45 in Ioannem à saint about D. ccc yeres passed Heare now S. Chrysostom sayng It is not man that maketh our lordes Marke this reader body bloud of the thinges set furth vpon the table to be consecrated but it is christ that was crucified for vs. The wordes are pronounced of the priest and the thinges bread and wyne are consecrated by gods pouer Matth. 26. grace he sayed This is my body Hoc verbo proposita consecrantur the bread and wyne which are set furth be cōsecrated by this word See ye not my lord how plainly this holy father and great learned man that was almost M. cc. yeres sence sayeth that christe hymselfe maketh his oune body and bloud of the bread and wyne set furth vpon the aulter to be consecrated and that by these wordes of consecration This is my body Wold ye then haue men to beleue your cōtrary teaching which are nothing lyke vnto hym nother in vertu of lyfe nor in learnyng May ye not be yet agayne ashamed that ye sayed in the title of your boke that your doctrine was approued of the anciēt doctours of christes church seing they are so manifestly against it In psal 33. S. Austen also sayeth Christ bare his oune body in his handes whā he sayed This is my body and that he then did S. Austen beleued that christes very natural body was yn The sacrament that thing then which no man could euer do for no man can beare hymselfe in his oune handes and therfore he mēt that christ cōsecrated the bread by these wordes This is my body and turned it in to his natural body which he bare at his mandy in his handes not bread only à figure of it for els he had not sayed truely that no man might beare hymselfe in his oune hādes but only christ for euery mā may easely beare his picture or image in his oune handes Doth not them S. Austen declare my lord very plainly in this place that he beleued christes body to be in the holy sacrament and not bread à signe only of it as ye do teach and saye also that he taught But of this sufficient Ye say moreouer But this negatiue that there is no bread The bysshop fo 18. pa. 1. they make of their oune braynes by their vnwritten veritees No not so my lord for christ his apostles the cōciles The confutation the catholike church and al the old doctours taught it vs as partly I haue already proued and wil by gods grace more largely hereafter And as touching vnwritten veritees I wrote A booke of vnwritten veritees not yet anusweared vnto of the cōtrary side à boke of them which sheweth manifestly how far your doctrine dissēteth from the fayth religion of the apostles the primitiue church and from al the ancient doctours where ye pretende to restore christes religion to that purenes that it had in the begynning of the church Why mocke youe so often at vnwritten verites which came from Christ and his apostles as it appeareth in that my booke and yet anusweare not vnto that boke Are your mockes and iestes à sufficient anuswere to it Ye say that we make this negatiue there is no bread of our oune braynes which is very false for christ taught it vs and his apostles and the church by these wordes This is my body but ye make this negatiue There is not our lordes natural body but bread onely of your oune braynes Matth. 26. Ioan. 6. pais against christes playne wordes S. Paules wordes the concels the catholike church al the holy doctours of the church for none of them al euer sayed as ye do teache that christes very body is not in the sacramēt but the cleane contrary Wherfore your doctrine is to be abhorred and detested of al good christen people It foloweth in The bisshop your booke Oh good lord how wold they haue bragged if Christ had sayed lib. 2. fo 18. pa. 1. The confutation this is no bread But Christ spake not that negatiue c. Oh good lord howe wold yow my lord haue bragged yf christ had sayed this is material bread not my body but onely à signe or à figure of it but Christ spake nother Marke this that affirmatiue This is material bread as ye defende nor that negatiue This is not my body but he sayed the cleane contrary to them both This is my body that shal be giuen for yow For these wordes can not be vnderstanded of material bread because that is not his body that was geuen for vs. Againe both the Greake texte and the latine also wil not permyt that these Matth. 2◠christes wordes this is my body shold be expounded of material bread For the greake hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine hoc est corpus meum Both in the neutre gendre and therfore we can not say that christ ment of the bread when he sayed This is my body for then he shold haue sayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hic panis est Note wel this reader corpus meū that the pronome This myght haue bene referred vnto the bread but he vsed the neutre gendre both in the Greake and also in the latine Matth. 