opinioÌ„ that auoucheth transubstanciacion the ninthe the tenthe and the leuenth distinctions of his fourth boke And in a briefe summe to speake it thus in effect sayeth the booke Whyle the minister thereunto deputed and ordeined pronounceth the wordes of the Lordes institucion ouer matier and stuffe due and conueniente for the purpose that is to wete ouer bread wyne so that he haue an intencioÌ„ as they terme it so to do the substaunce of breade and wyne is conuerted and chauÌ„ged into the substauÌ„ce of the body and bloud of Christ and is in suche wise chaunged that the accidentes of the substaunce aswell that it is turned into as also that it is turned out of doe still remayne without a subiâ—cte whiche accidentes neuerthelesse manye wryters haue determined to rest in the body of Christ that the breade is tuâ—ned into But in dede that supposicioÌ„ is for this reason a false supposicion because that Christes body doeth not recraue any suche accidentes Some others haue laboured to constitute and appoynte the ayer as the naturall fundamente and subiecte of the saied accidentes which thing lykewise because it can not be proued al those for the moste part that are maynteyners and defendours of this sentence dooe agree that they are but as byhangers and dooe remayne withoute a subiecte Than ferther they wyll these accidentes whiche are seen felt tasted to signifie vnto vs the very true bodye of Christe whiche they conteyne within them couered and hidden From this they procede ferther and affirme this body of Christ the lyeth hyd vnder the sayed accidentes to be a signe aswell of the verye selfe body of Christ that haÌ„ged on the crosse as also of his body misticall that is to saye of the congregation and felowshyp of the electe sorte and predestinate Wherupon the Mayâ—â—er of the sentences affirmeth some thynge here to be that is onely a signe and that same doeth he put to be the likenesses and matiers visible and some other thyng agayne that is bothe the thynge and the signe too that is to wete the body of Christ that is hidden vnder the accidentes For the sayde bodye if it bee referred to the visible lykenesses of breade and wyne is the thyng selfâ— and in case ye haue respect to his body misticall it is a signe Another thynge also there is sayeth he whiche a man can by no mâ—anes saye to be a signe but to be the thyng onely that is to weete the body misticall because it is so signifyed that it is a thing present and no more a signe of any other or ferther thing to come The rest of the wordes whiche are sette before or after in the executing of these misteries he affirmeth to bee not of anye nâ—ceâ—sitie of the Sacramente but to be onelye thankes geuynge and prayers enterlaced And yf ye demaunde of them how sâ— great a body maye possibly be conteyned in suche a litle piece of breade they aunswere that it is noâ— by the waye of quantitie nor yet as other thinges that doe fyll vp a roome or a place or as they terme it definitiâ—ely that is to saye by circumscription of place but by the waye of substaunce and sacramentally as they cal it Neither doe they take it for thinges contrarie to reason that in this Sacrament two distincte bodyes should be conteyned in one selfe place For they are constreined to take that for one of theyr posions and conclusions For emiddes the accidentes of the breade there is a thing of quaÌ„titeâ— yea and the same of quantitee corporal Agayne they thynke it nothing agaiâ—st reasoÌ„ that one self body be verely in dinerse soÌ„dry places at once And graunt they do that a man of full groweth and statuâ—e as Christe was on the crosse and as he shall come to iudge the world is in veray true dede though inuisibly conteyned not onely in a litell cake of breade but also in the very least piece therof Many thynges mothere might yet be here brought in coÌ„cernyng this sentence but thus muche I thynke to be sufficiente for our discoursyng at this time Who so requireth any ferther to knowe of this mattier maye seke it in the Maister of the sentences in the places aboue cited with his expositours innumerable Now the Argumentes that they bringe for this conuersion or transubstanciacion The Argumentes for traâ—substanciacioÌ„ are these Fyrst formost The holy scripture doth enforce it For in the sixt of Iohn the lord promised that he wold geue his flâ—she not onely for the lyfe of the worlde but also to be eaten and added these wordes thereto Except a manne eate my fleashe and drinke my bloud he shal not haue life He moreouer affirmed hymselfe to bee the bread from heauen yea and the liuely breade whiche the father hadde geuen in which place he promised in playn wordes that he wolde geue hymselfe to be eatâ—n after the lykenesse of bread and the thyng that he promised he did truely and vprightly perfourme as the Euangelistes do beare witnesse that it was done at his last supper And that the thing which is geuen to eate is the lordes body Paule doeth playnly shew whaÌ„ he saieth Whoso eateth and drinketh it vnworthilye shall be guiltie of the bodye and bloude of the Lorde And agayne He eateth and drinketh iudgemente agaynste himselfe in that he maketh not a difference of the Lordes bodye But all the strength and pith of this argumente they auouche to consist in these wordes in which it is sayd This is my body which wordes they wil iÌ„ any wyse to be cleare to haue no nede of any ferther exposicion or declaracion And to vs say they for the reuerence that we oughe to the word of God it is behouable to beleue the wordes For the Euangeliste Mathew Marke and Luke doe with a full consent agree vpon those wordes yea and the Apostle Paule also in his former Epistle to the Corinthians And onlesse it were a mattier of great weyght and importaunce and so to be taken as it souneth without any ferther or other circuÌ„staunce the Apostles wold neuer with so greate concorde haue agreed among themselues That if it were a thing lawful with tropes that is to say with figurate maners of speakynges to defeact or auoyde it than shal nothyng saye they be safe ne sure for the Heretiques but that they wyl corrupte it with counterfaicte exposicions Secondarily such proposâ—cioÌ„s as these This is my body ought so to be taken that the former part of the clause the later part doe represent specifie one selfe thyng and that the whole proposicion or clause be as in the schoole terme it is called Identica that is to saye of suche sorte that one and thesame thynge is ment and signifyed by bothe partes of it except there be some thyng founde commyng eyther before or after in the processe of it that muste driue vs to some trope or allegorie whereas in this place is founde no suche thyng
coÌ„municate of one bread i. Cor. xi In another place As ofteÌ„ as ye shal eate this bread ye shal shewe the Lordes death vntill he come Also whosoeuer shal eate this bread and drinke this cuppe of the Lorde vnworthilye shall be guiltie of the bodye and bloud of the Lorde Lastly Leat a maÌ„ examine himselfe and so leat him eate of that breade and drinke of that cuppe Forasmuche as these wordes and saiynges of Paule are clere and open therfore if an Aungel from heauen shall preache other doctrine accursed bee he In dede I could here haue brought in that is often and in soondrie places of Scripture mencioned of breakyng bread To breake breade a coÌ„mon phâ—ase of the Hebrues but yet because I se that suche phrase of speakyng maye be taken in another sence as it wer spoken of the vulgar and common foode of people as for example in the fiftie ninth chapitur of the prophet Esai Breake thy bread vnto the houngry and in the fowerth chapitur of the Lamentacions of Hieremie Their litel babes craued breade there was none to breake it vnto theÌ„ therfore I leaue out all suche places will allege for this purpose none but strong reasons and substanciall Forasmuche therfore as the places of Paule aboue cited are plain and euident thei ought to bee taken accordyng to the playn woordes without any ferther gloses A sophistical obieccioÌ„ or addicions But some make a sophisticall cauillacion that it is called by the name of breade because of the natures whiche are chaunged and to vse thesame phrase of speaking that suche sophisters dooe thei affirme thesame to be a denominacion a termino a quo that is froÌ„ the point that it came fro that is to saye it hath the name of breade because it was once breade and now chaunged from breade or out of breade And for confirmacion herof thei allege other lyke places out of Scripture As whan the Serpent that was made of Aarons rodde deuoured the Serpentes of Pharao his Magians or wisemen whiche thei also had made of their roddes it is sayed in the Scriptures that Aarons rodde deuoured the Serpentes of the Magiaâ—s Also man is in diuerse and many places of Scripture called yearth because that mans body was fyrst made therof Also the woman was called of Adam a bone of his bones and fleashe of his fleashe because God fourmed and shaped hir therout Aâ— auÌ„swere to the obieccioÌ„ afore goyng But these and all other lyke obieccions are made in vaine For in the holy scriptures is conteyned open and playne mencion