for these places of S. augustine may be answered vnto for they speke of the visible matter elemeÌ„te which remayne truely in ther proprietie of their nature for so much as remayneth so as their is true reall bodely matter of thaccideÌ„tes of breade wyne not in faÌ„sy or imaginatioÌ„ wherby their shuld be illusioÌ„ in the seÌ„ses but so in dede as thexperieÌ„ce doth shewe the chauÌ„ge of substance of the creatures in to a better substaÌ„ce wuld not impayr the truth of that remaineth but that remaineth doth indede remaine which the same natural effects by miracie that it had wheÌ„ the substaÌ„ce was ther which is one maruail 〈◊〉 this mystery as their were diuerse more in maÌ„na the figure of it And then a myracle in gods workinge doth not empayre the truth of the worke And therfore I noted before howe saincte Thomas did towche Christ after his resurrection truely and yet it was by myracle as saincte Grigorie writeth And further we may saye towching the comparison that when a resemblaunce is made of the Sacrament to Christes person or contrarywise of Christes person to declare the Sacrament we may not presse all partes of the resemblance with a through equalitie in consideracion of eche parte by it selfe but onely haue respecte to th ende wherfore the resemblaunce is made In the persone of Christe be ioyned two holl perfite natures inseperably vnite which faith the nestorians impugned and yet vnite witout confusioÌ„ of them which confusion Theutichians in consequeÌ„ce of their of error affirmed and so argumeÌ„tes be brought the Sacrament wher with to conuince both as I shall shewe answeringe to Gelasius But in this place saincte Augustine vseth the truth most certaine of the two natures in Christes person wherby to declare his beliefe in the Sacrament whiche beliefe as Hylarie before is by this auctor alleaged to saye is of that is inwardly For that is owtowardly of the visible creature we see he hath with our bodelye eye and therfore therin is no poynte of faith that shulde nede suche a declaracion as S. Augustine makith And yet making the comparison he reherseth both the truthes on both sides sayng As the persoÌ„ of Christ coÌ„sisteth of God and man so the sacrifice of the Church coÌ„sisteth of two thinges the visible kinde of the elemente and the inuisible fleshe and bloud finishing the conclusion of the similitude that therfore their is in the sacrifice of the Churche both the Sacrament and the thyng of the Sacrament Christes body That is whiche is inuiuisible and therfore required declaracioÌ„ that is by S. Augustine opened in the comparison that is to say the body of Christ to be there truely and their with that neded no declaratioÌ„ that is to saye the visible kinde of the element is spoken of also as being true but not as a thing which was entended to be proued for it neded not any prouf as the other parte did and therfore it is not necessary to presse both partes of the resemblaunce so as because in the nature of Christes humanite thier was no substaunce conuerted in Christ whiche had been contrary to thordre of that mysterye which was to yoyne the holl nature of mane to the godhed in the person of Christ that therfore in this mystery of the Sacrament in the whiche by the rule of our faithe Christes body is not impanate the coÌ„uersion of the substaunce of the visible elemeÌ„tes shuld not therfore be If truth answerith to truth for the proportioÌ„ of the truthe in the mysterie that is sufficieÌ„te For elles the natures be not so vnite in one hipostasic in the mysterie of the sacrameÌ„te as they be in Christes person the fleshe of maÌ„ in Christ by vnioÌ„ of the diuinitie is a diuine spirituall fleshe is called is a liuely fleshe and yet thauctor of this booke is not afrayde to teache the breade in the sacrameÌ„t to haue no participatioÌ„ of holynes wherin I agree not with him but reason aganiste him with his owne doctrine and much I could saye more but this shal suffise The wordes of S. Augustine for the reall presence of Christes body be suche as no mane caÌ„ wreste or writh to an other seÌ„se with their force haue made this auctor ouerthrowe him selfe in his owne wordes But that S. Augustine saith towching the nature of breade and the visible elemeÌ„te of the sacrament wih out wresting or writhing may be agreed in coÌ„uenieÌ„r vnderstaÌ„ding with the doctrine of traÌ„substaÌ„tiation therfore is an authoritie