26. and therfore he mēt not of the material bread when he saied This is my body but of his oune very natural body that was crucified for vs. Doth it not then appeare now my lord that Christ ment this negatiue there is no bread when he sayed this is my body that shal be geuen for yowe althoughe he sayed not expressely there is no bread Moreouer dyd not Christ promyse to his apostles to geue then bread that shold be his oune fleash which he wold geue for the lyfe of the Ioan. 6. panis world and performed that his promes at his last soupper sayeng take and eate this is my body that shal be geuen for yow How can this be true of bakers Marke bread Was that geuen of Christ for the lyfe of the worlde Is it not as false to say this bread made of corne is christes body as to say à man is an asse or an asse à man for that bread differeth much more from christes body than à man from an asse whych both are lyuely creatures and haue sēses in which they do agree When ye haue my lord made anusweare vnto this ye shal heare more to anusweare The bysshop fo 19. lib. 1. pag. 2. vnto Nowe ye go about to proue that bread remayneth stil in the sacrament sayng thus Christ toke bread brake it and gaue it vnto his disciples and sayed Take eate Al this was spoken before the wordes of consecratiō Wherfore they must neades be vnderstand of very bread that Christ toke bread brake bread and gaue bread vnto his disciples c. This reason is very The confutation weake my lord and
as much against your oune doctrine as it is against oures For althoughe the texte seameth to say that Christ gaue vnto his disciples the sacrament before the wordes of consecration were spoken of hym yet he did not so but he did first consecrate the bread sayng This is my body My lordes reason is against his oune doctrine and then he sayed take and eate for els he had geuen vnto them no sacrament but only common bread vnconsecrated which is very false as much against your opinion as against our doctrine For ye do say that christ gaue to his apostles holy consecrated bread à signe and à sacrament of his body Ye are also disceaued wheÌ„ Luc. 22. fo 19 Matth. 26. ye say that christ gaue vnto his disciples the cup of wine before he did coÌ„secrated it for then he had geuen to theÌ„ wyne vnconsecrated which had bene neither signe nor sacrament of christes precious bloud more thaÌ„ al other common wyne was and now is and the apostles also had then receaued drounken but common wyne for the texte of Marke which ye folowe here in your boke sayeth They drouÌ„ke of it al and after it reciteth the wordes of the consecration sayng This is Marci 14. my bloud c. Is not this then against your doctrine my lord as much as it is against oures Why then do ye not thus construe christes wordes in Marke My lord made an argumeÌ„t plaily against his oune doctrine This is my bloud of the newe testament c. Take it ye and drinke and they drounke of it al Shal ye not els be enforced to say that christ did nether consecrate the wyne at al nor geue to his apostles any sacrameÌ„t or holy signe for he dyd not consecrate the wyne after they had drounken it Recante therfore this your errour for shame recante yea for our lordes honoures sake the sauing of your oune soul and the souls of many other whoÌ„ ye haue seduced with this your wicked doctrine Ye also write thus Nowe I aske The bysshop of the papistes what thing it was that christ commaunded his disciples to drinke whan he sayed Drinke ye al of this I anusweare my lord that it was his oune precious bloud which he shed for many as he sayeth there hymselfe and that he spoke those woâ—des after he had consecrated the wyne as I haue already declared althoughe the letter hath not that ordre For els ye must neades graunt that Christ gaue vnto his apostles but common vnconsecrated wyne and that he did neuer consecrate it nor make it à holy signe of his bloud which howe false it is and houe playne against your oune doctrine who seeth not May not à man nowe my lord wel perceaue how ye erre for lacke of knowlage thoughe ye take vpon yow to correct al other and to reforme christes religion Of lyke ignoraunce proceded this reason that now foloueth in your booke Before christ deliuered the cup of wyne The bysshop lib. 2. fo 19. pag. 2. to his disciples he sayed vnto them Deuide this among yow Here ye do deskant my lord vpon this word Deuide The confutation and aske of the papistes what thing it was that christ bade his apostles deuide among them I thinke say ye that they wil not say that it was his bloud because those wordes were spoken before the consecration and also the bloud of christ is not deuided This ye reason without both reason The Confutation and also good learning For if Christ had spoken those wordes of the wyne which appertayned vnto the holy sacrament as in dede he did not but on ly of the wyne that he dranke at his soupper eating the paschal lambe afore the institution of the sacrament Marci 14. Luc. 22. yet they should make nothing more against our beliefe than against your vnbeliefe For if he had commaunded his apostles to haue drounken the wyne Marke not yet consecrated as ye say falsely that he did than it had bene no sacrament nor holy signe of christes bloud as ye teache that it is But I saye to the good reader that he must neades be very folish that wil geue any credence vnto my lordes doctrine seyng he doth so falsely alleage and wreast gods word to maintene his errour But I wil passe this ouer as confuted sufficiently Ye