as muche as, ther is none other oblacyon (where in he answereth vnto ye sacrifice of Melchisedech) saue only, ye sacrifice of his bodye & blood, in ye forme of bread & wyne, ye which is ye venerable sacramēt.
And for as much as, there is none other oblation (where in he Answers unto you sacrifice of Melchizedek) save only, you sacrifice of his body & blood, in the Form of bred & wine, you which is the venerable sacrament.
For where I sayde, that ther was none other sacrifyce, that answered to the fyguratyue sacryfice of Melchisedech, saue only the sacrifice, of Christes body and blood in the formes of breade and wyne.
For where I said, that there was none other sacrifice, that answered to the fyguratyue sacrifice of Melchizedek, save only the sacrifice, of Christ's body and blood in the forms of bread and wine.
For the bodie & blood of Christ, (whych was the ende of al figuratyue sacryfyces) offered vpon the crosse, by death & passiō, were prefygured & were the veritie of ye tipical oblaciō of Melchisedech.
For the body & blood of christ, (which was the end of all figuratyue Sacrifices) offered upon the cross, by death & passion, were prefygured & were the verity of the Typical oblation of Melchizedek.
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But to this I answere, & playnly saye, ye, Christ, in ye oblatiō made vpō the crosse, by the effusion of his precious blood, fulfylled rather ye bloodie sacryfices of the olde law, whyche were ye effusyō of beastes blood,
But to this I answer, & plainly say, you, christ, in the oblation made upon the cross, by the effusion of his precious blood, fulfilled rather you bloody Sacrifices of the old law, which were the effusion of beasts blood,
& in ye crewel slaughter of calues & gootes (offered vp yerely in the feast of expiacyon) was very euidently { pre } fygured Christes sacrifice vpō ye crosse and that moche more playnly,
& in the crewel slaughter of calves & goots (offered up yearly in the feast of expiacyon) was very evidently { pre } figured Christ's sacrifice upon you cross and that much more plainly,
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Again like as melchisedech had neyther father neyther mother, begynnyng neither endyng, (expressed in scripture), is likened (as saint Paule sayth) vnto the sone of god, which remayneth for euer.
Again like as Melchizedek had neither father neither mother, beginning neither ending, (expressed in scripture), is likened (as saint Paul say) unto the soon of god, which remaineth for ever.
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But I beseche ye (diligēt reader) expēd & way wel ye wordes of Dauid, whervpō ye dysputaciō of saynt Paule is groūded, ther by thou shalt { per } ceaue, yt the simylitude & comparisiō betwene Melchisedech and Christ (as betwene the fygure & the veritie) lyeth not onelye in these poyntes, that Melchisedech was kynge of Salem,
But I beseech you (diligent reader) expend & Way well you words of David, whereupon you dysputacion of saint Paul is grounded, there by thou shalt { per } ceaue, that the simylitude & comparison between Melchizedek and christ (as between the figure & the verity) lies not only in these points, that Melchizedek was King of Salem,
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and had no begynnyng neyther endynge and so semeth to be euerlastynge, for Melchisedech fygured Chryste, not only in that he was kynge of salem (that is to say of peace) and in that he was eternall,
and had no beginning neither ending and so Seemeth to be everlasting, for Melchizedek figured Christ, not only in that he was King of salem (that is to say of peace) and in that he was Eternal,
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Thou art euerlastynge or eternal, accordyng vnto the order of Melchisedech, but he sayde. Thou art a Preeste for euer, accordyng vnto the order of melchisedech.
Thou art everlasting or Eternal, according unto the order of Melchizedek, but he said. Thou art a Priest for ever, according unto the order of Melchizedek.
But here saynt Paule left out, the declaraciō, how the sacrifice of Melchisedech, prefigured the sacrifice of christ, whych cheflye appertayneth, vnto the preesthod of Christ.
But Here saint Paul left out, the declaration, how the sacrifice of Melchizedek, prefigured the sacrifice of Christ, which chiefly appertaineth, unto the preesthod of christ.
The cause hereof, he sheweth in ye fyft chapt { ur } of thys epistle, where he declareth, how Chryst was { pro } mysed of god, to be a preest according to ye order of Melchisedech of whō (sayth he) we haue many thynges to saye, whyche are hard to be vttered, by cause ye are dull of hearyng.
The cause hereof, he shows in you fyft Chapter { ur } of this epistle, where he Declareth, how Christ was { Pro } mised of god, to be a priest according to you order of Melchizedek of whom (say he) we have many things to say, which Are hard to be uttered, by cause you Are dull of hearing.
By cause (therefore) that the hebrues were weake in fayth, and lacked excercised wittes, the apostle Paule let passe & wolde not entreate so hyghe and harde a mystery, amonge suche baby she people.
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 harden a mystery, among such baby she people.
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And for this cause, the holy apostle thought it sufficiēt for the purpose, in that place to proue, the preesthode of Christe { per } petual, by the prophecie of Dauid,
And for this cause, the holy apostle Thought it sufficient for the purpose, in that place to prove, the priesthood of Christ { per } petual, by the prophecy of David,
For vndoubtedly, lyke as Melchisedech, hauyng no begynnynge neyther endynge, fygured Christes eternitie (wherof thappostle intreated) euen so dyd he also, prefigure Chrestes preesthode in his figuratiue sacrifice of bread & wyne, of the which thapostle spake no thinge,
For undoubtedly, like as Melchizedek, having no beginning neither ending, figured Christ's eternity (whereof apostle entreated) even so did he also, prefigure Christ's priesthood in his figurative sacrifice of bred & wine, of the which apostle spoke no thing,
And yet certaynly, Christe fulfylled the fyguratiue sacrifice of Melchisedech vpō maūdye thursday, when he (eatynge the paschall lābe with hys disciples) made an ende, both of ye passe ouer & preesthode,
And yet Certainly, Christ fulfilled the fyguratiue sacrifice of Melchizedek upon maundy thursday, when he (eating the paschal lamb with his Disciples) made an end, both of you pass over & priesthood,
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fulfylled the figuratiue sacrifice of Melchisedech, euen so, in the sacrifice (that he made, by the crewell effusion of hys blood (vpon the crosse) he fulfylled, al the bloody sacrifices of the Mosaical lawe,
fulfilled the figurative sacrifice of Melchizedek, 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,
The secōde figure is, yt (which we reade of in Exodo) the Paschal lambe, whom god dyd gyue in cōmaundement vnto Moises, to be offered, of al the people,
The secōde figure is, that (which we read of in Exodus) the Paschal lamb, whom god did gyve in Commandment unto Moses, to be offered, of all the people,
whē the āgel of god, went thorow al. Egypte by nyght, sleyng the fyrst begottē, both of mā & beast, where god mercyfully delyuered the people of Israel, frō yt horible plage.
when the angel of god, went thorough all Egypt by night, sling the fyrst begotten, both of man & beast, where god mercifully Delivered the people of Israel, from that horrible plague.
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In lyke sort also, the paschal lābe (offred yerely) dyd fygure & sygnifie, the verye trewe & innocēt lambe Christ, ye taketh away the synnes of ye world, who was ones offred by death and passion,
In like sort also, the paschal lamb (offered yearly) did figure & sygnifie, the very true & innocent lamb christ, the Takes away the Sins of the world, who was ones offered by death and passion,
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✿ Wherfore oure sauioure Christe, (who came to fulfyll and make perfecte the lawe,) after that, he had eaten (wyth hys disciples) the figuratiue lambe, (accordyng to the { pre } script of Moyses law) eft soone after the wasshynge of theyr feete, at the same supper, he instituted this holy sacramēt.
✿ Wherefore our Saviour Christ, (who Come to fulfil and make perfect the law,) After that, he had eaten (with his Disciples) the figurative lamb, (according to the { pre } Script of Moses law) eft soon After the washing of their feet, At the same supper, he instituted this holy sacrament.
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And therfore saynt Paule remembrynge the excellent dignitie, and worthynes, of this blessed sacramēt, exhorteth diligently the Corinthians, to the condigne and worthye eatynge & receyuynge of the same, And sayeth.
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 Saith.
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In lyke maner, whē we come vnto the kyngdōe of heauē (which is our lande of { pro } mise) & haue made holy day in ye blessed reste, frō out of this barren desert,
In like manner, when we come unto the kyngdone of heaven (which is our land of { Pro } mice) & have made holy day in you blessed rest, from out of this barren desert,
These thynges were sufficient, to proue thys Manna to be a fygure, of thys blessed sacrament, saue that, our maister Christ also, in the syxt of Iohn̄, layeth them both together, & sayth.
These things were sufficient, to prove this Manna to be a figure, of this blessed sacrament, save that, our master christ also, in the syxt of Iohn̄, Layeth them both together, & say.
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That lyke as it was not lawfull for the vncleane, to eate of that, no more is it lawfull (wythoute greate daunger) to eate of this blessed sacrament, wyth vncleane soule, or corrupte consciens.
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.
Euen so, thys gloryous sacrament, is reserued alway redie (by the in fynte charytye, of Christ our sauyour) vpon the aulter to be receaued in oure vrgente necessytyes.
Eve so, this glorious sacrament, is reserved always ready (by the in fynte Charity, of christ our Saviour) upon the alter to be received in our urgent necessytyes.
As in the sacryfice of breade and wyne of Melchisedech, was fygured, the kyndes, or outward apparens of thys blessed sacrament, whiche bearyth ye shape of bread & wyne.
As in the sacrifice of bread and wine of Melchizedek, was figured, the Kinds, or outward apparens of this blessed sacrament, which bearyth you shape of bred & wine.
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In the paschal lambe, was figured, the very substance, that is contayned in the sacrament, whych is ye substāce of Iesus Christe, ye very lambe of God, that taketh away the sinnes of the worlde.
In the paschal lamb, was figured, the very substance, that is contained in the sacrament, which is the substance of Iesus Christ, you very lamb of God, that Takes away the Sins of the world.
And in the Manna, whyche was excedyng delectable & swete, was figured the ineffable swetnes and suauitie, that the soule (of the worthye receyuer) taketh, by the blessed presens of Christ, the fountayne of al goostly swetnes.
And in the Manna, which was exceeding delectable & sweet, was figured the ineffable sweetness and suavity, that the soul (of the worthy receiver) Takes, by the blessed Presents of christ, the fountain of all ghostly sweetness.
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In the bread, (ministred by the angell) vnto Elias, was figured, the end and effect of this blessed sacramēt, whiche is, to strength vs, in the tedyus pylgrimage and iurney, of this present and troble some lyfe,
In the bred, (ministered by the angel) unto Elias, was figured, the end and Effect of this blessed sacrament, which is, to strength us, in the tedious pilgrimage and journey, of this present and trouble Some life,
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vntyll we be broughte vnto the hye hyll of euerlastyng blesse. After the fygures, we wyll subnect and ioyne here vnto, the testymonies of the scriptures.
until we be brought unto the high hill of everlasting bless. After the figures, we will subnect and join Here unto, the testymonies of the Scriptures.
And also nowe, we haue shewed ye same, to be lykelye, by the fygures in the scripture, it is necessarie, that we do proue that same possyble and lykely thyng, to be so in very dede, by the scryptures.
And also now, we have showed you 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.
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And by cause that holy Crisostome recityth it, as a plain and an euydēt testimonie, in thys matter, we, (leauyng the erronyus iudgement of an herityke) wil folowe the sinceare iudgement of an holy catholyke & excellēt doctor, who shall declare,
And by cause that holy Chrysostom recityth it, as a plain and an evident testimony, in this matter, we, (leaving the erronyus judgement of an herityke) will follow the sincere judgement of an holy catholic & excellent Doctor, who shall declare,
how moche, this place of Iob, maketh for this veritie. Crisostōe wrytynge vpon the gospel of saynt Iohā, & entreatynge of thys blessed sacrament, sayth.
how much, this place of Job, makes for this verity. Crisostone writing upon the gospel of saint Iohā, & entreating of this blessed sacrament, say.
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✿ One bodye we are wyth hym, & membres of his fleshe & bones, wherefore, such as ben instructed in hys preceptes or comaūdemētes, ought to obey, That we myght be turned & conuerted, in to hys fleshe, not onely by loue, but in very dede.
✿ One body we Are with him, & members of his Flesh & bones, Wherefore, such as been instructed in his Precepts or Commandments, ought to obey, That we might be turned & converted, in to his Flesh, not only by love, but in very deed.
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This same is done & brought to passe, through out the meate, yt we do eate, yt he hath geuē vs. And by cause yt he wold extend & set forth, his exceding great loue towarde vs, by hys body he hath mengled him selfe wt vs,
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 mangled him self with us,
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& these seruātes, wyllynge to expresse, there vehemente and ardente loue towardes hym sayde. Who can geue vs, of hys fleshe that we myghte be satysfyed.
& 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.
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& bycause he wold shewe his most louely desire toward vs, he hath, suffered him selfe, not only to be sen (of such that longeth after him) but also, to be towched to be eatē,
& Because he would show his most lovely desire towards us, he hath, suffered him self, not only to be sen (of such that Longeth After him) but also, to be touched to be eaten,
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The which prophicye Christ hath fullfyllyd, in that he hath fulfylled this request of Iobes seruantes, sufferyng and permyttyng vs, hys seruantes, to be satisfyed of hys fleshe, not by fayth onlye,
The which prophicye christ hath fullfyllyd, in that he hath fulfilled this request of Job's Servants, suffering and permyttyng us, his Servants, to be satisfied of his Flesh, not by faith only,
and auaricie, as well of the prestes as of the people, shewynge them howe, they had poluted the name of God, in that they had offered, poluted breade, vpon the aulter of God, sayd.
and auaricie, as well of the Priests as of the people, show them how, they had polluted the name of God, in that they had offered, polluted bread, upon the alter of God, said.
✿ I haue no mynd or wyll toward you, neather wyl I receaue any offeryng at your handes, from the east vnto the weast, my name is great among ye heathē.
✿ I have no mind or will towards you, nether will I receive any offering At your hands, from the east unto the west, my name is great among you heathen.
For that oblacyō made on the crosse, was offered but in one place only, and that was, vpon the mounte of caluarie But the sacrifice, that ye prophete speaketh of here, (as he sayth,) shulde be offered and sacrificed, in euery place, sygnifyenge (wt out doubt) ye sacrifice of the aulter, sacrificed euery where in the churche of Christe, whyche is the very bodye and bloode of Christ.
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 you Prophet speaks of Here, (as he say,) should be offered and sacrificed, in every place, sygnifyenge (with out doubt) you sacrifice of the alter, sacrificed every where in the Church of Christ, which is the very body and blood of christ.
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as ye end and perfectiō, of the former sacrifices, therfore the { pro } phet called the blessed sacrament, a pure and a cleane sacrifyce offered in euery place vnto his name.
as you end and perfection, of the former Sacrifices, Therefore the { Pro } phet called the blessed sacrament, a pure and a clean sacrifice offered in every place unto his name.
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Wherefore, we must nedes vnderstande in this sacrifice the presens of the blessed, mooste pure and immaculate bodye and blood of Christ sacryfised and offered vp, in the blessed sacrament,
Wherefore, we must needs understand in this sacrifice the Presents of the blessed, most pure and immaculate body and blood of christ sacryfised and offered up, in the blessed sacrament,
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wherfore (diligent reader) remēber wel yt ye { pro } phete (in these his wordes) doth { pro } myse here, that a sacrifice shulde come, that shulde succede in the place, of the olde mosaical sacrifices (whom he rebuked as vncleane) but ye sacrifice, cānot be fayth, prayer, eather, such other good dedes.
Wherefore (diligent reader) Remember well that you { Pro } phete (in these his words) does { Pro } mouse Here, that a sacrifice should come, that should succeed in the place, of the old Mosaical Sacrifices (whom he rebuked as unclean) but you sacrifice, cannot be faith, prayer, eather, such other good Deeds.
wherfore it is manyfest, that this prophecie was spoken & ment of the blessed sacrament, whiche yf it were but onely bread (as I haue sayde) it cold not be the pure & cleane sacrifice yt the { pro } phete promyseth here.
Wherefore it is manifest, that this prophecy was spoken & meant of the blessed sacrament, which if it were but only bred (as I have said) it could not be the pure & clean sacrifice that the { Pro } phete promiseth Here.
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Yet least, our obstinate aduersaries myght say, yt these auctorites of scripture be to farre fet, to geue any euident profe, of ye real presens, of ye body of Christ, in ye holy sacramēt ▪ we wyll therfore, bring in, to cōfirme,
Yet least, our obstinate Adversaries might say, that these authorities of scripture be to Far fetched, to give any evident proof, of the real Presents, of the body of christ, in the holy sacrament ▪ we will Therefore, bring in, to confirm,
And we call fyrst to record wt vs, ye wordes of ye { pro } mise, yt our sauyour Christ, had vnto his disciples, writtē in ye sixt of saynt Iohan, wher christ, most playnly made this { pro } mise.
And we call fyrst to record with us, you words of you { Pro } mice, that our Saviour christ, had unto his Disciples, written in you sixt of saint John, where Christ, most plainly made this { Pro } mice.
