and lyued in Cyrilles tyme was in the counsell kept at Ephesus and CalceÌ„donie and was estemed for a man of excellent learnyng and a man of wonderfull eloquence And where as in the counsell holden at Ephesus there be fell a variaunce betwixte Iohn the Patriarke of Antioche and Cyrill the Byshop of Alexandria Thys Theodoritus semed to leaue to the Patriarke of Antioche but that variaunce was taken vp and pacified and set at an ende euen in that counsell And then afterwarde at the counsell of Calcedonie the sayde Theodoritus was acknowledged and demed aÌ„ maâ— singulerly well learned and an holy membre of Christes churche Yea and in the bookes whyche he wrote Nestorius an heritike he dothe of sette purpose resiste Nestorius and writeth agaynste him by name The boke was printed at Rome And the Papistes for as much as they haue espied that he is moste playnelye agaynste transubstanciation they haue excused him two waies Fyrste that the churche had not as yet in his time determined this matter as thoughe we did searche what the Pope with hys Cardinals haue decreed either at Constaunce or in the counsell where Beringatius was condempned and not rather what was bothe preached and taught also beleued in the olde church Secondelye they excuse Theodoritus and saye that in writing against the heritikes whan he traicted of mysteries he leaned some what to muche the other waye agaynste transubstantiation to thys intent and purpose that hys aduersaries mighte the better and the more effectuallye be confuted But howe triflynge an excuse thys is it maye very well appeare of the whole sequell of thys wryters processe in hys wrytynge where as one maye â—â—e not the scape of a word or twaine but the whole argumente and pythe of the mattier to be fette and to be taken oute of the nature of a Sacramente so that if ye mengle transubstanciation therewyth all the matter canne be broughte to no conclusion on hys parte but contrarywyse the heritykes should wynne the whole victorye They alledge furthermore that he speaketh sumetime verye honourablye and reuerentelye of the sacramente in thys same boke But if ye loke it all thorowoute he neuer speaketh so honourablye or so reuerentelye of it that he is anye thyng agaynste thys sentenâ—e whiche we do here holde Hys boke is a disputation agaynst suche persons as denye that Christe had a true bodye and do saye that hys bodye in the tyme of hys ascention was all togyther chaunged into a diuine nature Firste he bringeth in for his purpose the prophecy of the aunciente Patriarke Iacob out of the .xlix. Chapter of Genesis to the ende that he might therby make him selfe awaye to bringe his argumentes oute of the sacramentes And his wordes ben these But for the better and more plainer declaration of the matter I the translatour haue thought necessarie to admonish the good christian reader to vnderstand to note yâ— the purpose of Theodoritus is to proue that the body of Christ as it is nowe in heauen raignynge in the glorye of hys father is hys verye true and naturall bodye and the same bodye whyche he hadde whan he was conuersaunte here on earth in hys manhoode and that the same bodye remaynethe euen styll and euer shall do in the same his verye true nature of manhoode that it than hadde and is not chaunged into the nature and substaunce of hys godheade For euen at those dayes some heritiques did beginne to deuise and to write of Christe that after hys resurrection and ascention hys manhoode was now chaunged into his godhead and was no longer a natural bodye so that he was not now both god man sayde they but God onelye for as muche as by rysynge frome deathe to lyfe and by ascending into heauen he hadde ouercomed al corruptebilitie and hadde cast of all earthlinesse of hys natural body and of his manhoode And the wordes are written in Theodoritus in maner and forme of a dialoge betwene a good Christian maÌ„ beyng of right opinioÌ„s in matters of religioÌ„ whoÌ„ we shal here at thys tyme cal by the name of Orthodoxus as the auctoure doeth and a Compaigâ—ion of hys beynge as it were an Heritique or miscreaunte whome wee shall here for thys presente call by the name of Aduersaries to the trueth and thus do they talke togyther Theodoritus as hereafter foloweth he washed hys stole in wyne and hys garmente in the bloude of the grape Ortho. Doest thou know that God called bread his own body Ad. Yea I know it very wel Ortho. Dost thou know also that in an other place againe he called his body wheat corne Aduer Yea I knowe that too euen verye well For I haue heard that he sayde The houre is come that the sonne of man muste be glorified And except the wheate corne being caste downe into the earth do there dye it remayneth it self alone but if it dye it bringeth forth muche frute Orthod Trulye in the very geuing and deliuerynge of the mysteries he called the breade hys body and the cup he called hys bloud Aduer In dede so did he name it Orthod But euen a body after nature too that is to saye hys owne bodye his bloude might it haue bene