of these conuersions so that the necessitie of the storie and of the woordes enforceth driueth vs to suche tropes that is to saye to suche phrases of speakyng and therfore we admitte and receiue them But nowe leat these felowes likewise on their part first declare and proue out of the holy scriptures suche a conuersioÌ„ or chauÌ„ge to bee made that is to wete of breade and wyne into the body and bloud of Christ and than will we grauÌ„t and yelde vnto them the abouesaid tropes also which is that it is called breade not because it is breade still but because it was breade afore And to thesame effect and purpose it is that thei ferther allege If a maÌ„ had geuen me wyne which wyne did immediately weaxe soure I hauyng in my punchâ—on or vessel thesame beyng now turned into vineagre might verai well saie This is your wine not for that it is wyne at this present but because it had been wyne to fore But there of the conuersion of wyne into vine agre the sense of tastyng dooeth iudge whiche thyng in the sacramente doeth not happen where neither any of the fiue senses nor any reason Aâ—other sophisâ—ical obieccion nor yet the holye Scripture enforceth vs to confesse or graunt any suche coÌ„uersion or chauÌ„ge to bee made They obiect also another place out of the second chapitur of S. Ihons ghospell Whan the maister of the feast had tasted the water that was now made wyne c. Wherby thei well declare proue the wyne newely made of Christ by miracle to kepe yet styl the name of water But the Euangeliste did not saye water and there leaue The auÌ„swer but he sayed water now made wyne But in al the holy scripturâ—s they shall not fynde anye suche declaracion concernyng the Sacrament that the breade is saied to be conuerted or chaunged into the body of Christe Thei take also their refuge sometimes vnto the sixth chapitur of Ihon Another obieccioÌ„ so that thei affirme the Apostle in the places aboue cited to name it breade not wheaten breade nor any other common breade but the Lordes body whiche in the sixth chapitur of Ihon is called by the name of bread where Christ saied I am the bread of life The answer But agaynst theÌ„ it maketh that Paule saieth The bread whiche we breake is it not a participacion of Christys bodye The mâ—teriall bâ—eade of the Sacrament Whiche cannot conueniently agree with Christes body that it should bee broken forasmuche as it is written a bone of hym shall ye not breake But these so fewe and high witted men althoughe thei haue fouÌ„d in the sixth chapitur of Ihon that Christe called himselfe breade yet where will thei finde I beseche you that he hath at any tyme called hymselfe wyne For in this supper the one parte of the Sacrament is called wyne although by a strauÌ„ge manier of speaking as appereth in those woordes in the gospell expressed I wyl not from hensefoorth drinke of this fruiâ—te of the vynetree c And it is a thyng out of doubt to all men lyuyng that oâ—te of the vine trees is produced brought foorth not accidentes but the substaunce of wine Morouer by this reason it should be vtterlye madâ— frustrate voyd that is with a great general agreemente spoken of the aunciente fathers which is A confirmâ—cion of the auâ—swer afore goyng that by these outwarde and materiall tokens of this Sacrament is signified and represented the misticall bodye of Christeâ— by lyke reason as breade is made of the mele of many cornes of wheat and wyne is made of the iuice of many grapes together whiche thinges in the accidentes haue no suche veritee For the accidentes of wheate or grapes doâ— not yelde bread or wine but the substaunce of them Now dooe we not a litle meruayle at suche manier of men who if at any tyme thei heare vs bryng in for oure parte any suche lyke places as for exaumple The soÌ„ne was Christ The lambe or the hoste is the passeouer Circumcision is the couenaunte with other like placâ—s by and by they crye with an open mouthe that suche manier allegories serue nothyng for this place and now thâ—imselfâ—s dooe on euery syde bring bothe tropes and allegories euen by whole heapes Another obieccioÌ„ Thei ferther allege that breade is here taken for euery
Melchisedech had offered that is to wete breade and wyne that is to saye his bodye and bloud Augustine Augustine also in the sixtenth chaptur of the ninetienth booke againste Fausins thus saieth Oh in how great an errour thei ierre swerne whiche thynke that because the signes and sacramentes are chaunged therfore the thynges selfes are dyuerse and not all one And in the one and tweÌ„tieth chapitur of the twentieth booke of the same weorke The fleashe and bloud of this sacrifice before the comming of Christe was promised by Hostes and sacrifices of likenesses at the tyme of Christes passion it was geueÌ„ in verai trueth and euer sens the ascâ—ndyng of Christe into heauen it is celebrated by the Sacramente of his memoriall The same Austen in the twentye sixthe traiâ—tise vpon Ihon sayeth Those Sacramentes wer diuerse and not al one in the signe but in the thyng that is signifyed thei are eguall and euen all one Thesame Austen a litell after Thesame meate than sayeth he the same drinke but that was to suche as vnderstood and beleued it but to them that vnderstood it not that same was than onely Manna and that same was than onely bare Water and nothing els but to the beleuing and feithfull it was euen the veraisame that it nowe is For at that tyme was Christ yet to come but now he is come To come and comed alreadie are distincte wordes but Christe is bothe than and nowe all one And Bertram Bertram one of the wryters in these later tymes thus wryteth Yet neuerthelesse that our aunciente fathers of the olde lawe did eate the selfe same spirituall meate that we dooe and dranke the selfe same spirituall drinke that we now dooe Sainct Paule dooeth earnestly affirme But thou wilte peraduenture aske this question whiche selfe same meate and drinke Ueraily the veraiself same which the people of the beleuing sort doe at this day eate drinke in the Churche or coÌ„gregacion For it is not leefull in any wyse to vnderstande that thei should bee diuerse or distincte meates and drinkes seyng that one and the selfe same Christe it is whiche did bothe than fede with his fleashe and geue drinke of his bloude to the people in the wildernesse and baptised in the cloud and in the sea dooeth now at this present in the Churche and congregacion of the beleuing sorte fede the people with the bread of his bodie geueth theÌ„ drinke of the water of his bloud And thesame Bertram not many lines â—nsuing saieth in this wyse A wondrefull matier truely and a thyng aboue the reache of mannes capacitee reason or estimacion He had not yet taken the nature of man vpoÌ„ him he hadde not yet tasted death for the saluacion of the worlde he had not yet redemed vs with his bloude yet the olde fathers in the wyldernesse didde through spirituall meate and drinke inuisible eate his bodye and drinke his bloud as the Apostle Paul witnesseth where he cryeth The selfe same spirituall meate c. And thesame Bertram anon after saieth in this manier For the selfe same Christe whiche at this daye doeth in the feithfull congregacion through his almightifull power spirituallye turne breade and wyne into the fleashe of his body and into the liquour of his own bloud the self same Christ did at that time inuisibly weorke Manna that was geuen from heauen to bee his bodye and the water powred doune from heauen to bee his owne bloud We se ferthermore that in the sacrament of baptisme is geuen the holye ghoste and the remission of sinnes The thirde argument against transubstaâ—ciacion and yet can we not saye that the holye ghoste the remission of sinnes lye secretly hid in the waters Yea and in baptisme we putte on Christ vpon vs and yet dooeth no man saye that the water suffreth anye transubstanciacion But the aduersaries allege Christ to bee after one sorte in the Sacrament of his supper Another obâ—ccioÌ„ and after another waye in baptisme whiche poynt I wyll not denie so that thei graunte hym to bee in baptisme too As touching the manier of Christes beeyng in the SacrameÌ„tes my plain mynde is that Christ in baptisme is geuen to vs as a mediatour and a reconciler and to speake in a more apte time a regeneratour that is to saye as oâ—e that begeatteth vs of newe and in the Sacramente of his supper he is distributed vnto vs as a meate and a foode The fourth argumâ—nte Moreouer these transubstancioners doe with their transubstanciation crepe verai nere to the trope and manier of speakyng of the Heretiques of Marcions secte For thei saie It semeth bread looketh lyke breade and yet is none whiche selfe same thynge Marcion the Heretique did saie of the fleashe and body of Christe that it was not a body and fleashe in verai true dede but did onely appere to be a body and fleashe and yet was none The fifthe aâ—gument against transubstanciacioâ— Christ is no iugler neither doth he mocke or daly with our senses But whan he was arise again from death to life he proued declared his resurreccion by our seÌ„ses Fele my body saied he loke wel vpoÌ„ it For a spirite hath not any fleashe bones his