But ye īuincible strēgth of this place of scripture, ye gret craftie & subtil wyt, of herytikes, wold fayne escape, by a false glose, (rather by an opēly and manifest lye) sayng, yt our maister christ mēt nothīg in these word { is } of ye blessed sacramēt.
But you invincible strength of this place of scripture, you great crafty & subtle wit, of herytikes, would fain escape, by a false gloze, (rather by an openly and manifest lie) saying, that our master Christ meant nothing in these word { is } of you blessed sacrament.
Where, I wold ye christane reader shuld wel way & cōsider diligētly (for ye true intellection of this place) howe this place of the scripture hath ben vnderstāded, of the churche of Christ, (who is only ye true interpreter of the scryptures) and not, to geue credens, to rashely,
Where, I would you christane reader should well Way & Consider diligently (for you 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,
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and obstinate sacramentaries, whiche are voyd of the trueth, lackyng the spirite of Christe, by cause that they are seperated, frome the churche by theyr detestable herysies.
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, leaue vnto the exposition, & vnderstāding, of ye catholike church of ye lyuīg god which is (as saīt Paul sayth) ye pyller & groūd of veritie & trueth.
But rather, leave unto the exposition, & understanding, of the catholic Church of the living god which is (as saint Paul say) the pyller & ground of verity & truth.
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For ye diuini•ie of him, was bread bycause it was god the worde (or the second person in trinitye) euen as this bread is made by (cōmyng therunto of the holy ghost,) the celestiall bread.
For you diuini•ie of him, was bred Because it was god the word (or the second person in trinity) even as this bred is made by (coming thereunto of the holy ghost,) the celestial bred.
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Now be holde (good reader) how diligently & apertly, Criosostome maketh distinctiō and puttyth differēs betwene the wordes, that were spoken, of the diuinitie of Christ,
Now be hold (good reader) how diligently & apertly, Chrysostom makes distinction and puttyth differens between the words, that were spoken, of the divinity of christ,
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And sayth, that from these wordes (in the syxt of saint Iohn̄, And the bread that I wyl geue it is. &c. and so vnto ye ende of the chaptre, Christ speaketh of ye blessed sacrament.
And say, that from these words (in the syxt of saint Iohn̄, And the bred that I will give it is. etc. and so unto you end of the chaptre, christ speaks of you blessed sacrament.
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Nowe where our peruerse herytikes denyeth, that anye worde, in this chapter, apperteynyth, or was ment of the sacrament, they haue here Crisostome (an auncient wryter) ther aduersarie, who expōdith the latter part of thys chapter, vnderstandyng it, of the blessed sacrament.
Now where our perverse herytikes denyeth, that any word, in this chapter, apperteynyth, or was meant of the sacrament, they have Here Chrysostom (an ancient writer) there adversary, who expondith the latter part of this chapter, understanding it, of the blessed sacrament.
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He declareth ones or twyse, that by the loue and desyre of eternall lyfe, they myght be forced vnto faythe, whereby they myghte be the easelyer and soner taught.
He Declareth ones or twice, that by the love and desire of Eternal life, they might be forced unto faith, whereby they might be the easelyer and sooner taught.
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But when they had faythe, he declared vnto them without askyng. These are Civil wordes. ✿ Saynt Cipriane, the martir, expoūding the pater noster, vpō this peticiō.
But when they had faith, he declared unto them without asking. These Are Civil words. ✿ Saint Cyprian, the Martyr's, expounding the pater Noster, upon this petition.
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Gyue vs this day, our dayly bread, saythe, Christ, whose body we do touche, is our cottidiane bread, this bread, we do desire, to be geuen to vs, euery day,
Gyve us this day, our daily bred, say, christ, whose body we do touch, is our cottidiane bred, this bred, we do desire, to be given to us, every day,
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for ye bread of our helth, by anye great, or notorius cryme abstainīg & seperated frō ye celestial bread, shuld be seperated frō ye bodi of christ, (he { pre } achīge & warning vs him selfe).
for you bred of our health, by any great, or notorious crime abstaining & separated from you celestial bred, should be separated from you body of Christ, (he { pre } aching & warning us him self).
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For in such serious matters of the fayth, ye fathers wold neither flater, neither faine but (in the feare of God, speake the verite of scrypture, accordyng as they beleued, to be the truthe, theyr conscience berynge wytnesse.
For in such serious matters of the faith, you 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.
Wherefore firmely stādeth ye veritie of thys text, & maketh most euidently, for the real presens of the body and blod of Christ in ye sacramēt, by cause that christ him selfe sayd.
Wherefore firmly Stands you verity of this text, & makes most evidently, for the real Presents of the body and blood of christ in the sacrament, by cause that Christ him self said.
vnto the sacramēt, (as ye heretykes doth falsly charge vs wt al) but is mooste iustely applyed vnto ye same thyng, whereof it was both ment & spokē.
unto the sacrament, (as you Heretics does falsely charge us with all) but is most justly applied unto you same thing, whereof it was both meant & spoken.
And the nexte daye after these wonderfull factes, when the people, yt had fedde and eaten, of hys myraculus breade, were come into Caphernaū vnto hym,
And the Next day After these wonderful facts, when the people, that had fed and eaten, of his myraculus bread, were come into Caphernaū unto him,
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and credulitie of the wonderful and moost necessarye doctrine, that he entended to open, & to declare vnto thē, of the bread of his body, that shulde be eaten, in the holy sacramēt.
and credulity of the wondered and most necessary Doctrine, that he intended to open, & to declare unto them, of the bred of his body, that should be eaten, in the holy sacrament.
The miracle of the multiplied bread, they se wrought before theyr eyes, bycause they shuld beleue the other, which they shuld not se Wherfore, Cyril rebuketh the Caphernaites, in this maner.
The miracle of the multiplied bred, they see wrought before their eyes, Because they should believe the other, which they should not see Wherefore, Cyril Rebuketh the Capharnaumites, in this manner.
And thefore, dyd he these myracles, bicause yt the people shulde not, be vnfaythfull, in suche thynges, that he entēded to preach and teache, vnto them afterwarde.
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.
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✿ It is then very euident and playne (by the order of the facte done of Christ) that, in thys dysputation wyth the Caphernaites, he mente of the hye misterie, of the myraculous bread, of hys bodye & blood in the sacrament,
✿ It is then very evident and plain (by the order of the fact done of christ) that, in this dysputation with the Capharnaumites, he mente of the high mystery, of the miraculous bred, of his body & blood in the sacrament,
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vnto the belefe of the doctrine, that he entēded to gyue vnto them, as concernyng ye very heuenly breade of hys bodye, myraculously in the holy sacrament.
unto the belief of the Doctrine, that he intended to gyve unto them, as Concerning you very heavenly bread of his body, miraculously in the holy sacrament.
as bread, sauynge onely vpon Maūdy thursdaye, when he gaue hys fleshe for vs, in ye sacrament, where he gaue to hys apostles, not bread onely (as the sacramentaries do say) but as he made promyse, the same tyme twelue moneth before, that the breade that he wolde gyue, shulde be he hys fleshe.
as bred, Saving only upon Maundy Thursday, when he gave his Flesh for us, in the sacrament, where he gave to his Apostles, not bred only (as the Sacramentaries do say) but as he made promise, the same time twelue Monn before, that the bread that he would gyve, should be he his Flesh.
Vnto thys sence & vnderstanding of this place of S. Ioh. all the aūcient wryters subscribeth cōcordātly (as I haue sayd) vnderstādyng it, of the corporal eatynge, of ye body of Christ, in ye holy sacrament.
Unto this sense & understanding of this place of S. John 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.
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✿ All they did eate (sayth he) the same meat &c. To what purpose shuld thē christ, { pre } ferre ye bread, yt he { pro } mised to geue aboue ye bread yt Moises gaue vnto thē syth the Iewes (in Manna) dyd eate ye bodye of Christ,
✿ All they did eat (say he) the same meat etc. To what purpose should them Christ, { pre } Far you bred, that he { Pro } mised to give above you bred that Moses gave unto them sith the Iewes (in Manna) did eat you body of christ,
It aperith thē (by these { pre } misses) ye christ speaketh, in this chapiter, of ye eating of his fleshe & body corporally in ye sacrament Whō they shuld eat, not only spiritually, in fayth,
It aperith them (by these { pre } misses) the Christ speaks, in this chapter, of you eating of his Flesh & body corporally in the sacrament Whom they should eat, not only spiritually, in faith,
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✿ As they were (saith he) at sup { per }, Ies { us } toke ye bread & whē he had geuē thākes he brake it & gaue it vnto his disciples, and sayd. This is my body.
✿ As they were (Says he) At sup { per }, Ies { us } took you bred & when he had given thanks he brake it & gave it unto his Disciples, and said. This is my body.
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What more plaine, & more euident wordes, can there be spoken, to signifye and declare the presens of his blessed bodye and blood, in the holy sacrament.
What more plain, & more evident words, can there be spoken, to signify and declare the Presents of his blessed body and blood, in the holy sacrament.
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sith yt the one so plainly, openyth & declareth thother. The euāgelist saint Luke cōfirmeth, ye testimonyes of saynt Mathew & Marke, in this wise.
sith that the one so plainly, openyth & Declareth tother. The evangelist saint Lycia confirmeth, you testimonies of saint Matthew & Mark, in this wise.
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then to signyfie & shew, that the same body, that he gaue vnto them, shulde (ye same nyght) be geuen for them, into the handes of ye Iewes, vnto death.
then to signyfie & show, that the same body, that he gave unto them, should (you same night) be given for them, into the hands of the Iewes, unto death.
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and ye same blood, that was shede vpon ye aulter of the crosse, and sprenkeled vpon vs, to ratyfy the new testament, that very same he gaue vnto his appostles, at ye supper Therfore the euangelystes saynt Mathewe and saynt Marke calleth it, the bloode of the newe testamente,
and you same blood, that was shed upon you alter 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 Matthew and saint Mark calls it, the blood of the new Testament,
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as thynges sufficientlye declared by them. Therfore this thynge he touched not. For it was sufficientlye declared before, by the other thre euangelystes.
as things sufficiently declared by them. Therefore this thing he touched not. For it was sufficiently declared before, by the other Three Evangelists.
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This same holy apostle, wrytyng vnto the Corinthians, (after that he had rebuked theyr vncharitable mysuse of oure Lordes supper) declareth thys matter, in this wyse.
This same holy apostle, writing unto the Corinthians, (After that he had rebuked their uncharitable mysuse of our lords supper) Declareth this matter, in this wise.
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& therfore taught he no other (in thys matter) then he had receyued of Christ, affirmeth plainly in these wordes, the very reall presens of Christes body and bloode, to be in the sacrament.
& Therefore taught he no other (in this matter) then he had received of christ, Affirmeth plainly in these words, the very real Presents of Christ's body and blood, to be in the sacrament.
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& had not ment, that hys bodye shulde be in the sacrament, (but as in ye fygure) certaynly he wolde haue sygnifyed, by some other wordes, that he spake fyguratiuelye,
& had not meant, that his body should be in the sacrament, (but as in you figure) Certainly he would have sygnifyed, by Some other words, that he spoke fyguratiuelye,
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as he dyd in al suche lyke fyguratiue, and parabolycall speches, or els certaynly he wold haue instructed Paule the apostle, more largely and clerely herof.
as he did in all such like fyguratiue, and parabolycall Speeches, or Else Certainly he would have instructed Paul the apostle, more largely and clearly hereof.
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Or els at the least, Paule (who was so ware and circumspecte) that he wolde not leue, any ambiguous sentens, in hys wrytynges rawlye) wolde not haue lefte,
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,
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Neyther is it to be thought, that so necessarye, and also so daūgerous a lesson (in so weyghty a matter, of our saluacion) shuld be lefte vntaught, bothe of Christe & of the appostles,
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,
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and also (hetherto) of the holie goost, who cam to teache the appostles, and the church, all verytie & vndoughtedly so he dyd, & styl doth, & shal, vntyl the worldes ende.
and also (hitherto) of the holy ghost, who cam to teach the Apostles, and the Church, all verytie & vndoughtedly so he did, & still does, & shall, until the world's end.
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For what offēce were it vnto god, & horrible error in ye church of Christ (and hath ben syth the appostles tyme, hetherto) that the churche of christ shuld worship ye creature of bread instead of god there creator (for so doth the churche now,
For what offence were it unto god, & horrible error in you Church of christ (and hath been sith the Apostles time, hitherto) that the Church of Christ should worship you creature of bred instead of god there creator (for so does the Church now,
& hath done this fyftyne hundreth yere and aboue) yf ye vnder the shape and fourme of breade and wyne, be not verely and ryally the bodye of Christ God & man.
& hath done this fyftyne Hundredth year and above) if you under the shape and Form of bread and wine, be not verily and ryally the body of christ God & man.
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and harde Iugemēt to thretten or execute dampnacion, for eating of a peace of bread. But verely ye holye appostle Paule maketh, a more worthyer thynge of thys, then breade.
and harden Judgement to thretten or execute damnation, for eating of a peace of bred. But verily the holy apostle Paul makes, a more Worthier thing of this, then bread.
Therfore sayth saynt Paule, he eateth and drynketh his owne dampnacyon, bycause he putteth no dyfferens, (he sayth not, betwene bread and breade) but, betwene the breade (that is but onely and very breade and) the breade that is the very body of our lorde.
Therefore say saint Paul, he Eateth and Drinketh his own damnation, Because he putteth no dyfferens, (he say not, between bred and bread) but, between the bread (that is but only and very bread and) the bread that is the very body of our lord.
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By these it may manyfestly appere, howe playnly the holy apostle Paule affirmeth, with the euangelystes, the very and reall presens of Christes body in holy sacrament.
By these it may manifestly appear, how plainly the holy apostle Paul Affirmeth, with the Evangelists, the very and real Presents of Christ's body in holy sacrament.
Moreouer in the same epistle in the x. chapter, the appostle Paule, after ye he had set forth, the terryble plages of God, executed vpō the mysusers of the mosaycall figures, he sayth.
Moreover in the same epistle in the x. chapter, the apostle Paul, After you he had Set forth, the terrible plagues of God, executed upon the mysusers of the Mosaical figures, he say.
That all those thynges happened vnto them, for an example, & are left wryten in ye scriptures, to be a warnyng for vs. In this wyse, the apostle Paule exhorteth the corynthians,
That all those things happened unto them, for an Exampl, & Are left written in you Scriptures, to be a warning for us In this wise, the apostle Paul exhorteth the Corinthians,
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and in them, al faythfull chrystians, by these terryble and seuere punyshmentes, to be warned and ware that we (mysusynge the greater benefites of God) shewe not oure selues vnthankful,
and in them, all faithful Christians, by these terrible and severe punishments, to be warned and beware that we (mysusynge the greater benefits of God) show not our selves unthankful,
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✿ These ware wrytten to warne vs ✿ And at the lengthe he shewed a iuste cause why, they shulde leaue false religion of ydolles, in partakynge of the table of the deuylles, saynge.
✿ 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 cuppe of thankes geuynge, wherewyth we geue thankes, the partakynge of the bloode Christe? Is not the breade that wee do breake, the partakynge of the boodye of Chryste? In these, cleare and mooste in manyfeste wordes, saynte Paule speaketh nothynge, of anye fygure or sygnyfycacyon onelye, that shulde be in thys breade or cuppe.
✿ Is not the cup of thanks giving, wherewith we give thanks, the partaking of the blood Christ? Is not the bread that we do break, the partaking of the body of Christ? In these, clear and most in manifest words, faint Paul speaks nothing, of any figure or sygnyfycacyon only, that should be in this bread or cup.
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✿ As yet (Crysostome sayth) when the Iewes (in tyme paste) were so weake and readye to seke (by ydolatrye) suche falfe religion and sanctimonye, god permytted and ordeyned (for the tyme) the bloode of beastes,
✿ As yet (Chrysostom say) when the Iewes (in time past) 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,
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For nowe (as S. Paul sayth) he hath takē away, the former & vn { per } fecte (legal sacrifices) & hath placed in ther rowme, the new & verye { per } fecte sacrifice of hys bodye and bloode.
For now (as S. Paul say) he hath taken away, the former & vn { per } fecte (Legal Sacrifices) & hath placed in their room, the new & very { per } fecte sacrifice of his body and blood.
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Yea & if yt, in this our table of christ be set before vs, no other delicates then bare bread & wine, thē may we say, that ye table of Moises in desert, was a more noble & costlier feaste, a great deale, thē is this.
Yea & if that, in this our table of Christ be Set before us, no other delicates then bore bred & wine, them may we say, that you table of Moses in desert, was a more noble & costly feast, a great deal, them is this.
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For yt was myraculus, for māna came, frō god by myracle, mynistred by angels, and therfore it is called angels foode, it had the taiste of al swetnesse, accordynge to euery good & faythfull mās apetite.
For that was myraculus, for manna Come, 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 men appetite.