so called Aduer It is a playne matter to graunte Orthod Yea and trulye our sauiour hym selfe chaunged the names and gaue to hys bodye the name of the sygne and to the sygne the name of hys bodye And in the same maner whan he hadde called him selfe a vyne he called the verye sygne by the name of hys bloude Aduersa In dede that worde hath thou spoken verye truly And I woulde fayne learne the cause too whye he so chaunged the names Ortho. That is an open marke to knowe vnto all suche as are entred to be partakers of oure holy sacramentes For his wyll was that suche as wer partakers of the heauenly mysteriesâ— should not haue respect to the nature of the thynges whiche thei see but that by the chaungyng of the names thei should beleue the alteracion whiche is made through grace For the same Christe whiche called his naturall bodye a wheate corne and breade also named hymself a vyne the selfe same Christ honoured the visible â—ignes with the name of his bodye aâ—d bloude not chaungyng the nature of the thynges but geuyng grace vnto the nature of them Aduers In dede the mysâ—icall thynges wer mystically spoken And now hath it been of thee clerely expouned and opened that is not knowen to all folkes Orthodoâ— Forasmuche therfore as he openly protesteth the Lordes bodye to be called of the Patriarche Iacob in the olde testamente both a stoole and a garmente and we are now entred into a talke of the heauenly mysteries Tell me plainly and truely whereof thynkest thou that same most holy meate to be a signe and a figure whether of the verai godhead of Christe our Lorde or els rather of his body and bloud Aduer Truly of these same verai
saieth that the bread is not a signe of Christes body this he sayeth vpon Mathewes Ghospell which thyng is well spoken if he mene that yâ— bread is not an emptye figure or a vain figure void of al streÌ„gth efficacy Neither do we saie that the bred is suche a signe or figure And we do nothiÌ„g doubt but yâ— this was his interpretacioÌ„ mening in dede for because that vpoÌ„ Markes gospel he saith that the bread is not a figure not onely For els if he shoulde vtterly denye that the bread is a signe or a figure of Christes bodi he should be contrary to the rest of the fathers and olde writers whom we haue alredy plainly declared to graunte and putte bothe a sygne and a fygure to bee heere in this sacramente He saieth also that the bread is transformed conuerted and chaunged from the elemente and matier that it was afore into an other Whiche maniers of speaking if he vnderstande and mene Sacramentally we dooe not abhorre from them For the breade and wyne become sacramentes they passe bee chaunged into elementes that is to saye matyers of heauenly thynges and they putte on as it were a newe garmente and shape to bee nowe the sygnes and tokens of an higher matier But saye they thys Theophylactus wryteth that the fleashe and the bloude for thys cause bee not seen leste oure stomackes shoulde stande agaynste the receyuynge of it But if thou what soeuer thou bee wilt so eagrely and so sore bynde vpon these woordes we for oure parte laye agaynst the agayne the wordes that the same Theophylactus wryteth vpon Markes ghospell whyche are that the kyndes or symylitudes of breade and wyne bee turned into the vertue or strength of the lordes bodye and bloud That if thou wilt allege that the sayd Theophylactus dooeth in all other places not saye into the vertue c. But into Christes boddye and bloud The kindes and similitudes of breade and wine coÌ„uerted into the vertue of Christes body bloude we aunswere that the interpretacion of these wordes is that these sygnes take vnto them the vertue of the thynges whyche they signyfye by reason of the whyche vertue the sacramentes bee of no lesse effecte then if the vâ—raithyng self wer there present And as I haue sayed the yrkesomnes and abhorrynge of it is taken away yf we putte that the chaunge is made not into the thinge but in to the vertue of the thing Hys other sentence semeth to bee somewhat more violeÌ„te and of some more force vehemencyeâ— whych he wroote vpon the sixth chapytur of Ihons ghospell where he thus sayeth As the breade that Chryste did eate whyles he lyued here in yearthe was chaunged into his fleashe by a naturall transubstanciation or chaungeyng after the common rate of foode and nourishement in mannes bodye so is this breade chaunged into Christes body here in the Sacramente Yet this similitude and comparison we graunte also to bee true yf it bee generally taken For in this sacrament also we dooe not denye but there is a chaunge Sacramentall that is to saye suche as in a Sacrament is required That if thou saye thou wylte nedes take this similitude euen plainly as it is made and as it souneth whiche is that the breade bee as verayly chaunged in the Sacramente of Eucharistia as breade was turned into Christes fleshe at suche tymes as he eate it whiles he here lyued than wyll there folowe an inconuenience cleane contrary to thyne owne sentence and determination For it wyll