spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike
diseases were healed and our synnes pardoned and so dyd neuer no priest nor creature but he nor he did the same neuer but ones What The confutation ignorance is this my lord that ye are yn Who denyeth that Christ hath redeamed vs perfectly and sufficiently by his one sacrifice ones for al offered vpon the crosse at the least coÌ„cernyng his office duyte parte and merite but yet not in effecte and actually as it is declared before but he only then deserued grace remission of synne and euer lasting lyfe for al them that wold beleue in hym hope in gods mercy fear god do penaunce for their synnes praye gyue almes to the poore fast receaue the sacrameÌ„tes loue god and their neyghbours keape gods Hebr. 5. facto est causa salutis c. commaundementes Why then may we not wel say that à priest as à ministre of god sayeth masse and offereth christes body and bloudde for to applye his sacrifice made vpon the crosse vnto vs for the actuall remission of our synnes althoughe they do not take away our synnes nor pardonne them nor heale our diseases but god onely doth yt for christes perfect sacrifices sake For sayeth not the scripture Matth. 6. Marci 11. 1. Timo. 4. Matth. â— Iacoâ—i 5. that we do forgeue one an other our offences that the preacher of gods word doth saue the people and hymselfe therby that we must praye for the remission of our synnes of others also that they may be saued that Ecclesiast 1. Ioan. 20. Daniel 4. fear expelleth synne that priestes do remitte synne that synne is taken a way by almes fastinge baptisme Danielis 4. Luc. 11. Matth. 17. Esaie 43 and yet god only for christes merites sake remitteth our synnes Ye saye that euery man must apply christes sacrifice and merite vnto hymselfe and Abacuc 2. by his oune fayth receaue the frute of it at christes handes not at the priestes What then my lord Is this à good argument I besech yow euery man must receaue the benefite of christes death by his oune faith at christes handes ergo the priest sayeth not masse for the obteyning the remissioÌ„ of synnes Do not they for whom the priest offereth christ at masse receaue that christes benefite for the remission of their synnes and saluation throughe their faith and repentaunce of god only for christes sake Doth not this your argument my lord proue as much against oure praying one for an other Iacobi 5 Matth. 28. preaching of the gospel ministring of the sacramentes for the remission of our synnes and against many such other thinges requyred of god in the scripture for remission of our synnes Marke reader and saluation as it doth against the sacrifice of the masse For must they not receaue of christ by their oune fayth remission of their synnes for whom ye daily praye to whom ye do ministre the sacramentes and preache gods word Why then did yow thus trifie myspend your tyme in such vayne thinges to seduce the people Ceasse for shame ceasse I saye thus to reason vnreasonably and vnlearnedly against the trueth which euer obteyneth the 3 Esd 3. psal 11â— victorie and endureth Thus ye ende your first boke and so I do myn The confutation of the seconde The bysshop booke which is of Transubstantiation After ye had my lord made to the Lib. 2. ca. 2. fo 18. pa. 1. reader à great promes in the begynning of this your booke ye saye that christ gaue at his last soupper bread vnto his disciples and for the profe therof ye say thus Whan christ sayed This the bread say thei remayned O vayne tryfler And whan he sayed is yet the bread remayned stil And whaÌ„ he sayed bo yet the bread was there stil But when he finished the whole sentence This is my body thaÌ„ they say the bread was gone and there remayneth no substaÌ„ce but christes body as thoughe the bread could not remayne when it is made á sacrameÌ„t This is in dede my The confutation lord the very true sense of those christes wordes althoughe ye mocke much therat as it doth right wel become your estate and degree and your reason maketh no lesse against your oune My lords reason is as muâ—h against his oune doctrine as it is against oures opinion than it doth against oures For the bread and wyne are not made holy signes as ye say that they are only of christes body and bloud vntil the wordes of consecration be fully pronounced and therfore we may vse this your oune reason after lyke sorte against your doctrine as ye do vse it against oures Agayne when the priest baptizeth à child saying I do christen Matth. 