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And where it putrified, on the other dayes in the weake (yf it were reserued aboue a day) yet on the sabboth daye, it dyd not putrifye, it was kept many yeres after, & dyde neuer putrifye.
And where it Putrified, on the other days in the weak (if it were reserved above a day) yet on the Sabbath day, it did not putrify, it was kept many Years After, & died never putrify.
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Is not thys a muche more gorgious & more noble banket, then to feast vs with bare bread & wine? For (as oure Caphernaites saythe) there is nothyng done myraculously, in the supper of our Lord.
Is not this a much more gorgeous & more noble banquet, then to feast us with bore bred & wine? For (as our Capharnaumites say) there is nothing done miraculously, in the supper of our Lord.
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The slaughter & shedynge of the brutall blode, put them in mynde of the effusiō of ye blod of Christ, whych shuld make { per } fect expiaciō of sin.
The slaughter & shedding of the brutal blood, put them in mind of the effusion of the blood of christ, which should make { per } fect expiation of since.
And ye pascal lambe slayne and eaten, wyth his blod paynted vpon the postes of ye dore, warned them, of ye death of the innocēt lābe Christ, slayne for vs, whose blood was paynted vpon the postes of the Crosse.
And you paschal 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.
Playnly yf the sacrament be but a memoryall fygure, of Christes deathe (as the herytykes sayen) then were the fygure of Moyses (of ye sheding & offering of the blode of the pascal lambe) moch more euident figure and apter sacramēt of Christes death,
Plainly if the sacrament be but a memorial figure, of Christ's death (as the herytykes Saying) then were the figure of Moses (of the shedding & offering of the blood of the paschal lamb) much more evident figure and apter sacrament of Christ's death,
Thus it apperith yt the exchaūge of the olde sacramentes mosaical, for ye sacramētes of ye new testamēt, brought vnto vs, no auayle neyther auauncemente & consequentlye the institution of them by Christe, was in vayne.
Thus it appeareth that the exchange of the old Sacraments Mosaical, for you Sacraments of the new Testament, brought unto us, no avail neither auauncemente & consequently the Institution of them by Christ, was in vain.
as to haue the sacramēt of the aulter, excepte you wyl say, that there is lesse charge, to prouyde for a peace of bread, thē to bye, a whole lābe God for byd, that a Christen man shuld thinke, that our sauiour Christ (so wise and so louyng a lorde god) shuld do any thyng frustrate,
as to have the sacrament of the alter, except you will say, that there is less charge, to provide for a peace of bred, 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,
but it contayneth really and verely, the naturall body of Christe, and therfore when this our sacrament is eaten worthely, it doth incorporate vs not onely vnto ye mystycall bodye of Christ by fayth,
but it Containeth really and verily, the natural body of Christ, and Therefore when this our sacrament is eaten worthily, it does incorporate us not only unto you mystical body of christ by faith,
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an exceadynge greate loffe, that shulde fede corporally, all the whole bodye of Christe, spred and sparkeled abrode, in so many and sondry places of the worlde.
an exceeding great loffe, that should fede corporally, all the Whole body of Christ, spread and sparkled abroad, in so many and sundry places of the world.
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¶ And certaynly (mooste christen reader) it maketh not a lytell, for the veritie of the reall presence, of Christes bodye in the sacramēt, that it is not sufficient for vs, to beleue, that we (receyuing this sacramēt) are fedde, wyth the bodye and blood of Christe, onely by fayth, spiritually partakynge it.
¶ And Certainly (most christian reader) it makes 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 yf there be, none other thynge in the blessed sacramente, then onelye bare breade, then coulde not we be thus incorporated, vnto the naturall bodye of Christe.
But if there be, none other thing in the blessed sacrament, then only bore bread, then could not we be thus incorporated, unto the natural body of Christ.
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But euery man doth not cheryshe naturally, his owne fleshe, with spirituall foode (for the fleshe is not fedde wyth ymaginations & beleue of good meate) but rather with the corporall receate & eatynge, of very and naturall meate.
But every man does 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 receate & eating, of very and natural meat.
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Then doth not Christe fead hys church onelye wyth spirituall foode, but also he feadeth corporally hys church, with the very meate of hys fleshe and blode.
Then does not Christ fead his Church only with spiritual food, but also he feadeth corporally his Church, with the very meat of his Flesh and blood.
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and as Christ doth also, his spouse ye church But it is oute of doubte that saynte Paule dyd not intende here, to exhorte the men, to cheryshe and noryshe theyr wyffes, onely in soule, instructyng them the faythe and dewty vnto God and man (as they are also bounde) other, yt they shulde cheryshe theyr bodys wyth imagynacyons or thoughtes of necessary foode.
and as christ does also, his spouse you Church But it is out of doubt that faint Paul did not intend Here, to exhort the men, to cherish and nourish their wife's, 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.
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For (as it foloweth there in the letter) we are (sayth saynt Paule) the mēbres of hys bodye (not of hys mysticall body onely) but of hys naturall body, of that bodye, that hath fleshe and bones.
For (as it Followeth there in the Letter) we Are (say 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.
& wyth this moste precious and moost delycious meate of hys very and natural body & bloode, incorporateth her & vnto hys very natural bodye And thus is made of the blessed man Christ,
& 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,
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Lyke as Christ of his infinite goodnes, and inestimable charitie, became a mēbre, of our corupt nature, receauing our fleshe, which was a greate knot of loue, Yet in tokē, of a greater vnion, & knot of his loue, he wolde that we shulde be also, of hys fleshe and bones, (as saynt Paule sayeth) we are membres of hys bodye and of hys fleshe and bones.
Like as christ of his infinite Goodness, and inestimable charity, became a member, of our corrupt nature, receiving our Flesh, which was a great knot of love, Yet in token, of a greater Union, & knot of his love, he would that we should be also, of his Flesh and bones, (as saint Paul Saith) we Are members of his body and of his Flesh and bones.
And thys mooste blessed vnion and incorporation we do attayne, onely (as I said) by eatyng, of his very body & dryn kynge of hys very bloode, in the blessed sacrament, wherewyth he feadeth and norysheth vs.
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 feadeth and nourisheth us
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✿ Yreneus that holy and auncient wryter recordeth also, wyth vs, in thys matter, in hys fyft boke (aduersus hereses) where he speaketh very manifestly of thys oure incorporacyon vnto Christ by receuyng the sacramēt, & sayth.
✿ Irenaeus that holy and ancient writer recordeth also, with us, in this matter, in his fyft book (Adversus heresies) where he speaks very manifestly of this our incorporacyon unto christ by receiving the sacrament, & say.
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Cyrel also shall recorde wyth vs, whyche affirmeth the same, wrytynge agaynst a certayne heretyke, vppon the.xv. of saynt Ioh. ✿ We do not denie, (saith he) yt we (by trewe fayth & syncere charitie) are vnyted and knytte to Christ.
Cyril also shall record with us, which Affirmeth the same, writing against a certain heretic, upon the xv of saint John ✿ We do not deny, (Says he) that we (by true faith & sincere charity) Are vnyted and knit to christ.
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Dothe he thynke that we knowe not the power, of the mysticall blessynge, the whyche is done or receyued amonge vs? Dothe it not cause Christe corporally to dwel in vs, by the cōmunion or cōmen receauynge of Christes fleshe? Wherfore els be the mēbres of christen men, the membres of Christe.
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 come receiving of Christ's Flesh? Wherefore Else be the members of christian men, the members of Christ.
Knowe you not, (fayth he) that out mēbres be the membres of Christ) shall I make then the membres of Christ the membres of an harlot? God for byd. Oure sauiour also, sayth.
Know you not, (faith he) that out members be the members of christ) shall I make then the members of christ the members of an harlot? God for bid. Oure Saviour also, say.
Wherein you here playnely, how that, (he sydes the spirituall coniunction of vs, vnto Christ (as his membres by fayth and by charyte) there is, a another vnyon, by the whych, Christ is ioyned,
Wherein you Here plainly, how that, (he sides the spiritual conjunction of us, unto christ (as his members by faith and by charity) there is, a Another Union, by the which, christ is joined,
✿ Wherfore we must consyder, that Christ is not in vs spiritually onelye, by charite. But also he is in vs, by a certayne naturall and corporall particypatyon.
✿ 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.
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By cause that we myght be conuerted and tourned (not onely by loue) into his flesh but in very dede, that same is done & brought to effecte, by ye meate, whiche he hath geuen vnto vs.
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
For he sayth that, the meate that Chryst gaue vnto vs, (that is the body of Christe in ye blessed sacramēt) is that same, where by, he hath mengled hym selfe, with vs And that same maketh vs, one body corporally wyth hym.
For he say that, the meat that Christ gave unto us, (that is the body of Christ in you blessed sacrament) is that same, where by, he hath mangled him self, with us And that same makes us, one body corporally with him.
Hereby this, we are may perceiue, that be sydes the spirituall coniuncyon (whyche faythe and charytie causeth and therby maketh vs spirituall membres of hys mysticall body) howe necessary it is, to be knyt also vnto christ corperally, by ye eatyng of his body in the blessed sacrament.
Hereby this, we Are may perceive, that be sides the spiritual coniuncyon (which faith and charity Causes and thereby makes us spiritual members 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.
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Whereby we do not only, participall Christ spiritually for so do we partake Christ, as ofte as we (with perfect faythe and charitie) remembre the deathe of Christe.
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.
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And in thys poynte we are in better state and in more blessed cōdytyon, then were the people, vnder the former lawes, eather of nature eyther of Moyses.
And in this point we Are in better state and in more blessed condytyon, then were the people, under the former laws, eather of nature either of Moses.
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vnto Christes mystycall bodye (as all other are) that retayneth, perfect faythe and charytye, (wythout receyuyng of the sacrament) yet none of them, dyd partake the very fleshe and bloode of Christe.
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.
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But bycause these faythefull people beleued, that thys fleshe shulde come, and be theyr redemptyon, by there faythe, they receaued and dyd spiritually eate, thys fleshe,
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,
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So that nowe, we muste be connexed, and ioyned, (not onely vnto hys spirituall & mysticall bodye) but also vnto hys naturall body, by the corporall, receyuynge and eatynge, of the same fleshe and bloode.
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.
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But Christ setteth before vs, vpon hys table, the reall and verye presens of hys natural bodye and bloode, in the shape and forme of breade and wyne, condescēdyng herein (as Theophilact sayeth) vnto our infirmitie and the custome of our nature, the whych delyteth in breade (as in the conuenient and customed foode & abhorreth rawe fleshe and bloode,
But christ sets before us, upon his table, the real and very Presents of his natural body and blood, in the shape and Form of bread and wine, condescending herein (as Theophilact Saith) 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,
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Therfore this necessarye foode (to our soule) of his blessed fleshe and bloode, Christe hath vouchesafe to gyue vnto vs, not in theyr owne lykenesse and forme,
Therefore this necessary food (to our soul) of his blessed Flesh and blood, Christ hath vouchsafe to gyve unto us, not in their own likeness and Form,
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For loke as Eue was formed, of ye fleshe of Adam, euen so are wee (that are the uery church of Christ) by eatyng of his fleshe in the blessed sacrament, made of his fleshe, and membres of hys bodye.
For look as Eue was formed, 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 members of his body.
and not Adam formed of ye fleshe of Eue Euen so Christ and the church, be come one fleshe, by cause that Eue (that is ye church) taketh fleshe of Christ that heuenly Adame.
and not Adam formed of you Flesh of Eue Even so christ and the Church, be come one Flesh, by cause that Eue (that is the Church) Takes Flesh of christ that heavenly Adam.
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And therfore S. Paule referreth thys mystery, of the coniuntion of Adam and Eue, not vnto the incarnatyon of Christe, whereby he toke fleshe of vs. But referreth it,
And Therefore S. Paul Refers this mystery, of the coniuntion of Adam and Eue, not unto the incarnation of Christ, whereby he took Flesh of us But Refers it,
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and feadeth vs with it, and so we take fleshe of hym Suche is the most gracyous and mercyfull restitutyon (that God hathe made for vs) vnto lyfe, thorowe oure Lorde Iesus Christe, that where as Adam by eatynge of the forbedden frute of the tree, hathe procured and mynystred deathe, vnto all hys posterytie.
and feadeth us with it, and so we take Flesh of him Such is the most gracious and merciful restitution (that God hath made for us) unto life, thorough our Lord Iesus Christ, that where as Adam by eating of the forbedden fruit of the tree, hath procured and ministered death, unto all his posterytie.
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THe catholyke veritie, of ye real presens of Christes body in the holy sacramēt, taketh no lytle corroboratiō & strengthe, of the promisses, yt our sauiour Christe made,
THe catholic verity, of the real Presents of Christ's body in the holy sacrament, Takes no little corroboration & strength, of the promises, that our Saviour Christ made,
and therin worshyppeth verely Christ, as ye infallible promyses of Christe shall declare, then are they abhominable and in tollerable, that beleueth the contrarye.
and therein worshyppeth verily christ, as you infallible promises of Christ shall declare, then Are they abominable and in tolerable, that Believeth the contrary.
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Why hath he, or how could be, suffer, hys churche (whome he washed frō all spotte and wryncle, wyth hys moste precious bloode) to be so fylthelye all arayed, wyth the fylthery of ydolatry.
Why hath he, or how could be, suffer, his Church (whom he washed from all spot and wrinkle, with his most precious blood) to be so fylthelye all arrayed, with the fylthery of idolatry.
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and hath taught her al veritie, and bringeth her, into the knowlege and vnderstandynge of all thynges that Christe spake, were they neuer so ambiguous and doubtful.
and hath taught her all verity, and brings her, into the knowledge and understanding of all things that Christ spoke, were they never so ambiguous and doubtful.
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✿ Thys is my bodye ✿ was spoken of Christe, therfore (by Christes promyse) the spirite of veritie hath taught the churche, the trewe vnderstandynge hereof.
✿ 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.
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And the yates of hell, hathe grealy preuayled agaynste her, and that so mygytely, that they haue ouerthrowen her, into so greate and moost pestilent an herysy (or eather a blasphemy) as to honor breade,
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 eather a blasphemy) as to honour bread,
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for her spouse Chrst, that dougther so dearely, and herein to commyt suche a detestable fornycatyon of ydolatry, mooste hated and detested wt, her husbande and lorde God Christ.
for her spouse Christ, that daughter so dearly, and herein to commit such a detestable fornycatyon of idolatry, most hated and detested with, her husband and lord God christ.
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That the churche hath retayned this, for a catholyke verytie, that shall we shewe mooste many festly, both by the generall consells (wherin ye holy goost was president) and also, by ye testimonies of ye fathers, in whom the same holy goost spake,
That the Church hath retained this, for a catholic verytie, that shall we show most many festly, both by the general consells (wherein you holy ghost was president) and also, by the testimonies of the Father's, in whom the same holy ghost spoke,
but brought greate illustratyon, and dignytie there vnto, by theyr mooste godly lyfe, and conuersation, and many of them sustayned great tormentes and deathe, in the defence hereof.
but brought great illustratyon, and dignytie there unto, by their most godly life, and Conversation, and many of them sustained great torments and death, in the defence hereof.
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& new wryters now a days, by cause that these new wryters are, not only mē (as ye fathers were) but also they are moch worser men (then they were) in godlynes, not only beyng voyde of good lyfe but they are also, deuyded frome the churche of Christ, by theyr heresies.
& new writers now a days, by cause that these new writers Are, not only men (as you Father's were) but also they Are much Worse men (then they were) in godliness, not only being void of good life but they Are also, divided from the Church of christ, by their heresies.
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Thys counsel was, and is, of great estimation and auctoritie, wyth the anncient fathers, in so muche that saynt Gregorie allowed and approued thys, wych the counsell of Nyce, Constance,
This counsel was, and is, of great estimation and Authority, with the ancient Father's, in so much that saint Gregory allowed and approved this, which the counsel of Nyce, Constance,
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✿ In the counsell, whome Lyon (the nynthe of that name) called and caused to be celebrate in the cytie of Vercellis, agaynst ye same pestiferous heresie, thē by one Berēgarius { per } uitiously taught, the same heresye was vtterlye condempned as Platina also wytnesseth.
✿ In the counsel, whom lion (the nynthe of that name) called and caused to be celebrate in the City of Vercelli, against you same pestiferous heresy, them by one Berēgarius { per } uitiously taught, the same heresy was utterly condemned as Platina also Witnesseth.
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✿ The counsell also of Turone, celebrated vnder Victor (the secōde of that name.) In the whyche counsell one Hil debrandus (then Archedecon of Rome) was presidēt, who (wyth great learned men) dyd conuince Berengarius, the auctour of this habominable heresie, who remayned styll, obstynatlye in thys hys detestable error.
✿ The counsel also of Tours, celebrated under Victor (the secōde of that name.) In the which counsel one Hill debrandus (then Archdeacon of Rome) was president, who (with great learned men) did convince Berengarius, the author of this habominable heresy, who remained still, obstynatlye in this his detestable error.
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Yet after thys he fell efte sone, (not to that heresye) but vnto the heresye, that Luther doth holde, affirmyng, that in ye sacrament of the Aulter, with the real presens of Christes body, there is also, the substaunce of breade styl remaynynge.