folowe that the accidentes of the signes cannot remayne or be reserued still in the Sacramente of Eucharistia For in thee foode and sustenaunce that Christe tooke frome time to tyme whiles he liued the acâ—identes did not remayne Besydes the premisses I wyll here allege for our purpose the woordes of the same selfe expositour vpon the sixth chapitur of Iohns gospell vpon these woordes he that eateth my fleashe and drynketh my bloude abideth in me and I in hym c. Upon whiche woordes Theophylactus expounyng them in the persone of Christ saith that this thyng is dooen whiles the partie is quodammodo that is to saye in a manier mingled and ioygned vnto me and is chaunged ouer into me Where thou seest agayne that Theophilactus holdeth as the reste of the fathers and wryters dooe holde that there is so great a chaungeyng of vs into Christe that he wryteth vs to bee chaunged ouer and dooe passe into Christe And thus muche I saye at this present for aunswere of that that was broughte in and allegedde agaynste vs out of Theophylactus Of the later wryters they bryng Anselmus and Hugo Anselmus and Hugo aunswered vnto and Rycharde whiche were in the tyme of Uictor But foraâ—muche as in the tyme of these menne the doctrine of transubstanciacion was now already perforce thrust into the lappe of the churche and the people compelled to receyue it the sayde wryters in suche woorkes as they made didde accordyng to the tyme so that the newe inuencion of suche ougâ—te not to haue place to the preiudice of the mooste aunciente opynyon of the churche and of the determinacion of the olde auncient fathers Iohn Damascene auÌ„swered vnto But one maÌ„ emong all others they seme to haue most highe in price and this is Iohn Damascene who in the fourthe booke and fowerteenthe chapitur of his worke of the right feith Hath verai largely wryteÌ„ of this matier But I fynd that this Damascene liueth vnder the Greke Emperour Leo Isanricus so that betwene the tyme of Gregorius Magnus bishop of Rome and thissame Ihon Damascene it was a full nye hundred and twentie yeares space at the leaste The time of Damascene whan he liâ—ed And wheras now alreadye in the tyme of Gregorie many poinctes of supersticion and manye thynges of maÌ„nes inuencioÌ„ wer come by heapes into the Churche the matier did euery daye from that tyme forward renue still headlong to wurse wurse By reason wherof it is no meruaile at al if this Damascene stumbled vpon many pointes that wer both vntru and also ful of supersticion The iugemeÌ„t of Damascene in diuerse Articles of docâ—trine And as for his iudgement how good and how great it was as well in arcticles and pointes of doctrine as also in expounyng of the holy scriptures we haue a sample good enough For he is a wonderous great fauourer of Images and susteyned both great and sore daungiers mo then one for vpholdynge and maynteining of them yea and in this selfsame fourth booke he wrote a seuerall chapitur of a sette purpose concernyng the same matier of Images where his mynde sentence is that Images not onelye are to bee made but also to be honoured and wurshypped Besides this he so highly estemed the reliques of sainctes and holy men whiche are now in rest that he appointed vnto them also a certayne chapitur for the nonce in whiche he feared not to
statutes in whiche is bothe a great noumbre of wordes and also muche matier not easie to be perceyued of euery body than wer it laboure loste to sette foorthe in Englyshe bookes of seruice and homelies vnto the grosse and rusticall multitude whose capacite is not hable to conceiue that is in them conteined than wer it vayn to haue translated and sette foorth the bible in Englyshe to the vulgare people and moste vain to reade it in the Churches forasmuche as a greate noumbre of thynges whiche the symple ignoraunt people rede and heare thereout are ferre aboue the â—eache of theyr grosse vnderstandynge But all suche good and godly bookes as wel of holy wryte as of other profane argumentes are to this entente sette foorth and published that euerye bodye maye be edifyed as ferre foorth as hys capacyte wyll serue And lyke as wythout any reading or hearynge at all they shoulde continue euermore blynde and ignoraunt so by continuall readynge and hearing the vnlearned simple maie take enstructioÌ„s from dai to day procede growe in knowelage till at laste they shall by due vse and excercise be hable to vnderstande as muche as shall bee necessarye or expedieÌ„t for theÌ„ Now this boke I haue laboured to make as plain as I could do therfor in som places I haue either altered or leaft the scoole termes whych otherwise would haue made the thing more derke brought it as nere I could to the familiar phrase of English speakyng or els haue added suche circumstaunce of other woordes as might declare it make it plain Wherfore thoughe for the cause abouesaide I maie seme in some places to haue somewhat swerued from the precise woordes of the latin booke Yet I trust it shall to the fauourable and indifferent reader appere that I