christes spirite by grace adoptiō To proue this I wil alleage of many places of the scripture à fewe Hath not mani the goost Sap. 7 1 Cor. 12 Esaiae 11 Matth. 7 1 Cor. 13 Ioan. 11 and spirite of god by the gifte of wisdom prudence kunninge fayth to wourke myracles the power to do myracles to prophesie the grace of healinge the diseased the gyfte of toungues of interpretation the gyfte to gyue counsel as Ietro did vnto Moses the gyft of fear the gyft to preach to absolue the penitent in confession and the Ioan 20 gyftes of many other thinges and yet they are not goddes sonnes by grace Was not the spirit of god in balaam 1. Regū 18. Num. 22 Ioan. 11 Saul and cayphas when they prophesied and yet they were wicked men Was not then my lord disceaued openly shamefully when he thought that the spirite of god is ī none except they be his children by grace Did he not knowe that they only be his sonnes Rom. 5. 8 Zacha. 12 in whom his spirite is by grace and adoption that paul spake those wordes which he alleageth here for hym throughe ignorācye of that beyng only of the spirite of god in mā by grace But to touche the matter some what nearer I aske of hym whether the spirite of god be not in euery place in earth the water in heauen and hel and in euery part and creature of them If he saye yea ergo he is in euery synner wicked mā If he saye nay the scripture is against hym sayinge I fil heauen and earth sayeth our lord Heauē Hiere 23 Esaie 66 is my seate and the earth my fotestole And againe Whyther shal I goo from Psal 138 Christes spirite which is ioyned in one parson vnto his māhod is by his presence in synners thy spirite and flye from thy face If I go vp in to heauen thow art there yf I go doune vnto hel thow art present there Nowe it appeareth that god is euery where and in euery place Why thē is not the spirite of god which is very god in the wicked men by his presence and substance which is in euery place and placed in no place Wherfore christes blessed flesh bloud soul holy spirite and his deite ioyned vnto them in one parson certenlylmaye be and is often tymes in à man subiecte to synne and à lymne of the deuil and so god and the deuel do dwel both Actorū 17. at ones in à synner god by his power preseruinge hym feadynge him geuinge to hym vertue to lyue to be to moue and wourke and also he is in hym by his presence and substance and the deuel throughe synne and tentation Thus is al my lordes reasonīge proued voyed of none effect And so is not our third verite and catholike doctrine confuted which is that the il mē do eate drīke christes flesh bloud vnto their dānation althoughe he sayeth Ioan. 6 that it is cōfuted nor proued cōtrarye vnto christes wordes saynge whosoeeuer eateth my flesh drinketh my bloud hath euerlastinge life for those wordes were only spoken of the godly worthy eaters drinkers of thē as it is proued afore sufficiently both by the scripture also by the exposition of s. Austē Nowe my lord goeth about to aunswere vnto à place of paul which 1. Cor. 11 we do allege for vs. Let à man examyne hymselfe so eate of the bread drinke of the cup for he that eateth drinketh vnworthely eateth and drinketh his oune damnation not discerninge The bisshop fo 98. lib. 3. the lordes bodie Vnto this sentēce he sayeth that S Paul ment that for as much as the bread wine in the lordes soupper do represent vnto vs the body bloud of christ therfore althoughe he doth sitte at the fathers ryght hāde in heauē yet yf we come not vnto this mystical bread and wyne wyth fayth reuerence purite of cōsciēce fear as we wold do if we should come to see receaue christ hymselfe sensiblie present we do eate and drinke our damnation This is the effecte of his aunswere vnto that texte of paul which The confutation is directely agaīst his mynde for paul in the nexte sentence afore affirmeth that the vnworthy eater drinker of that our lordes blessed bread holy wine is gyltie of our lordes body bloud declaringe therby that he eateth drīketh not material bread wyne of the grape but christes very body bloud which he calleth bread wyne because breade wine were turned in to thē by the consecration and because they De coena domini be the foode of mans soul as Cyprian wytnesseth lyke as cōmon breade and wyne are of the body and also because they appeare as bread wyne stil reteyninge al other qualites accidētes of 1. Cor. 11 thē This was S Pauls mynde who can say truely that he is giltie of our lordes body bloud eateth drinketh his oune dānatiō that receaueth nothinge els but onli breade made of corne and Marke wyne of the grape May à man be giltie for eatinge of à thinge yet eate it not but only à figure of it Why then are Legeeyprianum ser ◠De lapsis not they worthy to be iudged giltie of destroyinge and breakinge of christes body and of his holie saintes that haue broken and destroyed their Images Images of christ and his saintes and pictures in Englande seinge they were more playne expresse and lyuely signes and figures of theym then are the bread and wyne of christes body and bloud Neade we so diligent and so great trial examining of ourselues as saint paul requireth here for the receauinge of bread and wyne Eateth he and drinketh his oune damnation that eateth and drinketh bread of weate and wyne of the vyne only The paschal lambe the bread of shewe Exodi 12 1. Regū 21 Deut. 8 Māna were figures of christes bodie and more excellent and playne than bread and wyne can be and yet the scripture wytnesseth not that the vnworthy eaters of any of theim were giltie of our lordes bodie or did eate their oune damnation not discerninge his body from other common meate Is it not then à sufficient profe that there is christes bodie itselfe in the sacramēt and not only bread à figure of it Moreouer yf bread and wyne were only in the sacrament howe could the receauer of it discerne our lordes bodie as paul biddeth hym do from other common meates to receaue it with greater cleanes of conscience and more deuotion than such common meates Agayne sayeth not saint paul Marke this that for the vnworthy receauinge of 1. Cor. 11 this holy sacrament many were sicke diseased weake and died Who may wel saye that god wold punysh men so greuously for the vnworthy eatinge and drinking of bare breade and wyne Doth
it not them nowe appeare playnly that Saint paul ment that christes bodie is really in this sacrament and that my lordes exposition of saint pauls wordes is vayne false Farder he maketh an aunsweare vnto Saint Austen which doth plainly affirme Contrae cres conium lib. 1. cap. 25. that euel man do eate christes body and drinke his bloud vnworthyly in the sacrament and are therby giltie of christes bodie and bloud althoughe Christ sayeth he that eateth not my fleash and drinketh not my bloud Ioan. 6 shal not haue life in hym and sayeth that Austen mente not of the eatynge of christes very fleshe and of his bloud but of the sacrament or of the bread and wyne which are signes and figures only of them This is à wounderful fond and à blynd wreastinge of Saint Austens wordes For he sayeth manyfestly that synners do eate christes fleash and drinke his bloud in the receauinge of the sacrament and my lord sayeth that he ment that only of the bread and wyne I denye not that Austens intent was there to proue that good thinges auayle not them that do euel vsed them But what therof Is that ynoughe to proue that he meÌ„t that il men receaue not christes very bodie flesh bloud in the sacrament What learned man wold make any such argument as this is A good thiÌ„ge auayleth not the il receauour of it ergo the il receauer receaueth it not S. Austen ment that good thinges il Aduersus CresconiuÌ„ lib. 1. ca. 25 vsed profite not the il vser and for an example he bringeth fourth christes flesh and bloud the receauinge of which auayleth not but hurteth them that do il and vnworthilie take them althoughe christ sayed that he which eateth and drinketh not his flesh and Ioan. 6. bloud shal not haue lyfe in hym What may à man desyre to be spokeÌ„ more plainly Also S. Austen opeÌ„ly affirmeth that the wicked man Iudas receaued the bodie and bloud of christ De baptismo contra Dontistas lib. 5. ca. â— and ye saye my lord that he receaued them not but only bread and wyne as à figure of theÌ„ What anusweare is this Is it not à manifest subuertinge of the trueth Who wil beleue such teachers yf he regarde any thinge the health of his soul It is very true that sacramentes be signes as ye alleage Aduersus MaximinuÌ„ lib 3. ca. 22. August ser 28. de verbis secunduÌ„ Lucan out of S. Austen of other thinges so is the sacrament of the aulter à figne of christes death and passion of the mystical body of christ the church and of christes natural body really the rin present Was not the paschal laÌ„be the eatinge and oblation of hym á figure of christ of his body his sacrifice and passion and yet he was veryly offered in sacrifice and eaten Was not also christes death and resurrection Rom. 6. à figure of oure dyinge vnto synne and rysinge vp from synne vnto á newe life and yet they were also very Rom. 4. thinges and done yn dede doth not paul cal christ à figure of god the Heb. 1. fathers substaunce and yet he is one thinge with hym and of the very same substance that he is of Why then may we not wel and truely saye that the sacrament of the aulter is both à signe and the thinge it selfe signified in à maner as S. Austen sayeth Epistola 23. that it is The sacrament properlye consisteth in the outward and visible formes of bread and wyne and in the oblation and receauinge of christes body and bloud and the thynge of the sacrament is christes body and bloud therin conteyned and encrease of goddes grace with other benefites of god which only the good men receaue What yf figures and pictures be often tymes called by the names of the thinges themselfes figured pictured Can ye proue therby that the sacrament is so called of the old doctours à signe of christes body bloud that yt is only à signe of them The bysshop fo 99. pa. 2 and that it conteyneth not the same in yt reallye No not so for the doctours affirme that it is both á signe of those thinges and hath in it presently them also Nowe ye do wreast S. Chrysostoms wordes cleane out of tune For he sayeth that we see christ with oure eies in the sacrament touch hym feele hym fyxe oure teth in his flesh tast hym and so fourth but not dygest hym as ye saye falsely because that we do al those thinges vnto the outward kindes and formes of bread and wyne which do hyde and couer hym there secretly Which sainge of hym is much lyke vnto the phrase or maner of speakinge which scripture vseth when it wytnesseth that loth Note Abraham Iacob Iosuae Mary MagdaleÌ„ and the apostles sawe touched hand led and hard angelles and god hym selfe because they sawe touched and handled the shape or forme of man Gene. 18. 19 32. Iosuae 5. Mar. vlt. Act. 1. and hard his voice vnder which forme and shape those angelles and god did then appeare and spake vnto theÌ„ And S. Chrysostom vsed that maner in speakinge to perswade vs the soner both to beleue christes body and bloud to be really present in the holy sacrament and also to receaue them wyth greater reuerence and deuotioÌ„ Ye nowe excuse your selfe my lord for settinge out of the presence of christes bodye and bloud in the sacrameÌ„t and say that when ye wrote in à catechisme by you translated out of latine in to Englishe that we do receaue This bysshop recaÌ„ted his first doctryne of the sacrament christes bodye and bloud bodily wyth our mouthes ye ment by à figure that is to say that we do eate and drink bread and wyne figures and signes of them This excuse is not true for ye wrote so manifestly then of the really presence of christes bodie and bloud both in the sacrament and also in heaueÌ„ at ones that nothinge myght be written more plainly and that neither ye could yourselfe nor none other of your brethren other wyse take it and therfore ye perceauinge that that doctrine did myslike and offend the rest of your brethren yn christ did shortly recante yt as it appeareth by the settinge furth agayne of that The bysshop fo 10 â–ª pa. 2 The Worshippinge of â—he sacrameÌ„ booke called à catechisme Moreouer ye write of the adoration and worshippinge of the holy sacrament or of christ hymselfe very vngodly speakinge against al learned catholike doctours and teachers and affirminge that they haue brought the people in to horrible idolatrie to worship visible thinges made with their handes as their god and maker Is this my lord your charite so openly to report falsely of men The old doctours did euer The confutation teach the people as we do now also teach them that they ought not to worship the outward formes and