Yet After this he fell eft soon, (not to that heresy) but unto the heresy, that Luther does hold, affirming, that in you sacrament of the Alter, with the real Presents of Christ's body, there is also, the substance of bread still remaining.
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and condemneth the contrarye, as an horryble heresye, where the sacramentaries (for theyr syde) can not shew one, that eather ratifyed theyr opinion, eather condemned oure fayth, as an errour or heresye.
and Condemneth the contrary, as an horrible heresy, where the Sacramentaries (for their side) can not show one, that eather ratified their opinion, eather condemned our faith, as an error or heresy.
Wherfore it is mooste manyfeste, that they haue framed, and fashioned this new faith, of theyr owne blynde and fonde fantasye (or rather) they haue newe furbushed olde heresies and thus deluded and deceaued by the spirite of pryde and errour, are nowe brought cleane, from the trewe catholyke fayth of the churche of Christe, downe into the darke dongion and hel, of errour and heresye.)
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 dongion and hell, of error and heresy.)
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and sayinges, of these moste holy and catholyke wryters, (whome we shall cyte and allege, in thys present sermon) to preuent the christiā reader, wyth these thre verities folowynge.
and sayings, of these most holy and catholic writers, (whom we shall Cite and allege, in this present sermon) to prevent the christian reader, with these Three verities following.
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The fyrst is, yt none of all these auncient fathers (whome I shal name here for testimony of this blessed sacramēt) (with innumerable moo catholyke wryters) but that constantly beleued, that the blessed body & blood of christ was really in the blessed sacrament.
The fyrst is, that none of all these ancient Father's (whom I shall name Here for testimony of this blessed sacrament) (with innumerable moo catholic writers) but that constantly believed, that the blessed body & blood of Christ was really in the blessed sacrament.
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The seconde is that none of all these (neyther anye other, catholyke wryter) eather taught, eather wryt, ye contrary of thys beleue and veritie, of the holy sacramet The thyrde (whiche I collecte of both these) is, that whatsoeuer he be, that receyuith not,
The seconde is that none of all these (neither any other, catholic writer) eather taught, eather writ, the contrary of this believe and verity, of the holy Sacrament The Third (which I collect of both these) is, that whatsoever he be, that receyuith not,
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The certaynte of these verities is very manyfest, vnto such, as hath diligentlye sene & red theyr lucubratiōs & workes, where is to be gathered ye faith yt they were of,
The certaynte of these verities is very manifest, unto such, as hath diligently seen & read their lucubrations & works, where is to be gathered you faith that they were of,
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for it were, more thē sacrilege to thynke yt so faythful fathers (void of al flattery of mā) shold wright cōtrary to theyr owne cōsciēce & belefe.
for it were, more them sacrilege to think that so faithful Father's (void of all flattery of man) should wright contrary to their own conscience & belief.
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Forthermore who cā iustly thinke, that these (so gelous fauorers & ernest frendes of the trewe honour of God) wolde haue suffered, (and not resysted rather, wyth worde, penne,
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,
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and bloode) suche an heynous & horrible heresie, as thys were (yf Christes bodye were not, really in the sacrament) whereby, men shulde be led, not onely into an open heresy, but also, īto ye detestable enormitie of ydolatry, the whyche had ben impossyble, to haue ben wynked at,
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,
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Who wolde iudge, that so great and pernytious an error, shulde haue byn noryshed, and escaped the taxation and controlement, of so eloquēt and catholyke wryters,
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,
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Example of these same, we haue, of Theodoritus in the tripertitie historie, who wryteth, that there a rose, certayne heretikes, (in valentiniane ye Emperours tyme) called The Massians, ye whiche erred in ye blessed sacramēt,
Exampl of these same, we have, of Theodoret in the tripertitie history, who writes, that there a rose, certain Heretics, (in valentinian the emperors time) called The Massians, you which erred in you blessed sacrament,
of Rome, After whose death, Berengarius cōtinued obstinate in hys heresy, vntyl yt, at the synode of Turone, one Lanfranke bysh. of Cantorbury cōuinced hym.
of Room, After whose death, Berengarius continued obstinate in his heresy, until that, At the Synod of Tours, one Franklin Bishop. of Canterbury convinced him.
After this Berengari { us }, folowed Petrus Halebardus, a mā of an halt mynde, & luciferyne pryde, whō S. Barnard accused & cōfuted, of ye heresie about this sacramēt.
After this Berengari { us }, followed Peter Halberd, a man of an halt mind, & luciferyne pride, whom S. Barnard accused & confuted, of the heresy about this sacrament.
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Thē succeded wycked wycclyf, yt taught opēly thys heresie abominable, of ye sacramēt, & he was cōdēpned, by two general counsels as ye cronicles of that tyme reporteth.
Them succeeded wicked wycclyf, that taught openly this heresy abominable, of the sacrament, & he was condemned, by two general Counsels as you chronicles of that time Reporteth.
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The second veritie is, ye none of these fathers, neather any of the other catholyke wryters, eyther taught, eyther wryt, that the body and blode of Christ was not really in the sacrament,
The second verity is, you none of these Father's, nether any of the other catholic writers, either taught, either writ, that the body and blood of christ was not really in the sacrament,
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and trew teachyng, of the flocke of Christ, commended vnto theyr charge by the holy goost, we shal soone perceaue that they wold not, eather teache, eather wryhgt, that thynge whereby the flocke of Christe, shulde be led frome the pure and synceare faythe of Christes churche.
and true teaching, of the flock of christ, commended unto their charge by the holy ghost, we shall soon perceive that they would not, eather teach, eather wryhgt, that thing whereby the flock of Christ, should be led from the pure and synceare faith of Christ's Church.
but rather, mindeful of the great charge, very vigilant and circumspect what they taught, and howe they led the christiane flocke (whome Christe bought wyth his most precyous blod) Specially,
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,
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for as moche as, they were not ygnorant, of the greate and mooste streyght accompte, that they shall geue and rendre for them, at the day of iudgement.
for as much as, they were not ygnorant, of the great and most straight accompt, that they shall give and render for them, At the day of judgement.
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and also vnto ye christian flocke yf by theyr peruerse preachynge or teachynge or by theyr wycked wrytyng, ye christen people shuld be broughte, into so great an error,
and also unto the christian flock if by their perverse preaching or teaching or by their wicked writing, you christian people should be brought, into so great an error,
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For vndoubtydly, these wise and moost circūspect fathers, had incōsideracyō, yt, yf they shuld haue taught ye people, yt they ought not to beleue, ye real very { pre } sēs of ye body & blood of christ, in ye sacrament (syth that it is there in dede, verely and really, thē by thys theyr doctrine, they shuld haue led the people, not onely into an heresye,
For undoubtedly, these wise and most circumspect Father's, had inconsideracyon, that, if they should have taught you people, that they ought not to believe, you real very { pre } since of the body & blood of Christ, in the sacrament (sith that it is there in deed, verily and really, them by this their Doctrine, they should have led the people, not only into an heresy,
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And on the other side they consydered, yt yf they taught ye people, to beleue yt the bodye & blood of Christ, were in ye sacramēt verely & really,
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,
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But wtout doubt they were ful wel ware, what they eather taught, or wryt, lest any word, eather in theyr preachynges or teachinges, shuld escape thē, wherby ye rude people (prone & redy to su { per } stition & ydolatry) shuld take, any notable occasiō, vnto so great an heresye.
But without doubt they were full well aware, what they eather taught, or writ, lest any word, eather in their preachings or teachings, should escape them, whereby you rude people (prove & ready to sum { per } stition & idolatry) should take, any notable occasion, unto so great an heresy.
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Moreouer, where the historie of our lordes sup { per }, was oftē tyme red in ye church opēly, yt which historie, is set forth by ye euāgelistes & by S. Paule, in wōderfull playn wordes, of ye real presens of Christes body & blood, in ye sacramēt.
Moreover, where the history of our Lords sup { per }, was often time read in you Church openly, that which history, is Set forth by you Evangelists & by S. Paul, in wonderful plain words, of the real Presents of Christ's body & blood, in the sacrament.
It had ben very necessarye, for these lerned mē, to haue expoūded these wordes, in theyr trew sence, (yf they were not to be vnder stāded as they soūded & were spokē) lest ye vnlerned people, by occasiō of so plaī wordes, myght haue fallen, into mysbeleue, of this blessed sacramēt, & cōsequētly into abhominable ydolatrye.
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 you unlearned people, by occasion of so plain words, might have fallen, into mysbeleue, of this blessed sacrament, & consequently into abominable idolatry.
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These fathers also, in theyr tyme, oftimes opēly celebrated, sacrificed & adored, worshipping ye very { pre } sens of Christes body & blood in ye sacramēt.
These Father's also, in their time, Oftimes openly celebrated, sacrificed & adored, worshipping you very { pre } sens of Christ's body & blood in you sacrament.
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Thus dyd, these mooste godly and deuout fathers, teache the people, where in they playnly signified and shewed, that they beleued, the reall presens of the blessed bodye and bloode of Christ in the sacrament.
Thus did, these most godly and devout Father's, teach the people, where in they plainly signified and showed, that they believed, the real Presents of the blessed body and blood of christ in the sacrament.
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neither can any mā read, in any of theyr monumentes or wrytinges, that they eyther taught or wryt the contrarye, of the catholike fayth, of the very reall presens of Christe in the sacrament.
neither can any man read, in any of their monuments or writings, that they either taught or writ the contrary, of the catholic faith, of the very real Presents of Christ in the sacrament.
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The thyrde veritie is, that what so euer he be, that beleueth not, the reall & verye presens, of Christes body & blood, in the sacrament, that same pertayneth not,
The Third verity is, that what so ever he be, that Believeth not, the real & very Presents, of Christ's body & blood, in the sacrament, that same pertaineth not,
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syth the Apostles tyme, but he that beleuyth not as the churche doth, and hath belyued alwayes in thys artycle, that same pertayneth not to the churthe of Christ,
sith the Apostles time, but he that beleuyth not as the Church does, and hath believed always in this article, that same pertaineth not to the churthe of christ,
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and therfore can he not hope, of any saluation (for wythout the church there is no saluation) but hys parte is to be loked for amonge infideles and ypocrites,
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,
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or what is the fayth, that the churche hath, and doth retayne, (as concernynge thys article) let this same vnderstande, that the fayth of the auncient church, is to be collected, of ye most auncient writers of eche tyme, from the apostles,
or what is the faith, that the Church hath, and does 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 eke time, from the Apostles,
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Thē who that receyueth not thys article, is separated and diuided from the church, & consequently (as I haue sayd) he is in ieoberdye, of perpetuall perdition and dampnation.
Them 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.
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and wythout perplexitie, and doubte, perceaue and more redely vnderstande, these auctorities and saynges, of these auncient wryters,) yt thou shalte, fynde and reade, sondrye and dyuerse names, geuen vnto the blessed sacrament,
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,
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yet shall thou not suspecte, the vnifourme faythe, and opynyō, of these cathholyke fathers, to swerue, eyther frome them selfes, either from ye church For thoughe they name it dyuersly,
yet shall thou not suspect, the vnifourme faith, and opinion, of these cathholyke Father's, to swerve, either from them selves, either from you Church For though they name it diversely,
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That lyke (as saynt Dyonyse saythe) God hath many names, yet the great varyete of so manye names, can not suffycyentlye, expresse vnto vs, the infynyte profundite, of so greate a maiestye, power, wysdome, goodnes, beningnite and marcye, in lyke maner, the infynyte and ineffable ryches, of the deuyne goodnes,
That like (as saint Dionysus say) God hath many names, yet the great varyete of so many names, can not sufficiently, express unto us, the infinite profundite, of so great a majesty, power, Wisdom, Goodness, beningnite and marcye, in like manner, the infinite and ineffable riches, of the divine Goodness,
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And not bycause, that they had dyuers beleffes, or any other, then the churche hath now, (as Ecolāpadius falsly ascrybeth vnto them) and more falslye vnderstandynge them, he mooste falslye allegeth them, to mayntayne and ratifye, hys detestable & blasphemous heresye.
And not Because, that they had Diverse beleffes, or any other, then the Church hath now, (as Ecolāpadius falsely ascrybeth unto them) and more falsely understanding them, he most falsely allegeth them, to maintain and ratify, his detestable & blasphemous heresy.
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And thys they haue receyued, at the mouthe of Christe, whyche sayd of the sacrament. Thys is my bodye, and this is my bloode, and of saynt Paule who sayeth.
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 Saith.
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Also saynt Augustin, and the fathers also, do sometyme cal it bread, not yt, whych passeth thorowe the belye (as saynt Augustyne sayth) but the super substācyal, the mysticall,
Also saint Augustin, and the Father's also, do sometime call it bred, not that, which passes thorough the belie (as saint Augustine say) but the super substancyal, the mystical,
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And in so namynge it, both he, and S. Paul, wyth the other, do obserue, the maner of the scripture, whych, in suche mutations and chaūges of thynges, vseth to gyue,
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, uses to gyve,
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For ye blessed dody & blood vnderneath ye kyndes of bread & wyne sinigfyeth and representyth vnto vs (by those two dystynct kyndes of breade & wyne) ye death & passiō of Christ, wher in, ye body, hong vpon the crosse wan & pale wtout blood,
For you blessed dody & blood underneath you Kinds of bred & wine sinigfyeth and representyth unto us (by those two dystynct Kinds of bread & wine) you death & passion of christ, where in, you body, hung upon the cross wan & pale without blood,
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Thus, this blessed body and bloode of Christ vnder the kynde & shape of breade & lyfted vp ouer the prestes hed (at ye masse) into ye ayre, calleth vs vnto remembrans,
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, calls us unto remembrans,
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And the bloode & bodye of Christe, vnder the forme of wyne, lyfted vp (also at the masse) admonyssheth vs to remember, the effusyon of the same bloode, vpon the crosse.
And 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 verye lyuelye, it sygnyfyeth and representeth vnto vs in the sacryfyce of the masse, the holy memoriall of the precious death & passiō of Christ.
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.
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The other significacyon of the sacrament, is the mystical bodye of Chryste, that is to say, ye whole church of Christ For in the forme or shape of breade, is represented vnto vs, the vnion and coniunction of al the menbres of Christ,
The other signification of the sacrament, is the mystical body of Christ, that is to say, you 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,
so of many distynct persons of Christen men and women resulteth and cometh but one mystical body of Christe (as saynt Paule saythe) we many are but one bread and one bodye, in that we al be partakers of one breade This mystical bodye of Christe, is not onelye signified and represented vnto vs, in the blessed sacrament, (for so myght, any other prophane breade, be a sacrament or signe) and such a sacramēt was the shew bread, of the temple but also this blessed sacramēt (worthely receaued) doth effectually cause ye vnion & kepeth that body,
so of many distynct Persons of christian men and women resulteth and comes but one mystical body of Christ (as saint Paul say) we many Are but one bred and one body, 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 Signen) and such a sacrament was the show bred, of the temple but also this blessed sacrament (worthily received) does effectually cause you Union & Keepeth that body,
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vnto the hed christ, and combynyng the members together with the hed, it maketh but one body of christ & his church Not only, spiritually (for yt dothe also fayth and charitie, wythout the receauynge of this sacrament) but also (by ye admirable power of God) it cōuerteth oute nature in to the naturall bodye of Christe,
unto the head Christ, and combynyng the members together with the head, it makes 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 Converts out nature in to the natural body of Christ,
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The other (that is the mystycall bodye of Christe) is not onely sygnified but is also (in maner) caused and continuyd by the worthye receauynge of this holy sacrament.
The other (that is the mystical body of Christ) is not only sygnified but is also (in manner) caused and continuyd by the worthy receiving of this holy sacrament.
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✿ The fathers also hauinge respect vnto the thyng that is chestye sygnifyed, in the sacrament, whyche is the naturall bodye and bloode of Christe) they named ye sacramēt (as they myght ryght well) a sacrafice.
✿ The Father's also having respect unto the thing that is chestye sygnifyed, in the sacrament, which is the natural body and blood of Christ) they nam the sacrament (as they might right well) a sacrifice.
✿ By cause it is, the onely sacryfice, that succeded in place, of al the figuratiue sacrifes (whiche were offered vp in figure & significaciō of this most { per } fect sacrifice yt was offered vpon the crosse and redemed the worlde.
✿ 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 { per } fect sacrifice that was offered upon the cross and redeemed the world.
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✿ Saynt Cipriane, in many places, (but specially in hys second boke of epistles) callyth it a sacrifice, whose wordes are those in the second epistle ad Cecilium.
✿ Saint Cyprian, in many places, (but specially in his second book of Epistles) Callet it a sacrifice, whose words Are those in the second epistle ad Cecilia.
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The whych offered sacrifice vnto his father, & he offered ye same, yt Meschisedech dyd offer, yt is, bread & wyne (yt is to say) his body & bloode.
The which offered sacrifice unto his father, & he offered you same, that Melchizedek did offer, that is, bred & wine (that is to say) his body & blood.