Apostles might haue saied We fele it we se it it appereth fleashe it is like a body but yet it is not fleash in dede And so Christes profe had ben nothing worth with the whiche he would haue it tryed that his body was not a fantasticall bodye but a verai body in dede And that he had resumed takeÌ„ again his verai owne body not any other manier body he declared by a plain profe shewed to the yie by printes holes of the nailles by yâ— open hole in his side The which argument profe of Christes making should be of no strength at al nor effect if ther wer yet a place left for such iugling castes as the aduersaries wold haue here in this matier of yâ— sacrameÌ„t The fathers also old writers dooe hold that Christ was very maÌ„ The sixthe argumente because he had the properties accideÌ„tes of mans nature as for exaÌ„ple because he huÌ„gred slept wouÌ„dred was sory wept suffred which argumentes wer nothing worth at al if suche accidentes be not sufficient profes that where suche accideÌ„tes be there is al so a substauÌ„ce to whoÌ„ thesame be accideÌ„tes as if a maÌ„ caÌ„not argue thê° thesame forme or fashioÌ„ which was woÌ„t to be in bread doth yet remain thesame tast the same colour ergo it is bread For the Heretiques will not dâ—nie but grauÌ„t that Christ was hungry that he slept that he woÌ„dred that he wept and that he suffred but wheÌ„ you will therupon coÌ„clude that he was verai maÌ„ thei wil denie your argumeÌ„t For thei wil saie that these properties might be fouÌ„d in Christ though a substauÌ„ce to which thei should
in our body Sanctificacion begynneth of the â—â—ll and not of the bodye and what effecte shall it weorke there Thei will aunswere that Christes bodye entreth into our bodyes to the ende that a man maie be made holy thereby But it is mete and conueniente that holynesse take his beginnyng fyrst of the minde or solle and not of the bodye The .xxxv. argumente against transubstanciacion Thei will ferther saie that a certain strength and efficacie is thereby empriented in the bodye throughe whiche efficacie the mynde is the better and the bodye also is confyrmed and made strong But if ye talke or mene of vertue An obieccioÌ„ it is nothyng necessarie that it be brought to passe or wroughtby the meane of transubstancion ThauÌ„swere seeyng it maye be brought to passe euen aswell without it And the olde writers whan thei did setie foorthe and teache the nature and propertie of the sacramentâ— thei sayed The .xxxvi. argumente that an vnbloudy sacrifice was here sacrificed whiche thing wyll be founde ferre wyde An vnblody sacrifice yf we holde that the verai true and corporal bloud of Christ is conteyned in the Sacramente Neither dooeth that pointe satisfie this matier that thei affirme the sacrifice to bee vnbloudy in that that Christe is not killed in it An obieccioÌ„ neither is his bloud violently shedde or poured out For though these thynges bee not doen yet the sacramente is not ministred after their grosse and bluntishe opinion without bloud ThauÌ„swere Wherfore it is playne that the old writers ment that onely a memoriall or remeÌ„braunce of the true sacrifice is conteined in this sacramente and that there is here a spirituall receiuynge of the true sacrifice whiche spirituall receiuyng is comprehended and vnderstanded by feith onely Beside this The .xxxvii. argumente they bee woont to saye that the body and bloud of Christe bee vnuisible and not seen but to the yie but with whitenesse moisture and suche other accidentes of bread and wyne leste we shoulde seme to eate rawe fleashe and to drynke bloud But I would not thynke these men to saie that we doe not eate rawe fleashe whether we eate rawe fleash in the Sacrament how soeuer thei painte and colour the matier yf their transubstancioâ— bee a true a perfeict chauÌ„ge in dede of the bread into fleashe and of the wyne into bloud For it is neither declared of theim neither shewed in the scriptures howe that same fleashe is boyled or rosted And yet it was wryten in the olde testamente of the lambe of passeouer which was a figure of this sacramente that no rawe thynge shoulde bee eaten of that lambe We se also that in this matier of thankes geuâ—ng Christe did ordeyne and sette vp a sacramente It is mete that in the sacrameÌ„tes all thinges be taken sacramentally whereby it commeth to passe that all thynges therein muste bee vnderstanded and taken sacramentally Neither should ther bee in Sacramentes any thyng more eyther graunted or required then to the nature or propertie of a sacramente doeth apperteine The .xxxix. argumente Moreouer yf we would consider what Christe didde at that his last supper We should soone and easely perceiue the matier It is sayed that he gaue his body If we ferther aske this question What manier a body did he gâ—ue thei can shape no readie answere to escape with out a foile Some seme to saie that he gaue suche manier a bodye as he than had whiche vndoubtedlye was bothe passible that is to saye subiecte to hungre thurst colde and other tormentes and also mortall that is to saye subiect to death But suche manier a bodye with suche manier properties as Christe had at that tyme coulde not as these menne dreame bee fleashly and really conteyned in lytell cakes of breade But some others whiche thynke themselues men of a wyser sorte saie that Christe had in hymselfe a body bothe passible and mortall as is aforesaid but yet thei saye that in the breade he gaue his body gloryfied and spirituall But than dooeth that saying make againste these menne whiche we reade in the woordes of the Lord This is my body which is deliuered for you and this is my bloude whiche shall bee shed for you by whiche woordes he playnlye â—eweth and declareth hymselfe to mene the bodye whiche he had than at that presente and the bloude which he vsed at that honre For Christe had not these thynges glorifyed and vnpassible till after his resurreccion But leat vs suppose that the matier wer as thei holde Than dooe we thus argue The state and properties of a passible bodye and of a glorifyed bodye be contrary the one to the otherâ— so that they can not in one respecte bee in one bodye together and at one tyme wherefore it foloweth yf ye wyll haue bothe the sayed contraries of passible and glorifyed to bee in Christes bodye bothe at one selfe tyme that ye make Christes body a double bodye Experience also and the veraye hystories dooe â—ewe vs The xâ— argumeâ—te that this transubstanciation is not to bee graunted For it is wrytten in the hystories that Uictor the Byshoppe of Rome dyed of drynkynge poyson oute of the Chalice at his Masse And Henry the Emperour receiued poyson by eatyng the breade of the Sacramente If all thynges there bee chaunged by transubstanciacion and nothynge there leafte remaynynge but onelye the accidentes Howe coulde suche thynges as these haue been dooen Furthermore we knowe that all Sacramentes bee made and doe consiste of two partes The xâ—â— argumeâ—te that is to wete of matier and of fourme as the veray aduersaries selfes are wonte to terme it in theyr Schoole termes And by the matier thei mene the outwarde signes or elementes and stuffe that goeth to it Maâ—ier as the breade and wyne in this sacrament By the fourme Fourme thei mene that same that is added to the signes or elementes of bread and wyne by pronouncing of the wordes which make it a sacramente Nowe to our purpose that that is made of two partes ought not nor can so caste away the one part that nothyng but the onely accidentes of thesame shal remayne for than the nature propertie of the framing and ioyning together of the sayd matier and fourme in the sacramente should not be obserued and kept The matiâ—r of the sacrament caÌ„not bee caste awaye no more then the fourme Wherfore the conclusion foloweth that the substaunces of breade and wyne muste needes remayne styll in the sacramente And whiles thei thus ouer shoote themselfes for lacke of takyng hede the body of Christ is by them depriued and spoyled of his quantitie The traÌ„substaÌ„ciatoures depriue chrisâ—es body of his quaâ—titie of his situacion and placyng and of the distaunce and proporcionyng of the partes and membres of his bodye one from another so that all his whole bodye must by that meanes bee compelled and driuen to bee conteyned