haue not any thynge degressed from the autours mynde Now as we commonly see that men where thei thinke themselues endoubted or boundeÌ„ though thei can not fully requitte or deserue the manifold benefices that thei haue receiued yet as the nature and duetie of thankfulnesse byndeth them thei will not be negligent â—o gratifye their beneficiall patrones or freÌ„des with suche simple tokens of their good mindes as lyeth in their power as the fermer to present his landlorde with some porcion of the fruictes that god sendeth hym and the poore widowe hir patrone with a dishe of apples cheries or suche lyke so can not I but thynke my selfe moste bounden wyth some of the simple fruictes of mi pore studies to preseÌ„t your lordship my singuler espiciall good patrone trustynge that forasmuche as there is as Cicero saieth a certaine kynde of lyberalitee euen in takyng ye will wyth no lesse cherfulnesse accepte these my simple labours dedicated vnto you then ye haue been accustomed to geue the manifold benifites whiche I haue at your lordeshipes handes receiued And thus I shall commende thesame my labours vnto youre lordshippes patronage and proteccion and your selfe vnto the lordes tuicion as sone as I shal haue aduertised you of the processe that Martir foloweth in this weorke whiche is that firste he bryngeth in the schoole Doctoures and all that euer maie bee saied for transubstantiation as strongly as is possible to bee reasoned and as muche as can bee alleged for it Than bringeth he in the reasons suche as he thinketh good both out of the fyrst Scriptures and generall Counceile and also oute of the Doctoures to confirme his owne opinion against transubstantiacion Thirdely he confuteth and soilleth al the argumentes and reasons of the schoolemen and Popishe writers one by one in ordre as thei were propouned and this doth he so clearkely so profoundly and so pitthilye that no man can saie more Beseching therfore youre Lordeship yf any default or lacke bee to impute it rather to myne insufficiencie in translatinge it then to the authoure in wrytinge it I will no longer with hold thesame froÌ„ the hearinge of Martyr himselfe speake who shal more delighte and edifie you then my penne maye dooe ¶ A discourse vpoÌ„ the Sacrament of the Lordes Supper solemnely handled at the Uniuersitie of Oxforde by Doctour Peter Martyr Uermila Florentine and in the sayde Uniuersite placed by the Kinges maiestâ—e Edward the syxte to reade opeâ— Lectures in Diuinitie who discoursed thereof as hereafter foloweth whan he had finished the declaracion of the leuenthe Chapiter of the fyrste Epistle of S. Paule to the Chorinthyans THe contâ—ncions yâ— haue arisen concernyng the sacrameÌ„t of the lordes Supper haue vndoubtedly this only inteÌ„t purpose that the manier and waye maye be vnderstanded how the bodye and bloude of the Lorde are ioyned coupled with the similitudes of breade and wyne or as other ScholemeÌ„ terme it with the matiers Sacramentall And forasmuche as it is well knowen to all men that thissame is called the Sacramente of the Lordes body and bloude therfore râ—quisite it is that these thiÌ„ges be by same manier of way coÌ„teined in this Sacrament But we in the searching oute hereof shall not rehearse all thinges that are in this mattier tossed to fro lest the thing which of it selfe is darke enough maye be made more entriked and doubtfull and least the discoursyng of it maye growe to an endlesse mattier and botomlesse The order therfore dispoâ—icion of the doctrine of this present traictise shall be reduced to fower principall poinctes ¶ Fyrst and formoste we shall traicte of suche coÌ„iunction and vnion wherby they commonly affirmed the bread and the wine to be chaunged by transubstaÌ„ciacion into the body bloud of Christ which semeth to be the highest moste perfecte poynct of the Sacrament with the materiall thynges Secondarily we shall searche and trye out another determinacion which supposeth the wyne and the breade as touching their perfect and true natures to be reserued and kept still in the sacramente and so to remaine therin that they haue annexed and ioyned vnto them the very true bodye and bloude of Christe as they speake it in theyr termes naturally bodely really that is to saye in very persone Thyrdly shall be considred and weyghed the assercion of some others whiche affirme that the premisses are by none other meane but a sacramentall waye coupled together that is to wete in the waye of betokening and represâ—ntyng onely Fourthly and last of all shall a iudgemente and determinacion be brought in whereby there shal of the opinions perteynyng to the seconde and third senteÌ„ce be gathered as much as may in this matâ—er of the sacrameÌ„t seme to make for the religioÌ„ of a christiaÌ„ man We shall therfore begynne at the opinion of transubstanciacion partlye because it is of the grosser sorte and partlye because it is but of a late tyme câ—m vp finally because the other two sentences do perfectly consent and dooe with egual endeuour defeact it substancially Of this sentence of transubstanciacion it is writen by the Moister of the sentences in the eight â—â—e
