are there wythout theyr substance agaiÌ„st nature what haue ye to say vnto me For why may not they as wel feade maÌ„ agaiÌ„st their natures by gods almyghtie pouer as god fed Moses and 3. Reg. 13. 17. Helias long against nature the one without meate the other with very littell Fynally may not poyson be as wel in the accidentes and qualitees of the bread and wyne â–ª against nature as god fed the children of Israel wyth Manna and with quayles water out of the rocke against nature Ye are noue Exo. 16. Pâ—al 7. Exod. 7. Exod. 16. my lord anusweared in al these obiections and natural reasons It foloweth in your booke And most of al it is against the nature of accidentes to be yn nothinge c. What than my The bysshop lib. â— fo 21. pag. 2 The confutation lord I pray yow Was it not as much against nature that the angeles did eate and drinke and lyke wise christ after his resurrection and nothyng of that meate and drinke was tourned Exodi 3. Exod. 17. Numerorum 20. yn to their noryshement Did not the busse of thornes flame wyth fyre and not burne against nature Was it not against nature that water ranne out of Exod. 17. the hard rocke that quayles came downe from the firmament that the sea made away for the Iewes to passe throvghe Iosuae 3. Psal 113. it that the ryver of iordane ranne backe against his course that the bytternes of the water of Marath was turned yn to swetenes when Moses cast à peace of woode yn to it that yroÌ„ did swime aboue vpon the water that Exod. 15. fyre came doune from the firmament by Helyas word that the sonne the 4. ReguÌ„ 6. moone stod stil that christ walked 4. Regum 1 Iosuae 10. Danielis 3. Danielis 6. Lucae 1. and also peter vpon the see that Daniels three feloes burned not in the great fyre that the lyons hurt not daniel that christ was borne of his mother Matth. 28. with out breaking of her closures that he rose throughe the stone lying Ioan. 20. vpon his tombe that he entred in to the house the doores beyng yet stil closed Are not these thinges and many such other as much impossible and against nature as the accidentes and qualitees of bread and wyne to remayne in the sacrament without their substance to susteyne them Doth not heuy Marke Plinius hist naturalis lib. 36. cap. 16. libr. 36. cap. 14â— yron ascende vp ward against nature when it is set vnder à stone called Magnes and wyl hang in the aer without any staye yf one magnes be set vnder it when it is goyng vpward towardes an other beyng aboue For as much as the one stone draweth it vpward towardes hym so much doth the other drawe it doune wardes toward hym Also no strength can breake an adamant stone as plinye sayeth but In prooemio lib. 20. hist natura the bloud of à goate onlie Are not the se thinges which be done naturally as much against nature by mans reason and iudgement as the accidentes and qualites of bread wyne to be in the sacrameÌ„t without their substaunce by gods pouer Why then do ye my lord make so great à matter that the accidentes and qualites of bread and wyne should remayne stil in the sacrameÌ„t wythout their substance in which they myght be Wyl ye ascribe lesse vnto gods pouer than to nature It is no great merueile that ye iudge it follye to affirme as we do in dede agaiÌ„st nature and reason that one body is in dyuers places at ones and twoo bodies in one propre place both together for the heithen people as I haue declared afore esteamed christes faith and religion nothyng els but mere folly and 1. Cor. 1. The bysshop fo 21. 22. madnes which thing S Pol testifieth manifestly Our doctrine is I confesse against al our outward senses but proueth that my lord that it is false Are not lyke wyse al the articles of our fayth against our outward senses althoughe not after lyke sorte as this is May ye therfore denye them Were it not much better to leaue this vayne reasoning and to folowe Saint Chrysostoms godly consail which is this Let vs beleue god in euery thing and Homi 83 in Matthaeum Good counsail not say against hym yea althoughe the thing that he sayeth doth appeare an inconuenience both vnto our senses thought and vnderstandyng and doth also excede our sense capacyte Marke and reason Let vs I besech yow beleue his wordes in al thinges but chyefely in the sacramentes not loking only vpon those thinges which lye before vs but considering also his woordes For by his wordes we caÌ„not be disceaued but our senses are moost easy to be disceaued His wordes can not be Matth. 