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& wine, but we do honour ye thing couered & verely contained vnder ye formes & shapes of bread & wyne, which is none other, thē ye very & real body & blod of our sauiour christ We do not offer (at the masse) proprely those formes or shapes of bread & wyne as a sacrifice (for they are no sacrfyce neyther do we cal or name thē a sacryfice) but we offer vp vnto God ye father (at ye masse) ye very blessed bodie & blod of our sauior christ (not crewelly sleyng him,
& wine, but we do honour you thing covered & verily contained under you forms & shapes of bred & wine, which is none other, them you very & real body & blood of our Saviour Christ We do not offer (At the mass) properly those forms or shapes of bred & wine as a sacrifice (for they Are no sacrfyce neither doe we call or name them a sacrifice) but we offer up unto God you father (At the mass) you very blessed body & blood of our Saviour Christ (not cruelly sling him,
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for so he was offered but ones (but wt a lyuely & louely memorie of chirstes death & passiō, we { pre } sent) in maner of an oblatyon, ye same very bodye & bloode (now impassible) geuynge thankes vnto hym,
for so he was offered but ones (but with a lively & lovely memory of chirstes death & passion, we { pre } sent) in manner of an oblation, you same very body & blood (now impassable) giving thanks unto him,
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for that inestymable and ineffable mercye, that he hathe shewed vnto vs mysers and synners, in reconsylynge vs (hys ennymyes) vnto hym selfe, by the deathe and passyon, of hys onelye sone Iesus Christe oure Lorde.
for that inestimable and ineffable mercy, that he hath showed unto us misers and Sinners, in reconsylynge us (his ennymyes) unto him self, by the death and passion, of his only soon Iesus Christ our Lord.
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vnto our father celestiall, the whoole bodye mystycall, of Christes churche, geuynge vnto hym thankes also, for the creatyō redemptyon; and iustificatyon hereof.
unto our father celestial, the whoole body mystical, of Christ's Church, giving unto him thanks also, for the creation redemption; and justification hereof.
vnto the hed Christ, but also there is sygnyfyed, and in verye dede there is (by it) a cōmen partakynge, of al gostly goodnes, whyche is in eche of the membres, or in the hoole.
unto the head christ, but also there is signified, and in very deed there is (by it) a come partaking, of all ghostly Goodness, which is in eke of the members, or in the hoole.
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and incorporated vnto hym, therfore by this coniunctiō and incorporatyon, we are made commen partakers (wyth the other membres) of the grace and goodnes,
and incorporated unto him, Therefore by this conjunction and incorporatyon, we Are made come partakers (with the other members) of the grace and Goodness,
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and playnly it may be called, the good grace, and that congruently, for as moche as, it dothe contayne in it selfe the plenitude and well of all grace (that is Christe) of whome Iohn̄ wyttneshethe.
and plainly it may be called, the good grace, and that congruently, for as much as, it doth contain in it self the plenitude and well of all grace (that is Christ) of whom Iohn̄ wyttneshethe.
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Neather can we geue vnto God, more acceptable thankes, then by the frequent and of receyuynge of thys mooste blessed sacrament, the blessed memoryall of Christes deathe and passyon.
Nether 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.
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and playnly he affyrmeth, that we eate and receaue (in this our Lordes fode) the fleshe that is ye sempiternall worde of God, by the whyche meate, he collecte the, that we are made one wyth God the father,
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,
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and mooste ernestly speake for it, and eate it mooste faythfully for it is meate incomparable, meate inestable and it shalbe, to the, thy vyatycall or wayfarynge vytall, a meate mooste helthsome, the pryce of thy redemptyon, the monument or memorye of thy redemer.
and most earnestly speak for it, and eat it most faithfully for it is meat incomparable, meat inestable and it shall, to thee, thy vyatycall or wayfaring vytall, a meat most healthsome, the price of thy redemption, the monument or memory of thy redeemer.
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Thus saynt Ierome nameth thys mooste sacrate mysterye, in the whyche he playnly sheweth, that we do eate, the heauēly delicates, that is our very lord Iesus,
Thus saint Jerome names this most sacrate mystery, in the which he plainly shows, that we do eat, the heavenly delicates, that is our very lord Iesus,
For vndoughtedlye, God almyghtye dothe blesse, ye worthy receyuers hereof, wyth all spirituall blessynge, that is, he replenysheth them, wyth inestimable gyftes of hys grace,
For vndoughtedlye, God almighty doth bless, you worthy Receivers hereof, with all spiritual blessing, that is, he replenisheth them, with inestimable Gifts of his grace,
For thys is the blessynge, that Christe promysed (the whyche Manna could not bring, neather gyue the eaters therof.) For they that dyd eate thereof, dyed in deserte,
For this is the blessing, that Christ promised (the which Manna could not bring, nether gyve the eaters thereof.) For they that did eat thereof, died in desert,
Nowe (gentle reader) thou haste herde a parte of ye inestimable treasure of grace, that lyeth hydden, in thys blessed sacramēt, sygnifyed by these dyuers and sondrye names, that these auncient and holy fathers gaue, vnto this ineffable sacrament;
Now (gentle reader) thou haste herd a part of the inestimable treasure of grace, that lies hidden, in this blessed sacrament, sygnifyed by these Diverse and sundry names, that these ancient and holy Father's gave, unto this ineffable sacrament;
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but (as I haue sayd) they hauynge dyuers respectes, & considerations, gaue (accordynge, to theyr considerations) to thys blessed sacrament dyuers names.
but (as I have said) they having Diverse respects, & considerations, gave (according, to their considerations) to this blessed sacrament Diverse names.
And certaynly that one thynge, that they beleued of this sacrament, was none other, then that the catholyke fayth of the churche (whyche in theyr tyme and sythe) hathe and dothe yet beleue, that is, the reall presens, of the naturall boodye and bloode of Christe, in the blessed sacrament,
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 Presents, of the natural body and blood of Christ, in the blessed sacrament,
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as shall apere mooste euydently, by the testymonyes, of the sayd auctient and holy wryters, that I shall recyte here foloynge, to the numbre of.xxiiij. & he ye wryt lateast of them lyued not this.vi. C. yeare.
as shall apere most evidently, by the testymonyes, of the said auctient and holy writers, that I shall recite Here foloynge, to the numbered of xxiiij & he the writ lateast of them lived not this vi C. year.
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When the chalice (wyth water & wyne myngled) and the breade broken, receaueth the worde of God, it is made the blessed sacrament, of the bodye & blood of Christe.
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.
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Howe can they, then denye, yt the fleshe is partaker of the gyfte of God (which is euerlastinge lyfe) syth that it is noryshed, wyth the blood and body of Christ and is made, the member of the same,
Howe 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,
For the spirite hath, neather fleshe, neather bones, but speakynge of the connection and disposition of the naturall bodye, the whiche consysteth of fleshe & bones, the whiche naturall disposition of ye body, is fedde and encreased, with the cuppe, whiche is his blood,
For the Spirit hath, nether Flesh, nether 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,
✿ Ignatius, that glorious martir the disciple of saynt Iohn̄ Euangelist and the thyrd byshop of Antioche after saynt Peter, in hys epistle that he wryteth vnto ye Romaynes hath these moste deuoute wordes.
✿ Ignatius, that glorious Martyr's the disciple of saint Iohn̄ Evangelist and the Third bishop of Antioch After saint Peter, in his epistle that he writes unto you Romans hath these most devout words.
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But I desyre the breade of God, the breade celestiall, the bread of lyfe, whiche is the fleshe of Iesu Christ, the sonne of the lyuyng God (the which was borne of the seede of Dauid and Abraham in the latter tyme) & I desyre the drynke, which is his blood.
But I desire the bread of God, the bread celestial, the bred of life, which is the Flesh of Iesu christ, the son of the living God (the which was born of the seed of David and Abraham in the latter time) & I desire the drink, which is his blood.
These are wordes plain ynough to perceaue what beleue he had of the blessed sacrament. ✿ Tertullian in hys boke, intituled (de Resurrectione carnis) wryteth, in thys maner.
These Are words plain enough to perceive what believe he had of the blessed sacrament. ✿ Tertullian in his book, entitled (the Resurrection carnis) writes, in this manner.
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Nowe let vs see, and beholde, the forme and bewtie of a christē man, what, and how great prerogatiue hath, this, our frayle and fylthye fleshe wyth God.
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.
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✿ Here we may ryght wel perceaue, the belefe of Tertullian, of thys sacrament, whych confesseth opēly here, that the fleshe doth eate the bodye and blood of Christe,
✿ Here we may right well perceive, the belief of Tertullian, of this sacrament, which Confesses openly Here, that the Flesh does eat the body and blood of Christ,
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The which thynge, our lorde, accomplyshynge and fulfyllynge, offered breade, & the cuppe (myxt with wyne) and he, that was the fulnes, hath fulfylled the fygure prefygured.
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 prefygured.
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lest we that are in christe, and receaue the sacrament of the aulter dayly, as the meat of our saluation, (by meane of any great offence) abstaynynge, beynge forbydden, from the hauenly breade, we shulde be separated in dede, from the body of Christe, he preachynge and mouyshynge vs. I am the breade of lyfe, that cam frō heauen,
lest we that Are in Christ, and receive the sacrament of the alter 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 mouyshynge us I am the bread of life, that cam from heaven,
Therfore when he sayeth, that he shall lyue for euer, yf he eate of hys breade, it is manyfest and playne, that they shall lyue, whyche toucheth hys bodye,
Therefore when he Saith, that he shall live for ever, if he eat of his bread, it is manifest and plain, that they shall live, which touches his body,
Let Celsus (ignoraunt of God) gyue thākes vnto beuels But we thāke, the creator of al thinges for the benefites yt he hath gyuen to vs. When we (geuynge thankes) do eate ye breade, the which bread (by oration, supplication and prayers) is made a more holyer bodye, the whyche body also verely maketh vs, more holy, ye receaueth the same, with a whole & pure herte.
Let Celsus (ignorant of God) gyve thanks unto beuels But we thank, the creator of all things for the benefits that he hath given to us When we (giving thanks) do eat you bread, the which bred (by oration, supplication and Prayers) is made a more Holier body, the which body also verily makes us, more holy, you receiveth the same, with a Whole & pure heart.
By these his wordes we may perceaue that the Iewes had ye fygure, but we christiās haue now the thynge it selfe, that is, the very bodye and blood, in very dede,
By these his words we may perceive that the Iewes had the figure, but we Christians have now the thing it self, that is, the very body and blood, in very deed,
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✿ Hyllary (whome saynt Ierome calleth the trompe of the latyn tonge agaynst the Arrians) agreyth fully with this catholike veritie, and sayth (in the eyght boke of the Trinitie.) We maye not speake,
✿ Hilary (whom saint Jerome calls the trump of the latin tongue against the Arians) agreeth Fully with this catholic verity, and say (in the eyght book of the Trinity.) We may not speak,
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Neather ought there, peruersitie eather vnhoneste preachyng to be extorted by violence (vnto a wycked and vngodly intelligence or vnderstandynge) out of the helthesome,
Nether ought there, perversity eather unhonest preaching to be extorted by violence (unto a wicked and ungodly intelligence or understanding) out of the helthesome,
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And these (receaued, and dronken dothe cause, that we be in Christ, and that Christe is, in vs. ✿ What can be more euidently and manyfestly spoken, then these wordes.
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, then these words.
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✿ Saynt Basyll (who not onelye, lede hym selfe, a monastical and Godly lyfe but also he taught a certayne trade of suche sorte of lyfe) in that boke where he entreateth, of the ••ules of monastycall lyfe, he is demaunded of hys brethrē.
✿ Saint Basil (who not only, lede him self, 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 brothers.
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He that eateth and drynketh vnworthely, he eatheth and drynketh his owne iudgement, or condempnacyon, not puttyng dyfferens betwene ye body of oure lorde and other cōmon meates.
He that Eateth and Drinketh unworthily, he eatheth and Drinketh his own judgement, or condemnation, not putting dyfferens between you body of our lord and other Common Meats.
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✿ Gregory Nysene, the brother of saynt Basyll, who (for his excellente learnynge and Godlynes) was called the deuine, Intreatynge the lyfe moysaycall, mystically,
✿ Gregory Nicaea, the brother of saint Basil, who (for his excellent learning and Godliness) was called the divine, Entreating the life moysaycall, mystically,
or spiritually, he geueth consel, that we shuld receaue (with a pure and cleane mynde) the celestyall breade, whome (sayth he) no sowynge nor tyllage, hath brought, forthe,
or spiritually, he Giveth Counsel, that we should receive (with a pure and clean mind) the celestial bread, whom (say he) not sowing nor tillage, hath brought, forth,
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But an earthe remainyng vndefyled, & yet was ye earthful, of this bread, wt the which ye hūgry, (yt knoweth ye misteri { us } birth of a dgin) maye sone be satysfyed.
But an earth remaining undefiled, & yet was the earthful, of this bred, with the which you hungry, (that Knoweth you misteri { us } birth of a dgin) may soon be satisfied.
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For bycause that we are redemed wt the death of our lorde, wee beare in remēbrans ye same thyng, in eatyng & drynkinge, the fleshe & blood, ye whych he offered vp for vs:
For Because that we Are redeemed with the death of our lord, we bear in remembrans you same thing, in eating & drinking, the Flesh & blood, you which he offered up for us:
yt brīgeth vnto heuē, euery one yt cruely is obedient to it, Here apertely saynt Ambrose affirmyth ye verytie of ye body & blood of Christ in the blessed sacramēt & sayth yt we do eate & drynke ye fleshe & blood of christ.
that brings unto heaven, every one that cruelly is obedient to it, Here apertly saint Ambrose affirmyth you verytie of the body & blood of christ in the blessed sacrament & say that we do eat & drink you Flesh & blood of Christ.
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And in many other places, he writeth as openly, as he doth here, & specially in his boke of the sacramētes ✿ Also S. Ierom, in his cōmētareis vpō ye epistle, at Titū, shewīg ye vertues, yt belōgeth vnto a byshoppe, sayth in this maner.
And in many other places, he Writeth as openly, as he does Here, & specially in his book of the Sacraments ✿ Also S. Jerom, in his commentareis upon you epistle, At Titū, showing the Virtues, that belongeth unto a bishop, say in this manner.
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Yf it be cōmaūded vnto ye laymen, yt they abstaine frō theyr wylies, for praiers sake, what shuld we suppose, of ye byshop, which for his own synnes,
If it be commanded unto the laymen, that they abstain from their wilies, for Prayers sake, what should we suppose, of the bishop, which for his own Sins,
And vntyl, yt he had knowē certainly, yt they had abstayned frō ye marytall copulation, he wolde not graūt thē the bread, which he denied thē before.
And until, that he had known Certainly, that they had abstained from you marytall copulation, he would not grant them the bred, which he denied them before.
as is, betwene ye shadow & ye bodye, ye ymage & the veritie, ye exāples or figures (of ye thing { is } to come) & ye thing { is }, whiche by these exāples were prefigured.
as is, between the shadow & you body, you image & the verity, you Examples or figures (of the thing { is } to come) & you thing { is }, which by these Examples were prefigured.
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That he shuld, not only abstaine hī self, frō ye vncleane dede but also his mīde (which shal cōsecrat ye body of christ) shuld be fre, frō ye casting of his eye, & error of euyl cogitacion.
That he should, not only abstain hī self, from the unclean deed but also his mind (which shall consecrate you body of Christ) should be from, from the casting of his eye, & error of evil cogitation.
He was at a poynt to sel him for thyrty pences, and Christ offered vnto him, the bodye (whych he had solde) that he moght haue remission of synnes And after a fewe wordes, Crisostome sayth agayne.
He was At a point to sell him for thyrty pences, and christ offered unto him, the body (which he had sold) that he moght have remission of Sins And After a few words, Chrysostom say again.
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✿ These wordes of Crisostome are to playne, to be detorted or wreasted, frō theyr true meanīg, which is that when the wordes of Christe, are duelye spoken by the preest at masse, thē are the breade and wyne consecrated & made the very bodye & blood of Christe by the secret myght & power of god & so is Christes body & blood really, in ye sacrament.
✿ These words of Chrysostom 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.
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Fyrst he sayth in his fyrst boke (ad cresconicū gramaticū (what shall we saye, of the very bodye & bloode of our lorde, the onely sacrifice for oure helth.
Fyrst he say in his fyrst book (ad cresconicū gramaticū (what shall we say, of the very body & blood of our lord, the only sacrifice for our health.
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But let euerye man examyne hym selfe (accordyng vnto the precept of the apostle) before that he receaue the bodye and bloode of our lorde Iesus Christe & so let hym eate of that bread, & drinke of ye cuppe.
But let every man examine him self (according unto the precept of the apostle) before that he receive the body and blood of our lord Iesus Christ & so let him eat of that bred, & drink of you cup.