28. the in the name of the father the sonne and the holy goost the child is not baptized nor his sinnes forgeueÌ„ hym when the priest sayeth I christen the and so of the rest of those wordes but only whan the whole sentence is pronounced â—uc 22. Moreouer christ gaue vnto his apostles authorite to coÌ„secrate the bread and wyne to offre his body and bloud in sacrifice and to ministre theÌ„ vnto other when he saied do this in remembraunce of me and yet when he sayed Do they had not that authorite nor when he sayed This but when al these wordes were spoken or els he speakinge them gaue that authorite Wherfore ye haue gotten nothing by this your reasoning my lord but only declared therby your ignoraunce as ye do when you folowing your great Matth. 26. Hoc est c god peter martyr denye that these wordes This is my body are the wordes of consecration For S. Ireneus Lib. 4. c. 32. De coena d. Tertulian Saint CypriaÌ„ Chrysostom Hierom Ambrose basile libro de institutione monachorum cap. 70. Damascene Contione 2. in psal 33. lib. 4. cap. 14. S. Austen and many other of the oldest writers affirme plainly that those are the wordes of consecratioÌ„ but I wil rehearse nowe onely the wordes of certen of them for diuers causes S. Ambrose thus writeth Afore it be consecrated it is bread Lib 4. ca. â— de sacramentis but after christes wordes are come vnto it is christes body Heare hym saying Take and eate This is my body S. Damascene also saieth The bread Lib. 4. c. 14. and wyne are not à figure of the body and bloud of christ god forbidde that but our lordes body it selfe ioyned vnto the godhead our lord hymselfe sayng This is my bodye not à figure of my bodye but my bodye Is Marke reader not this plainly spoken of that holy saint to declare both that those are the wordes of consecration and also that christes very natural body and bloud are in the sacrament and not only à figure of them Where it not theÌ„ great folly to beleue your doctrine my lord before his which was à notable clearke Hom.
because he defended that christes dear mother was not á continual vergeÌ„ Is that verite set furth in scripture No ye are shamefully disceaued yn this poynt but of this matter I haue spoken more at large in my boke of traditions vnto which ye haue yet made no answeare althoughe ye raile dailie A booke of traditions against vnwritteÌ„ verites It foloueth yn your booke And al doctrine concernyng this matter The bisshop fo 5 pa. 2. of the sacrameÌ„t that is more theÌ„ this which is not grounded vpon gods word is of no necessite c. Then let The confutation your communion be celebrated at nyght my lord when christ did institute it Then let al men breake their fast before they receaue the holy sacrameÌ„t as one Bernard of christes church Bernard Ianuario epist 119. Tertulianus libr. 2. ad vxorem in oxford did For Austen sayeth our lord commaunded not by what ordre this sacrameÌ„t should be receaued but lefte that thing vnto his apostles by whon he wold set the churches in an 1. Cor. 11. ordre and therfore S. paul sayeth wheÌ„ he had spokeÌ„ of the sacrament I wil dispose the rest when I shal come vnto yow Moreouer saint Austen sayeth It pleased the holy goost that our lordes bodie should first entre in to mans Epist 119. mouth afore other meates for the honoure of so great à sacrament Loo S. Austen sayth it seamed good vnto the holy goost that for the honoure of so The honoure of the sacrament great à sacrament we shold receaue our lordes body fastyng And ye saye my lord that we receaue but bread wyne and that the sacrament ought not to be honoured and that al doctrine concerninge this matter which is not grounded vpoÌ„ gods word is of no necessite that the peoples consciences ought not to be troubled ther with What meane yow Do ye despise al godly ordre and the fathers doctrine and yet saye that your boke is approued of the old doctours Thinke ye that meÌ„ are so mad to beleue yow befor S. Austen Origen sayeth that euery Homi. 5. in Numeros man must of necessite obserue the ordre and maner of the receauing and the ministring of this sacrameÌ„t which the church obserueth Also S. CypriaÌ„ De ablutione pedum writeth after this sort That thing is as firme or as ratified that the apostles haue taught by the inspiration of the holy goost as that which christ hymself taught and commaunded to be done for his remembraunce Also saiÌ„t Luc. 22. Austen sayeth that this sacrifice is not wel done except the signe of the crosse Tract 189. in IoanneÌ„ Lib. 3. contra pelagiâ— Epist 1. ad omnes ecclesias Lib. 1. epi. 3 be made vpon the hoost S. Hierom affirmeth that christ taught his apostles to say dailie the pater noster in the sacrifice of his bodie S. Alexander which was withyn lxx yeres after christes passion S. Cyprian many other holy men and great clearkes say that christ mengled water with the wyne in the chalice when he made sacrifice at his mandy and bade priestes to dothe same and therfore they must do it of necessite Is this thinge expressed my lord in scripture It is not Wyth what face then do ye say that there is nothing of any necessite but that only which