the crosse Shedde he there wyne of the grape for the remissioÌ„ of oure synnes Gaue he not his owne natural body shed his owne precious bloud then for vs Promysed he not afore to his apostles to gyue them bread that shold be his owne very natural body which he Ioan. 6. wold gyue by death for the lyfe of the world Who is then my lord so folysh to beleue this your doctrine But ye go forward sayng Althoughe none eateth the body and The bisshop fo 5. pa. 2. drinketh the bloud of christ but they haue eternal lyfe as appeareth by Ihons wordes afore rehersed yet the good c. My lord ye vnderstand not christes The confutation wordes writteÌ„ by S. Ihon for the right sense of them is that euery maÌ„ which eateth and drinketh christes body and bloud worthilie hath euer lastyng lyfe as saynt paul expoundeth that place 1. Cor. 11. wryting to the corinthians That this only was christes meanyng there yt shal be proued anon by gods grace Now ye recite S. pauls words which sayeth Who so euer shal eate of this 1. Cor. 11. bread and drinke of this cup vnworthilie he shal be gyltie of the body bloud of the lord and then ye saye thus Here S. paul sayeth not that he that The bysshop eateth the bread and drinketh the cup of the lord vnworthily eateth and drinketh the body and the bloud of the lord but is gyltie of the body bloud of the lord but what he eateth drinketh he declareth sayng He eateth and drinketh his oune damnation What yf S. paul say not my lord that The confuâ—â—tion the vnworthy receauer of the holy sacrament receaueth our lords body his bloud Is that enoughe to proue that he receaueth them not as ye defende Who that hath any learning in logicke wil so reason Doth not paul affirme that the vnworthy receauour of this blessed sacrament is gyltie of the body and bloud of christ May we iustely say that he which eateth only bakers bread drinketh wyne of the grape is gyltie of christes body and bloud May à man be gyltâ—e of the vnworthy eating of à thing which he eateth not at al Wyl any wyse man say that I am gyltie of eating á capoÌ„ wheÌ„ I eate but mylke Or may we say wel that he is gyltie of mysse intreating of à kynges oune person when he doth abuse only his image or picture Why theÌ„ haue ye my lord destroyed so many images of christ and his holy saintes images Were they not more lyuely and manifest pictures and representatioÌ„s of christes passion than bread and wyne are That they so were I wil shortly by gods grace proue to your reproche shame that haue so leudly destroyd them wythout al good ground and cause sufficient Moreouer ye are disceaued The bysshop when ye saye that S. paul declareth what the vnworthy receauer 1. Cor. 11. of the sacrament eateth and drinketh when he sayeth that he eateth drinketh his oune damnation For he declareth only by those wordes what ponyshement he shal haue that vnworthily receaueth christes body bloud Dyd ye not see that paul vsed there à figure and ment that he did eate and drinke that bread and bloud vnto his oune damnation that vnworthilie receaued them But of this sufficient ye say thus agayne But al these forsayed admonitions exhortations and confortes doth the The bysshop fo 12. ca. 15 papistes as much as lyeth in them take away from al christien people by their transubstantation The confutation How proue ye this my lord I besech yow Marry thus say ye For yf we receaue The bysshop no bread nor wyne in the communion then al the lessons and confortes be gone which we should learne and receaue by eating of bread The confutation drinking of wyne It is very false my lord that ye say here Why did ye not proue it to be true but because ye could not I am very certen Wherfore may we not learne al such lessons by that only that bread and wyne are taken of the priest to be consecrated and are so tourned yn to christes flesh and bloud that their formes and qualitees remayne stil For as the bread wyne which are consecrated be made of many graynes of corne and of dyuers grapes of the vyne lykewyse are Cyprianus al Christian people ioyned spiritually throughe fayth hope loue and grace Marke reader vnto Christ the head of the church which is his mystical body Seconly as the bread and wyne that we do eate drinke daily are so turned yn to oure fleash and bloud that they make but one whole body nor are distincted from the other our flesh and bloud euen so be al christen people spiritually ioyned both vnto christ and also one vnto an other throughe the worthy receauing of christes fleash and bloud yn the sacrament in to which bread and wyne of lyke nature and sorte were chanuged by the word and pouer of god that they do make altogether but one body of christ which is the church This thing is my lord sufficiently represented and signified by the bread and wyne layed vpon the aulter to be consecrated and by their shapes apparaunces qualitees remayninge there stil and their substaunces presence is not requyred therunto thoughe ye say that it is but prouing not your sayng But yf I should graunt as luther teacheth his scholers that the substance of bread and wyne remayneth in the sacrament what should that that ye here saye make for your opinion Doth not the lutherians hold and defende that the substaunce also of bread and wyne is yn the sacrameÌ„t with christes very natural body and bloud How can ye my lord then proue this argument vnto à lutherian The substance of bread wyne doth stil abyde yn the sacrament ergo theryn My lord laboureth al yn vayne is not christes body bloud but only bread and wyne as ye say See ye not then that al this your labour was cleane il speÌ„t lost for therby ye proued not your purpose Noue ye say that the doctrine of transubstantiatioÌ„ doth subuerte our fayth in christ and to proue that your sayng ye write after this maner For this sacrament is ordoÌ„ned in bread and wyne which The bysshop fo 1â— pa. 2. be foodes for the body to signifie and to declare vnto vs our spiritual foode by christ then yf our corporal feeding vpon the bread and wyne be but phantastical so that there be no bread nor wyne to feed vpon althoughe they appeare to be there than yt doth vs to vnderstand that our spiritual feadyng in christ is also phantastical and that The confutation in dede we feede not in christ As this your sayng my lord ys grounded vpon no reason nor authorite euen so it may be sufficient for me at this tyme to denye it and to
say that our spiritual feeding in christ also the corporal eating and drinking of his body and bloud in the sacrament are sufficiently signified vnto vs by that that the bread and wyne which be consecrated in to christes fleash and bloud are of that same kind and nature of which the bread and wyne be that we do feed dailie vpon and by that that their formes and properties do remayne stil in the sacrament This was the meanyng of al the ancient doctours which intreated any thyng of this matter and ye shal neuer be able to proue the contrary wyth the helpe of al them that made this your booke but. I do traueile yn vayne to spend so many wordes in à thing of it selfe manfestly false and therfore I wil passe it ouer and go forward It foloueth yn your booke This spiritual The bysshop fo 1â— pa 2. cap 16. meate of christes body and bloud is not receaued in the mouth c. Why proued ye not this your sainge The confutation Is your bare word à sufficient profe my lord of this pestilent doctrine and à reprouffe of the catholike fayth of christ The body and bloud of Christ are I confesse à spiritual foode of oure souls and yet they are not only receaued of vs spiritually but also corporally with our mouthes when we do worthily receaue the sacrament of the aulter For Tertulianus sayeth Lib. de resurrect â—anis The fleash of man eateth christes body and bloud that his soul may be also fed of god How doth my lord mans flesh eate christes body and drinke Lib. 4. c. â—4 his bloud yf he eate it not as ye say with his mouth Cyril also writeth of the same after this maniere We denye not that we be ioyned spiritually vnto christ throughe à right Lib 10. ca. 11. in Ioan. fayth and pure charite but that we haue no ioynyng together with hym bodylie we vtterly denye and do iudge that against the scripture And least any man should say that he spake not this of the sacrament and of our corporal ioynyng vnto Christ by the bodily receauing of hym in the sacrament he addeth mention of the 1. Cor. 10. sacrament saying Althoughe we be many yet we be one in hym for we are al partakers of one bread Thinketh he that we knowe not the vertu of the sacrament which when we do receaue doth it not make Christ to dwel in vs yea corporally throughe Marke the partakyng of his fleash What may à man desire to be spoken more plainlie to proue my lord that christes fleash is receaued of vs bodily yn the sacrament and not onely as ye teach falsely by fayth spiritually May Christ dwel I besech yow in vs corporally by the receauing of the sacrament of the aulter and yet we not receaue his body with our mouthes I let passe dyuers such authorites both of S Cyril Chrysostom and also of many other but yet I wil not passe by Lib. sentenâ—ia◠〈◊〉 prosperi this saying of S Austen Whiles the hoost ys broaken whiles the bloud is poured out of the chalice in to the mouthes of the faythful what thing is els signified but the death of our lordes body vpon the crosse and the sheddyng of his bloud out of his side Saint Austen sayeth that we receaue bodily christes bloud wyth our mouthes my lord denyeth it whether ought we to beleue of these twoo Ye saye agayne in your boke thus And so The bysshop fo 1â— ca. 17. there remayneth whytnesse but nothing is whyt there remayne colours but nothing is coloured there remayneth roundnes but nothing is round and there is bignes but nothing is byg there is swetnes but nothing is swete c. What of this my lord Wil ye denye The confutation these thinges to be true because your natural wyt and reason can not perceaue how these accidentes and qualites may be in the sacrament wythout any substaunce to susteyne theÌ„ and in which they may be Who wil measure an article of our fayth by 1. Cor. 2. Theophilactus in IoanneÌ„ ca. 3. his natural wyt Sayeth not S paul my lord that à man which foloweth natural argumentes and reason perceaueth not the thinges that pertayne vnto the spirite of god Why remembre ye not that gods word is his dede Psal â—3 Psal 14. Sayeth not scripture that god doth al that he wil and that nothyng is vnto Luc. 1. Sap. 7. 11. hym impossible Can he them not make whitnes roundnes swetnes bygnes sauour and other the qualitees of bread and wyne to be in the sacrament wythout their substance to beare theÌ„ Is this à greater thing thaÌ„ to create make al thing of nothing S Ambrose sayeth why seakest thow à natural ordre in christes body that is in the sacrament Libr. de his qui mysterus initiantur cap. 9. seying that his body was borne of the virgen without yea against the ordre of nature What meane ye then my lord to wounder so much at these thinges The hethen men that lacketh fayth may wel merueile at them and thinke that it is madnes to beleue any such thing as they do iudge of al the articles of our fayth Sayeth not the prophete excepte ye beleue ye shal not vnderstand Why Esaiae 7. then do ye not my lord first beleue and afterward studye humbly to vnderstand this deape mysterie of our fayth Did not christ saye that that Matth. 19. thing which seamed impossible to man was possible vnto god Is not our fayth the fundation of al the thinges that belong vnto our saluation 1. Cor. 3. Wherfore then bylde ye that vpon reason without fayth which ought onely Hebr. 11. to be buylded vpon fayth without reasoning Cotta sayed unto Lucilius as lactantius sayth If thou doest aske De origene erroris Lib. 2. cap. 7. à reason thou doest not beleue why doest thou theÌ„ require à reason which may cause the not to beleue But yf thou doest requyre à reason and thinkest that à reasoÌ„ must neades be asked theÌ„ thou doest not beleue Lo my lord à paynim setteth yow to schole Are ye not then á shamed of your reasonyng in this matter in which fayth onely ought to rule Wel I trust ye wil be anoÌ„ yf ye be not past al shame Ye write thus agayne But this is not the doctrine The bysshop fo 15. of christ but the subtil inuentioÌ„ of Antichrist first decreed by InnoceÌ„t the third c. Innocent the third my The confutation lord was à great learned maÌ„ as his bookes declare and as platina wytnesseth and also à godly which caused à general councel at Rome to be had celebrated of M. ccc xv fathers some out A councel of M. ccc xv fathers of euery region of al christen dome they after long prayng to god for grace much deliberation and reasonyng vpon this matter made