familier with those writers that affirme traÌ„substanciatioÌ„ by expresse wordes owt of whose qui ner this authour hath pulled owt this bolt as it is owt of his boweseÌ„te turneth bake hitteth himselfe on the forhed yet after his fashion by wronge vntrue traÌ„slatioÌ„ he sharpened it somewhat not with out suÌ„ punisshemeÌ„t of god euideÌ„tly by the waye by his owne wordes to ouerthrowe himselfe In the secoÌ„de coluÌ„ne of the 27 leaf the firste of the 28 leaf this auctour maketh a processe in declaration of herises in the person of Christ for coÌ„uictioÌ„ wherof this authr saith the olde fathers vsed argumeÌ„ts of two exaÌ„ples in eyther of which exaÌ„ples were two natures to gyther the one not perishing nor coÌ„founding the other One exaÌ„ple is in the body soule of man An other exaÌ„ple of the sacrameÌ„t in which be two natures as inowarde heuenly an owtwarde earthly as in man their is a body a soule I leaue owt this auctours owne iudgement in that place of the o reader require thyne whither those fathers that did vse both these exaÌ„ples to the coÌ„fusioÌ„ of heretiques did not belief as apperith by the processe of theire reasoning in this poynte did they not I say hele ne that euen as really as truly as the soule of maÌ„ is preseÌ„t in the bodye so really so truely is the body of christ which in the sacrameÌ„t is the inward inuisible thing as the soule is in the body preseÌ„t in the sacrameÌ„t for elles the body of Christ were not as truly really present in the sacrameÌ„t as the soule is in maÌ„nes body that argumeÌ„t of the sacrament had no two thinges preseÌ„t so as thargumeÌ„t of the body soule had wherby to shewe howe two things may be to gether witout coÌ„fusioÌ„ of eyther eche remayning in his nature for if the teaching of this auctour in other partes of this booke wer true theÌ„ were the sacrameÌ„t like a body lyinge in a traunse whose soule for the while were in heueÌ„ had no two thinges but one bare thinge that is to saie breade breade neuer the holyer with significatioÌ„ of an other thig so far abseÌ„t as is heueÌ„ froÌ„ earth therfor to say as I ê“blabli thinke this part of this secoÌ„de booke against transubstantiacion was a collection of this auctour wheÌ„ he mynded to mayntaine luthers opinioÌ„ against traÌ„ substaÌ„ciacioÌ„ onely and to striue for bread
deuoutly reuerently charitably quietly vse frequent the same without other Innouacions then thordre of the boke prescribeth Now to the last diffreÌ„ce They say that Christ is corporally in many places The auctor at one tyme affirming that his body is corporally really present in as many places as there be hostes consecrated We say that as the sonne corporally is euer in heauen no where els yet by his operation vertue the sonne is here in earth by whose influeÌ„ce vertue all thinges in the world be corporally regene rated encreased grow to their perfite state So likewise our sauiour Christ bodely corporally is in heuen sittyng at the righthande of his father although spirituallye he hath promysed to be present with vs vpoÌ„ yearth vnto the worldes ende And when so euer two or thre be gathered together in his name 〈◊〉 is there in the myddes among them by whose spiritual grace al godly men be first by him spiritually regenerate and after encrease and growe to their spirituall perfection in God spiritually by fayth eatyng his fleshe and drinkyng his bloud although the same corporally be in heauen The true teachyng is that Christes very The answer body is present vnder the forme of bread in as many hoostes as be coÌ„secrate in how many places soeuer the hoostes be coÌ„secrate is there really substancially whiche wordes really substaÌ„cially be implyed wheÌ„ we say truly-preseÌ„t The worde corporally may haue an ambiguite doublenes in respecre relation One is to the truth of the body present so it may be said Christ is corporally preseÌ„t in the Sacrament but if the worde corporally be referred to the maner of the preseÌ„ce then we should say Christes body were present after a corporall maner whiche we say not but in a spirituall maner therfore not locally nor by maner of quantitie but in such a maner as God only knoweth yet doth vs to vnderstand by fayth the truth of the very presence excedyng our capacite to coÌ„prehend the maner howe This is the very true teachyng to affirme the truth of the presence of Christes very body in the SacrameÌ„t euen of the