26 false oursenses are very often tymes disceaued Wherfore seing christ hath sayed This is my body let vs nothing doubte therof but beleue and perceaue it wyth the eies of our vnderstandyng Hyther to this holy doctour Now were it not much more wysdome and á greater saftye for our souls health for to ceasse reasonyng in this matter to mystrust the iudgement of our senses and to sticke wholly vnto gods word as Saint Chrysostom wylleth vs to do than to foloue your natural reasonyng here my lord and measuryng of this highe mystery by our senses Moreouer ye write after this maner Our fayth teacheth The bysshop Lib. 2. fo 22 pag. 1. The confutation vs to beleue thinges that we see not but it doth not bid vs that we shal not beleue that we see daily wyth our eies c. What do ye my lord see in the sacrameÌ„t but the colour of bread and wyne For ye see not their substance Wherfore ye may beleue that colour to be there but not the substance of the bread and wyne S Thomas did at christes commaundement put his had in to christes syde and felt his woundes Ioan. 20. I graunt for the confirmation of his fayth What then my lord Can ye of that proue that as he trusted then to his senses for to beleue christes resurrection euen so we may beleue our senses iudgement touching this sacrament No ye are disceaued For althought our senses may helpe some what to the profe of natural thinges beyng in their natural formes such as christes body was then yet in thinges that are aboue nature and out of their natural beyng state and shap as christes Narkc Chrysosto Damasce body is in the holy sacrament they are not to be trusted For in such thinges they iudge vtterly against our fayth Agayne was not the sight and feelyng of loth Abraham Iacob and certen other which sawe god and Gene. 18. 19 32. angels in mennes formes and apparances disceaued wheÌ„ they thought they were very meÌ„ in dede as they seamed to be vnto them Wherfore our senses may
A Confutation of a cerTEN BOOKE CALLED á defence of the true and Catholike doctrine of the sacrameÌ„t c. sette fourth of late in the name of Thomas Archebysshoppe of Canterburye By Rycharde Smyth Docter of diuinite and some tyme reader of the same in Oxforde TAke this booke I hartilie besech the christian reader in good worth coÌ„siderynge hou that Iam in à strange contrey without quietnes bookes helpe of learned men sufficient loiser and tyme and without also many other necessaries that are requyred vnto such an interprise as this is If any thinge be amysse it shal be hereafter amended by goddes grace Oure lord Iesus Christe kepe the in his true fayth and religion Amen I haue putte good reader both the leafe and the page also of the bysshoppes booke yn the margen of my confutation that thowe maist the better compare my confutation with his sainges and perceaue also the matter with lesse labours and peynes Multò melius est vera rustice quà m falsa diserte proferre Hieronymus in expositione primae visionis Esaiae The preface to the christen reader with an exhortation to moue al men to leaue disputinge and reasonynge vpon the highe and vnsearcheable mysterie of te sacrameÌ„t of the aulter geuynge euer fyrme credence vnto christes catholike church therin which neuer errethe yn our fayth whollie THe first consel good reader holden at Ephesus aboue M. C. yeres passed yn which S. Cyril was president wrote thus in an epistle vnto one Nestorius an heretike which theryn was condemned for his heresie We do offre an vnbloudie wourshipinge of à sacrifice and so we do also come vnto the holie sacrament and are made holie beinge partakers of the holie bodie and precious bloud of Christ which was made the redeamer of vs al not receauinge it as common flesh god forbid that nor as the fleash of à maÌ„ made holie and ioyned vnto the sonne of god by an vnite of worthynes or els as beinge à mansion of god but as that which verilie geueth lyfe to mans soul was made propre vnto goddes owne sonne hym selfe Hytherto this auncieÌ„t and great councel yn which were assembled cc. bysshoppes and which is one of the foure general concels that S. Gregorie sayed that he esteamed no lesse then the foure gospelles Wherfore Lib. 1. 24. seinge that this couÌ„cel hath so playnly sette fourth botb the holy sacrifice of the masse and also declared by the iÌ„spiratioÌ„ of the holy goost the auâ—thâ—â— and gouernour of such leful and godly conseylles that we do receaue yn the sacrament that flesh which is adioyned to goddes owone sonne and wbich geueth lyfe to them that do worthilie receaue it what wisdome were it to beleue the bisshoppe of Canterburies doctrine which denyeth both of these twoo Is it not muche meter to beleue al those fathers rather then this bisshoppes teachynge the contrarie Promysed not Christ that he wold be in the middes of ij or Matth. 