say agayne When the coÌ„munion was ended christ sayed vnto his apostles Verily I say vnto yow Luc. 22. The bysshop lib. 2. fo 19. pa. 2. that I wil drinke no more hence furth of this frute of the vyne vntil the day that I shal drinke yt newe wyth yow in my fathers kyndome These wordes proue not my lord that christes apostles The confutation dranke wyne in the receauing of the sacrament as ye saye but only that they dranke wyne with christ at soupper when they did eate the paschal lambe before the institution of the sacrament as it appeareth by SaiÌ„t Lukes euangile in which these wordes Lucae 22. are written to declare both Saint Mattheus and Saint Markes wordes Agayne yf those wordes had bene spoken of the coÌ„secrated wyne yet they shold not proue your purpose my lord that wyne of the grape remayneth stil yn the holy sacrameÌ„t but only that christ called his very oune bloud wyne because that wyne was turned in to it by the consecration and because it seamed to be wyne and had the qualitees and properties of wyne least we shold abhorre to drinke it yf it did appeare bloud as S. Damascene Theophilacte Damascene Lib. 4. c. 14. Theophi in Marci 14. Euthyimus and many other learned men do wytnesse and that man myght merite beleuing against his senses iudgementes which hath no merite as Saynt Gregorie sayeth when he Homi. 28. in Euangelia hath à prouffe of the thinge It is no strange thyng for christes bloud to be called wyne for the storie of the Genesis Gene. 49. sayeth of christ in the person of Iuda he shal wash his stole in wyne and his garment in the bloud of the grape Did not the holy goost calle wyne here christes bloud Saint Cyprian proueth â—i 2. Epi. 3 by that text and by an other of Esaiae the prophete that wyne must neades be putte in to the chalice to be consecrated and made christes bloud and therfore christ ment that he wold not drinke his oune bloud iÌ„ to which the wyne was then chaunged by his wordes and pouer after that tyme vntil he dranke yt with his apostles in the Lege Hier. ad hedihiaÌ„ quaest 2. church after his resurrection And after this sorte Saint Eucherius that was bysshop of lions in France aboue Libro quaestionum noui veteris testameÌ„ti M. c. yeres passed expoundeth that texte sayng What shal we folow here The kyndome of god as learned men do vnderstaÌ„d it is the church in which christ daily drinketh his bloud by
of them fo 2â— pa. 2. only remayne Secondlye ye erre shamefully when ye affirme that saint Austen maketh here with you for he sayeth that christes bodie and bloud are yn this sacrifice and that it is made of them beynge present as both the godhead and manhod are really present in christ of which he is made Where was your sight my lord whan ye sawe not this that is so playne Ye do now alledge Chrysostom out of an epistle forged yn his name and it yet proueth not your purpose For he meÌ„t not that the substance of breade remayned in the sacrament but the nature Ad Caesarium monachum of yt meanynge therbie the natural properties and qualites of bread or els he should haue bene directly against hymselfe in an other place which is Fo. 23. certainly his where he sayeth thus These works which he then doth wourke Homi. â—3 in Matth. in that soupper are not of mans power he hymselfe worketh now also he maketh the thinges perfect We priestes are the ministers but it is christ hymselfe that halloueth the bread and wyne and doth turne or change them Loo he sayeth that christ hymselfe chaungeth the breade and wyne how than do they remayne stil as ye saye that they do yn their substaÌ„ce Agayne Chrysostom sayeth The Homi. 24. in 1. cor 10. thinge that is in the chalice is that which ranne out of christes side and we are partakers of it Dyd wyne runne out of christes side vpon the crosse not bloud In an other place he vtterly denyeth that we do see bread and wyne yn the sacrament but I aske of Homi. 60. ad populuÌ„ my lord why he tryumpheth so much wheÌ„ some authours seame to saye that as twoo natures and substances remayne stil yn the sacrament which are christes bodie and bloud and bread wyne yf he saye wel eueÌ„ so two natures are whol yn christ not turned nor coÌ„sumed ffor this saiynge of them is fullye against his doctrine because it proueth that christes bodie bloud are realllye yn the sacrameÌ„t as the nature of man and of god both are really in christ our sauiour not by à signe only Wherfore may it not be wel sayed here that my lord is slayne with Episcopus iste suoiugulatur aiunt gladio Gelasius the pope his owne swerd as they saye common lye Gelasius the pope whom ye now alleage for yow is against you saynge Certeinly the sacrameÌ„tes of christes bodie and bloud which we receue are à dyuyne thinge wherfore we be also made by them partakers of the dyvyne nature yet not withstandynge that the substance or nature of breade and wyne ceaseth not to be And vndoubteldy an image à similitude of christes bodie and bloude are celebrated in the action of the mysteryes Wherefore it is shewed vnto vs euideÌ„tly enoughe that we muste iudge that Ex antidoto contra omnes hereses yn christ oure lord hymselfe that we do professe celebrate