is grounded vpon scripture Is this your doctrine to be approued as ye say that it is by the consent of the ancient docters of the church S. ClemeÌ„t pauls disciple S. Anacletus S. Martial peter scholers and many other old doctours do testifie that the sacrament ought to be celebrated only in halowed places and vpon aulters and ye my lord regard nothyng of this and yet ye wold make men beleue that your doctrine is alowed set fourth by the ancient writers of the churche Thynke ye after such sorte to blynd men Do ye not gyue an occasion vnto men by this your doctrine to celebrate the communion as ye cal yt in the buttery kechen backhouse or els where they lyst SaiÌ„t Basil Lib. de spis cap. 27. sayeth that the wordes of inuocation which are sayed when the bread of thankes geuing the cup of blessyng The sacrament was sheued to the people in baesils tyme lege TheophiluÌ„ lib. 1. pasch is shewed came by tradition and that the priestes sayed that tyme at masse certeÌ„ wordes that haue great strength vnto the mysteries besides the wordes of the gospel and the apostle and are not ye then my lord ashamed to say that nothing is of any necessite yn this matter that is not grounded vpon the scripture Wold ye haue men rather to beleue yow then this saint S. Epist praefixa Libr. paschalibus Hierom commended Theophilus bisshop of Alexandria for teaching men to worship the holy chalices and other thinges pertaynyng vnto the ministration of the blessed sacrament of the aulter and that with the same maieste honoure that his body and bloud are to be worshipped because that they are there present Shold we then folowe my lord your doctrine which saye that nothyng is of any necessite but that only which is grounded vpon gods word and it is idolatry to whorship the holy sacrament of the aulter In how many places of his bookes Tract â—3 in Ioan. lib. 8. capi 27. de ciuitate dei Lib. 22. cap. 10. Deuerbis apost sermone 17. saieth S. Austen that the holy martyrs and other saintes names are rehearsed at masse for to pray for us Why then denie ye this S. Austen Cyprian Chrysostom Cyril and many other of the best wryters and most godly docters of christes church do make mention Chrysost lib. 3. de sacerdotio ca. 4. lib. 6. cap. 4. of many thinges vsed then at masse which are not written yn scripture do saye that the sacrifice of the aulter is made by prayer and inuocation of August epistol 57. Ser igi lib. 3. cap. 4. de trinitate the holy goost and gods name Wherfore your doctrine is false my lord vtterly improued of the ancient doctours of the church thoughe ye say that they do approue it I passe ouer many thinges that are of necessite to be obserued at masse be not expressed yn the scripture least I shold be to long and tedious ye saye moreouer thus First here is to be noted that christ The bysshop fo 4 pa. 2. called the material bread his bodye the wyne which was the fruite of the vyne his bloud Why did ye not proue The confutation this my lord Wold ye that men shold take yow for à prophete or for one that could not erre yn his sainges How called christ the material bread and wyne of the grape his body and bloud when he added immediatly these wordes which shal be geuen for yow shed for yow For gaue he material Marke bread for our redemption vpon
I aske nowe of yow my lord why may not god that made both the place and also the thyng placed in yt and appointed that One body may be in dyuers places at ones by gods pouer one body shold be naturally but in one place at ones cause that one body shold be against the common ordre of nature in dyuers places at ones May he not do this as wel as to make à virgen to conceaue beare á child wythhout mans helpe Is not this as much against the ordre of nature as the other Was it not as much impossible by mans reason christes body to walke vpon the sea to come out of his graue throughe the great stone lying vpon it and to go throughe the gates yet closed yn to the house where his apostles were as the same his body to be in dyuers places of the earth and in heauen also at one tyme If yow do de nye as Ihon frith peter martyr and Peter Martyr Ihon fryth dyuers other haue done that christ entred yn to the house where his apostles were the doores or gates beyng yet stil Io. 20. closed both the scripture it selfe also the doctours of the churche are against yow For leo sayeth thus vpon Epist 40. that matter Let these phantastical christians tel me what body Iesus brought into the sight of his disciples the gates Lib. 1. contra Iouinianum beyng yet closed S. Hierom also hath the same saying after this maner If christ went into the house the doores beyng shit which thing the nature of meÌ„nes bodies suffereth not to be done shal we then denye that both Peter and also our lord had true bodies because they agaynst