18. iij. assembled in his name Hou then was he not with these cc. learned men that they erred not yn their iudgemeÌ„tes Wherfore lette vs beleue steadfastly as this councel teacheth vs plaineie that christes owne very natural bodie is in this sacrament althoughe this bysshoppe and such other carnal preachers and writers do barke neuer so muche against that our belefe and do make neuer so manye argumeÌ„tes and natural reasons to subuert it for as stronge and much stronger reasons may and heretofore hath bene made of heretikes against al the articles of our faith as it appreareth in dyuers old and late writers bookes Lette vs Ceasse thy reasonynge vpon the holy sacrameÌ„t not dispute and reason vpoÌ„ this matter which can not be compased nor perceaued by any natural reason or witte of man but by faith only as S. Damascene and many other holy Lib. 4. c. 14. doctours do testifie but lette vs steadfastly beleue christes wordes which sayeth this is my bodie that shal be geuen to death for you which wordes no mà can truelie vnderstand of bread Matth. 25. because that it was not crucyfied for vs as that bodie which he gaue his apostles to eate was To these wordes Hom. 93 in Matthaeum sayeth holy chrysostom lette vs geue fyrme credence yea thoughe our seÌ„ses natural wytte vnderstandynge and reason be clerely al against yt for christes wordes can not be false nor disceaue vs but oure senses are easye to be disceaued The carnal iewes Note reader Lib. 4. in 10. as wytnesseth S. Cyril lackynge fayth as this bysshoppe I 〈◊〉 hoper Ridley ponete â–ª and such oâ—her do and leanyng only to natural argumentes and reasons asked hou christ could geue them his fleash to eate They remeÌ„bred not sayeth he that Lucae 1. nothynge is impossible to god and therfore they iudged that this mysterie was but mere follye and that it was but manifest madnes to beleue that Christ would or could geue them his oune flesh to eate bodily with their mouthes as my lord of Canterburye hoper ponete Ridley coxe and many such other do now thinke and also teach to their owne damnation and many others besides our lord ameÌ„de theÌ„ yn tyme for his blessed names sake These men do now euen as the vnfaythful iewes did yn christes tyme when he intreated of this matter For they measured it by natural reasoÌ„ witte wold not beleue tâ—at christes very bodie was in this sacrameÌ„t reallie bodilie because they could not perceaue hou it so myght be by any natural reasoÌ„ because the senses of man do iudge the contrarie They do forgaette that the prophete Esaie Isaiae 7. sayeth Excepte ye beleue ye shal not vnderstand They sette the carte as they saye before the horses when they putte reasoÌ„ afore fayth after For is not fayth the fundation of our 1. cor 3. religion Why do they not remembre that reasoninge and fayth agree not Cicero wel together Cotta sayed to Lucilius why doest thou requyre à reason yf thou doest beleue for yf thou doest be leue thou doest aske no reason which may cause that thou shouldest not beleue Saith not also S. Paule that Lactantius Heb. 11. faith is the fundatioâ— and thinge that holdeth vp the thinge that appeareth not and is the profe of thinges not seane What follie is it then to laboure and studâ— for to trie out by reason the trueth yn this controâ—ersye of this holy sacrament which is vnsearcheable and appertayneth onlie to our faith excedinge al mans witte and reason Are there not à thousand thinges and moo which god hath Damasce 4. lib. ca. 14 done that no reason of man can perceaue by what meanes they were done but onlye by fayth Also cannest thou I praye the tel me hou god made Gene. 1. by his word al thinges of nothing Did not the natural reasoners and studentes denie this point of our fayth because they sawe that yt was directelie contrarie vnto al
mans witte and reason Canst thou by reason tel me hou Adam was made of the earthe Eue of his â—ybbe Hou the busse of thornes which flamed wyth fire burned Exod. 3. not Hou the rod was made à serpent Hou the ryuers of Egypte were Exod. 4. 7. turned yn to bloud Hou Moyses lyued xl daies and xl nightes without meate and drinke Hou the children Psal 77. of Israel were fed with Manna Hou their clotâ—es were not woreÌ„ away the space of xl yeres hou the iewes passed Exod. 16. thorou the red sea saflye Hou water tes beynge yet closed Are not these Note this thinges as impossible to mans reason and witte as that the same his bodie to be at one tyme both yn heauen and earth and yn euery place where the sacrament is Why then doest not thou beleue this as wel as the other two Doth not goddes word teach it the as plainlie as the other Also did Ioan. 20. Act. 1. 