same bodye that suffred in playne simple euident termes wordes suche as can not by cauillatioÌ„ be mystaken construed so nere as possibly maÌ„s infirmitie permitteth suffreth Nowe let vs coÌ„sider in what sorte thauctor his company which he calleth we say do vnderstand the SacrameÌ„t who go about to expresse the same by a similitude of the creature of the sonne whiche sonne this auctor saith is euer corporally in heauen no where els yet by operation vertue is here in year so Christ is corporally in heauen c. In this matter of similitudes it is to be taken for a truth vndoubted that there is no creature by similitude ne any laÌ„guage of man able to expresse God his mysteries For and thinges that be seeÌ„ or herd might throughly expresse Gods inuisible mysteries the nature whereof is that they caÌ„not throughly be expressed they wer no mysteries yet it is true that of thinges visible wherin God worketh wonderfully there may be some resemblaunces some shadowes and as it wer inductions to make a maÌ„ astomed in coÌ„sideracioÌ„ of thinges inuisible when he seeth thynges visible so wonderfully wrought to haue so merueylous effectes And diuers good catholike deuout men haue by diuerse naturall thinges gone about to open vnto vs the mysterye of the trinitie partely by the sonne as this auctor doth in the Sacrament partly by fyre partely by the soule of man by the MusiciaÌ„s science the arte the touche with the players fyngers the sounde of the corde wherin when witte hathe all trauayled the matter yet remayneth darke ne cannot be throughly set forthe by any similitude But to the purpose of this similitude of the soÌ„ne which soÌ„ne this auctor sayth is onely corporally in heaueÌ„ no where els in the yearth the operation vertue of the sonne So as by this auctours supposal the substaunce of the sonne should not be in yearth but only by operacion vertue wherin if this auctor erreth he doth the reader to vnderstand that if he erre in coÌ„sideracion of naturall thinges it is no merueyle though he erre in heauenly thinges For because I wil not of my selfe beginne the coÌ„tencioÌ„ with this auctor of the natural worke of the-sonne I will bryng forthe the saiyng of Martine Bucer nowe resideÌ„t at Cambridge who vehemeÌ„tly for so much truly affirmeth the true real presence of Christes body in the sacrameÌ„t For he sayth Christ sayd not This Bucer is my spirite this is my vertue but this is my body wherfore he saith we must beleue Christes body to be there the same that did hange vpoÌ„ the crosse our lord himself which in som parte to declare he vseth the similitude of the son for his purpose to proue christs body preseÌ„t really substaÌ„cially in the sacrameÌ„t wher this autor vseth the same similitude to proue the body of christ really abseÌ„t I wil write in here as Bucer speketh it in latin expouÌ„dyng the .xxvi. chap. of Mathewe theÌ„ I will put the same in english Bucers wordes be these Vt sol verè vno in loco coeli visibilis circumscriptus Bucerê° est radijs tamen suis presens verè substantialiter exhibetur vbilibet orbis Ita Dominus etiam si circumscribatur vno loco coeli arcani diuini id est gloriae patris verbo tamen suo sacris symbolis verè totus ipse deus homo praesens exhibetur in sacra coena eoque substancialiter quaÌ„ praesentiaÌ„ non minus certo agnoscit mens credeÌ„s verbis hijs DnÌ„i symbolis quam oculi vident habeÌ„t Solem praesentem demonstratum exhibitum sua corporali luce Res ista arcana est noui Testamenti res fidei noÌ„ sunt igitur huc admitteÌ„dae cogitationes de praesentatione cor poris quae constat ratione huius vitae etiaÌ„ im patibilis fluxè Verbo Domini simpliciter inherendum est debet fides sensuum defectui praebere supplementum Whiche is thus much in Englishe As the sonne is truly placed determinately in one place of the visible heauen and yet is truely substantially present by meane of his beames elswhere in the worlde abrode So our Lorde although he be comprehended in one place of the secret and diuine heauen that is to say the glorye of his father yet neuer the lesse by his worde and holy tokens he is exhibite present truly whole God and man therfore in substance in his holy supper whiche presence mannes mynde geuyng credite to his wordes tokeÌ„s with no lesse certaintie acknowlegeth then our eyes see haue the soÌ„ne present exhibite and shewed with his corporal light This is a depe secrete matter of the newe testameÌ„t a matter