of them yn to mans flesh and bloud but not that bread and wyne that are consecrated but other of lyke nature Wherfore this authour ys against you my lord as IReneus is whom ye alleage sayinge The bread wherin wegeue than es The bysshop jo 22. pa. 2 vnto god althoughe yt be of the earth yet when the name of god is called vpon it it is not than common bread Lib. 43. but the bread of thankes geuinge hauiÌ„ge two thinges in yt one earthely and the other heauinlie Here ye alleage The confutation saint IReneus wrong as ye dyd Iustinus for he hath thus butr Houshal it appeare to them that that bread yn wich thankes are geuen is the lordes bodie and the chalice of is bloud yf they cal hym not his sonne wich made the world Then à good way afterward he writeth this As the bread which is of the earth feelynge or perceauinge the callinge vpon of god is not now common bread but à good grace or à thaÌ„kes geuinge consistinge in twoo thiÌ„ges an earthilie and an heauynlie euen so our bodies also receauing the good grace or sacrament are not now apte to be corrupted hauinge hope of resurrectioÌ„ what maketh this autour now for yow my lord telle me Calleth he not that bread which is in the sacrament christes bodie Sayeth he not also that it is not commen bread Doth not this doctour saye that it is à good grace that it preserueth our bodies from euer lastinge corruption Are these the effectes properties of bakers bread Who is so madde to beleue that Now ye The bysshop li. 2. pa. 2. fo 23. aske what Irenaeusâ—ment by the heaueÌ„ly thinge which is yn the sacrameÌ„t but the sanctification that cometh by the inuocation of the name of god what by the earthilie but the very bre of the earth To that I saye that this exposition is made of your oune head The confutation contrarily to his meanyng and mynde as his oune wordes afore mentioned declare Wherfore he meaneth by the heauenly thinge christes blessed bodie which was first fourmed and made in his mothers wombe aboue nature by the heauenly pouer and operation Marke reader of the holy goost and in to which by the heauenly wordes of christ by the inuocation of the holy goost by prayers and by goddes heauenly pouer and workinge the bread which came from the earth was turned in the tyme of the consecration And by the earthely thinge he ment that earthely bread was taken to be consecrated and that his properties qualitees quantite and shape doth stil remayne in the sacrament Wherfore this authorite seruith not my lord for your il purpose and as muche doth Origenes whom ye now alleage sayinge The matter of the bread auaileth nothinge but goeth doune in to the bealie The bysshop lib. 2. fo 23. pa. 2. and is auoyded douneward but the woord of god spoken vpon the breade is it that auaileth To this I might aunsweare In cap. 15 Matthaei Lâ—b 1. paschali The confutation that this writer was à great heretike as Theophilus and other declare and the chyefe scholemaistre of errours but I wil not so do for he erred not as muche as I haue red in this matter of the sacrament and is plainlie vpon my syde against my lordes doctrine in diuers places of which this is one vpon these wordes of Matthew Homi. 5. in Diuersos Domine non sum dignus c for these are his wordes When ye do receaue Origenes is against my lordes doctrine that holye meate and vncorrupted disshe whan thow doest vse the breade and cuppe of lyse thow eatest and drinkest the bodie of our lord than our lord entreth in to thy house What could he haue sayed more plainlie against this my lordes opinion Sayeth he not that we do eate oure lordes bodie and drinke his bloud and that thaÌ„ oure lord doth entre in to oure house which is oure bodie I myght bringe many other sentences of this writers to proue this purpose but I wil not because I wold be short Now to the examination of this place which ye my lord do here alleage very vnperfectlye to further your matter with for these In id Matthaei is Non quod intrat in os c. Fo. 23 pa. 2 are the authours wordes â–ª But some man chauncynge vpon this place wil saye that as that thyng which goeth in to the mouth defileth not man yea althoughe it were iudged polluted of the Iewes lyke wise that thinge which goeth in to the mouth maketh hym not holy that eateth it thoughe the more simple people do thinke that the bread doth sanctifie hym which bread is called our lordes bread If al that entereth in at the mouth goeth away doune yn to the * belli is cast out iÌ„to the draught that meate also which is halowed by goddes worde prayer touchinge that that it hath material goeth away in to the bealie is throwen furth in to the feage but concerninge the prayers which came to it it is made profitable after the portion of mans faith causynge à mans soul to se wel lokynge towardes that that is profitable for hym This origenes First The Confutation note reader how doubtfully he speaketh determynith not the matter SecoÌ„dly marke how il he applieth the se christes wordes That thinge which Matth. 15. entereth in at the mouth defileth not man Al that goeth in to the mouth goeth in to the stomake or bealie and is caste out in to the iakes For these wordes were spoken onlie of bodily fode and nothinge of any spiritual meate such as is this holie sacrament and therfore this authour erred herin and was not origen Thirdly he affirmeth that the bread is halowed not onlie by goddes word but also by prayer which my lord denieth Fourthlye he affirmeth that that thing which eÌ„tereth in to mans mouthe doth not sanctifie hym thoughe it be oure lordes bread that is consecrated by goddes word and praier â–ª which wordes declare open ly that origen neuer wrote them for they are cleane contrary to his wordes in an other booke which is vndoubtedly his where he writeth this Wherfore Lib. 8. contra celsum let celsus as à man that knoweth not god geue thankes to the deuelles but we obeynge the maker of thinges after that we haue geuen god thankes for his benefites bestowed vpon vs do eate the bread which was offered in sacrifice and is certenly by petition and prayer made à certen holier bodie which bodie maketh theÌ„ more holie that do vse that selfe same with à deuoter mynd Hou saye ye now my Marke lord Doth not origen affirme plainly here that the bread when it is consecrated by prayer is made à holier bodye and that it doth make the deuote and godly eater of it more holy than he was afore Can this then stande with that place which ye
alleage for your purpose where he doth denie this vtterly Legat haec caecus Petrus Martyr and sayeth that it doth nothinge sanctifie the receauer Affirmeth not origen also here that bread is made à holier bodie than it was before What bodie is that yf it be not christes bodie it selfe But heare my lord what foloweth in that place that ye alleage here This is therewritten As appertayneth to the eatinge nether of that that we do not eate of that breade halowed by goddes word and prayer we are defrauded of any good thinge nother we haue by eatinge of it any more goodnes in vs. Doth this saynge agree with that that is rehearsed afore out of his other book which affirmeth that the sacrameÌ„t maketh vs more holy Is not this last sentence that the sacrament maketh not men holy nor they take any hurt which receaue it not against many places of S IhaÌ„s gospel the vj. chap. and al old doctours myndes which saye as christ doth Io. 6. that by this Ioan 6. Cyrillus Cyprianus sacrament christ dwelleth in vs and we in hym and that we shal not haue euer lasting lyfe without we eate christes fleash and drinke his bloud Why then may not I truely conclude and say that ye my lord were shamefullie disceaued when ye alleaged this authorite and so was peter Martyr your great god in abusinge the same as I wil shortly by goddes helpe declare to al men in my booke against him which is now redie for the presse Now Cyprianus Lib. 2. epi. 3 The bisshop Fo. 24. to S Cyprian whom ye bringe thus wrintinge For as much as christe sayed I am à true vyne therfore the bloud is not water but wyne nor it can not be thought that his bloud wherby we are redeamed and haue lyfe is yn the cup when wyne is not in the cuppe wherbye the bloud of The confutation christ is shewed O'lord what meaneth this man Why remembreth he not that S Cyprian there went about to proue that wyne ought to be putte in to the chalice at masse and not onlie water as then some priestes did vse to do against christes doynge commaundement Luc. 22. and not to proue that wyne remayned stil therin after the coÌ„secration Sayeth not S Cyprian here as plainly that christes very bloud wherby we were redeamed is in the chalice as he doth that wyne is therin and more plainlye also How then for shame could yow my lord alleage the one for your purpose and denye the other Is this the rightwaye to set furth the trueth to the people What is this but to seduce them vtterly But let vs se what S Cyprian hath in that same epistle agaiÌ„st your doctrine He writeth after this maner As meÌ„ caÌ„ not drinke wine except the grapes be pressed afore Lib. 2. epi. 3 so we caÌ„ not drinke christes bloud excepte christ had bene before pressed vpon the crosse and had drounken first of the chalice of which he began to drinke vnto theÌ„ that beleued Agayne Cyrillus Cyprianus he sayeth yn that same epistle If à maÌ„ do put in to the chalice onlie water christes bloud begyinnythe to be in the chalice without vs. Finallie he writeth thus If yn the sacrifice which is christ only christ must be folowed we Christ is offered at masse yn sacrifice and not bread ought to obey do that which christ did and commaunded to be done of vs. How can we shead our bloud for christ which are ashamed to drinke christes bloud Who now is so blynd my lord I besech you that he seeth not how much S. Cyprian is against your vngodly doctrine which ye wold yet father vpon hym God geue al meÌ„ grace to be ware of such teachers which wold beare men yn hande that their doctrine is old and grounded vpon the belefe and writiÌ„ges of godlye ancient doctours when they are agaiÌ„st yt plainly â–ª but I aske of yow my lord how ye can proue by S. CypriaÌ„ or any other doctour which ye do alleage here for your purpose that there is none other substance in the blessed sacrament of the aulter then bare bakers bread and wyne of the vyne Are ye so ignorant in logicke which doth teach men to reason wel and to make good argumentes as to make this argument for your matter S. Cyprian affirmeth that wyne is in the chalice ergo there is not christes bloud A boye which only hath learned the sophistrye wil not dispute so fondly I am sure but wel such is your authorite Note power yn that reaulme that no man may speake agaiÌ„st your doctrine be it neuer so folysh wicked Christ his apostles did not sette fourth the gospel by any such meanes as ye vse Now ye alleage S. CypriaÌ„ agayne whose wordes are euidentlye against your purpose for he sayeth Christ offered sacrifice at his last soupper and that christes bloud is offered yn sacrifice at masse which both two ye denye vtterlye and yet are not ashamed to say that this your doctrine is approued So hath the title of his â—oke by the most ancient doctours of christes church of which S. Cyprian is one of the chyefest Ye bringe now for yow Eusebius Emissenus which is moost of al men against your cause Thus he writeth When the creatures The bissop lib. 2. fo 24 pa. 2. bread and wyne are to be blesshed with goddes wordes they are sette vpon the holy aultour before they be consecrated with the inuocation of the most highe name there is the substance of bread and wyne but after christes wordes be spoken there is christes bodie and bloud But what merueile is it yf god can by his word turne those thinges that are created which could make them with his word And that it ought not to seame to vs à newe and an impossible thinge that earthly mortal thinges are chaunged in to christes substance aske thyselfe et c. Agayne he writeth yn this wyse The heauenly autorite In homi pasehali de cons dist 2. Quia corpus c. confirmeth this matter My fleash is verilie meate and my bloud is verilie driÌ„ke lette then al doubte of vnfayth fullnes depart awaye for he that is the maker of the gyfte is also the wytnes Ioan. 8. of the trouth For the inuisible priest christ turneth by the word with à TransubstaÌ„tiation secrete power the visible creatures in to the substance of his bodie and bloud thus sayinge Take ye and eate This is my bodie And the sanctifieng repeted he saied thus Take and drinke This is my bloud Seest thow not now clerely good reader that this auncient father and great clearke is plainly against my lordes doctrine He wold not alleage these wordes because he saw that they were agaiÌ„st hym vtterlye Euen so the deuel alleaged Matth. 4. the scriptures against christ Aulters for the sacrament This doctour alloweth aulters for the
of them fo 2â— pa. 2. only remayne Secondlye ye erre shamefully when ye affirme that saint Austen maketh here with you for he sayeth that christes bodie and bloud are yn this sacrifice and that it is made of them beynge present as both the godhead and manhod are really present in christ of which he is made Where was your sight my lord whan ye sawe not this that is so playne Ye do now alledge Chrysostom out of an epistle forged yn his name and it yet proueth not your purpose For he meÌ„t not that the substance of breade remayned in the sacrament but the nature Ad Caesarium monachum of yt meanynge therbie the natural properties and qualites of bread or els he should haue bene directly against hymselfe in an other place which is Fo. 23. certainly his where he sayeth thus These works which he then doth wourke Homi. â—3 in Matth. in that soupper are not of mans power he hymselfe worketh now also he maketh the thinges perfect We priestes are the ministers but it is christ hymselfe that halloueth the bread and wyne and doth turne or change them Loo he sayeth that christ hymselfe chaungeth the breade and wyne how than do they remayne stil as ye saye that they do yn their substaÌ„ce Agayne Chrysostom sayeth The Homi. 24. in 1. cor 10. thinge that is in the chalice is that which ranne out of christes side and we are partakers of it Dyd wyne runne out of christes side vpon the crosse not bloud In an other place he vtterly denyeth that we do see bread and wyne yn the sacrament but I aske of Homi. 60. ad populuÌ„ my lord why he tryumpheth so much wheÌ„ some authours seame to saye that as twoo natures and substances remayne stil yn the sacrament which are christes bodie and bloud and bread wyne yf he saye wel eueÌ„ so two natures are whol yn christ not turned nor coÌ„sumed ffor this saiynge of them is fullye against his doctrine because it proueth that christes bodie bloud are realllye yn the sacrameÌ„t as the nature of man and of god both are really in christ our sauiour not by à signe only Wherfore may it not be wel sayed here that my lord is slayne with Episcopus iste suoiugulatur aiunt gladio Gelasius the pope his owne swerd as they saye common lye Gelasius the pope whom ye now alleage for yow is against you saynge Certeinly the sacrameÌ„tes of christes bodie and bloud which we receue are à dyuyne thinge wherfore we be also made by them partakers of the dyvyne nature yet not withstandynge that the substance or nature of breade and wyne ceaseth not to be And vndoubteldy an image à similitude of christes bodie and bloude are celebrated