10. not Christ eate and drinke with his apostles after his resurrection and yet no part of that meate and drinke was turned in to his bodilie nouryshemeÌ„t for then he neaded no nouryshemeÌ„t Was not this as â—trange à matter and as farre abouâ—â—ans reason as christ to be bodilie â—n dyuers places at one tyme Wherfore then doest thou not ceasse disputinge vpon this deape and vnsearchable mysterie and geue firme credence vnto it althoughe thy reason can not perceaue it Why doest thou not remembre also that christ promysed his disciples to geue them suche bread as shoulde be his oune very natural fleash which he wold geue Ioan. 6. to death for the lyfe of the woorld Can this his promes be veryfied of coÌ„mon bread Was that geuen vpon the crosse for the life of the woorld Hath not Christ which is the trouth it selfe and can not lye perfourmed yet this his promes And when gaue he that Ioan. 14. Heb. 6. bread which was his very fleash that he gaue for vs to death yf he did it not at his last soupper when he sayed Take and eate this ys my bodie that Matth. 26. 1. Cor. 11. shal be geuen for you Hou manifest are these wordes of oure dear sâ—uiour Christ did he euer speake more playne wordes vpon any article of oure fayth then these are Were it not theÌ„ mere madnes and à strange folyshenes to beleue the bisshoppe of canterbury coxe hoper Ridley ponete and suche other that do teache contrarie to this S. Paul affirmeth that he 1. Cor. 12. which receaueth this holy sacrament vnworthily is gyltie of christes bodie Marke and bloud Hou caÌ„ this be true yf there be nothinge els yn the sacrament but bread and wyne Is à man gyltie of christes bodie and bloud which eateth and drinketh nothinge els but bare bread and wyne Who that wise is wil saye that I am gyltie yn eatinge to muche moutton and yn drinking of wyne when I eate nothinge but milk and drinke only water Agayne sayeth not S. Paule that he 1. Cor. 11. which receaueth this holy sacrament vnworthilie eateh and drinketh it to his oune daÌ„nation because he discerneth not our lordes bodie that is to say he doth noâ— beleue that that thin ge is his boâ—â—e or els he doth not receaue it 〈◊〉 greater deuotion and purenes of conscience than other commoÌ„ meates Hou should this be true yf we did eate and drinke but onlye bread made of corne and mere wyne of the grape yn the receauinge of the blessed sacrament Byddeth not us S. Paule to examyne and proue oure coÌ„sciences Marke before we receaue this sacrament And what neade we to do this when we shal eate but common bread and drinke wyne of the grape Doth he synne deadly that receaue the those thinges yn synne Doth not then this place of paule proue sufficiently that oure sauiour Christes bodie and bloud are present reallie in this sacrament This haue al doctours of Christeâ— church expounded the scriptures coÌ„cerniÌ„ge this matter as it shal appeare by goddes graâ—e hereafter thoughe the bisshoppe 〈◊〉 that they be altogether vpon 〈…〉 Therfore beleue maÌ„ this doctriâ—â— without al doubtyng therof Lette no maÌ„s persuasioÌ„ nor reasonynge turne thy mynde froÌ„ this belefe Beware that thou trust not thy senses iudgement yn this matter Remembre that Isaac was disceaued Gen. 27. because he trusted more to his feeliÌ„ge of his sonne Iacobs handes than he did his uoice Shalt not thou be after lyke sort disceaued in this matter yf thou do folou the iudgement of thy senses and not only the hearinge or readinge of these christes wordes This is my bodie It is sufficient for the to beleue that christes bodie is both at ones yn the holie sacrament and also in heauen because the scripture teacheth both indifferently and teacheth not hou these two may stande together but only by goddes almyghtie pouer to whom nothyng his impossible as scripture witnesseth plainly Marci 10. Luc. 1. Peter Martyr recanted at oxford his first doctrine of the sacrament and so did also the bysshop pe of Canturberie This taught peter Martyr at his first commyng to oxford when he was but á lutheran in this matter whose wordes I and may other mo wrate in the diuynite schole when he redde lecture there but when he came ones to the court and sawe that that doctrine myslyked them that myght do hym hurt yn his lyuiÌ„ge he anon after turned his tipped and sange an other songe The bysshop also of Canterbury in his catechysme did ones sette furth the real presence of christes bodie Note in the sacrament but he chaunged that doctrine when he saw that the world serued for hym O lord what man is so madde to beleue suche mutable teachers which chaunge their doctrine at meÌ„s pleasir as they see à