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vnto his owne iudgement, makynge no differens, of the bodye of our lorde. For when we shall receaue hym, we ought to haue recourse vnto confession, and penans,
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 Confessi, and penans,
and to dyscusse curiously, all oure actes, and yf we perceaue mortall synnes in vs, we ought speadely to make haste to washe them a waye, by cōfession and penans,
and to dyscusse curiously, all our acts, and if we perceive Mortal Sins in us, we ought speadely to make haste to wash them a Way, by Confessi and penans,
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Christ is not wt his worde onely, but also wt his touching, he araiseth vp the deade, that he myght shew & declare that his body coulde also, rayse vp the deade.
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.
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For it must nedes come to passe, that not onely, the soule of man (by ye holy goost shuld assend vnto blessed lyfe) but also yt this rude & terrenal body) by lyke tast & touchīg, of lyke meate (as it is it self) sholde be brought, vnto immortalytie.
For it must needs come to pass, that not only, the soul of man (by the holy ghost should assend unto blessed life) but also that this rude & terrenal body) by like taste & touching, of like meat (as it is it self) should be brought, unto immortalytie.
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and wee can saye no more, but that, the worde of God, is trew, effectuous, and omnipotent, but the maner howe it is. That is intractable or vnsearcheable.
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.
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Neyther can thys be redely tolde, how breade (by eatyng) and wyne and water (by drinking) are chaūged naturally, into the natural body of the eater and drynker,
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 drynker,
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Euen so, the purposed breade, wyne and water (by inuocation and commyng of the holy goost) are chaunged supernaturally, into the body and blood of Christ and there are not two bodyes but onely one, and the very same.
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.
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That we cannot attayne, to so greate puritie and cleanes, al though that by ye great gyft of God, we do al these thynges, that I haue spoken of before.
That we cannot attain, to so great purity and cleans, all though that by you great gift of God, we do all these things, that I have spoken of before.
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Here in these wordes Cassian confesseth, the maiestie of the celestiall Manna, and the veryte of the bodye of Christe, whome no man can receyue worthely, but onely he that thynketh hym selfe vnworthy.
Here in these words Cassian Confesses, the majesty of the celestial Manna, and the verity of the body of Christ, whom no man can receive worthily, but only he that Thinketh him self unworthy.
And the breade that we breake, is it not the communion of the bodye of Christe? That bodye, whych our lorde dyd not suffer, to be broken vpon the crosse, (for there was no bone broken of him) that same (for oure sake) he suffereth nowe to be brokē.
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 suffers now to be broken.
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Athanasius in these wordes manyfestly sheweth yt the blessed sacramēt brokē for vs, is the same bodye yt honge on the crosse & had no bone brokē therof.
Athanasius in these words manifestly shows that the blessed sacrament broken for us, is the same body that hung on the cross & had no bone broken thereof.
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✿ Thys blessed father Cassiodor sayth yt we shuld not thynke or ymagyne, in the sacrament, to beholde & see, the cruel or mortall bloode or bodye, in theyr owne shape & fashion,
✿ This blessed father Cassiodorus say 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,
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but we must vnderstāde (sayth he) the helthsome substance, that gyueth lyfe, & the substance whych is Christes substāce, the whyche gyueth lyfe, remission of synnes, & eternal lyfe.
but we must understand (say he) the healthsome substance, that gyveth life, & the substance which is Christ's substance, the which gyveth life, remission of Sins, & Eternal life.
✿ Se deuout reader howe expressly he sheweth that Christe (remaynynge immortall and impassible in him selfe) yet he is, in the blessed sacrament really, receaued of the faythful.
✿ Se devout reader how expressly he shows that Christ (remaining immortal and impassable in him self) yet he is, in the blessed sacrament really, received of the faithful.
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It hathe pleased the maysters of the churche, in the honour of so great & terrible a sacramēt, yt we, shuld fyrst be strengthed, wt the partitipacion of oure lordes passion.
It hath pleased the masters of the Church, in the honour of so great & terrible a sacrament, that we, should fyrst be strengthened, with the partitipacion of our Lords passion.
& bothe inwardely and outwardely, to be sāctified wt the goostly & spirituall meates, and thē the hungrie body, to be refreshed wt the vyle & earthely meates.
& both inwardly and outwardly, to be sanctified with the ghostly & spiritual Meats, and them the hungry body, to be refreshed with the vile & earthly Meats.
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As ye fleshe of Christe (the which he receaued in ye wombe virginyall) is his very body (slayne for our saluacyon) euenso, ye breade, whych Christ gaue vnto his disciples, & to al that be elected to the euerlasting lyfe, the which also, the preestes dayly do cōsecrate in ye church, by ye mighte & power of the diuinitie (the which diuinitie repleteth the same breade) is the very body of Christ.
As you Flesh of Christ (the which he received in you womb virginyall) is his very body (slain for our salvation) euenso, you bread, which christ gave unto his Disciples, & to all that be elected to the everlasting life, the which also, the Priests daily do consecrate in you Church, by the might & power of the divinity (the which divinity repleteth the same bread) is the very body of christ.
For our lorde & redemer (helpinge our frayltie) bycause he knewe, how frayle we are toward synne (he hath gyuē vnto vs, thys sacramēt, that) where he can not suffer death dayly (& we dayly do offende) we myght haue, a very true sacrifice, wherby we might haue expiaciō,
For our lord & redeemer (helping our frailty) Because he knew, how frail we Are towards 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,
These wordes of Haymo, are so plaine, yt anye mā may right sone perceaue, what thys blessed father, beleued of this blessed sacramēt, whose auctoritie, is not to be suspected,
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,
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Alcuinus, scole maister to Charles ye great S. Bernard, Rupert, Hugh desctō Victore wt a great nūbre mo, whō to name it can not greatly { pro } fyt, the vnlearned reader (for whom I haue { per } pared specially this homely thinges.
Alcuin, scole master to Charles you great S. Bernard, Rupert, Hugh descton Victore with a great numbered more, whom to name it can not greatly { Pro } fit, the unlearned reader (for whom I have { per } pared specially this homely things.
vntyll these our dayes, nomā doughtyth (no not our aduersaries) but yt the church, moste cōstātly hath retayned & defended the fayth & beleue of the reall presens of the blessed bodye & blood of Christe in the holy sacrament,
until these our days, Roman doughtyth (no not our Adversaries) but that the Church, most constantly hath retained & defended the faith & believe of the real Presents of the blessed body & blood of Christ in the holy sacrament,
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I myght, in thys place, bringe in, for the corroboration and confirmation, of thys our fayth, ye myracles, wherwyth, the speciall goodnes of God, hathe stablyshed and confirmed, thys out fayth, in the hartes of many deuout and fayth full christians.
I might, in this place, bring in, for the corroboration and confirmation, of this our faith, you Miracles, wherewith, the special Goodness of God, hath established and confirmed, this out faith, in the hearts of many devout and faith full Christians.
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Excepte they take it for a miracle, (as they, and we also may mooste certaynly) that suche obstinate blasphemars and horryble herytykes hath eskapyd so longe, the greate vengeans of God.
Except they take it for a miracle, (as they, and we also may most Certainly) that such obstinate blasphemars and horrible herytykes hath escaped so long, the great vengeans of God.
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The which maye ryghte well be ascribed vnto the ineffable mercie of the dyuine benignite, whyche, wyth thys longe pacyens, prouoketh them vnto repentans.
The which may right well be ascribed unto the ineffable mercy of the divine benignity, which, with this long pacyens, provoketh them unto repentans.
I iuge it no lesse myracle also, that God hathe suffered them, to be so farre diuided, a monge them selues, suche as seketh and reacheth, a newe & a strange way of beleue,
I judge it no less miracle also, that God hath suffered them, to be so Far divided, a monge them selves, such as seeketh and reaches, a new & a strange Way of believe,
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and buildeth to them selues a nother babilon, forsakyng, deridynge, and contempnyng the shyp, of the catholike church, whome God hath ordened to preferue vs frome the greate stood of perdicyon.
and builds to them selves a neither babylon, forsaking, deridynge, and contemning the ship, of the catholic Church, whom God hath ordened to preferue us from the great stood of perdition.
as Sampsōtayed the foxes to gether by the tayles to dystroye the corne, euen so are these vulpyne and craftye herytikes tayd to gether, to one end & purpose, that is, ye distructyon,
as Sampsontayed the foxes to gether by the tails to destroy the corn, even so Are these vulpyne and crafty herytikes tayd to gether, to one end & purpose, that is, you destruction,
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But eaer these fradulēt foxes shall accōplyshe theyr deuelysh purpose in fyeryng al the corne, they may be (except they repent and be conuerted) incēsed and consumed to cooles them selfes Thus Haue we, on oure part, (as you haue harde).
But eaer these fraudulent foxes shall accomplish their devilish purpose in fyeryng all the corn, they may be (except they Repent and be converted) incensed and consumed to cools them selves Thus Have we, on our part, (as you have harden).
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The conselles general The whole and vniforme consent, of the mooste auncyent wrytters, for the cōfirmacyon & manyfest profe of our belefe, wher ye sacramēttareis, can shew neather manyfest scripture,
The conselles general The Whole and uniform consent, of the most ancient wrytters, for the confirmation & manifest proof of our belief, where you sacramenttareis, can show nether manifest scripture,
Yet ther herysie hathe not only ben susspected & doubted of, but also, by ye generall cōselles (as you haue hard) it hath ben openly conuinced abiured & cōdēpned.
Yet there herysie hath not only been suspected & doubted of, but also, by the general conselles (as you have hard) it hath been openly convinced abjured & condemned.
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Which of all ye aūciēt catholike writeres can they shewe, that sayth, either yt ye body of christ is not, in yt sacramēt, eather yt ye sacramēt is,
Which of all you ancient catholic writeres can they show, that say, either that you body of Christ is not, in that sacrament, eather that the sacrament is,
Yet you haue hard, how playnly & cōcordantly ye aunciēt fathers, maketh for our fayth ¶ Is it not a case, both meruelous & lamentable not only, to se,
Yet you have hard, how plainly & concordantly the ancient Father's, makes for our faith ¶ Is it not a case, both marvelous & lamentable not only, to see,
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For thys cause (deare christian reader) I haue thought it very profitable vnto the symple and rude people (for whome onely I haue prepared thys homlye thyng) to shewe what scriptures, auctorities of aūcient wryters,
For this cause (deer 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,
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so to answere and declare, suche as I shall reherse here, yt it shalbe easye, for a diligent reader, to perceaue ye craft and disceat of them in all other.
so to answer and declare, such as I shall rehearse Here, that it shall easy, for a diligent reader, to perceive you craft and disceat of them in all other.
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For certaynly, suche scriptures as they brynge in, eather they serue nothynge vnto the purpose, eather they be glosed wyth theyr owne fātysed and false expositiōs.
For Certainly, such Scriptures as they bring in, eather they serve nothing unto the purpose, eather they be glossed with their own fantysed and false expositions.
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And as for the testimonies of the aūcient wryters, they bryng in very few. But they are alleged as sincearely & as faithfully, as they allege ye scriptures.
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 you Scriptures.
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For eather they be truncate and be but lompes of ye wrytters sayng { is } lackynge the parte, that shulde make ye reste playne & open, eather they be infarced and patched, wyth theyr additions and lyes,
For eather they be truncate and be but lompes of you wrytters saying { is } lacking the part, that should make you rest plain & open, eather they be infarced and patched, with their additions and lies,
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¶ Yet for the more easyer and facyle vnderstandyng, both of theyr argumētes, and also of myne answers, I shall gyue vnto the reader, certayne necessarie instructions and documentes.
¶ Yet for the more Easier and facyle understanding, both of their Arguments, and also of mine answers, I shall gyve unto the reader, certain necessary instructions and documents.
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and consequently we shuld haue no fayth, for it is agaynste the nature of faythe (which is of thynges yt appeare not vnto reasō or sense) to be proued by reasō.
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 only to persuade to hym selfe yt (al yt Goddes word affirmeth) vndoubtedly to be trew, by cause that God (who can not lye) hathe spoken it, be it neuer so impossible, vnto natural sense & reason.
but only to persuade to him self 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.
& be disceaued But ye word of god is more stable thē is, eather heauē, eather earth And for as moche as, the myraculous workes of God, excedyth incōparably, the wyt and reason of man (and be therfore ineffable) therfore we ought not to be, to inquisityue, to knowe howe,
& be disceaued But you word of god is more stable them is, eather heaven, eather 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 inquisityue, to know how,
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The thyrde is, that thoughe it be repūgnant vnto nature, that one bodye shuld be in many places at ons, by cause that the lorde of nature, dyd a poynt,
The Third is, that though it be repungnant unto nature, that one body should be in many places At ons, by cause that the lord of nature, did a point,
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Yet is not this, repūgnāt, neither aboue the power of God, that the bodye and bloode of Christe, sholde be whooly and reallye present, in the sacrament,
Yet is not this, repungnant, neither above the power of God, that the body and blood of Christ, should be wholly and really present, in the sacrament,
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and yet not occupie, or fulfyl, that place, for the quantite, of the breade and wyne miraculously do repleate, that place, being subsistēt alone, wtout ye substās of bread euen as well,
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 you substans of bred even as well,
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✿ The fourth is that we muste not, so carnally and so grossely take ye scriptures, yt teacheth vs, that Christ sytteth on the ryght hād of the father as thoughe we wolde imagyne, that God the father, had a ryght hande and a left,
✿ The fourth is that we must not, so carnally and so grossly take you Scriptures, that Teaches 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,
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and hath no suche corporall mēbres, wherefore whē, the scriptures at tributeth or assigneth vnto God, anye such corporall mēbres as namynge, the hande, ye arme, ye eye, ye eare,
and hath not such corporal members, Wherefore when, the Scriptures At tributeth or assigneth unto God, any such corporal members as naming, the hand, you arm, you eye, you ear,
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Then Christe to set, on the ryghte hande of the father, is none other, then that Christ (cōcernyng hys diuinitie) is (in euery poynt) of equall power, maiestie, & glorie, with the father.
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.
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& blysse of heauē, & vn̄ion ouer al. The possession of these thynges, are so firme & stable in hym, yt where euer he be, these be neather taken away, neather diminished in him.
& bliss of heaven, & Union over all The possession of these things, Are so firm & stable in him, that where ever he be, these be nether taken away, nether diminished in him.
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And in the eyght to the Romaines Christe Iesus whych dyed yea and that dyd ryse agayne, the whyche sytteth on the ryght hāde of the father, the which also intreateth for vs. Vnto the Ephesians the fyrst.
And in the eyght to the Romans Christ Iesus which died yea and that did rise again, the which Sitteth on the right hand of the father, the which also intreateth for us Unto the Ephesians the fyrst.
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and we do confesse and beleue) is not he therfore in the sacrament? Thys argument is nought, for it is buylded vppon a false foundation, that is this, Christes body can not syt, on the ryght hande of God in heauē and be here also. at ones.
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 fit, on the right hand of God in heaven and be Here also. At ones.
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For as these scriptures do proue, hys presens in heauen, euen so doth these wordes of Christe. (Thys is my body) proue hys verye and reall presens, in the blessed sacrament. Therfore we must beleue both.
For as these Scriptures do prove, his Presents in heaven, even so does these words of Christ. (This is my body) prove his very and real Presents, in the blessed sacrament. Therefore we must believe both.
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excepte he shoulde leaue heauen for the tyme the whych is very false. For he leaueth not heauen, but styll remayninge there, is also in the blessed sacrament.
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.
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These be the wordes that I sayd vnto you before my death and passion, when I was wyth you vysible mortall and passyble Then did I tel you, that I wolde forsake that corruptyble state,
These be the words that I said unto you before my death and passion, when I was with you vysible Mortal and passyble Then did I tell you, that I would forsake that corruptible state,
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Wherefore you shall vnderstand, that our sauiour Christe (before his death and resurrection) was mortall and had a natural & a mortall lyfe, a lyfe as other mortall men had, yt shal haue an ende, by death,
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 hys lyuynge and conuersacion, he was lyke other naturall and mortall men, as saynt Paule sayeth, habitu inuentus est vt homo, hauynge and susteynynge, all naturall calamities,
so in his living and Conversation, he was like other natural and Mortal men, as saint Paul Saith, habitu inuentus est vt homo, having and sustaining, all natural calamities,
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& paynes (except synne) for he thursted, hungered, he eate he dronke, he slept he waked, he rested and was wery, he walked and traueled &c. Thus was he conuersant wyth the apostles, in all thynges lyke an other naturall man,
& 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,
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He was chaunged frō mortalitie to immortalitie and can not dye frō passibilitie, to impassibilitie, he can not suffer hōger, thurst, colde, heate, neather any suche naturall penalties.
He was changed from mortality to immortality and can not die from passibility, to impassibility, he can not suffer hunger, thirst, cold, heat, nether any such natural penalties.
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and of the state of hys body, that where that they had ye visible and mortal conuersation of hys bodye (that bodye beynge onely in earthe) here after the same shulde be in heauen visiblye & yet in earth also in ye sacramēt inuisibly. Wherefore when he sayeth.
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 Saith.
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For we saye not that he is in the sacrament, after that sorte, that he was (before hys passyon) amonge hys disciples, mortall, corruptyble, passyble, and vysible.