and enclosed in a veray lytell piece of breade This Sacramente is not onely sayed to bee the Sacramente of the body of our sauiour Christe but also of the mistical body of Christ Wherefore Paule in thissame his former epistle to the Corinthians saied Ye bee the body of Christe and also We beeyng many are one lofe and one bodye all we that be partakers of one bread or lofe And Austen Ausâ—en in the tenth chapiter of the two and twentieth boke of hys woorcke entituled Quia ipsâ— id sunt vide liceâ— corpus christi De ciuâ—taâ—e deâ— saieth that Christian meÌ„ne dooe not offer sacrifice to the martyrs But the sacrifice is Christes bodye whyche bodye is not offred to the martyrs for martyrs them selues sayeth Austen are Christes bodye misticall Nowe therfore seynge that this sacrameÌ„te doth comprehende and conteyne indifferentlye bothe bodyes that is to wete Christes owne body The breade is not chaâ—ged into châ—istes body no more theÌ„ into the bodye mâ—stical and the body mistical tooe euen as they be not wont to holde that the substaunce of the breade is chaunged into the substaunce of the misticall bodye so it shall not be necessarie to require that the substaunce of the bread be chaunged or turned into the bodye of Christe seynge that thys sacramente is said to bee the sacramente of both these two bodies indifferently And of thys opinion it woulde folowe The .xliiii. argument that not onely the fayethfull and beleuynge sorte but also the infideles that lacke fayth may receiue Christes body whyche thynge I haue at large disproued in an other place wyth two sondry argumentes the one that seeynge Christes bodye canne not be deuided from hys spirite it would then folow that the vngodly or wicked lyuers dooe receyue the spirite of Christe also Secondarelye that where as the Infideles be as dead personnes as touchyng the inwarde man they vtterlye lacke the toole or instrument wherwith they shoulde receyue spirituall thynges â—â—sten None reâ—iue Christes bodye but suche as are of Christes bodye And Austens saiynge is playnelye that no folke eate Christes bodye sauynge suche as are of Christes body Ierome And Hierome in the two and twenty Chapter of hys fourth booke vpon Ieremy sayth And where the prophet bringeth in and sayth They shal not eat drinke c. it is to be vnderstand the bodie and bloud of our sauioure For in that place he spake of herityckes and the same Hierom also in the threskore sixt chapter vpon Esai And as longe as they be not holy both in bodie and in spirite they do nether eate Christes fleashe nor drynke Christes bloude And a numbre there be in the olde aunciâ—nte wryters of suche lyke places as these The .xlv. Argumente And where as they do ofte tymes in thys matter brynge forth manye myracles agaynste vs men must not be so quycke nor so lyght of credence as to beleue euerye thynge For myracles are not wounte to be brought forth but bycause they be straunge thynges and wonderfull by reason of whose seldom effect and vnwonted comminge to passe Goddes word maye be the more estemed and regarded For at such times when suche miracles chaunce menne be striken with a greate wonderynge And thereby men are easelye or quyckely perswaded to regarde and to beleue christes sayinges and doctryne But in thys sacramente there is nothynge chaunged as farre as our eye can iudge neyther is there anye suche chaunge made as myghte prouoke vs to anye wonderynge Wherfore these traÌ„substantiatours seme in vayne to seke anye healpe for their purpose by myracles It is in vaine for the transubstaÌ„tiatours to seke healpe of miracles for their traÌ„subtiatiatioÌ„ A true matter it is in dede that the vyrgin Marye dyd conceyue of the holye ghoste but she hyr selfe dyd perceyue and fele that so it was And in case any man haue at anye tyme bene conuerted to Christe they haue perceyued and felte that theyr mynde and theyr lyfe hathe chaunged frome theyr olde conuersation But in thys Sacramente there is not perceyued anye one of these miracles whyche they feygne Onelye they set out two wordes but not one of them all canne be proued eyther by anye reason or by experience or by scripture Ye maye see moreouer The .xlvi. argumente against traÌ„substantiation that loke what respecte or proportion there is betwene the breakynge of the breade and the deathe and passion of Christe Euen the same respecte and proportion there is betwene the breade and Christes bodye But the breakynge of the breade as these menne theim selues graunte also is a Sacramente and a sygne of Christes breakynge or sufferynge vpon the crosse and yet there is no suche transubstanciation of the same into Christes passion that the breakyng of the breade shoulde make the sayde passion or sufferynge of Christe to be really there present therfore shal not the breade neyther bee chaunged into Christes bodye to make hys bodye carnallye presente And so seynge that thys opynion hath nothynge in it but onelye pratlynge and babblynge aboute tryfles and bryngeth men as it were into a maze that they canne not gette oute of whan they are once in it auayleth nothynge at al nor helpeth to the furderauÌ„ce of deuotion or godlines But nowe as concernynge the auncient fathers wryters The .xlvii. argumente Ireneus it behoueth vs to see whether they were of the same opinion or no. Irenaeus agaynste the herytykes called Valentinians sayd that the earthlye breade whan it taketh hys name of Goddes worde is nowe no longer commune bread suche as menne coÌ„mâ—nely vse to eate but it is nowe made the sacramentes of thankes geuyng which in yâ— greke is called Eucharistia Eucharistia Whyche Eucharistia or sacramente of thankes geuing is made of two partes the one earthly and the other heauenlye c. Here fyrste and formoste he denieth not that the sacrament of thankes geuynge called Eucharistia as is aforesayde is bread excepte ye wyl make it or suppose it to be suche commune breade as men do communely vse to eate at theyr repastes And afterwarde he sayeth that the sayde sacramente doeth consyste of two thynges of whyche two thynges the one is earthlye and that is the breade the other is heauenlye as Christes bodye And lyke as the veritye is kept in the tone parte that is to wete as touching Christes bodye euen so muste the veritye be kepte in the other parte also that is to wete as touchyng the breade And he addeth by a similitude or comparison And so our bodyes sayth he receyuynge the sacramente of thankes geuynge are nowe no longer subiecte to corruption Tertullian Tertullian in the fyrste booke agaynste Marcion sayth that God dyd not caste awaye the breade beynge Goddes creature for as much as with that bread Christ represeÌ„ted hys body in the fourth boke agaynste the same Marcion he sayeth When Christ had taken bread and had deuided it
and yet maye be chaunged into an other thynge too Hierome vpon Mathewe sayeth playnlye Hierome that the bodye and bloude of Christe is represented by the breade and by the wyne Chrisostome vpon the second epistle to the Corhinthians sayeth Châ—isostom that not onely that thyng is Christes bodye whych is sette before the Christians at the lordes table but also that the pore folcke are hys bodye to whome we are bounde to shewe and to minister the worckes of charitye For euen the same Christe whyche sayde thys is my bodye sayde also by his worde that he was in nede and necessitie whan poore folcke lacked and that he had kyndenes and benefyte shewed to hym selfe whan they receyued our almesdedes The same Chrisostome in the eleuenth homelie vpon Mathewe in the worcke whyche is intituled Imperfectum sayeth thus It is not christes bodye and christes bloude whyche is contayned in the holye vesels Sed misterium corporis et sanguinis Christi that is to say But it is the mistery of Christes body bloude The same Chrisostome in the .xxvii. homelie vpon the eleuenth chapitur of the second epistle to the Corinthyans For as christe bothe in the breade and also in the cuppe sayde Do ye thys in remembraunce of me as often as ye shal eate of thys bread and drynke of thys cuppe c. The same vpon the .xxii. psalme Thou hast prepared an eatynge table in my syght that he might shew forth daily to vs in the sacrameÌ„t bread and wyne accordynge to the order or fashyon vsed of Melchisedek for a similitude of christes body blud Emisenus And Emisenus whome they cite or alledge oute of the canon lawe in the title De consecratione and in the seconde distinction where he semeth to putte a chaunge of the symboles or sygnes and matter of the Sacramente euen the same manne maketh mention of oure chaungynge into christe Austen Austen hathe manye testimonies of thys mattier fyrst vpon the .lxxxix. psalme Ye shal not eate this body which you see with your eye neither shal ye drinke the same very blud whych the Iewes wil shede forth vpon the crosse But the thinge which I speake vnto you is a mysterie and an highe secrete poynte whiche if it be spirituallye vnderstanded shall quicken you to life Also in the thyrde booke de trinitate Panis ad hoc factus in sacramento accipiendo consumitur that is to saye the breade whyche was made for this purpose is coÌ„sumed awaye whan the sacrament is receyued Neither is there anye tytle or reason why Fysher late bishope of Rochester shuld so haue gone aboute to racke thys sentence and to apply it to the shewe breades of the olde lawe whyche were called Panes prepositionis For we haue before this declared and by diuerse reasons proued that hys declaration doth not ne canne bee agreable to serue for that matter Firste bicause that if thou folowe the easye and plaine sence of the wordes and that sence of the letter whiche offereth it selfe and commeth to thy minde at the fyrste syght or readinge thou shalte see plainelye that Austen there speaketh of Eucharistia whyche is thys Sacramente of thankes geuynge as is afore sayde And it is a worde muche vsed to signyfye the Sacramente of Christes bodye c. And Erasmus in the worckes of Austen whiche he corrected and sette forthe of newe when he commeth