in his last supper was an offryng of him to God the father assuryng there his Apostels of his wil determination by thē al the worlde that his body should be betrayed for thē vs his precious bloud shedde for remissiō of synne which his worde he cōfermed thē with the gift of his precious body to be eaten his precious bloud to be dronken In which mistery he declared his body and bloud to be the very sacrifice of the worlde by him offred to God the father by the same wil that he sayd his body shuld be betrayed for vs. And therby ascertayned vs to be in him willyng that the Iewes on the crosse semed to execute by violence force against his wil. And therfore as christ offred himself on the crosse in the execution of the worke of his wil so he offred himselfe in his supper in declaration of his wil wherby we might be the more assured of the effect of his deth which he suffred willyngly determinatly for the redemptiō of the worlde with a most perfite oblation satisfaction for the synnes of the worlde exhibite offred by him to God the father for the recōciliatiō of mannes nature to gods fauor grace And this I wryte because this auctor speaketh so precisely howe Christ offred himself neuer but ones wherby if he meane by ones offryng the hole action of our redēption whiche was consummate perfited vpon the crosse Al must confesse the substaunce of that worke of redemption by thoblation of Christes body on the crosse to haue been absolutly finished so ones offred for al. But there is no scripture wherupō we myght conclude that Christ dyd in this mortall life but in one particuler momēt of tyme offre himselfe to his father For S. Paule describeth it to the Philippians vnder the Phil. 2. worde of humiliation to haue continued the hole tyme of Christes conuersation here euē to the death the death of the crosse And that thys obedience to God in humilitie is called offeryng appeareth by S. Paule when he exhorteth vs to offre our bodies which meaneth a continual obedience in thobseruation of Gods will he calleth Oblationem gentium Rom. 12 to bryng them to fayth And Abrahās willyng obedience ready at Gods commaūdement to offre Isaac is called the offerynge of Isaac and is in very dede a true offeryng and eche man offreth himselfe to God when he yeldeth to gods callyng and presenteth himselfe ready to do gods wyl and cōmaundement who then may be say de to offre his seruyce that is to say to place his seruice in sight and before him before whom it should be done And because our sauiour Christ by the decree of the hole trinite roke mannes nature vpon him to suffre death for our redemption whiche death in his last supper he declared playnly he would suffre We reade in S. Cyprian how Christ offred himselfe in his supper fulfillyng the figure of Melchisedech who by thoffryng of bread and wyne signifyed that high mistery of Christes supper in which Christ vnder the forme of bread and wyne gaue his very body and bloud to be eaten and dronken and in the geuynge therof declared the determination of his glorious Passion and the fruite and effecte therof Whiche doyng was a swete pleasaunte oblatiō to God the father conteinyng a most perfyte obedience to Gods wyll and pleasure And in the mistery of this supper was writen made and sealed a most perfyte testimonie for an effectuall memorye of Christes offeryng of himselfe to his father and of his death and passion with the fruite therof And therfore Christ ordeyned this supper to be obserued and continued for a memory to his cummyng So as we that sawe not with our bodely eyes Christes death and passion may in the celebration of the supper be most suredly ascertayned of the truth out of Christes owne mouth Who styl speaketh in the person of the ministre of the church This is my body that is betrayed for you This is my bloud that is shedde for you in remission of synne and therwith maketh his very body truely present and his precious bloud truely present to be taken of vs eaten and dronken Wherby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offreth himself to his father for vs aswel as for thē declareth his wil in the fruit of his death to perteyn aswel to vs as to thē Of which death we be assured by his own mouth that he suffred the same to thef fecte he spake of by the continual feadyng in this high mystery of the same very body that suffed and feadyng of it without