vantage and profite They turne and wil turne as the winde turneth but to retourne to my matter Tel me why may not christes bodie as I sayed afore be as wel yn the sacrament and yn heauen both at ones as that his bodie was with the bodie of the stone that lay stil vpoÌ„ his graue when he rosevp agayne from death to lyf yn one propre place and as his bodie was in one propre place at ones with the bodie of Hierony in Epitaphio Paulae Ioan. 20. Ampros in lu 24. Aug. the dore or gate when he entred yn to the house to his apostles when the gates were yet shitte and closed Christ went vp out of this world yn to heaven and sitteth there at the right hande of his father yet paule saw hym bodily vpon earth after his ascension as he testifieth and by that sight he 1. cor 9. 15. proued that he was risen againe bodily from death to lyf which he could not haue done yf that seinge of hym Lib. de passione petri apostoli had bene but à spiritual visioÌ„ S. Linus which was in the
disceaue vs and so it appeareth that this your reason my lord is of none effecte nor force at al. We opeÌ„ no gate as ye say falsely that we do vnto valentinianus heresy nor to any such other For althoughe we do say that our senses are not to be trusted yn this matter of the holy sacrament yet we denye not but that some credence may be geuen wel vnto them in natural thinges hauyng their natural condition and state And as concernyng the heresy of them that sayed christ was not à very man or that he had not very flesh and bones the contrary was not proued sufficiently by their senses which sawe hym but by many textes both of the old and also the newe testament Moreouer the scriptures are manyfest enoughe in many places against Basilides and such other that sayed christ was not crucified for vs but Simon Cyrenaeus by which scriptures that article and the beliefe of it is approued and not by oure senses RomanoruÌ„ 10. for S Paul sayeth that fayth commeth of the hearyng of gods word and not of hearyng seyng feeling or of any of the other our senses for they may often tymes disceaue vs as Saint Homi. 93. in Matthaeum Ioan. 14. Chrysostom wytnesseth where gods word which is the trueth itself can neuer disceaue vs. Wherfore the senses are not to be trusted heryn and so is al that reasoniÌ„ge which ye make my lord here wythe so many wordes not worth à bleue point Ye say also thus And yf there be no trust to be geuen The bysshop fo 22 pa. 2. to oure senses in this matter of the sacrament why than do the papistes so stoutly affirme that the accidentes remayne after the consecration which can not be iudged but by the senses Syr we do affirme that there is no The confutation trust to be geuen to our senses in matters of our faith especially where they do iudge agenst goddes word as they do in this matter For the scripture sayth that christ promysed to geue his apostles bread which should be his owne very flesh that he wold geue for the lyfe of the world and that he gaue Ioan. 8. Matth. 28. 1. Cor. 11. to them his bodie which was crucified for them the senses did iudge that it was but bread of corne Agayne our senses do iudge only the accidentes properly as al learned men do wel know whiche every maÌ„ may affirme to be yn the sacrament but notthinke ther of that their substances do remayne althoughe the scripture expresselye sayeth not that there remayneth no bread but that it is christes bodie which he gaue for vs to death and so it can not be breade forthat was not geueÌ„ for vs vpon the crosse The sacrament is not an elusion of our senses as ye say althoughe in yt appeare bread Gen. 18 19. Mar vt Ioan. 20 Actorum 1. and yt is not there as god and the angelles seamed men to loth AbrahaÌ„ and other and were not very men in dede and yet they were no elusions of their senses werfore an aÌ„uwseare is now made to al this your reasoninge my lord vpon the iudgement of our senses and natural reason Now ye labour The bysshop lib. 2. fo 23. pag. 1. to proue that oure belefe in this matter is against the fayth of the old autours of christes church ye alleageiustine the Holie martyr affirminge The confutation Anno d. â—0 103 90. that he is the oldest author that is knowen this daie to writte any treatie vpoÌ„ the sacrameÌ„tes which is very false for Anacletus the martyr Clement dionise saynt Martial certen other moo wrate of that matter before hym à great while as it appareth plainlie by their lyues writinges and bookes The confutation I muche merueile my lord that ye are not à shamed falsely to alleage iustine Iustinus wordes for the furtheraÌ„ce of your wicked doctrine which neuer wrote as ye say butthus onlie ThaÌ„ afterward bread the chalice of wyne and water myxed together is broughe vnto the bisshop or priest This nourysshemeÌ„t is called of vs Eucharistia And we take not these thinges as euery meate and euery drinke but as throughe goddes word Christ oure sauiour was incarnate and toke fleashe and bloud for oure saluation euen so we haue learned by these wordes This is my bodie This is my bloud that this meate by the which oure flesh bloud are throughe alteration nouryshed when it is blessed by the prayers of the word goddes sonne he meaneth is the flesh and bloud of iesu hymselfe incarnate These are his wordes which are as plaiÌ„lie agaiÌ„st your doctrine as caÌ„ be in four pointes The Iustinus whoÌ„ my lord alleageth for hym is first is that he speaketh of meÌ„glinge of wyne water together in the chalice of which the scripture maketh no meÌ„tioÌ„ agaiÌ„st hym in four pointes therfore ye saye that it is not to be passed vpon Secondlye he is contrarie to your teachinge whan he affirmeth verites not Wrytten in scripture that christ prayed when he did consecrate and that by his prayers the bread and wyne were blessed which is not mentioned yn the scripture and for that cause ye despise it and say it is à thinge of no necessite at al. Thirdly he sayeth that these are the wordes of consecration This is my bodye This is mybloud which ye denie Four thely he sayeth that the bread wine by which our flesh bloud are nouryshed are after they be blessed throughe christes prayers the flesh and bloud Marke â–ª this reader of christ How blynd were ye theÌ„ my lord when ye alleaged this authour for oure purpose which is so euideÌ„tly against your doctrine But what yf Iustinus had thought as ye saye that he did yet did not so indede that bread wyne remayned stil yn the sacrameÌ„t Could that haue proued your doctrine that there is nothinge els in the sacrament but bread an wyne only No man is so blynd but he maye se that it doth not proue your purpose thoughe it seame to make with luther Also many of the Greakes affirmed that the holie goost proceded not froÌ„ the father and he sonne both they agreed not theryn with the latine church vntil the conseil holden at florentia wich was with yn these cxx yeres and yet that their opinion proued not that the latine church erred yn their belefe why then should either Iustinus saying Theodoretus or any other of the Greates which wrote that bread and wyne remayned stil yn the sacrament make against our faith touchyngetraÌ„substaÌ„tiatioÌ„ which Greakes generallie did not receaue manyyeres after the latine church had manifestly taught yt But Iustinus saye ye affirmeth that the bread and wyne are turned in to our flesh and bloud to nouryshe our bodies It is true but not as ye do take his sainge for he meÌ„t that coÌ„mon bread and wyne are turned by the alteration
do leaue out those wordes which would open al the whole matter are these in s. CypriaÌ„s sermon As in the person of christ the humanite was seene and the diuinite was hid euen so did the diuinite ineffablye put it selfe in to the visible sacrament These woordes sayeth my lord do He mysconstrueth saiÌ„t Cyprians wordes shew manifestly that the diuinite is poured in to the bread and wyne the same bread wyne stil remayninge lyke as the same diuinite by vnite of person was in the humanite of christ the same humanite stil remaynynge with the diuinite Which thing S. Cyprian neuer ment by that comparysoÌ„ but only that as the manhod of Christ was seene and his godhead not seene in hym but hid secretely from mans sight couered vnder neâ—th the manhode eueÌ„ so did the godhead powre it selfe in to the visible sacrament vnspeakeably The true seÌ„se of S. Cyprians wordes when that it turned the bread and wyne in to christes fleash and bloud ioynynge itselfe vnto them in vnite of person which how they were done no man can tel or expresse with his tongue This was Saint Cyprians mynde in that place Now he goeth about to aunswere to cyprians wordes which are that the bread is chaunged in nature not in outward forme sayeth thus in effecte bryefely It is not chaunged in substaunce but The bysshop in nature that is to saye it hath other properties and an other condition thaÌ„ folio 35 pagina 1 it had afore it was consecrated which farre passeth the nature condition of common breade It sheweth to vs that we be partakers of the spirite of god most purely ioyned vnto christ spirituallie fead with his fleash and bloud This is your oune dreame my lord The confutation which is directelie agaiÌ„st the doctours meaninge For he ment that the bread which christ gaue vnto his disciples at his mandie was