to the wordes aboue cited â—â—asmus hath for a note in the margente of the booke directlye agaynste the sayde clause sette thys worde Eucharistia to signifye that the sayde clause is mente of thys Sacramente of Christes bodye and bloude Moreouer the sayde Austen a little after in the same Chapitur and whyle he yet treateth vppon the same matter dothe so plainly make mention of Eucharistia that the verye aduersarie canne not denye it nor saye againste it And he hadde wrytten of the same Eucharistia before in the fourthe chapitur of the selfe same boke whan he beganne to treate of the same matter Ye maye adde to thys also that the word SacrameÌ„t is of purpose expreslie mente and playnelye named in these wordes of Austen whych we haue now in haÌ„d For if he woulde thys worde Sacramente to be taken coÌ„munely it myght euen as well in euery behalfe haue bene applyed to those other thynges which Austen in that place had rehearsed before as for example to the brasen serpente and to the stone that was erected vp by Iacob as it myghte be applied or referred to the loues of propositioÌ„ or the shewe breades afore mentioned But Austen whan he spake and treated of those other thynges dyd not make any expresse mention of thys worde Sacramente whyche worde afterward in thys clause he woulde in no wise leaue oute bicause he woulde vs to vnderstande hym directlye to speake of Eucharistia Fynallye to coÌ„clude the very wordes of Austen are these The bread whiche was made for this purpose is cousumed in receyuynge of the sacramente or whan the Sacramente is receyued whyche thynge doeth in no wyse agree nor can not be applyed to the shewe breades of the olde Testamente For the lawes of the shewe bread were not made to any such vse or ende that they shoulde be eaten but that they beynge sette vpon a table shoulde remayne there before the Lorde and so continue from tyme to tyme in that place for the whyche cause they were called in the Hebrue tonge Panim Paâ—im Afterwardes by a lyttle chaunce as ye woulde say and of an other occation it came to passe that they were eaten for thys cause doubtelesse to auoyde leste they shoulde putrefye before the Lorde And for that cause were they chaunged weakelye And whan they were once offered dedicated to God he would haue thys honoure geuen to theim that they shoulde be eaten of the priestes But the breade of oure sacramente of Eucharistia is made verily for this onely purpose and ende that it shoulde be eaten and spente in receyuinge of the sacramente And to the argumentes that I haue alreadie made I adde and ioygne thys one more also whiche is of more force For saynte Austen speaketh by the presente tense and sayeth it is spente and not it was spente whych oughte to haue bene sayde if he hadde spoken of the fygure and ceremonye of the olde Testamente In the ninteenth chapitur of hys boke entitled De side that is to saye of fayeth to one Peter he callethe it the Sacramente of bread and wyne He doeth enstrucâ—e the sayd Peter in the feithe of the memorie of Christ of his death eueÌ„ at large but yet of this transubstanciacion the whiche these men doe now at this daie so earnestly harpe vpon and labour to bring in he speaketh not so muche as one worde In the twentieth booke against Faustus and the one twentieth chapitur he declareth that the fleashe and bloude of Christ was promised to vs in the olde testament vnder the
similitude of the sacrifices and geuen to vs in dede vpon the crosse and in the sacramentes to bee celebrated vnder a remeÌ„brauÌ„ce or memorial of hym And in the fyue and twentieth chapitur of the one and twentieth booke de ciuitate dei he plainely affirmeth that the wicked and vngodlye sorte dooe not eate the veray thing of the sacrament that is to saye the body of Christe For that man sayeth he oughte not to be thought to eate the bodye of Christe whiche is not in the bodye of Christe and in whome Christe dooeth not dwell nor he in Christe And in the twentieth treactise vpon Ihon he hath euen the like saying And in the thirtieth treactise he sayeth that the bodye of Christe is in one certain place in heauen but the veritie of it to be sprede abroade in euerie place Whiche thing he sayth for this consideracion because the truth is a spiritual thing and is continually euermore with the feithfull And they that dooe receiue the communion wheresoeuer they bee dooe confesse Christ and beleue that he had a true bodye and not a counterfaicte or a phantastical body as the Heritikes dyd suppose In the booke againste Adimantius one of the Manychies secte in the twelfth chapitur he writeth in this manner The Lorde dyd not doubte to saye this is my body whereas yet he gaue them but the signe of his body Neither is it of any force yf one woulde saye he gaue them bothe the signe and the thyng For Austen had no respecte hereunto but his mynde was to declare that it was a figurate speache and lyke to the other which he allegethe out of the Deuterenomi Bloud is the soule or life The Lorde sayeth he therfore dyd not doubte because we are some what bolde in vsyng some tropes that is to saye such maniers of speakyng as sometimes the scripture doth vse In the thyrde booke de doctrina Christiana that is to saye of christian doctrine and the sixth chapitur he doeth teache vs that this saying in the sixthe of Iohn is figurate Except ye eate the fleashe of the sonne of man c. For saieth he here semeth an haynous thyng to bee commaunded For it is a thing more horrible and odious to eate the fleashe of man Here is partly touched the place that is in the seconde booke against the aduersitie of the lawe and prophetes in the ninthe chapitur than to kylle hym and to drincke his bloud than to shede it Therefore saieth he it is a figure geuing vs enstruction that we swetelye and profitablye haue in memorie that the fleashe of Christe was crucifyed wounded for vs. In his epistle to Boniface he declareth moste playnly that the Sacramentes beare the name of those thynges wherof thei beâ— sacramentes And he expresseth by name that the sacramente of the body of Christe is the bodye of Christe after a sorte and he sayeth a litell after that the Sacramente of the bloud of Christe is the bloude of Christe And al this dyd Austen write that he might proue baptisme to be the sacrament of feith and that therefore it maye bee sayed that it is feith that childreÌ„ baptised haue feith because thei receiue that a sacrament And leste any man should saye yâ— they be signes of a thing which present in veray substaunce as these men terme it leat vs diligently weygh the similitudes that are brought in of this father auncient doctour whoÌ„ we haue now alleged Which is sayth Austen much lyke for an exaumple as whan Easter tyme is nere at hande we thus saie Tomorowe shall be the Lordes passioÌ„ or the next day after to morow shal yâ— lordes passioÌ„ be And on the sunday beyng Eastur daye we saye Christ hath this daye arisen agayne froÌ„ death to lyfe Wheras yet these thinges be not now preseÌ„t but wer doen long agon And so AusteÌ„ after these wordes affirmeth that the baptisme of the litel chyldreÌ„ is feyth which feith neuerthelesse the chyldreÌ„ haue not presently Yea ferthermore the same Austen as it appereth in the second distinction in the chapitur that beginneth interrogo uos that is I aske of you sayeth that it is an offense of equal and of lyke negligence to suffre the word of god which is preached to skyp out of our myndes and to leat parte of the sacramentes fall vnto the yearth But yf we graunte this transubstanciacion thaÌ„ wer this thinge not so agreable For it semeth a ferre more vnmete thing that the veray body of Christ should fal vnto the yearth or to be troden on thaÌ„ to heare any part of holy scripture negligeÌ„tly ferthermore vpoÌ„ the third psalme he saith that Christ had Iudas with him at this feaste whan he deliuered yâ— figure of his body They be woÌ„t to saye the the body of Christe couered vnder the accâ—eÌ„dtes in this sacrament is a fygure or signe of himselfe euen as he hanged on the crosse a dead bodye without life bloud And the the bloud which is hidden vnder the accideÌ„tes of wyne is the figure and signe of his bloudeshedde on the aulter of the crosse But what is he that cannot see and perceiue all this same to bee these mennes fond and vaine imaginacions For the signe and figure ought to bee more sensible and more easie to perceiue and to be better knowen then the thyng whiche is signifyed by it And therefore the master of the sentences defineth a sacramente after Austens opinion in this maner A Sacramente saieth he is a visible signe of an vnuisible grace But the bodye of Christe hidden vnder the accidentes as these mennes doctrine teacheth is as vnknowen as that whiche did hange on the crosse Yea and if a man maye saye the trueth more vnknowen too and more obscure or darke to perceiue than is that whiche is signifyed whiche thinges are muche ageynste the nature bothe of a signe and of a figure For the bodye of Christ as it hanged on the crosse is more easie to bee knowen and comprehended in a mannes mynde then as it is of these men placed in the sacramente Leo bishop of Rome Leo the Bysshoppe of Rome in his Epistle to the cleargi and people of Constantinople wryteth that this distribution is mystycall and that it is a spirituall norishment and heauenly vertue that we here receiue to the ende that we maye be altered and transefourmed or chaunged into the fleashe of Christe who for our sakes tooke oure fleashe vpon hym Cirillus in the fowerth booke and the fowertenthe chapitur vpon Ihon saieth thus Cirillus And so to his disciples whiche did beleue he gaue pieces of bread saying take yeâ— c. the same doctoure in his Epistle to one Calosiâ—ius sayeth Therefore it became him after a sort to be ioyned to our bodyes by hys holye fleashe and preciouse bloude the whyche we receyue in thelyuelye blessynge in breade and wyne And now wyl we bryng forth Theodorâ—tus who was byshop of Cyre