For we say not that he is in the sacrament, After that sort, that he was (before his passion) among his Disciples, Mortal, corruptible, passyble, and vysible.
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And after suche a sorte, he wold not be wyth them alwaye, for as that tyme, it was a good and a charytable dede vpon Christe to exhibite an office of charite, toward hym,
And After such a sort, he would not be with them alway, for as that time, it was a good and a charitable deed upon Christ to exhibit an office of charity, towards him,
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For he had then nede, as other men had, hungeryng, and thurstynge, and trauelynge, in this necessite He sayd that he wolde not be wyth thē alway in the nedie and corruptible sort but he sayd, that they shuld haue poore men, wyth them alwaye.
For he had then need, as other men had, hungeryng, 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.
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Therfore it folowyth not, that though that Christ be not alway with vs a mortal & passible man (as he was before his passion (therfore he is not with vs inuisybly immortally, impassibly in the blessed sacrament. For bothe these be trew.
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.
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By cause that saynt Paule sayth, that he dothe not knowe Christ after the fleshe, therfore Christe (say they) is not in the sacrament, after the fleshe.
By cause that saint Paul say, that he doth not know christ After the Flesh, Therefore Christ (say they) is not in the sacrament, After the Flesh.
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Yf thys reason were good, then dyd Paule knowe no man, neyther the Corynthyans (vnto whom he wryt that epystle) neyther hym selfe for paule sayde, that he knewe no man after the fleshe.
If this reason were good, then did Paul know no man, neither the Corinthians (unto whom he writ that epistle) neither him self for Paul said, that he knew no man After the Flesh.
yet he knoweth hym, now to be incorruptyble immortal and impassible and euen so do we (wt Paul) knowe Christe in the sacrament, not after ye fleshe carnally (as ye Carpharnaites thought) yt is, to se and to eate that fleshe of hym, hewen and cut in gobbettes,
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 you Flesh carnally (as you Carpharnaites Thought) that is, to see and to eat that Flesh of him, hewn and Cut in gobbettes,
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& alterations of thynges, doth vse oft tyme, to gyue vnto the thynge (that is altered and chaunged) the name, that it had before, that alteration and chaunge, (as I haue declared before) by these examples.
& alterations of things, does use oft time, to gyve 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.
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Fyrst of the admirable transmutation and chaunge of the rod of Aaron, into a serpent. The scripture calleth it a rod styll, thoughe it was turned into a serpent.
Fyrst of the admirable transmutation and change of the rod of Aaron, into a serpent. The scripture calls it a rod still, though it was turned into a serpent.
There the scripture namyth that wyne, water, and gyueth the very same name vnto the thynges (that were clene chaūged) that suche thinges had before, they were chaunged and altered from theyr former natures.
There the scripture namyth that wine, water, and gyveth the very same name unto the things (that were clean changed) that such things had before, they were changed and altered from their former nature's.
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bycause that it was breade, before the wonderful transmutation and chaunge, by the power of goddes myghtye worde, into the verye substaunce of Christes blessed bodye and bloode.
Because that it was bread, before the wondered transmutation and change, by the power of God's mighty word, into the very substance of Christ's blessed body and blood.
These places they brynge in, and that wyth theyr gaye paynted prayses, and flatterynge commendations of the doctoure or wrytter, (whose auctoritie they allege) as of saint Augustine, they wyll saye.
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.
and proued manyfestly, to be theyr aduersaries, and contrarye to theyr heresye, then are they (whome they praysed so hyghly before) but men and lyears,
and proved manifestly, to be their Adversaries, and contrary to their heresy, then Are they (whom they praised so highly before) but men and lyears,
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We wyl haue no mennes auctoritie, but onely the scriptures. Yet these wycked wretches, they can be content to take, Luther, Ecolampadius, Coralstadius, and Melanthon,
We will have no men's Authority, but only the Scriptures. Yet these wicked wretches, they can be content to take, Luther, Œcolampadius, Chalcedonius, and Melanchthon,
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and Buzere, (wyth all the rabylment of suche deuylyshe lyars, and leude lyuers, the whyche hath no more of a christian mā, saue onely the name) to be theyr auctours,
and Busiris, (with all the rabylment of such deuylyshe liars, and leude livers, the which hath no more of a christian man, save only the name) to be their Authors,
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Where you shall vnderstande, that, saynct Augustyne dysputeth in thys place, agaynst one of the Manichees secte, whych sayd that the bloode in man, was the soule of man,
Where you shall understand, that, saint Augustine dysputeth in this place, against one of the manichees sect, which said that the blood in man, was the soul of man,
for the bloode (sayeth the letter) is the lyfe or soule of ye fleshe To thys saynt Augustyne sayeth, that thys precepte oughte to be vnderstanded, that the bloode was the token or sygne of the lyfe or soule.
for the blood (Saith the Letter) is the life or soul of the Flesh To this saint Augustine Saith, that this precept ought to be understanded, that the blood was the token or Signen of the life or soul.
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After that the fyguratyue Passeouer was cōplete and fullfylled, and he had eaten the fleshe of the lambe, wyth hys apposteles, he taketh the breade, that comforteth the harte of man,
After that the fyguratyue Passover was complete and fullfylled, and he had eaten the Flesh of the lamb, with his apposteles, he Takes the bread, that comforts the heart of man,
and passeth ouer towarde the sacrament, of the verye trew Passeouer, and lyke as Melchy sedech dyd (the preest of the hyest) in the fygure here of, (offerynge breade and wyne,) he (in lyke sorte) dothe represent the verite of hys bodye and blood.
and passes over toward the sacrament, of the very true Passover, and like as Melchizedek 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.
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For though that by the sacrament is represented, ye bodye of Christe, yet neuerthelesse, the same verye bodye is there also present, whych is represēted.
For though that by the sacrament is represented, you body of Christ, yet nevertheless, the same very body is there also present, which is represented.
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But saynt Ierome here in, sygnified the dyfference, bytwyxte Moyses lambe, and Christes mandye. By cause the one was but a bare fygure, and nothyng els but a fygure,
But saint Jerome Here in, sygnified the difference, bytwyxte Moses lamb, and Christ's mandye. By cause the one was but a bore figure, and nothing Else but a figure,
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He that dyscordyth frome Christe, that same eateth not hys fleshe neather drynketh he hys bloode, all though that he taketh the sacrament of so worthye a thinge,
He that dyscordyth from Christ, that same Eateth not his Flesh nether Drinketh he his blood, all though that he Takes the sacrament of so worthy a thing,
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✿ These fathers, in ye same places where we fynde these wordes, thoughe that they saye, that the vnworthye receyuers, do not receyue the bodye and blood of Christe.
✿ These Father's, in you same places where we find these words, though that they say, that the unworthy Receivers, do not receive the body and blood of Christ.
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Yet they saye not, that it is not, the bodye and blood of Christe But certaynlye they haue playnlye expressed what they mente, by these theyr sayenges.
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.
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And by thys receyuynge, we are, neather incorporated vnto Christe spiritually, (partakynge the merytes of Christes blessed passion) neather incorporated vnto hys naturall bodye,
And by this receiving, we Are, nether incorporated unto Christ spiritually, (partaking the merits of Christ's blessed passion) nether incorporated unto his natural body,
or els hauynge a godlye and a deuoute memorie of Christes death) we are partakers of Christes merytes & passion & made the membres of hys spirituall or mysticall bodye,
or Else having a godly and a devout memory of Christ's death) we Are partakers of Christ's merits & passion & made the members of his spiritual or mystical body,
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or frō god by mortall synne, the blessed sacramēt (receiued) worketh not in them, lyfe (whyche is the proper operatiō of the body & blood of Christ) but worketh dampnable death.
or from god by Mortal sin, the blessed sacrament (received) works not in them, life (which is the proper operation of the body & blood of christ) but works damnable death.
Euen so maye we saye, of all suche christians and heretikes, that (lyke Iudas) vnworthely receaueth, the sacrament that they receaue not, the bodye & bloode of Christe, whyche (as a mooste helthsome medicine) worketh lyfe in ye good,
Eve so may we say, of all such Christians and Heretics, that (like Iudas) unworthily receiveth, the sacrament that they receive not, the body & blood of Christ, which (as a most healthsome medicine) works life in you good,
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In the tyme of these blessed fathers, there were certayne ouerthwart people (as we also haue some nowe a dayes) that hearynge ye great and wonderfull operation, of thys blessed sacrament,
In the time of these blessed Father's, there were certain overthwart people (as we also have Some now a days) that hearing you great and wonderful operation, of this blessed sacrament,
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howe it wrought lyfe in the receyuers) had fallen into a wonderfull presumption, and had persuaded to them selues, that, (though they were neuer so farre gone in heresies,
how it wrought life in the Receivers) had fallen into a wonderful presumption, and had persuaded to them selves, that, (though they were never so Far gone in heresies,
and lyued neuer so dyssolutely and wyckedly) yf they receaued thys sacrament (whyche was taught them to be the verye bodye and bloode of Christe) that they shulde eskape perpetuall dampnatyon.
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.
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Wherefore the fathers, to brynge them out of thys blynd and dampnable presumptyon, vsed thys maner of speache, to saye, that they dyd not receaue the bodye of Christ, neather drinke his blod,
Wherefore the Father's, 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, nether drink his blood,
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Christe professynge that he had a great desyre, to eate hys Passeouer, wyth them, and the breade that he toke and gaue to hys discyples, he made it hys bodye, saynge.
Christ professing that he had a great desire, to eat his Passover, with them, and the bread that he took and gave to his Disciples, he made it his body, saying.
In lyke sorte, saynt Augustine, in the prologe of the thyrde Psalme, sayeth (speakynge of Iudas) Christe thoughe he were not ignorant, of hys vnhappe thoughtes,
In like sort, saint Augustine, in the prologue of the Third Psalm, Saith (speaking of Iudas) Christ though he were not ignorant, of his unhap thoughts,
& maketh nothynge with the sacramentaryes? For he saith Christe had a greate desyre to eate hys Passeouer, not (sayth he) the Passeouer that was the slaughter of shepe (for yt was Moyses passeouer) but thys, he called hys, by cause that in thys was hys owne naturall fleshe and bloode,
& makes nothing with the Sacramentaries? For he Says Christ had a great desire to eat his Passover, not (say he) the Passover 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,
But Tertullianes wordes be to playne, to be deludyd, or doubted of, for he confesseth that Christe made ye breade, his bodye, saynge. This is my bodye.
But Tertullianes words be to plain, to be deluded, or doubted of, for he Confesses that Christ made the bread, his body, saying. This is my body.
For as moche as, in the blessed sacrament (which is ye very sacrifice of ye churche catholyke) is cōtayned in two dystinct formes, yt is, of bread & wyne & the same blessed bodye & blood yt was offered vpō ye crosse in ther own lyknes, yt is in lykenes of fleshe & blood, ye same bodye and blod vnder ye forme of bread & at ye masse lyfted vp in to ye ayer ouer ye prestes hed it is a token or a remēbranc,
For as much as, in the blessed sacrament (which is the very sacrifice of you Church catholic) is contained in two dystinct forms, that is, of bred & wine & the same blessed body & blood that was offered upon you cross in their own likeness, that is in likeness of Flesh & blood, you same body and blood under you Form of bred & At the mass lifted up in to you air over the Priests head it is a token or a remembranc,
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& the same body & blood contained reali also vnder ye shape or forme of wyne & lyffted vp (at the sacrynge of the masse) it is a token callyng vs to remēbrans how ye blessed blood was shed, on hye vpō ye crosse for ye remissiō of our synnes.
& the same body & blood contained reali also under you shape or Form of wine & lyffted up (At the sacring of the mass) it is a token calling us to remembrans how you blessed blood was shed, on high upon you cross for you remission of our Sins.
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how yt (in ye passiō and death of christ) ye body of christ hong pale & wan vpō ye crosse, frō whō al ye blessed bloode was dyuyded, by crewel payne & passyō & is thus a very lyuely memorie & remēbrans of hys death,
how that (in the passion and death of Christ) you body of Christ hung pale & wan upon you cross, from whom all the blessed blood was divided, by crewel pain & passion & is thus a very lively memory & remembrans of his death,
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The exemplar, bycause it is so lyuely and so expresse an example & memorie of ye death of Christ Thus is the blessed sacrament (where in is contayned verely the bodye and blood of Christ (a sygne a fygure a tokē or example of the death of Christ.
The exemplar, Because it is so lively and so express an Exampl & memory of the death of christ Thus is the blessed sacrament (where in is contained verily the body and blood of christ (a Signen a figure a token or Exampl of the death of christ.
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For neither in ye scripture, neyther in any catholyke wryter can they fynde, that the sacramēt is called, only a fygure or but a fygure, or any lyke saynge.
For neither in you 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.
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The fathers, though they named it a figure or a token, yet they playnlye declare and shew, that they beleued yt very real presens of the bodye and blood of Christ in the sacramēt,
The Father's, though they nam it a figure or a token, yet they plainly declare and show, that they believed that very real Presents of the body and blood of christ in the sacrament,
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yet neuerthelesse it is verely & really the verye bodye and bloode of Christ, therfore is it not only a fygure or onely and nothinge els then a fygure, or a sygne.
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 Signen.
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and tryal of the matter, for fayth is a free and obedyent persuasyon, of mānes mynd, in ye veryte of suche thynges, that are not manyfest or proued by naturall reason,
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,
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then a playne subversion of the christiane faith, and such curious serchers and reasoners of oure fayth, are lyke vnto the heathen grecyans, in Paules tyme, of whome paule spake.
then 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.
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The Iewes require tokēs wonders or myracles (and the heathen grecyans, worldely wysedome, so oure Ieweshe Capharnaytes require to see this myracle in ye sacrament,
The Iewes require tokens wonders or Miracles (and the heathen grecyans, worldly Wisdom, so our Jewish Capernaum require to see this miracle in you sacrament,
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and vnreasonable reasons (as thynges vnworthye of reasonable answer) bycause that they so vnreasonably, do reason, vppon that thynge ye excedyth all wyt and reason.
and unreasonable Reasons (as things unworthy of reasonable answer) Because that they so unreasonably, do reason, upon that thing you excedyth all wit and reason.
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ye frameth suche fātisies, & how mad they are, ye, (forsakinge, ye faith catholik & ye truth of gods word) wyl be ouerthrowen wyth so vnreasonable reasons. Thys is theyr reason.
the frameth such fantisies, & how mad they Are, you, (forsaking, you faith catholic & you truth of God's word) will be overthrown with so unreasonable Reasons. This is their reason.
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✿ Thys reason is grounded vpon a false presupposition, it presupposeth that the preest or mynister shulde worke all that is done in the consecration and that is very false,
✿ This reason is grounded upon a false presupposition, it presupposeth that the priest or minister should work all that is done in the consecration and that is very false,
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for as these ygnorant people & froward herytykes, falsly supposeth nothynge to be wrought in the blessed sacramēt, aboue the power and the facte or dede of the mynister,
for as these ygnorant people & froward herytykes, falsely Supposeth nothing to be wrought in the blessed sacrament, above the power and the fact or deed of the minister,
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so dyd these Corinthians ascribe all the vertue and power of baptysme vnto theyr baptistes or ministers and suche as were baptised of the more worthier ministers, there in they reioysed,
so did these Corinthians ascribe all the virtue and power of Baptism unto their baptists or Ministers and such as were baptised of the more Worthier Ministers, there in they rejoiced,
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and in cōparison of God, neather theyr mynistration, is any thynge effectuous without god (that gyueth the increase) do worke with them, washyng ye soule, by the spirite, whyles they wasshe the bodyes.
and in comparison of God, nether their mynistration, is any thing effectuous without god (that gyveth the increase) do work with them, washing the soul, by the Spirit, whiles they wash the bodies.
No more then he doth remyt syn and geue the holy goost by cause that God workyth the forgeuenes of synnes and geueth the holy goost in the mynystery of the preest.
No more then he does remit sin and give the holy ghost by cause that God workyth the forgiveness of Sins and Giveth the holy ghost in the mynystery of the priest.
But it is god that worketh these thynges in this mynysterye and makyth of bread (in ye sacrament) the bodye of Christe, by hys secrete and omnipotent power,
But it is god that works these things in this mynysterye and maketh of bred (in the sacrament) the body of Christ, by his secret and omnipotent power,
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Wherfore breuely we answere that the preest maketh not God, but god almightie, in the mynisterie of the preest by the myghtyfull power of hys worde, spoken by the preest, maketh of bread the body & blood of Christ.
Wherefore Briefly we answer that the priest makes not God, but god almighty, in the mynisterie of the priest by the myghtyfull power of his word, spoken by the priest, makes of bred the body & blood of christ.
For he can alter nature, when hym pleaseth, and do wonderfull thynges innumerable, that infynytely transendeth the blynd reason of man, of the which thynges, this is one.
For he can altar nature, when him Pleases, 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 ye course of nature, and that in such sorte, that it passeth the compasse of mannes reason, to knowe or tell howe.