nature walked vpoÌ„ the waters S. AusteÌ„ hath the same wheÌ„ Ser. 1â—9 de tempore Lib. 3. ad volusianum Libr. 10 in lucae ca. 24. he writeth thus It was à myracle that our lord entred in to the house vnto his disciples throughe the gates beyng closed Also S. Ambrose sayeth Thomas had à cause to merueile when he saw christes body brought iÌ„ to the house without hurt throughe the gates closed Lib. de trinitate which could not be passed throvghe with mennes bodies Hylary disseÌ„teth not from this sayng why doest thow aske throughe what paâ—tes of the closed doore christ hauin á body came in For the euangelist diligeÌ„tly expresseth christes entriÌ„g in to the house the doores beyng yet â—hit To passe ouer many authorites I wil recite but this one out of Epiphaniâ— an old writer which sayeth Our lord entred in to the â—owâ— primo lib. priâ—â—â— house the gates beyng yet closed that he myght declare his body to be of thiÌ„ne peaces which was afore he rose vp agayne of grosse partes and the same body that had fleash and bones Nowe it is manifest that christes body entred in to the house throughe the doores beyng theÌ„ stil closed Who caÌ„ theÌ„ my lord denye but that his body was that tyme of his eÌ„trye in to the house iÌ„ one ê“pre place with the body of the doore so there were two bodies iÌ„ one place Why theÌ„ may not his body be in heaueÌ„ Two bodies in one placâ— at oâ—es in earth both at one tyme Is not the one of the two as much impossible by nature as the other Wy do ye not folowe the fayth of AbrahaÌ„ which beleued Gene 2â— Rom. 4 steadfastly the ê“mes of god made by the angel coÌ„cerning the hauing of à child by Sara his wyfe both old also barreÌ„ wheÌ„ the thing was by nature impossible S. Chrysostom beleued that christes very natural body was both in heaueÌ„ also in the holy sacrameÌ„t at ones for he saieth thus O great Lib. 4 cap. 3 de 〈…〉 good wyl of god towardes vs oÌ„ miracle â–ª He â–ª that sitteth vpon the right hâ—d of his father iÌ„ heaueÌ„ aboue is coÌ„teined in mennes handes in the tyme of the sacrifice Also he sayeth in an other place There is one bodye of christ daily Homi. â— â—n â—pi 〈…〉 offered in sacrifice one christ in euery place where the sacrameÌ„t is which is here in this place ful there in that Homiâ—â—â— 2. 〈…〉 popular also ful or whole Thirdly he writeth thus Helias the prophete asceÌ„dyng vp lefte his mantel vnto his disciple but Christes body i◠〈…〉 the soÌ„ne of god asceÌ„ding vp in to heaueÌ„ hath lefte vnto vs his oune flesh As for helias leauing his mantel vnto his in the sacrament also not wythstaÌ„ding his ascensió in to heauen disciple lefte it from himselfe but our sauiour christ hath both left his fleash with vs also taken it with hymselfe in his asceÌ„sioÌ„ See ye not now my lord that this holy doctour notable clearke plainly setteth furth both the sacrifice of the masse also christes bodily preseÌ„ce in heauen in the blessed sacrament of the aulter both at one tyme Are ye not theÌ„ ashamed to denye both of these two thinges and yet saye that the ancieÌ„t writers be altogether vpon your side S. Chrysostom perceaued right wel that christ departed not so out of this world at the tyme of his ascension that he taried not stil bodily therin Also he sawe that christes body was at ones in diuers places beleued the same taught it vs. Wherfore this our beliefe that ye my lord do cal so often blasphemie heresie idolatry and say that it rose vp of late is the old godly catholike faith of the chuch Nowe ye alleage these christes wordes for your purpose Ye shald haue euer The bysshop Matth. 26. The confutation poore people with yow but me ye shal not euer haue This authorâ—te proueth not your doctrine for christ ment only that they shold not haue hym with them euer visibly in his oune for me of fleash and bloud and by familiar conuersation that Mary Magdalen might when she listed anoynte his body which she did whiles she might and therfore christ commended her dede That this was his meaning the text of Matthew sheweth plainly and Saint Marke more plainly Marci 14. saing Ye haue poore men euer with yow and wheÌ„ ye wil ye may do them good but me ye haue not euer with yow As yf he had saied ye may not at al tymes do me good nor ye haue me not after any such common mortal and neadful sorte with yow as ye haue me now and as ye haue the poore people to whom ye may do good when so euer ye list Saint Hierom expounded that place after the same sorte saying Hierom in Matth. 26. that christ ment that they should not haue hym with them by familiar conuersation and lyuing together with them as they had hym before his resurrection And it is no straung thing to say that christ is present euer with vs inuisibly in the forme of bread althoughe he be absent from vs visibly for he vsed à lyke maner of