of scripture that the same made for theÌ„ The Ebionites did take Christe to be a creature only Hebionitâ—s an other secte of heriques sayd that this saying god my god why hast thou leaft or forsaken me could be none otherwise vnderstanded for God sayed they dooeth neuer leaue ne forsake himselfe And of thys sentence written in the sixte of Iohn He that eateth my fleshe dryncketh my bloude shall not dye for euer Manye sayde that it folowed that those whych dyd once come lawfullye to the communion coulde not peryshe for euer The whyche erroure saynte Austen in hys boke entituled De ciuitate dei that is of the Cytye of God doeth clearelye reproue Also the wordes of the canticles whych are entitled Cantica canticorum â— if ye take theÌ„ as they sounde in wordes at the firste apprearaunce they are but songes or ballades of loue or maryage Songes We must not therfore alwayes alledge the plainenes of the words go no further Christ saith He that hath eares to hear let him hear and he that readeth let him vnderstand Neyther is it conueniente by and by to take the fyrste sence that sheweth or offreth it selfe without regardynge or considerynge and conferryng of other places wyth it Christe sayde to hys Apostles Beware of the leuen of the Phariseis The Apostles by and by thoughte that he hadde spoken of breade where as Christe spake of theyr doctrine He sayed also Lazarus our frende slepethe Here dyd the Apostles slepe also and sayde If he slepe he shall do well inoughe recouer agayne where as Christe spake of hys death The Lorde sayeth in an other place Destroye you thys temple and in three dayes I shall builde it vp agayne neyther dyd the Apostles vnderstande that he spake of hys bodye He that kepeth my commaundementes shall not dye for euer And here also dyd the Iewes thynke that he spake of the bodilye deathe Necodemus dyd grosselye vnderstande the newe generation byrthe that Christe spake of Neither was the Samaritane woman anye thing lesse deceyued aboute that matter whyche Christ promised hyr The Hebrues also were deceyued whan Christe sayde vnto them Abraham did se my dayes and did reioyce Let theim not therefore saye euermore vnto vs thys scripture is plaine This is my body for we answere theÌ„ that it is plaine as coÌ„cerning the significatioÌ„ of the wordes But the sence of the words is not plaine as apeareth in such other like seÌ„teÌ„ces as these Christe is a stone Christe is a lambe Ye are the bodies of Christe Wee though we be many ar one bread one body Al these be the wordes of god we may saye of theym that they be playne and that they be euident and yet none of theÌ„ al proueth transubstaÌ„tiatioÌ„ Wherefore there is no cause why the plainnes of the wordes shoulde so muche be alleged We muste of other places of scripture and of the circumstaunces wel consider what is in thys mattier mente aud intended We wyl therfore expoune this proposition somwhat depelye repetynge the matter from the bottome God was wyllynge to drawe man vnto hym wyth large and greate promises as that he woulde make him happye and blessed And bycause he knewe oure beleuynge herte he woulde that there shoulde be manye benifites of hys shewynge towardes mankind remayne and appeare in memorie whereby he might allure and drawe man vnto hym Wherefore he dyd not onelye giue all creatures vnto man but also in the tyme of the floude he deliuered our kinde whiche hadde full euyll deserued it from the destruction of the water To Abraham he declared hym selfe very fauorable and louinge To Isaac also to Iacob his sonnes sonne He prospered their stocke whan they were oppressed he deliuered them and gaue them a fruitefull contrye to dwell in and promoted them to the dignitie of kynges and priestes and yet were they continually men of a harde beliefe and did not perfectelye thincke that God owed them good wyll Wherefore for their infidelitie he cast them oute into diuers captiuities agayne manye sondrye tymes he deliuered them In conclusion to the entente that there shoulde be no place lefte of doubtinge of hys goodnesse he gaue them the greateste and highest benefite of al benefites that is to wete hys sonne takynge on him our fleshe that he shoulde dye on the crosse for oure healthe saluation the whiche benefite was suche and so greate that Paule to the Romaynes sayeth howe hath he not geueÌ„ vs al thinges with his soÌ„ne And than lefte thesame so greate and so hyghe a benefite should any more bee forgotten his wil and pleasure was that it should euermore nowe and than bee renewed in this sacrament of thankes geuyng to then tente that we should continually by faith thinke in our myndes that Christ was geueÌ„ by his father to death and that by the beleuyng thereof we shoulde eate his fleashe and drincke his bloud whiche thing to th enteÌ„t that it might the more effectually bee dooen the signes of bread and wyne were ioygned vnto it whiche should more earnestly moue vs then bare woordes alone had been wont to dooe Therfore whan he saith This is my body he vnderstoode none other thing than he promised in the sixthe of Iohn whan he sayed I am the bread of life he spake of himself as concernyng his body and fleashe deliuered to death or rather that should afterward be deliuered as plainly appereth by his woordes Neither ment he eny other thyng but that these thinges shoulde be vnto vs breade and meate wherwith our solles might be comforted and coÌ„firmed and by the mynde or solle the body also should be confyrmed and so consequentlye all the whole man Christ therfore at his last supper meÌ„t nor went about nothyng els but turned and sette the woordes of his former saying one in anothers place and lyke as afore he had sayde his bodye and fleashe to be bread so now placyng the wordes in the contrary ordre and shewyng forth the bread he saieth that the bread is his body And whyle he pronouÌ„ced these woordes This is my body it was eueÌ„ as much as if he should haue sayed My body receiued by feith shall be vnto you in stede of breade and shall bee lyke as it wer bread wherewith ye maie be spiritually fed and nourished Leat therfore the sence and plaine meaning be this I geue you breade to eate and in the meane tyme I propoune and set foorthe vnto you my body which shall bee nailed vpon the crosse that ye maye with feithefull remembraunce and with moste attentiue mynde spiritually eate thesame with youre selues and that as ye eate breade with your body so ye maye eate my fleashe with your solle What canne there bee either more easie or more clere and plaine to vnderstand then this interpretacion and exposicion or that maye better agree with the promise whiche oure Lorde Iesus Christ made vnto vs in the sixthe chapitur of Ihon
amonge hys disciples he made that breade hys bodye by sayinge Thys is my bodye That is to saye the fygure of my bodye but it shoulde not be a figure of hys bodye vnlesse the body hadde bene a verye true body in dede Origen Origen vpon the boke of Numeri in the .xvi. homilie we are said that we do not onely drinke Christes bloud whan it is ministred vnto vs in the ordinarye geuing of the Sacramentes but also whan we receiue his woordes Which self same thing also Hierome wrote in one place vpon the third chapitur of Ecclesiastes The same Origen also vpon the .xxvi. Chapitur of Matthew hath these wordes Panis iste quem deus verbum Corpus suum esse fatetur verbum est nutritorium animarum that is to saie this breade whiche god the woorde whiche is Christe dooeth plainelye affirme and saie bee his bodye is a woorde good and holsome to nourishe oure soules The same Origen also in the seuenthe homelie vpoÌ„ the booke of Moses entitled Leuiticus thus speaketh For euen in the ghospels also there is a litteral sense which killeth and not in the olde testameÌ„t onely For if ye folow the litteral sence in this sentence vnles ye eate my fleash c. And in thesame boke in the nynth homely doe not thou staigh nor dwel in the bloude of the fleashe but learne rather the bloude of the woorde and heare himselfe sayinge vnto thee that this is my bloode whiche is shed forthe for you The same Origen agayn vpon the fiftienth chapitur of Matthewe The breade that is halowed passeth into the bealie as touchyng his material parte and is cast forth into the draught c. And within a fewe woordes after he saieth thus Neither is