Where in God hath altered and changed you course of nature, and that in such sort, that it passes the compass of Man's reason, to know or tell how.
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And it is not onely possyble but also it is in verye dede, as I haue declared in the second sermon, bothe by the fygures of ye old testament and also by ye plaine scriptures of the new testament.
And 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 you plain Scriptures of the new Testament.
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And for the confyrmacyon of the same, I haue brought in the conselles, and also the testymonyes of the mooste classical and auntient wryters frō.vii. C. yeres vpwarde,
And for the confirmation of the same, I have brought in the conselles, and also the testymonyes of the most classical and ancient writers from vii C. Years upward,
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and I shulde haue exceded (in prolixite), ye length of a sermō Yet by these, the diligent reader maye wel perceaue, the great blyndnes of thē that setteth forth so boldly suche fonde & folyshe reasons,
and I should have exceed (in prolixite), you length of a sermon Yet by these, the diligent reader may well perceive, the great blindness of them that sets forth so boldly such fond & foolish Reasons,
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and lament, howe lytle stabylyte and slender fayth, is in them, that wyth suche slender reasons and fond persuacyons, wyll be broughte frome the catholyke fayth of ye vnniuersall churche vnto so horrible and detestable herises,
and lament, how little stabylyte and slender faith, is in them, that with such slender Reasons and found persuacyons, will be brought from the catholic faith of the vnniuersall Church unto so horrible and detestable herises,
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vnto the vtter & extreme perditiō of ther soules Excepte they forsake theyr herises, and returne by penaūce vnto the churche catholyke, confessynge one faythe, one veryte, one truth.
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.
Why then (wyll you saye) the mowse eateth the bodye of Christe, whyche semeth inconuenient, we graunt that the sacrament (wherin is the very bodye of Christe) is eaten of the mowse,
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 mawe or stomacke, neather is it altered (after suche maner) in the bodye of the eater (whether it be mowse or man) as other oure corruptible meates are.
yet that blessed body is not digested and consumed in the maw or stomach, nether is it altered (After such manner) in the body of the eater (whither it be mouse or man) as other our corruptible Meats Are.
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But what though the bodye of Christe (eaten in the sacramēt) lye in the mawe of a beast? Playnlye it is no derogatiō to the verye presens of the bodie of Christ, no more then,
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 Presents of the body of christ, no more then,
Though it neyther profyth neather dis { pro } fyteth, ye vnreasonable beast, which is not apt to dampnation or saluation, by cause (they lackynge reason & wyll) can not do good nother euyl.
Though it neither profyth nether dis { Pro } fyteth, you unreasonable beast, which is not apt to damnation or salvation, by cause (they lacking reason & will) can not do good neither evil.
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Not by cause, that bodye is digested and conuerted in to her fleshe but (as I shewed in my fyrste sermon) by cause yt the qualities of bread and wyne (in the blessed sacrament) miraculously do norishe the eater,
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 bred and wine (in the blessed sacrament) miraculously do nourish the eater,
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& blood of Christe vnderneath those accidental qualytes (so longe as the qualytes remayne) and yet that bodye of Christe is vnharmed, vnburnt, vncorrupte,
& blood of Christ underneath those accidental qualities (so long as the qualities remain) and yet that body of Christ is unharmed, unburnt, uncorrupt,
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Augustinus super Iohēm ait. Miracula que fecit dn̄s Ies { us } sūt quidē diuina opera, & ad diligendū deum de visibilib { us } admonēt humanā mentem Quia enī ille nō est talis substantia q̄ videri oculis possit, et miracula eius quibus totum mundum regit, vniuersā { que } creaturam administrat, assiduitate viluerunt, ita vt pene nemo dignetur attēdere o { per } a dei mira et stupenda. &c.
Augustine super Iohēm ait. Miracles que fecit dnns Ies { us } sūt quidē Divine opera, & ad diligendum God de visibilib { us } admonent humanā mentem Quia enī Isle nō est Talis Substance q videri oculis possit, et Miracles eius quibus totum Mundum regit, vniuersā { que } creaturam administrat, assiduitate viluerunt, ita vt pene nemo dignetur attēdere o { per } a dei mira et Stupenda. etc.
The miracles of God conuinceth mānes reason, and sheweth suche thinges, in the worde of God (that semys impossible vnto mannes wytte & reason) to be very easye and possible vnto god, as is thys wonderfull mysterye of the blessed sacrament.
The Miracles of God Convinces Man's reason, and shows such things, in the word of God (that semys impossible unto Man's wit & reason) to be very easy and possible unto god, as is this wonderful mystery of the blessed sacrament.
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Exodi. 4. Ait Moydn̄o. Non credent mihi ne { que } audiēt vocem meaz, sed dicent non appa ruit tibi dn̄o. Dixit ergo ad •n̄. Quid est { quod } tenes in manu tua. Respondit. Virga. Dixit dn̄s Proi•ce ī terrā. Pro iecit &c. Vt credāt { quod } apparu it tibi dn̄s deus tuus &c. Ioh. 10. Et si mihi non vultis credere, operib { us } credite, vt cognoscatis. &c.
Exodus. 4. Ait Moydn̄o. Non credent mihi ne { que } audient vocem meaz, said Dicent non appa ruit tibi dn̄o. Dixit ergo ad •n. Quid est { quod } tenes in manu tua. Respondit. Virga. Dixit dnns Proi•ce in terrā. Pro iecit etc. Vt Credant { quod } apparu it tibi dnns deus Thy etc. John 10. Et si mihi non Wills Believe, Works { us } credit, vt cognoscatis. etc.
The sacrament besydes yt it contayneth yt vyry bodye & bloode of Christ, is also a memorial of Christes death and therfore stereth vp our charitie towardes hym. And in that, that it is inuisibly myraculus, it excercyseth our fayth.
The sacrament besides that it Containeth that vyry body & blood of christ, is also a memorial of Christ's death and Therefore stereth up our charity towards him. And in that, that it is invisibly myraculus, it Exerciseth our faith.
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Itē Thomas aquinas citat hec Eusebii Niseni verba. No 〈 ◊ 〉 tibi & impossibile esse non debet { quod } xp̄i substātiam terre na et mortalia conuertūtur. hec ille in tertia summe. q. 75. articulo. 4
Iten Thomas aquinas citat hec Eusebius Niseni verba. No 〈 ◊ 〉 tibi & impossibile esse non debet { quod } xp̄i substātiam terre na et mortalia conuertūtur. hec Isle in tertia sum. q. 75. articulo. 4
Itē Augustinus in libro sententiarum Prosperi dicit Nos in specieb { us } panis vini quas videmus, res in visibiles.i. carnem et sanguinē honeram { us }
Iten Augustine in libro sententiarum Prosper dicit Nos in specieb { us } Paris Wine quas Videmus, Rest in visibiles i Carnem et sanguinē honeram { us }
The wonderfull chaūge of the Phenix of whome when she is deade, there succedeth another, in thys maner. Afterter that she hath made her neest of Gen. xix Myrre & Franke insense & wyth o-Ex. iiii. ther swete spices, she therin dy-Exo. vii. eth, and of ye moystnes of her fleshe there commeth a worme, yt whych in cōtinuāce groweth vnto the nature of a very Phenyx.
The wonderful change of the Phoenix of whom when she is dead, there succeedeth Another, in this manner. Albert that she hath made her neest of Gen. xix Myrrh & Franco insense & with o-Ex. iiii. there sweet spices, she therein dy-Exo. vii. eth, and of the moistness of her Flesh there comes a worm, that which in Continuance grows unto the nature of a very Phoenix.
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Tho. Aq̄. in sūma q. 76. arti. 3. Totus xp̄s est sub parte qua libet specie vl vini vel panis. Augustin { us } ī sermone Singuli accipimus dn̄m xp̄m et in singulis portionibus ro•us est, nō per singulas minuitur, sed in•egrum se prebet singulis.
Tho. Aq̄. in sūma q. 76. Arti. 3. Totus xpns est sub parte qua libet specie Vl Wine vel Paris. Augustin { us } in sermon Singuli accipimus dn̄m xp̄m et in Singulis portionibus ro•us est, nō per singulas minuitur, sed in•egrum se prebet Singulis.
A glasse, or myrror broken, resembleth & representeth as many faces, when it is loked in, as it hath peces, for in euery pece we may se our face, and whyle it is whole we se but one face.
A glass, or mirror broken, resembles & 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.
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Thomas Aq̄nas Citas her gregorii verba. Species sacramentales sunt ••arū rerum vocabula, q̄ antea fue rū•. sz. panis et vini. In sūma q. 77. ••i. primo.
Thomas Aq̄nas Citas her Gregory verba. Species sacramentals sunt ••arū rerum vocabula, q Antea fue run•. sz. Paris et Wine. In sūma q. 77. ••i. primo.
Ieronim { us } su { per } Mat. 26 ait. Finē carnali ce••nitati volens impouere, vmbra { que } •rāscunie pasc••e redde re veritatem, dixit. Desiderio desidera•• hoc pascha mā•ucare vovis cū ante { que } patiar, eten•m pascha n•̄um immola•us est xp̄s, si tamen cōmedimus illud in azi mis sinceritatis et veritatis.
Ieronim { us } sum { per } Mathew 26 ait. Finē carnali ce••nitati volens impouere, vmbra { que } •ranscunie pasc••e red re veritatem, dixit. Desire desidera•• hoc pascha mā•ucare vovis cū ante { que } patiar, eten•m pascha n•̄um immola•us est xpns, si tamen cōmedimus illud in azi mis sinceritatis et veritatis.
Sapt. 16. Panem de celo prestit•sti eis sine labore, oē delectamentū in se habentem. &c. Iero. su { per } Malachi. Num. 21. Locut { us } est popul { us } cōtra dn̄m. aīa nt̄a. &c Exod. 16. Nec amplius q̄ āplius parauerat, nec minus q̄ minus.
Spat. 16. Bread de celo prestit•sti eis sine labour, oen delectamentū in se habentem. etc. Hero sum { per } Malachi. Num. 21. Locut { us } est Popul { us } cōtra dn̄m. aīa nt̄a. etc. Exod 16. Nec Amplius q āplius parauerat, nec minus q minus.
Clemens in libro 10. recogn̄. Ad Iaco. fratrē dn̄i Oportet, ab eo intelligentiam discere scriptutarū, qui eam a maiorib { us }, secundum veritatem sibi traditam, etnat.
Clemens in libro 10. Recognize. Ad James fratrē dn̄i Oportet, ab eo intelligentiam discere scriptutarū, qui eam a maiorib { us }, secundum veritatem sibi traditam, etnat.
•ala. 1. Augustin { us } ad Ianuariū epist. 117. Cōtinuo (quippe) cū dixis• et Iudicium sibi māducat, et vibit, addidit, vt diceret. Nō d•iudicās corpus, domini quod satis toto ipso loco in epistola ad Cor. 1. si diligenter atienbatur, apparet.
•ala. 1. Augustin { us } ad Ianuariū Epistle. 117. Cōtinuo (quip) cū dixis• et Iudicium sibi manducat, et vibit, addidit, vt diceret. Nō d•iudicans corpus, domini quod satis toto ipso loco in Epistle ad Cor. 1. si diligently atienbatur, Appears.
There was no suche fearfull threatenynge, for the vnworthye receauyng or of Māna, eather of the paschal lābe rather of of any of the Mosaical sacrifices. For they were but onely bare figures
There was no such fearful threatening, for the unworthy receiving or of Manna, eather of the paschal lamb rather of of any of the Mosaical Sacrifices. For they were but only bore figures
Vester ego frater esse volul, coīcaui carne propter vos et sanguinē. Hoc est, vestrā carnem et sauguinē curaui mi hi vobiscū fieri cōmunem. Et { per } q̄vobis cōiunct { us } sū, ea russus vobiserhi hui. Yreneus lib. 5. aduersus hereses.
Vester ego frater esse volul, coīcaui Carnem propter vos et sanguinē. Hoc est, vestrā Carnem et sauguinē curaui mi him vobiscū fieri cōmunem. Et { per } q̄vobis conjunct { us } sum, ea russus vobiserhi hui. Irenaeus lib. 5. Adversus heresies.
Theophi. in Iohēz. Quomodo (inquit) nō apparet nobis cato sed panis? Vt nō abhorream { us } ab eius esu. Nam si q̄ dem caro apparuisset, insuauiter affecti essemus erga cō•onem. Nūc autem condescendēte dn̄o nr̄e in firmitati. Talis apparet nobis mistiens tibus quali alioqui assue ti sumus.
Theophilus. in Iohēz. Quomodo (inquit) nō Appears nobis Cato sed Paris? Vt nō abhorream { us } ab eius esum. Nam si q dem Caro apparuisset, insuauiter affection essemus Erga cō•onem. Nūc autem condescendente dn̄o nre in firmitati. Talis Appears nobis mistiens tibus Kuali Otherwise assue ti sumus.
Cyrillus in Iohēz. Dedit vobis Moyses māna sed qui comederunt, russum esu ri•tūt, produrit copiosa, de lapide flumina, sed qui bibebant russus sitlebant.
Cyril in Iohēz. Dedit vobis Moses manna sed qui comederunt, russum esum ri•tunt, produrit Copiosa, de Lapide flumina, sed qui Bibebant russus sitlebant.
Quid ergo rp̄s policetur: Quid credentibus adferi? Corruptibile certe nihil, sed benedictionem quā cōmunicatione corporis et sāguinie assequimur, vnde ad cam incorruptionē integre reducemur, vt cibo et potu corporali nō indigeam { us } Viuificat enim corpus Christi, et ad in corruptionem, sua participatione reducit. &c.
Quid ergo rpns policetur: Quid credentibus adferi? Corruptibile certain nihil, sed benedictionem quā communication corporis et sanguinie assequimur, vnde ad cam incorruptionē integre reducemur, vt Cibo et potu corporali nō indigeam { us } Viuificat enim corpus Christ, et ad in corruptionem, sua participation reducit. etc.
Igna. ad Heronē. Ois igitur qui direrit, preter ea que tradita sunt, tam etsi ieiunet, virgiginitatem fernat, sig•a face at, { pro } phete•, lupus tibi appareati grege ouium corruptio•em faciens. The coūsell of Ephesus.
Ignatius ad Heronē. Ois igitur qui direrit, preter ea que tradita sunt, tam Though ieiunet, virgiginitatem fernat, sig•a face At, { Pro } phete•, lupus tibi appareati grege ouium corruptio•em Faciens. The counsel of Ephesus.
Augustin { us } in psal 88 Suscepit enim de ter •a terram quia caro de terra est & de carne, marie car nem accepit, et quia in ipsa car ne hic ambulauit, et ipsam car nem nobis māducandā dedit. Nemo aūt illam carnem manducat nisi prius ado cauerit, inuentum est quēadmodum adore tur tale scabellum pedum dn̄i: et nō 〈 … 〉.
Augustin { us } in Psalm 88 Suscepit enim de ter •a terram quia Caro de terra est & de Carnem, marry car nem accepit, et quia in ipsa car ne hic ambulauit, et ipsam car nem nobis manducandan dedit. Nemo aunt Illam Carnem manducat nisi prius ado caverit, inuentum est quēadmodum adore tur tale scabellum Pedum dn̄i: et nō 〈 … 〉.
Ciprian { us }. In sermone de cena Et sicut panis comunio, quē quottidie edimus vita est corporis ita panis iste supersubstātialis vita est aīe et sanitas mentis. Cyprian { us } in eodme
Cyprian { us }. In sermon de Cena Et sicut Paris Comunio, quē quottidie edimus vita est corporis ita Paris iste supersubstātialis vita est aīe et sanitas mentis. Cyprian { us } in eodme
Cyprian { us } sermone 5. de lapsis quedā refert que et nouerat ipse. Ambrosi { us } in funebri sermone { pro } ft̄e sa•yrot Item Gregorius intertio dialogorum. Augusti. in.22. lib. de ciuitate dei capite. Beda in histo a gētis A glorum.
Cyprian { us } sermon 5. de Lapsis quedā refert que et nouerat ipse. Ambrosii { us } in funebri sermon { Pro } fte sa•yrot Item Gregorius intertio Dialogues. August. in.22. lib. de ciuitate dei capite. Beda in Hist a gētis A glorum.
1 Pet. 1. Quando expectabāt dei patientiam in diebus Noc cum fabricaret { ur } arca ī qua pauci. 1. octo ale salue facte sunt Quod et vos nunc similis forme saluos facit baptisma.
1 Pet. 1. Quando expected dei patientiam in diebus Noc cum fabricaret { ur } arca in qua Pauci. 1. Octo ale salve fact sunt Quod et vos nunc Similis Form saluos facit Baptism.
1. Cor. 2. Non in { per } suasibilibus humane sapientie verbis, sed in operation espiritus & virtutis, vt fides vr̄a nō sit in sapientia hoīm sed in virtute dei.
1. Cor. 2. Non in { per } suasibilibus humane sapientie verbis, sed in operation espiritus & virtue, vt fides vr̄a nō fit in sapientia hoīm sed in virtute dei.