Yea and in case a maÌ„ vieu rightly as he should dooe the processe that foloweth it rather calleth vs backe to the simple and playne vnderstandynge of the wordes as they lye For thus goeth the texte forthe Whiche is deliuered for you And manifest it is that the very true and selfe body of Christe it was that was deliuered for vs. Thirdly suche thynges as by nature and kynde are distincte thynges and as the Logicians in theyr terme call it disparata that is to saye so disseuered that their natures disagree and haue some contrarietie one to the other as for example a manne a horse and a stone al suche thynges I say are of suche rate that it cannot by any meanes be truely sayd that the one is the other For it cannot in any manner of speakyng be truely sayed that a man is a stone or a stone is a man And that breade and Christes body are of this rate that is to saye are thynges of two distincte and contrarie natures no man nedeth to doubte Wherfore it shall neuer be true to saye of breade that it is Chistes body And therefore whan the lorde pronouÌ„ced these wordes This is my body it must of necessitie be that the substaunce of bread was gone Another reason also that is made is this In saying This is my body Christ did not without a due coÌ„sideracion vse this word is whiche is in graÌ„mer a verbe substantiue that is to saye it playnly signifieth being it is of the present teÌ„se that is to say it signifieth yâ— tyme that is no we presente For els he might euen aswell haue sayed This signifyeth or betokeneth my body or this reprâ—seÌ„teth my body or this is a figure of my body or this is a signe and tokeÌ„ of my body or he might haue sayed This breade is my body c. all whiche maniers and phrases of speakynge forasmuche as he did eschewe the saying is to be playnlye taken as he pronounced it withoute any ferther addiâ—ion circumstaunce or menyng Furthermore if the substauÌ„ce of bread saye they shoulde remayne still than shoulde two soondrie substaunces yea the same corporal substaunces of quaÌ„titie be together in one thyng shold enterchauÌ„geably entâ—r and pâ—rce the one through the othâ—r whiche inconuenience is taken awaye by puttynge and aduouching of transubstanciacion Agayn There should be no small peryll towarde lâ—ast the people should fall into ydolatrie For wheras the body of Christ is to be adoured and worshipped in case ther should any bread there remayne thaÌ„ shold the breade also be adoured and wurshipped which to do wâ—re ydolatrie Agayne It semeth to be a thynge not well standyng with the dignitie of Christes bodye that it shoulde in this wyse be coupled or mengled either with bread or with wyne They also take an argument out of the forme the nature and the ordre of doing sacrifice For if the body of Christe be offred vp by the mynister it is necessary that he haue it there and that he there presente it vnto the sight of God excepte we will saye that he offereth no more but a thyng onely signifyed and betokened or a thing represented vnder a shadowe After all this they roare with an open mouthe that auncient fathers are altogether on theyr syde the fathers are cited for transubstanciacioÌ„ And afore al others they cite Irenaeus Irâ—neus who in his .v. booke sayeth thus Whan the cup beyng mingled and the bread beeyng broken dooeth receiue of the woord of God there is made the Sacramente of Christes bloud and body And afore in his fourth boke he sayed in a manier the selfe same thing Tertullianus Tertullia also sayeth in the fowerth booke that Christe of the breade taken into his handes and distributed vnto his disciples made his owne bodye And Origines Origines vpon Matthew in the twenty sixt chapitur saieth This bread which God the soonne confesseth to bee his owne body c. Cyprian in his Sermon of the Lordes supper Cyprianus saieth This common bread beeyng chaâ—nged into fleashe bloud procureth lyfe And eftsons in the same Sermon This breade whiche the Lorde gaue vnto his disciples beeyng not in fourme and similitude but in nature chauÌ„ged by the almightifulnesse of the worâ—e became fleashe Ambrose in his fowerth booke of the sacramentes Ambrosius Breade it is before the wordes of Consecracion but as soone as consecracion is come to it it is of breade made the fleashe of Christe And many thynges mo of lyke sorte he hath in his litell traictises of the Sacramentes Chrisostomus also in the sixtienth Homelie of the Sacramente of Eucharistie Chrisostomus whiche Homelie is to be found in the sixth tome of his weorkes as thei bee nowe sette foorth affâ—rmâ—th this Sacrament to beelyke vnto a piece of waxe put into the fyer where no part of the substaunce of waxe remaineth but is all together made lyke to the nature of fyer And euen so â—aieth he by this substaunce of Christes bodye the breade and the wyne is coÌ„sumed clene awaye Augustine also in the prologue of the twentye .iii. Psalme saieth Augustine that Christe bore