in the action of the mysteryes Wherefore it is shewed vnto vs euideÌ„tly enoughe that we muste iudge that Ex antidoto contra omnes hereses yn christ oure lord hymselfe that we do professe celebrate be in his image that like as they passe ouer yn to this dyuine substance when the holie goost makinge perfect permanente tamen in sua proprietate naturae yet the thinge abydinge stil yn the propertie of is nature euenso that principal mysterie whose workinge and vertu they do verilie represent vnto vs of the which it is euident that the priÌ„cipal mysterie is one christ properlie remayninge for as much as they do shewe plainly that one and à perfect christ abydeth stil hitherto that writer Note here first good reader that he sayeth that we be made partakers of the nature of god by the sacrament which his sayinge can not be vnderstanded of the receauinge of pure breade and wyne but it muste neades be taken of the very bodie bloud of christe ioyned to the godhead yn one personne which when we do receaue in the sacrament we are made partakers of that same dyuyne nature by hauinge it yn vs bodily Secondly this doctour sayeth not that Damascenus lib 4. cap. 14. onlye bread and wyne remayne yn the holy sacrament and that there is not the bodye and bloud of christ which you my lord do defende and therfore he maketh not for your purpose Thirdly this senteÌ„ce is so imperfect and so for from true latine as it appeareth by the latine wordes that no man can make of it any perfect seÌ„se or construe it and therfore it is not lyke that Gelasius which was very wel learned wrote it Fourthlye he was pope and setteth fourth the popes primacie largely in many places as it appeareth both in his boke of decrees also yn the decrees gathered by GratiaÌ„ Why theÌ„ do ye my lord alledge hym yn the matter of the sacrament whoÌ„ ye folow not yn the other Agayne he calleth the sacrament in an other place the holy bodie of christ and maketh plaine mention of the shewynge of it to the people which ye reproue Also he affirmeth that virgens Lib. suoruÌ„ decretorum cap. 8. and wydowes which haue made à vowe of virginite and chastyte may not marrye and calleth al such mariages whoredome and incest biddeth that they should be broken agayne as Cap. 20. ca. â—1 it doth appeare yn his decrees Why do ye not folow hym yn these thinges Now ye do alleage Theodoretus for yow which sayeth that christ called the breade ad wyne his bodie and bloudde and yet he chauÌ„ged not their natures To this authour I saye first Theodoretu lib. DialogoruÌ„ that he was an heretike and defended one Nestorius heresie which sayed that christ was not god and man both as it appeareth yn Cyrillus workes yn other dyuers bookes and therfore he ought not to be beleued in this matter of our fayth Secondly I saye that Lege anathematismos Cyrilli his adnexa he was à Greake writer and the Greakes did not generally receaue this doctrine of transubstaÌ„tiation before the procedynge of the holie goost from the father and the sonne althoughe many of the best learned meÌ„ of them beleued and taught both these thinges Now why should his errour in this our matter of transubstantiation make any more against oure belefe therin theÌ„ his or any other Greake doctours errour in the procediÌ„ge of the holy goost from the father the soÌ„ne shold hurt our faith therin Thirdly he teacheth not as ye do that christes bodie is not in the holy sacrament but only bread and wyne signes and figures of them wherfore he is not vpon your side as ye saye that he his And that doth appeare wel by these his wordes written vpon this sainge of S Paul He that eateth and drinketh vnworthilie shal be gyltie of our lordes bodie and bloud This is paules meanynge sayeth he Theodoritus in Gagnei scholijs that as the Iewes and Iudas did Christ wronge spake against hym spiteful checkinge wordes euen so they do iniurie to his name which do touch his
the beynge of christ and his bodie in the sacrament howe he is there and after what maner when it is enoughe for vs to beleue that his body is there present really althoughe how it is there we knowe not for goddes word telleth tovs that it is there but not how it Ioannis 6. Matth. 26. Luc. 22. 1 Cor. 11 is there Nowe he bringeth furth four lyes the first that we do saye that good meÌ„ do eate drinke christes bodie bloud only wheÌ„ they receaue the sacrameÌ„t fol. 47. for we saye not so but that they theÌ„ only do eate christes bodie drinke his bloud corporally which they eate spiritually at al other seasons The second lye is that we do say that christ hath his oune forme in the sacrament for we do say that he is in the sacrament in forme of bread and wyne and not of flesh and bloud The third lye is that we do affirme that the fathers and prophetes of the old testament did not eate the bodie of christ drinke his bloud where we say they did it not corporally as we nowe do but onlye spiritually throughe fayth and vertuous lyuinge The fourth lye is that we do say that christ is made euery daye of bread and wyne for we do say that he was neuer made touchinge his godhead and but only ones in his mothers wombe concerninge his manhod bodie yet bread wyne are dailie at masse turned in to that same his bodie bloud that neuer was made but ones only The fyfth lye is this that fo 47 pa. 2 we do say that the masse is à sacrifice satisfactorie for synne by the deuotion of the priest and not by the thinge that is offered which we neuer taught but onlye that it is à sacrifice for synne yn that that christes very bodie and bloud which he ones offered vpon the crosse for oure synnes as à ful and sufficient satisfaction for the synnes of the whole world are theryn offered in sacrifice for our synnes and therby christes death and bloudy sacrifice is applyed vnto vs for to obteyne this effect and benefite Wherfore my lord myght wel haue bene ashamed so falsely to reporte of vs as he here doth yf he had not bene al past shame Who denyeth my lord that christ is fo 48. 49. asceÌ„ded out of this world in to heaueÌ„ that he sitteth there at the right haÌ„d of his father and shal do vntil the worldes ende as our common crede hath the scriptures and the doctours also do teach But what then Doth any of these iij. saye that he is only in heauen and not in the sacrament also or that he so went hence then that he tarryed not stil also here wyth vs inuisiblye in the saerament as ye do saye and defende No not one of them vtterly and therfore al your traueile my lord is cleane lost which ye haue here spent in rehearsinge so manye of the doctours of which not one sayeth as ye do mayntene that Christ is not stil here bodyly When origen and other the doctours saye christ is bodily gone hence and not here present with vs they meane that he is not here yn his oune forme visiblye for so he departed out of this world at his ascension Augustinus ad dardaâ—uÌ„ Epist 57 Saint Austen ment that christes bodie was not in al places at ones as his godhead was and that it was then and is now but yn one place visibly naturally and by circunscription of it for so it is now only in heauen which proueth not that it is not in the sacrament aboue nature inuysibly and without circunscription of it and sacramentally not compased not measured theryn as it is in heauen only This is the anuswere bryefely vnto al the doctours here alleaged against vs It is very false that ye do saye that as these wordes This is my bodie do fo 57. 58. lye there can be gathered of them none other sense but that bread is christes bodie and that christes bodie ys bread for there can no such thinge be gathered of those wordes but only that christe gaue his disciples his very bodie to eate in to which he had turned the bread when he spake those wordes Why the scripture and the doctours do cal christes bodie bread is sufficiently declared at the begynning of this confutation and therfore I saye nowe in very fewe wordes that the doctours which ye my lord alleage here for yow proue not your purpose A briefe anusweare to al the doctours alleaged of the byshop yn his boke but only that christ called his bodie bread because he turned the bread in to it it semeth and appeareth stil to be bread it hath the quantite and qualites of bread and because it is the food of the soul as corporal meat is of the bodie Not one of al these doctours sayeth as ye do my lord that there is only bread in the sacrament and not christes body but they al saye in other of their workes that it is there as by goddes grace I wil declare at large shortly in an other booke of latine that euery man may easely see howe A boke of the doctours sentences ye mystake and yl vnderstand their sentences for your purpose Christ ment not yn Ihon the eyght chaptre that the Iewes should not eate his very natural body corporally Io 6 fo 60. lib. 3. in the sacrament as ye say falsely but that they should not eate it carnally as other common meates are wount to be eaten that they should teere it wyth there teth chawe it digest it and turne it yn to the nourysshement of their bodies as S. Austen expoundeth it But after an In psal 98 other spiritual maner without breakyng consuming and deuouring of it for els he could not haue ascended vp yn to heauen alyue wholly and safly Ioan. 6. as he did This ment christ yn shoÌ„ Ioan. 8. The byshop fo 81. 82. lib. 3. origenes chrysostom and Austen which ye do alledge Ye recyte TertuliaÌ„ for yow but he is against youe playnly for he sayeth that christ made the bread his body when he sayed This is Lib. 1. 4. contra Macionem my bodie He sayed it is à figure and à representation of christes bodie but not as ye do that it is onely a figure of it and not his bodie for he sayeth that he made the bread his bodie The outward formes of bread and wyne are signes and figures of christes bodie and bloud couered vnder them Also the oblation and sacrifice made at masse â—ow the sacramentis à figure of christes bodye and the receauing of the sacrament is à signe and commemoration of christes bodye and bloud yn respecte that they were offered vpon the crosse and that ment christ when he sayed do ye Luc. 22. 1. cor 11. this in remembrance of me Thirdly the sacrament is à figure
as bloud What can be more playnly spoken to declare that he ment that the very bloud of christ is made by the consecration of wyne ynto it and yet we receaue it not in forme of bloud but in a similitude shape of it the forme of wyne that is lyke to bloud in colour least we should abhorre to drinke it if it did appeare vnto oure eies very bloud Why redde ye not this my lord that ye had not erred in the alleaginge of this authorite of s. Ambrose yow folowed and trusted to much peter Martyrs allegation Peter Martyr falsely alledgeth thē doctour which reciteth almost al authours falsely and vntruely as I wil by goddes grace declare in my booke made against hym Saint Ambrose is against yow whom ye allege for yowe sayinge that the priest prayeth thus at masse lib. 4. cap. ◠de sacramētis Make vnto vs this oblation to be acceptable which is à figure of the bodie bloud of christ For he calleth here the masse à sacrifice and sayeth that the priest maketh therin sacrifice to god for hym self and other which ye denye vtterly Againe he saieth not that it is only à figure as ye defende it to be but that it is à figure of christes bodie bloud in that respecte that they were crucified for as much as christes death is in the sacrament represented and figured Ye do nowe corrupt falsely Ambrofius in 1. cor 11. alleage S. Ambrose and make of his true sainge à false sentence For this ye make hym say In eatinge and drinkynge the bread and wyne we do signifie the fleshe and bloud that were offered for vs where in dede these are his wordes vpon this texte of S. Paul ye shal shewe furth our lordes death vntil he come For because ye are sayeth he made free by oure lordes death we remembringe that thinge in eatinge and drinkinge fleash and bloud which were offered for vs do signifie c. Loo my lord S. Ambrose sayth we do eate and drinke fleash and bloud and ye make hym say that we do eate and drinke bread and wyne Are ye not ashamed so manifestly to lye vpon the authours Also saint Ambrose sayeth wel thoughe ye il vnderstand his wordes that we do receaue the mystical cup of bloud for tuition of our bodie and soul in à signification or à figure not of christes bodie as ye would make vs beleue but of that that the newe testament was confirmed by christes bloud and that bloud is à wytnes of christes benifite which came by his bloud sheadynge vnto vs. Therfore ye do il conclude of these authorites of the doctours that christes bodie and Fol. 64. bloud are not really in the holy sacrament but that bread and wyne are only signes figures similitudes and representations of them as ye do lyke wyse Augustinus Epist 23. il vnderstand saint Austen wrytinge to Bonifacius For he ment that christ was not dailye offered in the masse by death and sufferinge of his passion againe for so he was neuer but ones offered and yet he is daily offered in the sacrament for the people atmasse and his passion represented vnto vs theryn For we do vse to say that christ suffered his passion vpon this day good fryday and that day he arose agayne when the daies of his passion and resurrection are passed manye hundred yeres before and à memorie or à representation only of those two thinges is celebrated and made vpon such daies And so is the sacrament à signe and à similitude of christes body in sufferinge death and passion and is called in à maner his body as the outwarde formes and kindes of bread and wyne are sacramentes and