be in his image that like as they passe ouer yn to this dyuine substance when the holie goost makinge perfect permanente tamen in sua proprietate naturae yet the thinge abydinge stil yn the propertie of is nature euenso that principal mysterie whose workinge and vertu they do verilie represent vnto vs of the which it is euident that the priÌ„cipal mysterie is one christ properlie remayninge for as much as they do shewe plainly that one and à perfect christ abydeth stil hitherto that writer Note here first good reader that he sayeth that we be made partakers of the nature of god by the sacrament which his sayinge can not be vnderstanded of the receauinge of pure breade and wyne but it muste neades be taken of the very bodie bloud of christe ioyned to the godhead yn one personne which when we do receaue in the sacrament we are made partakers of that same dyuyne nature by hauinge it yn vs bodily Secondly this doctour sayeth not that Damascenus lib 4. cap. 14. onlye bread and wyne remayne yn the holy sacrament and that there is not the bodye and bloud of christ which you my lord do defende and therfore he maketh not for your purpose Thirdly this senteÌ„ce is so imperfect and so for from true latine as it appeareth by the latine wordes that no man can make of it any perfect seÌ„se or construe it and therfore it is not lyke that Gelasius which was very wel learned wrote it Fourthlye he was pope and setteth fourth the popes primacie largely in many places as it appeareth both in his boke of decrees also yn the decrees gathered by GratiaÌ„ Why theÌ„ do ye my lord alledge hym yn the matter of the sacrament whoÌ„ ye folow not yn the other Agayne he calleth the sacrament in an other place the holy bodie of christ and maketh plaine mention of the shewynge of it to the people which ye reproue Also he affirmeth that virgens Lib. suoruÌ„ decretorum cap. 8. and wydowes which haue made à vowe of virginite and chastyte may not marrye and calleth al such mariages whoredome and incest biddeth that they should be broken agayne as Cap. 20. ca. â—1 it doth appeare yn his decrees Why do ye not folow hym yn these thinges Now ye do alleage Theodoretus for yow which sayeth that christ called the breade ad wyne his bodie and bloudde and yet he chauÌ„ged not their natures To this authour I saye first Theodoretu lib. DialogoruÌ„ that he was an heretike and defended one Nestorius heresie which sayed that christ was not god and man both as it appeareth yn Cyrillus workes yn other dyuers bookes and therfore he ought not to be beleued in this matter of our fayth Secondly I saye that Lege anathematismos Cyrilli his adnexa he was à Greake writer and the Greakes did not generally receaue this doctrine of transubstaÌ„tiation before the procedynge of the holie goost from the father and the sonne althoughe many of the best learned meÌ„ of them beleued and taught both these thinges Now why should his errour in this our matter of transubstantiation make any more against oure belefe therin theÌ„ his or any other Greake doctours errour in the procediÌ„ge of the holy goost from the father the soÌ„ne shold hurt our faith therin Thirdly he teacheth not as ye do that christes bodie is not in the holy sacrament but only bread and wyne signes and figures of them wherfore he is not vpon your side as ye saye that he his And that doth appeare wel by these his wordes written vpon this sainge of S Paul He that eateth and drinketh vnworthilie shal be gyltie of our lordes bodie and bloud This is paules meanynge sayeth he Theodoritus in Gagnei scholijs that as the Iewes and Iudas did Christ wronge spake against hym spiteful checkinge wordes euen so they do iniurie to his name which do touch his
this dooue is the holye goost as christ sayed This is my bodie Wherfore ye were heryn disceaued manifestly as ye were also sayng that christ spake not theses wordes the Ioan. 6. bread that I wil geue is my fleash which I wil geue for the lyfe of the woorld of the sacramental bread of the sacramental eatinge but of spiritual bread and of a spiritual eatiÌ„ge only Which is very false and against both the text it self and also the exposition of al old godly doctours as it shal anon by goddes grace be proued sufficiently when I haue improued your reasons which ye make for your The bysshop fo 34. pa. 1. Ioan. 6. opinion They are rhese That was spoken twoo or three yeares before the sacrament was firste ordeyned I am the bread of lyfe which came doune from heauen he that eateth this breade shal lyue for euer et c. O what blyndnes is this What man that hath The confutation any knowledge in the scriptures wil make this argument which is made here of my lord These wordes of IhoÌ„ The bread which I wil geue is my flesh et c were spoken sayeth he before the sacrament was first ordeyned ergo they were not spoken of the sacrament May not à man proue by à like reason that al the prophesies which were made of christss incarnation passion resurrection and ascension and of baptisme the institution preachinge of the gospel with many other thiÌ„ges were not spoken therof because they were spokeÌ„ manye yeres before christ came and afore the