and held vp hymselfe in his owâ—e handes whan he did at his last supper institute and ordein this Sacrament And in the .xc. and eight Psalme expouninge the wordes worship ye the stooâ—e of his feete he auoucheth that the â—eash of Christe is to be worshipped in the Sacramente Whiche wer not a thyng of ceÌ„gruence if thâ—re wer bread still remainyng in the Sacramente Also in the third booke of the Trâ—niâ—ie he affirmeth that there can not any Sacrament bee made but by vertue of the spirite weorkyng together with the woorde Hilarius also in hâ—s sixth boke of the Trinitie â—ilarius affirmeth Christ to bee in vs after the veritie of nature and not onely through the agrâ—eablenesse of will and aduoucheth vs at the Lordes bourd truely and veraily to â—â—ceyue the woorde beeyng become fâ—â—ashe Leo Bishoppe of Rome in his twoo twentieth Epistle to the Clergie and people of Constantinople wryâ—eth in this manier Leo. Râ—ceyuyng sayeth he the vertue and strength of heauenly meate leat vs passe and bee turned into the fleash of hym who became our fleash Thei aduouche furthermore that Damascenus is ful and whole on their syde Theophilactus also is brought in of them Throphilactus who dooeth in moste plain termes make mencion of transubstanciacion Now as for Aâ—selmus and hugo de Sancto Victore who haue been wryters of a later tyme there is no doubte but that thei bothe are aduouchers of transubstanciation wherefore thei allege aswel the auncient fathers as the newe to make all on their syde Thei cite ferthermore general councels The councel Ephesine that is to wete the councell that was holden at Ephesus againste the Heretique Nestorius where Cyrellus Cirillus an auncient father of the churche was present and chiefe president of
as Austen recordeth he thoughte it not enoughe that thei had spirituall meate and drinke but he also added cundem that is to saye the veray same And agayne because thou shouldest not doubte but that Paule meÌ„te that theyr sacrameÌ„tes and ours are al one he expressed baptisme by name whiche baptisme he sayeth the fathers atteigned and had in the sea and in the cloude Wherof it is euident that the saied fathers of the olde lawe had theyr sacramentes not onely emonge themselues but also that thei had the veraye same that we haue We see also that other sayinges of the scripture beeyng veraye nere and muche lyke vnto this saying that we traicte of are euen of these our aduersaries taken as woordes figurately spoken For it is thus expressed The breade whiche we breake is the Communion or partakynge of Christes bodye And this cuppe is the newe testamente c. which woordes we haue now somwhat often rehearsed Besides all this it dooeth not properly agree nor accorde to the bodye of Christ for to bee eaten And of the premisses it is open at ful and manifest what ought to bee sayed to the secound argumeÌ„t or reasoÌ„ of the transubstanciatours in whiche thei obiected against vs that a sentence or clause in scripture ought not to be taken after any trope or figure except there were some thyng conteyned either afore or comyng after in the same sentence whiche did aduise and iustly moue vs that it wer so to bee dooen And thei went ferther with vs also allegynge that wher Christ saieth this is my body that shal be geuen vp for you we did take the latter part of this sentence in the bare and propre sence of the wordes wtout any chaunge or alteracion which thyng is manifestlye false for so muche as we there chauÌ„ge the tymes and do not admitte or take it to be the same bodye whiche was betrayed and geuen vppe to death for vs. For that bodye was not alonelye visible but also passible Neyther can there be in one and the same substaunce or subiecte at one and the same tyme the properties and qualities of a bodye corruptible together with the gyftes and properties of a bodye glorifyed so that one and thesame body at one instauÌ„t tyme should bee bothe passible and not passible And besydes this we haue nowe alreadye showed what other places caused vs to admitte the figures afore spoken of and declared that is to wete Synecdoche and Metonimia where the thynge instituted is takeÌ„ for the auctoure that is to saye for hym that dyd institute it Nowe will we make aunswere to the argumeÌ„t which is the thyrde ceason alleged in the beginnyng of this booke for the establishyng of transubstanciacion An answer to the third argumente that was made for transubstaÌ„ciacion and the argumente is concernyng thynges of dyuerse and contrary natures whiche are called of the Logicians in the schoole terme disparata as is afore sayed whiche are so vnlyke saye they and so disseuered one from another that the one of them can not be sayed nor verifyed of the other Whereunto we aunswere that suche thynges as of themselues are in suche sorte dyuerse vnlyke and disseuered or contrary of nature and kinde the one to the other yet yf they bee well ioigned together wel applyed and proporcioned the one to the other for the better signifying and expressinge of a thynge they