signes of christes bodie and bloud beynge some tyme called christes bodie and bloud as they may ryght wel in à certen maner of speakinge as Saint Austen wytnesseth there because that some tyme thinges signified are called by the names of their signes and contrarily also This we see plainlye ynoughe that saint Austen is not vpon my lordes syde but against hym vtterly when he sayeth that christ is dailye offered in sacrifice at masse for the people which my lord denyeth vtterly and yet sayeth that saint Austen is of his The bysshop fo 62. pag 2. Contra adamantum cap. 12. mynde and beliefe therin To be short when Saint Austen or any other docter affirmeth that the sacrament is a figure or à signe they neuer saye that bakers bread or material bread and wyne of the grape are only in the sacrament as signes of christes body and The signe of christes body how hit is to be vnderstand bloud only absent but they meane as I sayed à fore that the outward formes and kyndes of bread and wyne are signes of them there presently couered vnder neath them And also that the sacrament is à signe of christes mystical bodie the church and of his passion à representation and figure As for Theodoretus whom he alleageth agayne is anusweared before sufficiently Your fyfte note my lord fo 66. pa. ◠which ye gather out of Theodoretus that nothinge ought to be affirmed for à certen trueth in religion which is not spoken of in holy scripture is à very damnable note and the mother of many abamynable heresies as I haue declared largely in my booke of traditions and also briefely before in this boke And to touche the same matter vnwrittē verytees à lytel agayne is the baptisme of children sette out in scripture Confessed not origen and saynt Austē the cleane contrarye Sayeth not Saint Austen that it is à tradition vnwritten Origenes lib. 6. in Romanos ca. 6 in scripture that baptisme ministred of an heretike or à schismatike is sufficient and good In the scripture is no mention made that the father of heauen is vngotten that there are three persons that christ is consuhstantialis patri that oure lady was à continual vyrgen that the souday ought to be kept holy and many such other certen truethes in christes religion are not written in scripture What then my lord Is he arrogant and presumptuous that affirmeth them for certen verites in religion Yow saye vntruely that papistes do make and vnmake articles of our faith at their pleasure for they neuer made article of the fayth nor vnmade but heretikes hath so done many tymes Vnto this lye ye adde twoo moo This lye is often repeted of hym one that we do saye that christes bodie is naturally and sensibly in the bread when we say bread is not there and that christes bodie is there vnnaturally against nature and vnsensiblye Fol. 71 The second lye is that priestes make of Christ à newe sacrifice for synne for it is no newe sacrifice but the selfe same yn the thinge offered Homi. 2. in 2 ad Timot. that as Saynt Chrysostom sayeth Christ ones offered hymselfe vpon the crosse and whyche he offered at his
as it appeareth plainlye in his life and against whom no mā that was à good christen man did euer write for any errour In dede he wrote against leo the emperour for his destroynge of images and that he did ful clearkely and godly as I haue declared and proued in my boke of images It is true that he lost his hand for the defence of images but not as the bysshop sayth by the iust iudgement of god but by the cruel and malitious forgynge of his letters by that emperour against hym to the prince of the cite Damascus by which letters that noughtie cursed emperour certified that prince that saint Damascene wold haue betrayed that cyte to hym and therfore that prince commaunded his hand to be stroken of but it was anon after restored vnto hym agayne and mad hole when he prayed before an image of oure lady as it appeareth both in his lyfe written by à patriarche of Graecia long sence and also Marke in the seuenth general councel for therī was that miracle reharsed before mo them ccc bysshoppes aboue seuen hundred yeres passed and therfore my lord erred when he wrote that this my racle was fayned Yet my lord seaketh moo awayes to auoyd this authorite of S. Damascene but al in vayne for thus he writeth after much bablyng The bread and wyne remayne stil are chaunged onelie sacramentally The bisshop fo 99. lib. 3. are made figures not naked for that Damascene denyeth but so pythy and effectuous that who so euer worthilie eateth them eateth spirituallie christes flesh and bloud and hath by that euer lastynge lyfe Is not this a manifest ▪ The confutation auillynge to auoyed the trueth S Damascene sayeth that christ made the bread his bodie and the wyne and water his bloud that the holy goost Marke this turneth the bread in to christes bodie and the wyne water in to his bloud that the bread and wyne are chaunged aboue nature in to christes bodie and bloud and that they are not twoo bodies but one and the same body that stil abideth in heauen and finallye that bread and wyne are not figures of christes bodie and bloud but his owne bodie vnto which the godhead is ioyned and yet this mā was not ashamed to saye that he mente that bread and wyne remayne stil in the sacrament and that they are not turned by their substance in to christes bodie bloud which be not in the sacrament but only bread and wyne as he sayeth What is this yf it be not à wounderful blyndnes and à malitious subuertinge of this doctours godly and true doctrine least he should seame to be agaīst their erronious and wicked doctrine as he is playnly He bringeth many other fonde euasiōs which be so manifestly against this doctours playne wordes that it were but à lost labour to confute them because euery man may sone see that they are not to the purpose yf he do but ones compare them wyth saint Damascens wordes And as touchynge the worshippinge of the holy sacrament we do worship therin christ very god and man present really and not the outwarde and visible formes kindes of bread and wyne which thīg S. Damascen ment Trueth it is that Damascene sayeth not expressely that there remayneth no bread nor wyne but yet the very selfe same thinge he affirmeth when he sayeth that they are turned and chaunged in to christes bodie and bloud which he toke of his blessed mother and vnto which the The bysshop fo 99. pa. 2 god head is ioyned in one parsone and christes soul is also coupled there with them and therfore my lord sayed vntruely that yf we denye bread and wyne to be there stil we must also by force Note this denye that there is either christes diuynitee or his soul For may not these twoo be ioyned vnto christes bodie and bloud in the sacrament as they be in heauen yf neither bread nor wyne be therin Wil he haue christes soul godhead to be in the bread and wyne or els they cā not be in the sacramēt What ignorance is this Why sayeth he that we deuyde christ Do they deuide hym that saye he his both god and mā and that his very bodie bloud soul and godhead are really in the blessed sacrament of the aulter altogether ioynctly Further more it is very false that he leyeth vnto our charges that we separate christes body from his membres in the sacrament for we do saye that it is there with al his membres perfectely and wholly but howe Fo. 90. Lib. de duabus in christo voluntatibus we define not nor can do Damascene sayeth wel that the distinction of mēbres doth pertayne so vnto the nature of mans bodie that where there is no such distinction there is no perfecte mās bodie but that is very true of euery natural bodie of man beynge in his natural estate and condition and in his oune forme and shape after which sorte christe is not in this sacrament and therfore Damascene is not against our doctrine and beliefe in this matter but altogither wyth it Thus is now made à ful confutation of al my lordes obiections against Transubstantiation and the real presence of christes very natural bodie and bloud in the blessed sacrament of the aulter Nowe I make an ende of this thirde boke and begynne the fourth yn whiche I wil confute lyke wyse his obiections made against our doctrine which is that synners do eate christes very natural bodye and drinke his bloud althoughe to their damnation as sainct Paul wytnesseth playnly 1. Cor. 11. Thus endeth the confutation of my lords third booke and foloweth the cōfutation of his fourth boke First he The bysshop fo 90. pag. 2. bringeth furth of Sainct Ihons gospel these wordes to proue that synners eate not christes very body wyth their mouthes nor drinke his bloud in the sacrament but only bread and wyne I am the lyuely breade that came doune Ioan. 6. from heauen If any man eate of this bread he shal lyue for euer c. The confutation Do ye not my lord remembre that dyuers tymes before in youre booke ye sayed that christes wordes written in Ihon the syxt chapiter did nothinge pertayne to the sacrament but only vnto à spiritual eatynge of christes bodie by fayth Why then bringe Marke ye nowe furth his wordes to proue that il and vngodly men eate not christes body in receauynge the sacrament But yet it is very true that Ioan. ◠Christ spake those wordes of the sacramēt and of the eatinge of his oune bodie in the same wyth oure mouthes meanynge that whosoeuer eateth his bodye and drinketh his bloud worthily wyth à perfect fayth and a cleane conscience and not only wyth his mouth bodilye shal lyue for euer ther by and haue euerlastynge lyfe and therfore Sainct paule declaringe this doctrine of christ written by Ihon
exhorteth euery man to trie and examyne 1 Cor. 1â— â–ª hymselfe and his conscience wel before he receaue this holy sacrament that he receaue it not to his damnation Why loked ye not my lord vpon that texte of paul that ye myght haue learned of hym the maner of eatinge christes bodie which is requyred necessarilie that we should lyue for euer throughe receauinge of it in the sacrament Are ye so ignorant in the scriptures that ye knowe not that there are very many such speaches and sentences in them which are not generally and absolutely true but wyth certeÌ„ Marc. 16. additions and conditions For christ sayed whosoeuer shal beleue and be baptized shal be saued and yet many Matth. 7. thousandes do beleue and are baptized also that shal be damned of the nombre of which they are that shal saye at domes day lord lord haue we not cast out deuelles in thy name prophised also and wrought many myracles in thy name To whom christ shal say I knowe ye not gette ye hence from me ye wourkers of iniquitee Wherfore this sentence whosoeuer Mar. vlt. shal beleue and be christened shal be saued hath this condition ioyned vnto yt yf he continue in his fayth and Matth. 2â— in the grace of god and purenes of soul receaued in baptisme as christ sayeth hymselfe by these wordes whosoeuer shal perseuere vntil the ende shal be saued Forthermore sayeth not christ euery man that asketh receaueth Matth. 7 Lucae â–ª 11. What then my lord May we therof gather I praye yow that the mother of the sonnes of Zebudaei did not aske Matth. 2â— of christ that one of her sonnes myght sitte vpon his right hand and the other at his lyfte in his kyndome because she obteyned not that her petition We may so say by your maner of reasonynge here Asked not also Sainct Paul of god à petition that the prickynge of the fleash myght be taken from hym and yet he obteyned 1. Cor. 12. Iacobâ— â— not his desire Must not then this sentence of Christ euery man that asketh receaueth be vnderstand with this condition yf he aske godly and necessarie thinges for his saluation accordyng to 1. Ioan. 5 goddes wil and commaundement as sainct Ihon sayeth To be short and Matth. 1â— to passe ouer many such speaches sayed not christ who so euer beleueth in Ioan. 3. 