it the matter or substaunce of the breade but it is goddes woorde spoken vpon the said breade whiche profiteth those that eate the same not vnworthely The same Origen in another place agaynst Celsus in the eight booke Celsus whan we haue geuen thankes for the benefites of God bestowed vpon vs we eate the breade whyche was offred Ciprian Cyprian in the syxte Epistle of the fyrste booke to Magnê° hath these wordes The lorde hauyng bread made of manye graynes of wheate ioyned togyther dothe call it hys bodye and hauynge wyne whyche was troden and pressed oute of manye clusters of grapes he calleth it hys bloud And the same Ciprian where he declareth and expouneth the Lordes prayer calleth the Lordes bodye breade And in hys sermon of the Lordes supper he sayeth that we dooe not whette or sharpen oure tethe but sayeth that wee breake or eate the breade onelye wyth a pure faith The same CipriaÌ„ in a sermon which he entitleth de chrismate that is of the Chrisme sayeth plainely that Sacramentes haue the names of those thynges whyche thynges they sygnifye Whychâ— two poyntes of callynge it breade and of eatynge it with sincere fayth onely it semeth that Austen dyd borow and take of hym the laste thynge Austen hath in hys epistle to Boniface and the other thing whan he sayd Quid paras dentem aut vetrem Crede et manducasti That is to saye why dost thou make readye thy toth or thy bealye beleue thou and thou hast eaten it And these wordes are in the fyue and twentye treasyse vpon Iohn But the same CipriaÌ„ in hys thyrde epistle of the seconde boke to Cecilius sayth that the bloude of Christe is shewed or sette forthe in the wyne And agaynste those menne whyche were called Aquarii he holdeth that the bloude of Christe can not appeare to be presente in the cuppe or chalyce if the wyne cease to be there whyche thynge shoulde so come to passe by the transubstantiation whyche these men do put And in hys sermon vpon the Lordes supperâ— he wryteth that the sygnes be chaunged into Christes body but yet in suche wyse that he taketh hys similitude of Christ him selfe in whom the humanitie or humaine nature appeared the godheade was not to be sene but was inuisible By whyche similitude ye see that he meaneth that lyke as two natures remayned in Christe so also in thys Sacramente two natures be reserued Also Ciprian in the thyrde epistle of the second boke hath these wordes After such sorte as neyther floure or meale alone or water alone can be Christes body vnlesse both thynges be ioygned coupled to gyther and made into one whole masse or lumpte by knyttynge it togyther into one breade or lofe wyth the whyche selfe same breade beynge nowe putte to the vse of a Sacrament our people is playnelye shewed and declared to be a people ioygned togyther in one Athanasius also declarynge these wordes of Christ. Athanasius If any man speake a worde agaynst the sonne of man it shall be forgeuen hym but he whiche speaketh agaynst the holy ghost shal neuer haue it pardened or for geueÌ„ him in thys world nor in the world to come wryteth in thys maner And howe greate a body should it be to bryng to passe that al the world shoulde eate and fede thereof But he bryngeth in afterwardes that the matter shuld be vnderstaÌ„ded spiritually and that Christe in that place therefore made mention and spake of his ascension againste the Capernaites Basilius Basilius in his boke entitled liturgia calleth the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpus Christi the exaumple or paterne or counterpaine of Christes body And this he sayeth to bee after the wordes of conâ—ecracion are once paste Dioâ—isius Dionisius in his weorke entitled de hierarchia Eclesiastica in the thyrd chapitur saythe The bishop openeth the bread which was couered and vndeuided and cutteth it in pieces Ambrose Ambrose declaryng the first epistle to the CorinthiaÌ„s saieth Sith the entente of the matter is that this thing bee dooen for a memorial and remembraunce of Christe and of Christes death we in eatinng and drinkyng the Sacramente dooe signifye the fleashe and bloude of Christe which wer offred on the Crosse. And the same man about the same place saieth that we drynke of Christes mysticall cuppe for a figure of Christes bloud And in the fourthe chapitur of the fourth boke entitled de sacramentis that is to saie of the sacramentes where he putteth the chaunge of the signes he treateth also of our chaungynge into Christe and yet is there not anye transubstanciacion sayed to bee in suche as receiue the Sacrament And the same man in the same fowerth booke of the Sacramentes and the fourth chapitur saieth leat vs therefore make this by good reason how that thing whiche is nowe bread may be Christes body by consecracion of certain woordes pronounced ouer it And not many lines after he saieth If so great a strength and vertue bee in the woordes of the lorde that thynges begynne to be that thei were not afore how much more than can he weorke and bryng to passe that those thinges maye still remayne the same that they were before
thynges that they haue taken the names of Ortho. of his bodye and bloude is it than that thou saiest Aduer yea euen so doe I saye Ortho. Thou hast saied euen truely For the Lorde whan he tooke the figure in his hande sayed not This is my godheade but this is my body And again This is my bloâ—d And in another place But the breade whiche I shall geue is my fleashe whiche I wyll geue for the life of the world Aduer In dede al this is veray true For they be the lordes wordes Ortho. And certes if it be all true than the Lorde had veraily a body Aduer But I saye that he is without a body Ortho. But thou confessest alreadie and canste not denye that a body he had Now the wordes of thesame Theodoritus out of his second dialogue Aduer Truelye it behoueth vs to vse all meanes wayes possible that we maye atteygne to the veritee and trueth of thynges but moste speciallye in the doctrines and opinions of diuinitie now propouned and put forthe at this presente to talke of Ortho. Tell me than those same mystical signes whiche are offred vnto god by the holye ministers of what thinges are thei the signes Aduer Of the Lordes bodye and bloud Ortho. Of his veraye true and reall body or not real Aduersari Of his true and reall bodye Orthodoxus Ueraye well saied For anye counterpaine muste needes bee the true counterpaine of the thyng that it shall resemble For the peinctures doe counterfayct and resemble nature and dooe peincte the ymages and lykenesses of suche thynges as are naturall and visible thinges in dede Auersari Ye true it is that thou sayest Ortho. Nowe than if those holy and godly mysteris bee paternes of a body that is a true body in dede than is the bodye euen nowe at this present the veraie bodye of oure Lorde And yet is not his bodye chaunged into the nature of his Godheade but it is replete fylled with the glorie of his Godhead Adue Thou hast in veraye good seasoÌ„ moued this present talke of these heaâ—â—nly mysteries For out of thesame will I shewe vnto thâ—e the chaungyng of the Lordes bodye iâ—to another nature Aunswer thou therfore vnto my questions that I shall put forth vnto thee Orthod I wyll aunswere vnto theim Aduersari That same gifte that is offred vp what dooest thou call it before the inuocation that the prieste or minister maketh Ortho. It behoueth not vs herein to speake opeÌ„ly in playn termes For it is veray lykely that some there be here present whiche are not as yet entred and â—nstructed in the profession of Christianitie Aduersa Well than leat thine aunswere bee mysticall and couerâ—ly sette foorth as it weâ— in a riddle Orthodoxus Than I saye it is an eatable thynge made of suche kynde of sede or graine Aduersa And the other figure by what name dooe we call it Ortho. This name is a common name also signifying a kynde of cuppe to drynke of Aduersari And after the halowyng of it by what name dooest thou calle these thynges Orthodoxus The bodye of Christe and the bloude of Christe Aduersari And dooest thou beleue thy selfe to receiue the body and bloud of Christe Orthodox Yea truely I beleue it Aduersari Than lyke as the â—ignes of the Lordes bodye and bloude are in dede one kynde of thynges before the inuocacion of the Priest or Minister and after the inuocacion thesame signes are chaunged and are made another kynde of thynges euen so the Lordes bodye too is after his assumption into heauen chaunged into the substaunce of his mere godhead Orthodoxus Loe thou arte nowâ— caught in thesame nette whiche thou haddeste sette to catche me in Note here that the signes doe not leue ne cast awaye nor lese theyr own pâ—oper nature For those same mystical signes doe not depart away out of theyr owne proper nature after the halo winge of theÌ„ For thei remaine styl in theyr former substauÌ„ce and their former shape and their former kinde and are euen as well seen and felt as thei wer afore But the thinges that are dooen are vnderstanded and are beleued and are wurshipped euen as thoughe thei wer in veray dede the thynges that are beleued Therfore compare nowe the ymage or firste paterne with the counterpayne and thou shalt see