consumptiō beyng continually exhibite vnto vs a liuyng body and liuely bloud not only our soule is specially and spiritually comforted and our body therby reduced to more conformable obedience to the soule but also we by the participation of this most precious body and bloud be ascertayned of resurrectiō and regeneration of our bodyes fleshe to be by gods power made incorruptible immortal to lyue haue fruition in God with our soule for euer Wherfore hauyng this mystery of Christes supper so many truthes in it the churche hath celebrate thē al and knowledged them al of one certayntie in truth not as figures but really in dede that is to say as our body shal be in the general resurrectiō regenerate in dede so we beleue we fede here of Christes body in dede And as it is true that Christes body in dede is betrayed for vs so it is true that he geueth vs to eate his very body in dede And as it is true that Christ was in yearth and dyd celebrate this supper So it is true that he commaunded it to be celebrate by vs tyl he come And as it is true that Christ was very God omnipotēt and very man So it is true that he could do that he affirmed by his worde himselfe to do And as he is most sincere truth So may we be truely assured that he would and did as he sayd And as it is true that he is most iuss so it is true that he assisteth the doyng of his commaundement in the celebration of the holy supper And therfore as he is auctor of this most holy Sacrament of his precious body and bloud so is he the maker of it is the inuisible priest who as Emissene sayth Emissen by his secrete power with his worde chaūgeth the visible creatures into the substāce of his body and bloud Wherin manne the visible priest and ministre by ordre of the churche is only a dispenser of the mystery doyng and saiyng as the holy ghost hath taught the churche to be done and sayd Finally as we be taught by fayth all these to be true so when wanton reasō fayth beyng a shepe goth about by curiositie to empayre any one of these truthes the
an others learnynge with wordes none controlleth an others lyuing with better dedes Let all endeuoure themselfe to do that God commauÌ„deth and the good occupation thereof shall exclude all suche idelnesse as is cause and occasion of this vayne and noysome curiosite And nowe to retourne to this auctour whiles he seath a more in an other mannes eye he fealeth not a beame in his owne Who recommendeth vnto vs specially Theodorete whom he calleth an holly Bishop and with him doth bringe forth a peace of an Epistle of Saincte Chrisostome The doctrine of whiche two ioyned with the doctrine of this auctor in suche sence as this auctour woulde haue all vnderstanded to be called Catholique touchynge the faith of the Sacrament hath suche an absurdite in it as was neuer hearde of in religion For this auctour teacheth for his parte that the body of Christe is onely reallye in heauen and not in dede in the Sacrament according wherunto this auctor also teacheth the bread to be very bread still which doctrine if it be true as this auctour will nedes haue it then ioyne vnto it the doctrine of the secrete Epistle of Chrysostome Theodorete whose doctrine is that after the consecracion that is consecrate shal be called no more bred but the oâ—dy of christ By these two doctrines ioyned together it shall appeare that we must call that is consecrate by a name of that we be learned by this auctour it is not and may not by the doctrine of Theodorete call it by the name of that which this auctor teacheth vs in dede it is As thus It is in dede bread quod this auctor but call it not so quod this Theodorete It is not in dede the body of Christ quod this auctor but yet in anywise cal it so quod Theodorete Here is playne simulacion and dissimulacion both together For by forberynge the name of breade accordynge to Theodoretes teachynge we dissemble hide that it is by this auctors teachinge and by vsinge the name of our Lordes body accordyng to Theodoretes teachyng we fayne it to be that it is not by this auctors teachynge whiche sayth there is only a figure and by this meanes in so high a mysterye we shoulde vse vntruthes on both sides in simulacion and dissimulacioÌ„ which is a meruelous teachyng I denye not but thinges signifiyng may haue the name of that they signifie by a figure of speache but we reade not in any doctrine geuen that the thynge signifiynge