5 the sonne of god hath euerlastinge lyfe Wil ye therof my lord proue agaiÌ„st scripture that al they beleueth not in Ioan 12 christ that haue not euerlastinge lyfe seinge Ihon sayeth that many of the princes of the Synagoge beleued yn christ and yet confessed hym not for fear of the pharisees least they should be cast out of the Synagoge for they loued more the glorie of man than the glory of god Must we not then vnderstand christes wordes when he sayeth who so euer beleueth in the sonne of god or in me hath euerlastinge life of a certen maner of beleuinge which is wyth à lyuely wourkinge fayth that auaileth Ioan. 12 sayeth paul in christ Iesu Maye we not theÌ„ nowe see plainly hou Gala. 5 that christ ment not that euery maÌ„ generally which should eate that bread which came doune from heaueÌ„ should haue euerlastinge lyfe but onely they that should eate it godly worthily as paul teacheth vs to do Wherfore these 1. Cor. 11 textes of Ihon which ye my lord briÌ„ge moreouer for your purpose that Fo. 91 he which eateth christes flesh and drinketh his bloud hath euerlastinge lyfe Ioan. 6 dwelleth in christe christ iÌ„ hym c. do nothiÌ„ge vtterly serue thervnto â–ª for they must be al vnderstaÌ„d of theÌ„ only that eateth drinketh christes body bloud godly as S. AusteÌ„ expoundeth it saying When christ sayeth he that eateth Ser. â—1 de verbis domini secunduÌ„ Matthaeum my flesh and drinketh my bloud dwelleth in me I â—n him may we vnderstaÌ„d it of theÌ„ of whoÌ„ paul saieth that they eate and drinke their oune iudgemeÌ„t 1. Cor. 11 wheÌ„ they eate that bodie driÌ„ke that bloud TheÌ„ after aÌ„ exaÌ„ple brought of Iudas of other certeÌ„ il men he asketh whether they did eate christes bodie drinke his bloud therby did abide in christ christ in theÌ„ or not He doth anuswe are to that questioÌ„ so plainly that he vtterly taketh awaye al doubt iÌ„ that matter destroyeth your false glosynge cleane my lord sayinge thus But truely there is à certeÌ„ maner of eatinge that flesh drinkinge that bloud after the which he that eateth driÌ„keth dwelleth in christe christ in him Wherfore a maÌ„ shal not eate christes flesh driÌ„ke his bloud after euery Marke this reader sorte of eatinge drinking of theÌ„ abyde in christ christ iÌ„ hym but after à certeÌ„ maner which maner he himselfe sawe wheÌ„ he saied these wordes Loo my lord how manifestly hath S AusteÌ„ opened al this matter declared that ye vnderstod not wel christes wordes which ye do alleage here It is theÌ„ euideÌ„tly proued that christes wordes in IhoÌ„ make nothinge vtterly agaiÌ„st oure doctrine wich is that the vngodly meÌ„ womeÌ„ do eate driÌ„ke christes flesh bloud iÌ„ receauiÌ„ge of the holi sacrameÌ„t althoughe they haue not euerlastiÌ„g lyf as the godly only haue but euerlastiÌ„ge damnatioÌ„ Nowe ye saye that christ is The bysshop fo 91. pa. 2. fo 92. not eaten swalowed and dygested with oure teth tungues throtes and bealyes which sayinge is only true in that that ye saye he is not dygested with oure bealyes for al the rest of that sentence is very false and neither Cyprian nor S. Austen proueth the contrarie for S. CypriaÌ„ ment that we whette not oure teeth to bytte christes body Cyprianus de coena domini in the sacrament as we do bodily meates S. Austen whon ye do alleage my lord maketh not for your purpose for when he sayeth Prepare not thy Ser. 3â— de verbis d. iawes but thy hert he ment as S. Cyprian did afore hym that men should not thinke that christes flesh ought to be eaten as coÌ„mon meates beuffe laÌ„b veale mouton and such other meates sold in the shambles commonly as he sayeth hymselfe in an other place In psal 98. ser 2. de verbis apostoli which is nothinge against oure beliefe and doctrine For we saye that we eate christes body as à spiritual foode and meate of oure souls without breakynge rentinge tearinge chawynge digestinge such other ynyuryes doyng Tract 2â— in IoaÌ„nem vnto yt Agayne wheÌ„ S. AusteÌ„ sayeth Why doest thow prepare thy bealy teth beleue thowe hast eaten he speaketh only against the vnfaythful iewes which thought that he spake of à Ioa. 6. bodily meate when he sayed vnto theÌ„ wourke ye not the meate that perysseth but that abydeth stil vnto euerlaÌ„stinge life where he spake
of beleuīge in hym and of the spiritual eatinge of hym troughe à lyuely fayth vnto the which men should not neade to prepare either bealy or teth but what is this against oure teachinge Doth it folowe that we eate not christ bodyly with oure mouth and teth because that we neade not to prepare our bealy and teth to eate christ only spiritually throughe fayth which the fathers did before the institution of the sacramēt and nowe also many do when they receaue not the sacrament Is there but only one maner to eate christ Is he not eaten both when the sacrament is receaued and when it is not receaued Why red ye not Austens wordes in his booke vpon Ihon that ye myght haue sene and perceaued the true sense of Tract 25. them For he thus writeth vpon this texte This is the worke of god that ye beleue in hym This is thē to eate that Ioan. 8. meate which perysheth not but abydeth stil vnto euerlasting life to beleue in hym Why preparest thou teth and bealy beleue thowe hast eaten We see nowe that S. Austen then expounded that texte which was spoken of christe before he did intreat any thinge of the sacrament and ment only of à spiritual eatinge of hymselfe by fayth vnto which eatynge men ought not as S. Austen sayed to prepare either bealye or els teeth as to the eatīg of common meate of the bodie they are wount to do and as the iewes il vnderstod christ speakinge then of meate that should bringe vnto them lyfe euer enduringe Wherfore ye are anuswered my lord in this obiection sufficiently Origen whom ye allege next ment as christ did in Ihon whose wordes he reciteth and are expounded of Ioan. 8. S. Austen afore that is to say that euil men receaue not nor eate not christes flesh worthyly and profitably to haue therby euerlasting lyfe but only bodily and vnworthily to their damnatiō lyke wyse S. Cyprian spake of à spiritual eating of christes flesh and denyed Sers de lapsis de coena domini not the corporal eatinge of it with our mouthes and sayed as christ did that none do eate of that lābe oure sauiour christ spiritually and worthily as S. fo 92 pa. 2. Paul biddeth men do but only true 1. Cor. 11. Israelites that is to say good christian men Also Athanasius ment not as ye Athanasius lib. de pecca to in spi sanctum saye he did that christ made therfore mention of his ascension in to heauē when he spake vnto the iewes of eatīg his flesh and of his bloud to plucke their myndes vtterly from thinkinge vpon any eatinge of his bodie and drīkinge of his bloud with their mouthes but only from beleuinge as they did then that he moued them to eate his flesh deade ▪ cutte out in peaces ▪ and to deuoure it cleane vp as other commō meates are eaten for then he could not ascende vp from them in to heauen alyue and whole as he sayed vnto them that he would do This ment Athanasius Ioan. 6. and christ makinge there mention of his ascension for so doth Cyril Cyprian Chrisostom saint Austen and many other the eldest and best doctours expounde that place of Ihon. For S. Austen thus writeth expoundyng that same saying of Ihon. Did ye thinke that I wold make peaces of this body which ye do see and The confutation cut the partes of my body and geue them vnto yow What then yf ye shal the sonne of man ascende thither where he was afore Certenly he that Ioan. 6. could ascēde vp whole could not be consumed He hath then both geuen Augusti in pal 8 in Ioannem vnto vs a holsome refection of his body and bloud also soyled à great question touchyng his wholnes Hytherto S. Austen Wherfore this authorite is not against oure beliefe which is that we do eate christes fleash bodily with oure mouthes without al hurt Basilius Epist 141. and harme to it and without deuouringe vp of yt S Basil spake there only of à spiritual eatinge of christes fleash by fayth and godly lyuinge and nothinge of the sacrament nor of eatinge of christes flesh therin and therfore his sainge is not to the purpose Hierō Hierom in Esaie ca. 88 in Hiere 22. vpon Esaye and Hieremie affirmeth only that synners and heretikes eate not the bodie of christ worthily for to obteyne the frute effecte and profite In Osean cap. 8. therof which is spiritual nourishemēt encrease of grace to dwel in christ christ in them and to come vnto euerlastinge lyfe but he denyed not Ambros de benedict patriar ca. 9. lib. de sacramentis 4. cap. 4. lib. 5. cap 3. August de ciuitate dei lib. 21 cap. 2◠in Ioann trac 28. 27. de verbis a post ser 2. Tract 59. ī Ioan. The bysshop fo 18. that they eate it vngodly and vnworthyly to their dānatiō The same mēt Ambrose and S. Austen also spake in those places which ye alleage of à fruteful and a profitable eatinge of christes flesh of drinkinge of his bloud to the obteyning of euerlastinge life Ye vnderstand not S. Austen writing thus Albert the other apostles did eate bread that was the lord yet Iudas did eate but the bread of the lord not the bread that was the lord For he ment only that the other apostles did eate christes body both bodyly with their mouthes and also spiritually with à perfect fayth and à pure conscience but Iudas did eate it only bodyly with his mouth S. Cyril ment euen the very same thinge that only good men do eate christes flesh vnto their profite and saluation but yet he sayeth not nor none other doctour as ye do that il men do not bodyly receaue it with their mouthes in the holy sacrament and therfore none of The bysshop fo 97 lib. 4. thē proueth your doctrine to be true Nowe ye aske of vs whether an vnrepentaunt synner haue christes bodie within hym or no whan he receaueth A reason taken out of Peter martyr booke the sacrament To that I saye that he so hath and also to the seconde question I answeare that il men beinge impenitent when they do receaue the sacrament haue christes spirite wythin them and yet they are not his sonnes althoughe paul do saye that he is goddes sonne as ye saye and gather of hym and hath christ in hym and lyueth Rom. 8. because he is iustified S. pauls wordes are these And yf his spirite that raysed vp iesus from death dwel in yowe he that raysed christ from death shal gyue life to your mortal bodies for his spirits sake which dwelleth in yow My lord vnderstandeth not howe that man receaueth the spirite of god by certen of his giftes in his very nature substance presence and power and yet he is neuerthelesse à synner hauīg not in hym
apparaunces of bread and wyne but only christe god and man vnder neath theÌ„ present as their only maker and god and are ye not my lord then ashamed thus vntruely to say of them and of vs The runnyng of the people out of their seates froÌ„ altar to aultar from sakering to sakering the lyfting vp of the sacrameÌ„t ouer the priestes heades do not proue as ye say falsely they doth that the people worshipped that thinge which they sawe with theyr bodily eyes but only christ god and maÌ„ whom they beleved to be vnder that forme of bread and this may we do right wel For did not Abraham see three lyke men appearinge vnto hym ranne furth to mete them and fel downe vpon the earth and worshypped one of them which was god appearinge lyke á man did not also loth see two angelles lyke two men and rose vp went to mete them fallynge doune greuelinge vnto the grouÌ„de whorshipped them What did they worshippe then els but god and his angelles which they sawe not beynge ynvisible but only the shape and forme of maÌ„ Why then may we not go to see christ yn the sacrament saye we sawe hym and whorshippe theriÌ„ hym Both god and man althoughe we see hym not there as Iacob did not see god and yet he sayed that he sawe hym because he sawe the forme of man in which he Gene. 32. appeared to hym Came not the kinges of colen to see christ and did worshippe Matth. 2. hym vpon their kneenes and worshipped not the thinge that they sawe but his godhead Sayed not saiÌ„t 1. Ioan. 1. Ihon that he and his foloes the apostles sawe hard and felt with their handes that thiÌ„ge that was euen froÌ„ the be gynnynge the sonne of god wheÌ„ they sawe hard and felt only christes man hode Tel me then why we may not say that we haue seene christ oure maker in the holy hoost and sacrament when whe sawe but the outward sensible forme of bread vnder the which he lyeth hid We do go from place to place I graunt to see the sacrameÌ„t but not to worshippe the thinge apeariÌ„ge Marke outwardly to our bodily eyes but that only that we see there by fayth as loth Abraham and the three kinges went not furth to honoure and worship that thinge which they sawe bodily but that that they beleued and sawe then with their in warde eies Did not the kinge dauid offre sacrifices caused 2. Regum 6 instrumentes of musyke to make swete melody daunsed and played afore the arke of god But he did those thinges not to worship the arke but god and therfore he sayed that he daunsed lept and played before our lord And to touche the matter yet some what nerer heare what s. Austen sayeth He Lib. 3. cap 9 De doctrina christiana that worshippeth a profitable signe instituted of god the strength and signification of which he vnderstandeth doth not worship the thinge that is see ne and passeth away but rather that thinge vnto which al such thiÌ„ges must be referred Hitherto Austen Nowe we see plainly that after S Austens mynde we myght honoure the sacrament if it were but à signe only ordayned of god so that we did referre that worshippinge vnto christ represented signified by it how much more then is it leful yea godly to go to see and worship the sacrament or the hoost chalice lifted vp ouer the priestes heade at masse referringe that honoure vnto god seynge that the sacrameÌ„t is not only à signe instituted of god but it doth also coÌ„teyne in it christ very god man Lib. de cathechy Zaudis rudibus cap. 2â— Sayeth not s. Austen agayne sacrameÌ„tes are visible signes of godly thinges but the inuisible thinges theÌ„ selues are honoured in theÌ„ He answeareth now vnto this place of AusteÌ„ part of which he doth only alleage least it shold hurt In psal 98. his matter Christ tokeflesh of the flesh of Marye and because he walked here in the same flesh gaue vnto vs the selfe same flesh to be eaten for oure saluatioÌ„ no maÌ„ eateth that flesh except he worship it before it is found out how such à forestole of our lordes feete may be worshipped and that we should not only not synne in worshippinge of it The honoure of the holy sacramâ—â— but synne in not worshippinge of it These wordes of s. AusteÌ„ declare plainly both that christ gaue vnto vs to be eaten in the holy sacrament that same flesh that he toke of his mother also that euery man synneth that worshippeth it not before he eate it in the sacrament my lord sayeth that he He folowed peter Martyr theryn giueth vs to eate only bread wine that austeÌ„ meÌ„te that we must worship christ sittinge in heaueÌ„ at the right haÌ„d of his father and not in the sacrameÌ„t when he spake only of the eatinge and worshippiÌ„ge of christes flesh in the sacrameÌ„t as his oune wordes shewe that In psal â—8 folowe anon after when he sayeth I haue coÌ„mitted vnto yowe à certeÌ„ sacramente it shal gyue life vnto yow if it be spiritually vnderstaÌ„ded Althoughe it be necessarie that it be visiblye celebrated yet it must be inuisiblye vnder stand Loo we see here that s. AusteÌ„ spake of the sacrameÌ„t of eatinge of christes flesh worshippinge of it therin afore we do eate it Therefore my lord mystoke hym was therin vtterly disceaued He vntruely sayeth that we wold perswade the people by s. AusteÌ„s wordes to worship the sacramental bread wyne or the visible thinge in the sacrament for we do saye and teach the people that there is nother bread nor wyne in the sacrament and that no visible thinge of the sacrameÌ„t must be worshipped of itselfe as S. Austen teacheth vs but only god Nowe he goeth In psal 98. Deutero 6 about to proue that Saint Austen meÌ„t not that christes flesh is corporally present and eaten corporallie in the sacrament Fo. 102 pa 2 by these his wordes written there also But the flesh profiteth nothinge the wordes which I haue spoken vnto yowe are spirite and lyfe In psal 98. That which I haue spoken vnderstaÌ„d yow spirituallye Yow shal not eate this bodie which yow see and drinke that bloud which they shal shed that wil crucifie me I haue commended vnto yow a sacrament vnderstande it spiritually and it shal gyue yow lyfe c. Here is not one word my lord that proueth your purpose for his wordes à littel afore recited there do declare what he meaneth For these are his wordes expounding this texte of Ihon. Except a man eate the fleash of the sonne Ioan. 6. of man c. They toke that folyshely they thought of it carnallye and iudged that oure lord wold cut of from his body certen peaces and gyue them vnto them to eate and they sayed this is à hard sayinge He instructed them