the similitude For the figure muste of necessitie bee agreable and aunswerable to the truith For the self same bodye hath verayly his owne former kynde his owne former shape his owne former circumscription that is to saye occupying of a rome and place accordyng to his quantitee if it wer so requisite and to speake plainly without any subtilties euen the very same corporall and bodely substaunce that it had before But from the tyme of his resurrection foorthwarde it became immortall and had ouercomed all corruptibilitee and was iudged worthie to bee placed in the seate of glorie whiche is on the right hande of God and wurshipped it is of all creatures as beyng the veray naturall bodye of our Lorde Aduer Yet neuerthelesse that same mysticall signe that we treate of dooeth chaunge the former name that it was called by For it is not afterwarde called by thesame name that it was called by afore but it is called the bodye c. The trueth therfore and the thing selfe of whiche this is the counterpayne oughte no more to be called God and no more to be called a body Ortho. Thou semest now to me a man that knoweth litell For it is not called the bodye onely but also the breade of life For so dyd the lorde himselfe call it It is in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to sai geuing lyfe which in the latin he calleth â— iâ—ificâ—â— that maketh aliue oâ— that maketh liue lye Yea and thissame body we call a diuine or heauenly body and a body that geueth lyfe and our maisters body and the lordes bodye teachynge that it is not a common body of any man indifferently without any choyce but the body of our Lorde Iesus Christe beeyng both God and man for Iesus Christe yesterday and this daye is one the same without any chaunge now and for euer and euer c. Chrisostome in his epistle to one Cesarius a manne than hadde geuen hym selfe to a solitarie lyfe Chrisostome wrytten in the tyme of his seconde banishemente ageynste Appollinarius and others whiche made no distinction betwixt the godhead and the humanitee or manhood in Christ and his Epistle is to bee had in the Library at Florence al though it be not printed Christ saieth he is both god and man God for his impassibilitee and man for his passion one sonne and one Lorde the veray self same without doubte that hath one power one dominion of the two natures ioyned together although thei be not consubstancial that is to saye of one substaunce but so ioyned together that euerie of them beyng seuerall without menglyng doeth still kepe a
figura corporis mâ—i that is to wete sayeth Tertullyan the signe of my bodye The obiection out of Origen aunswered vnto They brought in agaynst vs Origen also because he wrote that Christe graunted the breade to bee his bodye And that dooe not we denye but all oure controuersie dooeth consiste in the manier how it is Christes bodye And as touchyng this poynte Origen hymself sheweth playnly in other places of his weorkes that there be figures here and that this bread is called the word nutritiue of the solle and geueth a ferther lesson concernyng thesame that we muste not set our myndes to cleue and sticke to the bloude of the fleashe but to the bloud of the worde Cyprian answered vnto Ciprian semeth to speake more hardelye when he sayed that this breade is chaunged not in his shape or outwarde apparaunce but in his nature But we muste haue a regard and consideracion what he wrote to Caecisius Whiche was that the Lordes bloude was shewed foorth with the wyne and that if wine ceassed to bee in the cuppe it coulde not seme that Christes bloud was in the cup. And as touchyng that he writeth in this place of chaungeyng the wyne into bloud we graunted also that a chaunge there is but we affirme it to bee a sacramentall mutacion or chaunging none other And thus takyng it we graunt that it is not the shape of the bread or the fourme or the accidentes of the breade that haue suche office here as to be Sacramentes but we saye that the nature and the veraye substaunce of the breade and of the wyne is chaunged into the sacrameÌ„tes of Christes body and bloud And And as the veray substaunce of the bread and not the shape of the breade dooeth nourishe so Christes body dooeth bothe nourishe our soule and bringeth couÌ„forte and strengthe to our bodye And as the very substaunce of the breade is made of many graynes so the mystical bodye whiche it representeth hath many members or partes ioyned and vnited together Wherfore as well we as oure aduersaries dooe graunte that it is not the shape that is to saye the outwarde apparence and sight of the bread and the outwarde fashion of it that is chaunged but that it is the veray substaunce therof whiche is chauÌ„ged Now our aduersaries will haue that the chanÌ„ge is made by the castyng awaye of the breades nature but we doe holde that there is but onely a sacramentall chaunge And Cyprian himselfe maketh playnly agaynste our aduersaries For they dooe not saie that the substaunce of the breade is chaunged but they saye that the substaunce of the breade is vtterly gone so that they take the bread cleane awaye We saye that the substaunce of the breade is chaunged and so chaunged that it becometh Christes bodye that is to saye the sacrament of Christes body which it was not before A man maye also besides all this saye that this latine woorde natura is not euermore in the good auctoures of the latine tongue taken for substancia that is to saye substaunce but sometymes it is taken for one of these woordes vis the strength or vertue ingenium the nature or disposicion or propriâ—tas the propretee c. Whereof Cicero saieth in his booke entitled Desomnio scipionis The propre nature and strength of the solle is sayeth he that it is moued of it selfe And in an epistle to one Lentulus he writeth thus The nature the religion of thy prouince to be suche c. In whyche place the worde nature is taken for the fasshion and the disposicion or inclinacyon c. And euen in lyke manier is it to bee taken whan it is saied the nature of herbes or the nature of stones and so others like And thys sygnification of the worde nature dooeth veraie well agree with the saieyng of Ciprian afore cited The obâ—â—â—on oute of Ambrose answered â—nto They bring foorth Ambrose agaynste vs also and specyallye in his Bookes entitled de sacramentis Whyche bookes Ambrose dyd not make as som men thynke Fysher late bishoppe of Rochester dooeth inueighe in maner rage agaynst al suche as so thinke And he sayeth that we ought in any wyse to geue credite vnto Austen who auoucheth that Ambrose wrote the sayed bookes and was Auctour of theim and he testyfyeth in plaine woordes that Ambrose wrote these said bookes of the sacramentes And for proufe of the mattyer he allegeth the prologue of AusteÌ„ vpon hys bookes entitled de doctrina Christiana which prologue of Austen I haue often tymes reade But yet cold I neuer ther fynd that that fysher wrytteth vnlesse paraduenture he meane of that that Austen wroote in his boke of Retractacyons whan he maketh mencion of his bookes de doctrina Christiana and ther in dede he saith suche a thyng but not in the prologe of hys work de doctrine Christiana as fysher citeth it Morouer thys pointe I doe verai wel know that Austen wrytynge agaynste one Iulianus a pelagion dooeth allege Ambrose concernyng the Sacramente of rege neracyon or of philosophye But he mencyoneth not any woorde of these bookes of the misteries or of the sacrameÌ„tes And the wordes that AusteÌ„ alâ—egeth in that place are not in these bookes of the sacramentes But I passe not for thys Suppose that Ambrose were the autour and wryter of them they dooe not vtterly dissente or disagree from oure myndes in this mattier For many thynges he speaketh of sygnyfyeng and that these sacramentes bee called or sayd to bee Christes bodye whyche thynges we dooe not denye And in case he dooe at any tyme speake or make mencion of chauÌ„ging or turnyng thaÌ„ is it all together to be vnderstaÌ„ded of a sacramental chaungeyng Morouer he himselfe must be wel loked vpon weyghed what he writeth in other places Fyrst de officiis in the fourth booke and fowertie eight chapitur he hath these wordes here ensuyng In the one that is to saye in the old lawe is the shadowe and in the one is the ymage but in the other that is to saye in the newe lawe is the veritee in the law is the shadowe in the ghospell is the trueth and trueth there is in heauenly thynges In the olde lawe there was offred a lambe there was offred a calfe nowe in the newe lawe is Christe offered but he is offered as a man and as one that receiueth his passion but he himselfe offrethe himself as a priest that he maye putte awaye our synnes here as if wer in an Image or similitude there in veritee where he maketh intercessyon as an Aduocate for vs before hys father And vpon the fyrste epistle to the Corynthyens as we haue before alleged the same Ambrose thus sayeth In eatynge and drinkynge we dooe represente or sygnyfye the fleashe and bloude of Chryste whyche thynges bee offred And whan he speaketh of the bloud he saieth that we receiue the misticall cuppe in tipum â—ius that is to saye for a sygne of he