maye nowe in suche case bee so ioygned together that they will make a good proposicion and a perfecte sentence Whiche thing we see to haue been dooen not onely of Christe where he sayeth The seed is the worde of God in another place I am a vine tre but also of Paule where he saieth that we all are one breade in another place the breade whiche we breake is the partakyng and coÌ„munion of the body of Christ and agayn this cup is the new testameÌ„t in my blud Nor we do not muche passe on that that some saie that Mathew Mark did in plain expresse wordes say this is my bloud of the new testameÌ„t c. for we deny not but yâ— these Euangelistes did so write but in the meane tyme we stifly hold saye that the wordes which Luke and Paule haue writen are to bee receaued and allowed too aswell as the others And those woordes of Luke and Paule we affirme as we haue saied of the other sentences that thei are made of wordes so ferre disagreyng and disseuered in theyr natures that they maye after the sayd schoole terme of the LogiciaÌ„s be but wel called disparata but yet in the way of signifying and for the better expressing of the mattier that is ment and entended by theim they bee veraye aptly ioygned and knitte together and do veraye well accorde In another argument it was sayed that when Christe spake these wordes An answere to yâ— fourth argumente that was alleged for transubstanciacion This is my body he sayed not this signifieth or represeÌ„teth my body this bread is a figur or signe of my body c. To this we answer lay again for vs that likewise Christ neuer sayed that his body laye lurkyng and hidden vnder those accidentes without a subiecte as the transubstanciacioners doe imagyn nor Christ did neuer saye that the substance and matier of the bread dooeth cease to bee there in the sacrament or that it was chaunged and turned by any kinde of transubstanciation into the substaunce of his body and theÌ„ ferther I do muche meruaile how men can obiecte those thynges in this wyse against vs seyng that these exposicions that it be taken in that sence are moste playnelye conteyned and expressed in the fathers and auncient writers of the churche For they haue veray often in their bookes and writynges these mannier of speakynges the body and bloud of Christ to be represented to be signifyed to bee poynted to bee betokeneded and to bee shewed And the signes of breade and wyne they doe calle by these termes the seale the figure the pype or paterne and the counterpaine of the true and veray thyng it selfe Neither is ther any cause why any man maye cauill and obiecte that the fathers did referre and applye in these signes or figures to the death of Christe and â—ot to the body of Christe For the fathers dooe moste playnlye in theyr bookes wryte and saye that the bodye and bloude of Christe is signifyed betokened in the sacramente And that we haue the signes and figures geuen vs of the verai bodye and bloude of Christe For the ferther proufe whereof and that thou maieste well knowe it to bee true we shall of dyuers and sundrye places of theyr wrytynge treacte and bryng in a fewe here ensuyng Austine in his traâ—ctyse whiche he made of catechysynge and enstructinge the rude and ignoraunte Austeâ— sayeth As touchyng the sacrament that he hath receyued saieth Austen he must be enstructed and taught that the seales and signes of
and reuerentlye bowe theyr knee whan they heare those wordes of the ghospell et verâ—um caro factum est that it is to saye And that word became fleashe c. And yet is it not to bee sayed of them that they wurship the veray wordes but the thynges that is sygnyfyed by the woordes Whyche same selfe thynge what stop or lette is there but that it may bee dooen in thys matyer of the sacramente so that the outewarde sygnes bee noâ— wurshypped but the thynge that is sygnyfyed by the sygnes But in these present dayes peraduenture outewarde wurshyppynge is not expedyent to bee vsed for the foresayde cause vnlesse often mention shoulde bee made of suche matyers in the sermons to the people And yet leat not any man take occasion of these my woordes to saye or thinke that it is lawfull to worshyp Images or pictures because that god and Christe dooe seme some times in them to declare him selfe effectually vnto vs. For we haue plain wordes of scripture that we shal not make vnto vs any Images to worshyp them But as touchynge the wordes of holy scrypture and as touchyng the sacramentes here is nothyng to the contrarye but that in hearynge or receyuyng them we maye worship them because they bee thynges instituted and ordeyned by the woord the wyll and the commaundemente of god too the entente that we might therby bee prouoked to the due seruynge of good whiche seruynge of god consisteth much in adoracion and humble wurshipping of hym Neyther can ye also of thys matyer or of any my wordes gather that any parte that remayneth after the receyuynge of the sacramente should be wurshiped For what so euer strength the outewarde sygnes in the sacramentes haue they