sayinge The spirite gyueth lyfe but the fleash profiteth nothinge c. Doest thow not see here reader that Saint Austen ment not to denye the corporal and real beynge and eatinge of christes bodie in the sacrament For he ment that fleash that is to say such à fleshely and folyshe vnderstaÌ„dynge of christes wordes werby they thought that christ wold that they shold eate his flesh cut out in peaces â—er 2. de verbis apost as common meates are eaten and not alyue and whole without al hurt done to it profiteth nothinge but the spirite that is to say à spiritual vnderstandinge of his wordes that they should eate his flesh alyue ioyned vnto his spirite and godhead whole and not harmed in any thiÌ„ge geueth lyfe And so he wold that they shold not thinke that they should eate that his bodie which they sawe after any such maner and as they sawe it in that same forme of fleash visibly but inuisiblye as he sayeth there nor drinke the bloud which the iewes should shed furth in that forme of bloud in which it should be shed out and visiblie This ment he as his oune wordes afore recited declare plainly and therfore those wordes which my lord alleageth for hym maketh nothinge for hym at al. The ende of the fourth booke The fyfth boke of the sacrifice of the holy masse Althoughe ye my lord do saye without any good grounde that it is à great blasphem ye against christ to saye that in the masse is made à sacrifice propitiatorie for synne yet al the eldest and best learned doctours that euer were are vtterly against your errour therin as I haue declared touching The bysshop fol. 104. many of theÌ„ in my booke of the sacrifice of the holy masse and as I wil anon by goddes grace proue by some of their saiÌ„ges briefely We make no sacrifice The confutation Luc. 22. at masse but only as ministers of christ which bade vs so to do offereth hymselfe daily for vs therin and therfore ye are disceaued at the begynninge of this your boke when ye say that priestes do make their masse à sacrifice propitiatorie for the synnes of the quycke and deade as neuer no creature made but christ alone and that ones onely for al vpon the crosse And to proue this ye alleage S. Paul which spake there to the hebrews of christes Hebr. 9. 10. blouddy sacrifice made by his death only which he offered neuer but ones as he sayeth or els he must neades haue dyed more theÌ„ ones for as much as that kynde of sacrifice is necessarilie ioyned wyth his passion but this maketh nothynge vtterly against the sacrifice of the masse in which christ hymselfe turneth the substaunce of bread and wyne in to his owne very natural fleash and bloud and offereth How and in What seÌ„ce the masse is à sacrifice them in à remembraunce of his death for the application of his passion and the merite of it for remission of the synnes both of the quycke and the deade as al holy doctours bothe Graekes and latines do wytnesse Fo. 105. plainly of whose sentences I wil alledge some anon But here I aske of yowe my lord why may not Christ euery daie be offered in sacrifice wythout dyinge agayne for vs as wel as he was slayne as Ihon sayeth euen from Apocal. 13. the begynnynge of the world and yet he suffred death not many thousand yeres after Were not the sacrifices of Abel Isaac of the paschal lambe and many other sacrifices of the old lawe certen figures of christes sacrifice theÌ„ Exodi 12. 1 Lâ—â—â—ti 24. Gene. 4. to come vpon the crosse and were offered to put meÌ„ in mynde of it What theÌ„ should lette my lord that the masse myght not be a sacrifice for a remeÌ„brance of christes passion and death now passed as wel as they were of it to come that this sacrifice shold not as wel be an application of christes merites vnto vs for remission of oure synnes as they were I am very sure Lib. 17 ca 20 De ciuitate Dei that ye are not able wyth the helpe of althem that made this youre booke to auoyde this Austen writeth after this sorte therin Salomon sayeth A maÌ„ hath nothinge that god is to hym Ecclesiastes 8. but that thinge whych he shal eate drinke What thinge more credible may here be vnderstanded to saye than that which doth pertayne to the partakinge of this table Which that priest the mediatour of the newe testament gyueth of his bodie and bloud after Marke this reader the ordre of Melchisedech For that sacrifice hath succeded al the sacrifices of the old testament which were offered in à shadowe of it to come Wherfore we do acknowledge that voice of the same mediatour written in the Psal 39. psalme by the prophete Thowe woldest not haue sayed christ the sonne to his father à sacrifice an oblatioÌ„ but thowe madest me à perfecte body for because in the stead of al those old sacrifices and oblations christes bodie is offered in sacrifice and mynystred Three errours confuted here vnto the partakers Here are three of your errours my lord confuted The first that Melchisedech offered not sacrifice in bread and wyne for à figure of christes sacrifice made at his last soupper The secoÌ„de that christes bodi and bloud are not in the holi sacrameÌ„t but only bread and wyne The thirde that christes bodie is not offered in sacrifice at masse We do confesse that christes sacrifice made vpon the crosse was ful perfecte sufficient and did doth stil put away the synnes of al them that beleue perfectly in hym trust in goddes mercy repent their illyues and receaue the holy saeramentes by which as meanes that christes sacrifice is and neades must be applied vnto them and therfore it cometh not of any imperfection of christes sacrifice ones made for euer vpon the crosse that his blessed bodie is offered daily in sacrifice for oure synnes but only to applie that perfecte sacrifice vnto vs for to take away actually oure imperfectenes of synne This a unsweare is sufficient for the soilynge of al that is brought out of S. paules epistle vnto the hebrews Nowe ye make à distinction of sacrifices saynge that there is one kinde of sacrifices à propitiatorie or à mercyful sacrifice that is to saye such as pacyfieth goddes wrath and indignatioÌ„ obteyneth mercye for oure synnes and forgeuenes of them which is onely christes death sacrifice made ones for al vpon the crosse Which no good christian man The confutation denyeth But what then Canye therby proue my lord that christe offereth not hymselfe yet daily at masse by the priest as his ministre for an applyiÌ„ge of that his propitiatorie and most mercyful sacrifice made neuer but ones Maye not the sacrifice of the masse made in à remembrance of christes death and blouddy sacrifice be as wel
as much against your oune doctrine as it is against oures For althoughe the texte seameth to say that Christ gaue vnto his disciples the sacrament before the wordes of consecration were spoken of hym yet he did not so but he did first consecrate the bread sayng This is my body My lordes reason is against his oune doctrine and then he sayed take and eate for els he had geuen vnto them no sacrament but only common bread vnconsecrated which is very false as much against your opinion as against our doctrine For ye do say that christ gaue to his apostles holy consecrated bread à signe and à sacrament of his body Ye are also disceaued wheÌ„ Luc. 22. fo 19 Matth. 26. ye say that christ gaue vnto his disciples the cup of wine before he did coÌ„secrated it for then he had geuen to theÌ„ wyne vnconsecrated which had bene neither signe nor sacrament of christes precious bloud more thaÌ„ al other common wyne was and now is and the apostles also had then receaued drounken but common wyne for the texte of Marke which ye folowe here in your boke sayeth They drouÌ„ke of it al and after it reciteth the wordes of the consecration sayng This is Marci 14. my bloud c. Is not this then against your doctrine my lord as much as it is against oures Why then do ye not thus construe christes wordes in Marke My lord made an argumeÌ„t plaily against his oune doctrine This is my bloud of the newe testament c. Take it ye and drinke and they drounke of it al Shal ye not els be enforced to say that christ did nether consecrate the wyne at al nor geue to his apostles any sacrameÌ„t or holy signe for he dyd not consecrate the wyne after they had drounken it Recante therfore this your errour for shame recante yea for our lordes honoures sake the sauing of your oune soul and the souls of many other whoÌ„ ye haue seduced with this your wicked doctrine Ye also write thus Nowe I aske The bysshop of the papistes what thing it was that christ commaunded his disciples to drinke whan he sayed Drinke ye al of this I anusweare my lord that it was his oune precious bloud which he shed for many as he sayeth there hymselfe and that he spoke those woâ—des after he had consecrated the wyne as I haue already declared althoughe the letter hath not that ordre For els ye must neades graunt that Christ gaue vnto his apostles but common vnconsecrated wyne and that he did neuer consecrate it nor make it à holy signe of his bloud which howe false it is and houe playne against your oune doctrine who seeth not May not à man nowe my lord wel perceaue how ye erre for lacke of knowlage thoughe ye take vpon yow to correct al other and to reforme christes religion Of lyke ignoraunce proceded this reason that now foloueth in your booke Before christ deliuered the cup of wyne The bysshop lib. 2. fo 19. pag. 2. to his disciples he sayed vnto them Deuide this among yow Here ye do deskant my lord vpon this word Deuide The confutation and aske of the papistes what thing it was that christ bade his apostles deuide among them I thinke say ye that they wil not say that it was his bloud because those wordes were spoken before the consecration and also the bloud of christ is not deuided This ye reason without both reason The Confutation and also good learning For if Christ had spoken those wordes of the wyne which appertayned vnto the holy sacrament as in dede he did not but on ly of the wyne that he dranke at his soupper eating the paschal lambe afore the institution of the sacrament Marci 14. Luc. 22. yet they should make nothing more against our beliefe than against your vnbeliefe For if he had commaunded his apostles to haue drounken the wyne Marke not yet consecrated as ye say falsely that he did than it had bene no sacrament nor holy signe of christes bloud as ye teache that it is But I saye to the good reader that he must neades be very folish that wil geue any credence vnto my lordes doctrine seyng he doth so falsely alleage and wreast gods word to maintene his errour But I wil passe this ouer as confuted sufficiently Ye say agayne When the coÌ„munion was ended christ sayed vnto his apostles Verily I say vnto yow Luc. 22. The bysshop lib. 2. fo 19. pa. 2. that I wil drinke no more hence furth of this frute of the vyne vntil the day that I shal drinke yt newe wyth yow in my fathers kyndome These wordes proue not my lord that christes apostles The confutation dranke wyne in the receauing of the sacrament as ye saye but only that they dranke wyne with christ at soupper when they did eate the paschal lambe before the institution of the sacrament as it appeareth by SaiÌ„t Lukes euangile in which these wordes Lucae 22. are written to declare both Saint Mattheus and Saint Markes wordes Agayne yf those wordes had bene spoken of the coÌ„secrated wyne yet they shold not proue your purpose my lord that wyne of the grape remayneth stil yn the holy sacrameÌ„t but only that christ called his very oune bloud wyne because that wyne was turned in to it by the consecration and because it seamed to be wyne and had the qualitees and properties of wyne least we shold abhorre to drinke it yf it did appeare bloud as S. Damascene Theophilacte Damascene Lib. 4. c. 14. Theophi in Marci 14. Euthyimus and many other learned men do wytnesse and that man myght merite beleuing against his senses iudgementes which hath no merite as Saynt Gregorie sayeth when he Homi. 28. in Euangelia hath à prouffe of the thinge It is no strange thyng for christes bloud to be called wyne for the storie of the Genesis Gene. 49. sayeth of christ in the person of Iuda he shal wash his stole in wyne and his garment in the bloud of the grape Did not the holy goost calle wyne here christes bloud Saint Cyprian proueth â—i 2. Epi. 3 by that text and by an other of Esaiae the prophete that wyne must neades be putte in to the chalice to be consecrated and made christes bloud and therfore christ ment that he wold not drinke his oune bloud iÌ„ to which the wyne was then chaunged by his wordes and pouer after that tyme vntil he dranke yt with his apostles in the Lege Hier. ad hedihiaÌ„ quaest 2. church after his resurrection And after this sorte Saint Eucherius that was bysshop of lions in France aboue Libro quaestionum noui veteris testameÌ„ti M. c. yeres passed expoundeth that texte sayng What shal we folow here The kyndome of god as learned men do vnderstaÌ„d it is the church in which christ daily drinketh his bloud by