chaunged in substance in to christes very natural fleash as these his last wordes of that same sentence is by the almightie power of his worde made flesh do shewe plainlie Why winked ye my lord at these wordes Marke this reader Do not they declare that cyprian ment that the bread was so chaunged in nature that it was made christes very flesh by goddes almyghtie power What madnes is it theÌ„ to wreast those words to anyother seÌ„se thaÌ„ vnto that Againe s. CypriaÌ„ sayeth à lytle before after he had recited these wordes This is my bodie The differeÌ„ce of corporal spiritual meat is also made manifest that it was an other thinge that was set vpoÌ„ the table confumed an other that was geueÌ„ distributed of the maistre how caÌ„ mylord this be true if bread remayned stil in the sacrament For is it theÌ„ coÌ„sumed an other thinge geueÌ„ thaÌ„ was set vpoÌ„ the table if bread remayne stil S. Cyprian sayeth also thus This coÌ„moÌ„ bread chauÌ„ged in to flesh bloud procureth lyfe encrease to the bodies Seest thou not then good reader that my lord wreasted cyprian to his purpose where he saieth that we do wreast hym vnto ours Now he aunswereth to Chrysostom which wrote so plainly against hiÌ„ iÌ„ this matter that he can not be wel wreasted ChrysostoÌ„ fo 35. pa 2. from oure belefe for he sayeth thus Doest thou see bread Doest thou see wyne Do they auoide beneeth as other meates do God forbid thiÌ„ke not so For as waxe yf it be put ones in to the fyre yt is made lyke the fyre no substance remayneth nothynge is lefte so here also thinke thou that the mysteries be consumed by the substaÌ„ce of the bodie Hitherto Chrisostom Who would desire more playne wordes Homilia de eucharistia than these are of this holy father and great clearke For doeth he notdenyee vtterly that we see bread or wyne yn the sacrament Sayeth he not playnly that they goo not awey beneth yn to the draught as other coÌ„moÌ„ meates do Affirmeth he not also that the bread and wyne are so consumed that no substance remayneth as waxe is consumed by fier What follye is it Marke then to folow AEcolampadius Peter martyrs this bissoppes such others wreasting of this playne wordes But let vs nowe see how learnedly my lord auoideth this authorite â–ª this he sayeth The bisshop fo 36. pa. 1. Saint Chrisostoms wordes which do folowe there immediatly do declare his mynde for he writeth thus Wherfore fo 36. et 83 wheÌ„ ye come to those mysteries do not thinke that ye receaue by à maÌ„ the bodye of god but that with tongues you receaue fyer by the angels Seraphim of these wordes ye my lord do gather that yow may as wel say that Chrisostom ment that there is neither priest nor christes bodie as we may gather that there is neither bread nor wyne in the sacrament of those wordes which are afore recited and be gynne thus Doest thow see bread But ye are shamefullye disceaued theryn The bysshop for he sayeth not doest thow se the priest Doest thowe see Christes bodie God forbyde thinke not so for they are consumed as he doth of the bread and wyne why then do ye my lord so trifle and cauil yn this so manifest à matter Are ye not ashamed yet of your part Wherfore when chrisostom sayeth do ye not thinke that ye receaue by à man the body of god he meÌ„t that we ough to thinke that we receaue goddes boddie not of hym principally but of hym only as à minister and of christ hymselfe chyefely as he sayeth yn an other place by these wordes Homi. 51 in Matth. 14. Whan thow doest see the priest geue to the christes bodye thinke not that the priestes hand but christes Ioan. 1. hand is reached vnto the as he doth 1. cor 3. principallie baptize This sayed he to stere meÌ„ for to receaue christes bodye with greater reuerence and more purenes of conscience as he did saye Doest thowe see bread et c. to make men beleue that althoughe theyr eies should iudge bread and wyne to be in the sacrament yet they shold not thinke that there were very bread and wyne in dede for the sense are disceaued easely in this mysterie and therfore we must beleue these christes wordes this is my bodie althoughe al our senses reason and vnderstaÌ„dynge be vtterly Homi. 93 in Matth. 28. against it as he sayeth in an other place Wherfore my lord was disceaued yn this point playnlie and so he was yn the wronge alleagynge of these wordes out of chrysostoms booke Thinke De eucharistia in Enceniis ye that the bloud of saluation floweth out of the pure and godly side of christ and so commynge to yt receaue it with pure lippes Chrysostom hath not so but quasi è diuino impolluto latere effluere that is to saye as it were to flowe out of the godly pure side not to flowe