haue it of the holy ghoste of the lordes woordes and of hys institucyon and ordinaunce Whyche thynges dooe no longer remain then whyle the vse and receyuynge of the sacramente dooeth continue And the promisse of God is applied to thys sacramente whiles we eate and drink the sacramente Wherfore that opinion and doctrine of reseruing the sacrament was not Catholike nor vniuersalli vsed or receyueth in the ChristyaÌ„ coÌ„gregacioÌ„s For in the time of Hesythius as hym self testifieth wrytyng vpoÌ„ the booke of Moses that is entitled leuiticus that that was least of the sacrameÌ„t was burnt which selfsame thing thou haste also in Orygyen vpon the same booke entitled Leuiticus though it bee but al one booke a scribed to know men And clement bysshop of Rome did ordein or make that the leauynges of this sacrament should be eaten of the clerkes as it plainelye appereth in his decree which is writteÌ„ in the title de consecratione that is of consecration and in the second distinction We doe not denie but that the leauinges of the sacrameÌ„t wer soÌ„etimes reserued kept but it was doen wtout any wurshipping of it without any supersticious pointes of reuerence The leauynges of this sacramente wer deliuered to children and to women to bee caryed to sicke folk as it is plain in the historie of Eusebius in Hierome one of the doctours of the Churche And I wolde suÌ„what stagger to saye the receyuinge of suche leauinges beyng doen privatly out of the holy compaignie with out the ordier and manier of receyuing the communioÌ„ instituted of Christe was a right a full and a perfect receiuing of the coÌ„munion or of the sacrameÌ„t which receiuing of the sacrament emoÌ„g the sicke folkes I could yet neuerthelesse grauÌ„t vnto so that thesame do repeate yâ— holy wordes of Christ so yâ— some honest ChristiaÌ„s doe there emoÌ„g theÌ„selues put in vse the ordinance of Christ in this behalf For except mo persons theÌ„ one alone do receiue the coÌ„munion together the due ordre course of receyuing this sacrameÌ„t is not obserued kept Christes wordes wer to me theÌ„ one in this sort Accipe edite et biâ—ite that is to say take ye eate ye drinke ye There is breade broken into sondrye pieces whiche thinge meneth that it should be dealed about and disstributed to mo then one And thei speake many thinges in theyr canon of the olde Masse whiche vnlesse a nomber dooe receyue it together are sterke false and veray lyes And besides this it is called of learned men Coena a supper Communio a communioÌ„ and sinaxis a gathering or coÌ„ming together which names do nothiÌ„g agre with a priuate accioÌ„ or doyng of one persoÌ„ alone by himselfe Neither do we in any place reade in olde writers of any priuate masses where one alone might receiue the sacrament without the companie of others Honorius byshop of Rome was the fyrst that made a decree that the sacrament of Eucharistia should be reserued kepte and decreed ferther that honour and reuerence should bee dooen to it Honorius bishoppe of Rome Whan it was caryed abrode any whither That if this thyng had been dooen of others before his dayes It had not beloÌ„ged vnto hym to make a decree of any suche thyng And to speake in a briefe summe we affirme hold as we haue before saide that this Sacramente hath not his ful strengthe vertâ—e efficacie but whiles it is in doyng in executing whiles it is in receiuing which thing thou seest also to be doen in al the other SacrameÌ„tes Hilarius is brought against vs Hilarius auÌ„swered vnto but he had veray great controuersies and disputacions with the Arrians against whoÌ„ he wryteth Whiche Arrians thought that the father and the soonne wer none other wise knitte or ioyned together but by a concord and agrement of wyll and by suche vnitie of minde that whatsoeuer the father would the soÌ„ne wolde thesame Agaynst these Arrians Hilarius thus sayth I demaund of you this questioÌ„ whether the coÌ„ioynyng vnitie that is betwene vs Christe bee of the propretee of nature or els of the coÌ„corde and vnitie of mynde and wyll For the Arrians woulde for their purpose haue caught holde on that that place in whiche Christe prayed that we mighte be made one with hym as he and his father bee one betwene themselues The text or sentence is in the seuenth chapitur of Iohns ghospel whece it is sayd Neuerthelesse I pray not for them alone but for theÌ„ also which shal beleue on theÌ„ through theyr preachinge that they all maye bee one as thou father arte in me and I in thee that they also maye be one in vs that the worlde maye beleue that thou haste sente me c. The Heretiques did putte this glose to it that we and Christe wer none otherwyse ioygned and knitte together but by consente and vnitie of wille and ther of they gatheredde and concludedde that ther was in like mannier none other couplynge and knittinge together of the sonne of god with the father but only thissame knittynge together and vnion of mynde and wyll It was Hilarius parte therefore to decclare that we are knitte and made one with Christe naturallye that