his holy people as the head in the membres Loo this holy doctour my lord vnderstode by the fruete of the vyne of which S. Luke maketh mention not wyne of the vyne as ye do but christes very bloud and sayeth that he dranke it when his membres the godly people drāke it in the church as the head drinketh in his membres Nowe I aske of yow my lord where drinketh christ his bloud daily in the churche when his membres the god men drinke it except it be ī the holy sacramēt Is not this argument then anusweared sufficiētly It is very false also that The bysshop Li. 2. fo 20 ye say that christ vsed al such termes and circumstances which shold make vs beleue that bread and wyne remayned stil in the sacrament For the terme of his body and saynge that he gaue euen that same his bodye that should be crucified for vs his bloud that he wold shed for vs and that he vsed the neutre gendre when he sayed This is c which can not be referred vnto the bread that is both in latine and also in the Greake the masculine gendre ought to make vs beleue that he spake then of his oune very natural body and bloud I let passe here your malitious rayling vpon the catholike priestes which declareth plainly by what spirite ye are led ye write also this Saint Pol called bread bread and wyne wyne and neuer altered The bysshop lib. 2. fo 20 pagina 2. christes wordes heryn The bread which we breake sayeth he is it not the communion of christes body It is The confutation not true that Saint Pol called bread bread and wyne wyne for he called christes blessed body precious bloud bread wyne because bread wyne were turned in to them at the tyme of the consecration and because there remayned stil the qualitees and properties of bread and wyne and thirdly be cause that christes body and bloud do feede the soul as material bread and wyne doth the body When ye say that S. Pol must neades be vnderstanded when he sayeth the bread that we breake c. of material bread because christes body is not broken I say that ye erre in so saying for the formes quantites of bread are broken christes body lying vnder them takyng no har me at al as Saint Thomas did putte his hand yn to christes side without al hurt vnto it beyng then immortal Ioan. 20 vnapte to suffre harme Saint Pol I graunt maketh ofte mention of bread and wyne but what therof Is that sufficient to proue that he spake of material 1. Cor. 10. 11 bread and of wyne of the vyne Maketh he not also often mention of christes body and bloud Why then Marke reader may not we say that he spake of thē and ment by the bread and wyne christes body and bloud in to which the bread was chaunged and the wyne also and whose properties and qualitees remayned stil in the sacrament Ye say that pol neuer spake of transubstantiation yf ye meane expressely and by that name I graūt it but that proueth nothing for your purpose for he spake of the thing signified ment by that word that is to say he taught vs that christes body and bloud are in the sacrament and not bakers bread as it is proued afore Agayne Saint Pol neuer sayed that material bread remayneth stil in the sacrament as ye teach my lord therfore pol by your oune reason maketh no more for yow thē he doth for me Also the scripture speaketh not namely expressely of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousios nor that the father is ingenitus nor that there are three persons in the trinite Wil ye mi Marke lord therfore conclude that scripture setteth not furth the selfe same thing by other termes and wordes No god forbid Is it not then sufficient for our doctrine that the scripture teacheth vs the same thing that this word transubstantiation signifieth althoughe it maketh no mention of that word Now ye speake much against altering of christes wordes But who doth my lord so much alter them as ye do For christ sayed This is my body that shal be geuen for yow and ye say that it was not his body in dede but bread of corne à signe or à figure of it only can there be my lord any greater altering of à thinge then to denie it and Mrrke to say it is not it but only à figure of it Christ sayed it was he selfe same body that he gaue for vs to death we say euen the same where ye say it was not it but bread Haue ye not then blamed vs in that thing in which ye your selfe is most to be blamed Wel let The bysshop fo 21. The confutation this passe Now ye fal to reasoning and say thus Now let vs consider how the same is also against reasō and natural operation c. What then Are not lyke wyse al the articles of our fayth against both reason and natural operation For what can be more against reason and natural operation than à virgen to conceaue and beare à child without decay of her virginite than mās Matth. 1. Lucae 1. 1. Cor. 15. flesh to rise agayne than al thinges to be made of nothing than death to be ouercome by death than that there be three persons and but one god c. Why thē denye ye not as wel al these articles of our faith as the real presence of christes body in the sacrament Haue ye forgetten S pols sayng A mā which foloweth natural reason and argumentes made by his oune wyt perceaueth 1. Cor. 1. Theophilactus in 10. 3 not thinges belonging to god and those that are aboue reason Dyd not Nichodemus think it was impossible that à mā should be borne agayne because he lacked faith and folowed natural reason only Exhorteth not vs Coloss 2. S Pol to take heede that no man disceaue vs by vaine reasoning and philosophie Did not the heithen and paynyms iudge it folly to beleue in christes 1. Cor. 1. death because they thought it against reason that à man shold be saued by à mans death How much reasoned Saint pol against the natural philosophers to proue the resurrectiō 1. Cor. 15 of the flesh Which they wold not beleue because it was against reason and natural knowlege Do ye not geue mē à great occasiō my lord by your reasoning in this your booke to denye al the articles of our fayth seyng they are against natural reason operation I pray god that ye bringe not the people vnto such madnes Athanasius Libro 4. ad Theophilum contra potentinum sayed vnto one pontentine Thow alone doest dissent in this matter from the catholikes against the scriptures and the whole world whiles thow folouest the philosophers doctrine May we not my lord say the same of yow
of christes mystical body the church paul sayeth We be al one body that eate of one 1. cor 10. bread S. Cyprian whom ye alleage is fully against yow as it appeareth before in this booke althoughe he saye that christes bloud is shewed by the wyne meanynge that wyne must neaades be put yn to the chalice at masse to be consecrated and not water only as some priestes then vsed to do for Lib. 2. epi. 3 by the wyne put yn to the chalice christes bloud which ranne out of his side perced with à speare at the tyme of his Alexander primus epi. prima death is represented and shewed and therfore he sayeth euen yn that same epistle that oure sacrifice must aunsweare and be lyke to christes passion yn the tyme of the which both bloud and water ranne out of his side This is nothinge against the presence of christes bloud in the sacrament nor it proueth not that wyne remayneth stil after the consecration but only that wyne must be put yn to the chalice to be consecrated with water This only cyprian went about to proue at that tyme and there Wherfore this place of Cyprian maketh nothinge for your purpose as much doth that Which ye bringe for yo we out of the same doctour which sayeth that chryst gaue bread De vnctioÌ„e â—â—â—smatis The bysshop fo 63. wyne to his apostles because he gaue them his bodie and bloud vnder the formes of bread and wyne and not yn the formes of fleshe and bloud for after suche sorte and forme he gaue his body to be wounded with the handes of souldiours Also he calleth the formes of bread and wyne figures of christes bodie and bloud because they signified and represented them not absent but presently hidde vnder them ynuisiblye Agayne Cyprian sayeth yn that sermon Chryst gaue vnto priestes à cuppe of his bloud ful of abound ance of an infinite fulnes both to be reserued and also to be geueÌ„ which ye my lord wynke at Fynally he maketh there playne mention of the consecratynge of both oyle and creame vpon mandy thursday for the anoyntynge of kynges priestes when they Oyle and creame are made of children yn theyr coÌ„firmatioÌ„ and sayeth that thruoghe the benefite of that anoyntinge wisdome and vnderstandyng are geuen to vs of Esaiae 11. god lyke wyse the gyft of counsel of strength kunnyng pyte and fear are powred by goddes inspiration in to Marks reader vs. And also that we beinge anoynted with this oile do fyght with il spirites and can not be infected with vncleane sauours Why do ye not my lord obserue these lessons Wil ye take that only that à litle seameth to make for your purpose refuse al the rest which maketh playnly and fully against your domges and doctryne Why also do ye labour so much in allegynge the authours which sayed that bread and wyne remayned stil yn the sacrameÌ„t because there was bread wyne before the consecration and because they seame yet to be there stil when none of al those doctours saye as ye do that there is only bread and wyne and not christes bodye and bloud but the cleane contrarie to it S. Chrysostom who ye alleage vpon the psalme ment In Psal 22 that christ would shewe vnto vs bread and wyne that is to saye his bodie and bloud yn to which bread and wyne was turned and which appeared stil bread and wyne and that for à similitude of his bodie and bloud yn their owne propre formes offered vpon the crosse for by the celebration of the holy sacrament as Gelasius sayeth there is an image and à similitude made of christes bodie crucified of his bloud shead furth of that bodye for oure redemption S. Hieroms wordes do make Hierom iâ— Matth. 2â— nothinge for your doctryne when he sayeth that chryst toke bread that conforteth mans heart that he myght represent therby his very bodye and bloud For first he sayeth not as ye do that he gaue only bread nor yet bread vnto his apostles and that he gaue theÌ„ not his very bodie and bloud but that he toke bread to be coÌ„secrated turned it in to his bodie that by the distributinge and receauinge of it he might represent his body and bloud yn that they were putte to death and crucyfied for vs which thing he bade his apostles and by them al other priestes to do whem he sayed Do ye this Luc. 22. 1. Cor. 11. for remembrance of me Agayne saynt Hierom vsed this word Representare to represent for to geue preseÌ„tly and out of hand as dyuers authours Râ—presentare Hieroni Mattheâ— 26 do vse it For Cicero sayed But also I wold gladly offre my body to suffre death si representari morte mea libertas ciuitatis potest id est dari nuÌ„c statiÌ„ Philippica 2 yf by my death the liberte of the citee might be euen nowe by and by geuen Also columella sayeth Itaque non aegre Libr 11. consequetur si semper se representauerit id est se presentem ostenderit inquit Budeus neque discesserit Cyprianus Representare quid sit Cypriano in orationeÌ„ dominicam sayeth We do desire the kyndom of god to be represented vnto us that is to say to be geuen vnto vs presently Agayne there he hath thus Christ also hymselfe brethren may be vnderstanded the kyndom of god whom we dailie desire to come whose commynge we desire sone to be represented to vs that is to say openly and presently to be shewed vnto vs. By these authorites it is manifest good reader that hierom is against my lord very much yn this place S. Ambrose maketh not for your purpose Lib. de iâ—â— qui mysteri is initiaÌ„tur cap. vlt. when he sayeth that christes body and bloud are signified after the coÌ„secratioÌ„ for as he sayeth not that they are onlie signified and not present there fo 63. as ye defende euen so he mente that by the outward formes of bread and wyne chrystes bodie and bloud were signified to bo hidde secretly vnder them and that the death of hym in his bodie and bloud offeringe vpon August ser 28 in LucaÌ„ the crosse was signified by the administration of the sacrament Also yt is true that he sayeth that we do receaue Lib 4. ca. 4. De sacrameÌ„tis the sacrament for à similitude of christes flesh and bloud but he doth Lib 4. ca. 4 De sacrameÌ„tis declare his meanynge with these wordes Wyne and water are put in to the chalice but bloud is made by the consecration of the heauenly word But thow doest perauenture say I see not the kinde or forme of bloud but à similitude is there for as thowe hast receaued in baptisme à similitude of death euen so thowe drinkest also à similitude of precious bloud that there should be noo abhorringe or à lothinge of bloud appeariÌ„ge