shoulde haue the name by figure and be deliuered from the name of that it is in dede And yet this is nowe the teaching of this auctour in defence of his newe Catholique fayth ioyned with the teachynge of Theodorete and the secrete Epistel of S. Chrisostome as this auctor would haue theÌ„ vnderstanded But those men Theodorete Chrisostome in the sence they mente as I vnderstand theÌ„ taught a true doctrine For they take the name of the body of Christ in the sacrament to be a reall namynge of the body of Christe there presente in dede and therfore a true perfite name which as S. Chrisostomes secrete Epistel saith the thyng is worthy to haue declaryng by that worthynes the thing named to be their in dede And likewise I vnderstande the other name of bread worthely done awaye because the substaunce Wherupon in reason the name was grounded is chaunged accordynge to the true doctrine of transubstantiacion therfore that name of bread in there doctrine is truely layde away although Theodorete wryteth the visible matter of bread and wyne to be seen and felt as they were before and therfore saith there substance which there signifieth the outward nature is seen and felt to remayne which termes with conuenient vnderstandynge maye thus agree with the Catholique teachyng of traÌ„substantiacion and so in the SacrameÌ„t on euery part both in the heaueÌ„ly earthely part to be a ful hole perfit truth as the high mistery beyng the sacrameÌ„t of our perfit vnite in bodye and soule with Christe doth require Wherby in my Iudgement as this auctour hath against his owne determinacion in this enterprise vttred that confermeth the truth of the reall presence of Christs most precious body in the Sacrament which he doth in speciall entreatyng the worâ—es of Saincte Augustine in the .xxvij. leafe of his booke besides that in diuers other places he dothe the like so bringynge vs forth this Theodorete and his secret Epistle of Saincte Chrysostome he hathe brought forth that maye serue to conuince him in transubstantiacion Howbeit as for transubstantiacion Suinglius taketh it truely for a necessary consequeÌ„ce of the truth if there be in the Sacrament the real presence of Christes bodye as there is in dede For as a carnall man not instructe by fayth aswel after consecracion as before as he is of the earth speaketh and calleth it breade and askynge him what it is wyll neuer answere otherwise and if one asked him whither it were the bodye of Christ woulde thinke the questioner mocked him so the faythfull spirituall man answeryng to that questioÌ„ what it is woulde after consecracion accordyng to fayth answere the bodye of Christe and thinke himselfe mocked if he were asked is it not breade onles he had been taught Christ to haue sayde it had been both his bodye and bread As for callyng it by the name of bread which it was he wold not greatly sâ—ike one thyng may haue many names but one thing is but one substaunce wherby to answere to the question what it is sauynge onely in the person of Christe wherin we knowe vnited the two substaÌ„ces of god and man And this matter I repete and sumaryly touch againe to leaue in the readers brest the principall pointe of our biliefe of this misterye to be of the reall preseÌ„ce that is to say vnfayned substantial preceÌ„ce and therfore the true preseÌ„ce of Christes most precious body in the SacrameÌ„t whiche hath bene in all ages taught bene as it is the Catholique faith of Christendom as appeareth by the testimonie of the olde auctors in all ages in whose particuler wordes although there maye be sum tyme cau 〈…〉 lacions yet I wyll note vnto the reader fouer markes and tokens emprinted raither in those old auctors dedes theÌ„ words which be certaine testimonies to the truth of there fayth of real presence of Christes most precious body in the Sacrament The first marke is in the processe of arguyng vsed by them to the conuiction of heretiques by the truth of this SacrameÌ„t wherin I note not their particuler sentences whiche somtyme be dangerous speaches but their hole doinges As Irene who was in the begynnynge of the churche argueth agaynst the valentinians that denyed the resurrection of our fleshe whom Irene reproueth by the feadynge of our soules and bodies with the diuine glorified flesh of Christ in the SacrameÌ„t whiche flesh it be their but a figure then it shoulde haue proued the resurrection of oure fleshe