thâ—nges were instituted and done how weake then is the first his profe Nowe when he sayeth that these wordes I am the bread of Ioan. 8. life which came doune from heauen can not be vnderstand of the sacrameÌ„tal bread for it came not doune from heauen yf I should graunt hym that Cyrillus Chrysostom Theophil to be very true and say that they were spoken onelie of christes godhead that should not yet proue that these wordes Ioan. 6. The breade which I wil geue is my flesh that I wil geue for the life of the world were not spoken of christes very natural flesh to be eaten in the sacrament as it is euident enoughe of it selfe Againe I may say that christes fleash which he spake of then and there in Ihon came doune from heauen both because it was and is ioyned with the godhead that came froÌ„ heaueÌ„ for christ vsed à lyke maner of speakinge Ioan. 3. when he sayed And no maÌ„ ascendeth vp in to heauen but he that came doune from heauen the sonne of man which is in heauen For here he sayed both that the sonne of man came doune from heauen because christes man hode was ioyned in one person with his godhead that came from heauen and also that his manhod was than in heauen before his ascension in to heauen because the godhead with which it was knytte in one person was theÌ„ in heauen Secondly I say that christes bodie which he then called bread in Ihon came doune from heauen for as much as it was made by the heauenly Matth. 1. pouer of god and the holye gost by whom christes blessed mother conceaued 1. Cor. 15 hym And this maner of speakinge is not strange in the holy scripture which calleth christ the seconde man 1. Cor. 10 from heauen celestial the Manna spiritual meate the water which ranne out of the stone spiritual drinke because they were prepared for the Iewes aboue nature by goddes power which is à spirite and by the mynistery of angelles that are also spirites and therfore Ioan. 4. Psal 103. that manna is called angelles foode psal 77. Wherfore this reason is clerely soiled When he sayeth that these Ihons wordes he that eateth of this Ioan. 4. fo 34. breade shal lyue for euer can not be vnderstand of the sacrament because pag. 2. it geueth not life to al that eate it I saye that these wordes are to be vnderstand of the sacrament and that christ ment that al which do worthily eate of it as s. paule teacheth vs to do shal lyue for euer Moreouer ye say my lord 1. Cor. 11. Fo. 34. that these wordes of Ihon the breade pa. 2. that I wil geue is my flesh which I wil geue for the life of the world can not Ioan. 6. be vnderstaÌ„d of the sacrament because that of such bread christ could not than presently haue sayed this is my flesh because at that tyme bread was not made his fleash I saye that they may right wel be vnderstand of it and that christ there vsed the present tyme Matth. 3 for the future and did put is for shal be as he did when he sayed after the Greake letter the tree which beareth not frute is cutte doune is cast in to the fire where the translatour sayed in latine it shal be cutte doune shal be cast in to the fire A lyke phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 12. 1. Cor. 11. vsed he when he sayed This is my bodie that is geuen and broken for yow meaning that it should be geuen and broken for them Euen so he sayed this is my bloud that is shead furth for yow as the Greake hath which the old translatour turned nearer the sense sainge which shal be shead for yow But why loked not my lord vpon the Greake texte of IhoÌ„ which hath twise Ioan 6. this werbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doso dabo I wil geue Matth. 26. which declared plainly that christ ment there then that he wold geue his flesh twise ones to the apostles vnder the forme of breade in the sacrament Ioan. 6. to be eateÌ„ of theÌ„ as the foode of their souls for that cause he called it breade which promes he performed at his last soupper wheÌ„ he toke bread blessed it brake it sainge Take eate this is my bodie that shal be geuen for yow Againe he gaue that same his Note wel reader fleashe in the forme of flesh for the lyfe of the world vpon the crosse and so doth this promes plainlye agree with his dede vpoÌ„ the maÌ„dy the next daie folowinge which we cal good frydaie Wherefore this my lordes reasoÌ„ is fullye anusweared soluted with à label which he his foloes shal neuer be able The bysshop to anusweare vnto whiles they lyue I am very sure Now mi lord goeth about to make an anusweare vnto the An anuswere vnto the holy doctours sainges doctours which the catholike meÌ„ alleage for theÌ„ first he laboureth to anusweare vnto S Cyprian which writeth thus This bread which oure lord gaue vnto his disciples not chaunged in outward forme but in nature is by omnipotencie De coena domini of the worde made flesh Here my lord raileth vpoÌ„ al catholike writers The bysshop teachers callinge theÌ„ papistes sayinge that they
daies space before and by that facte he exhorteth men to come with á pure coÌ„science vnto the receauinge of the holy sacrament because there is as muche difference betwene Marke christes bodie therin receaued and those shewe loaues as is betwene the shadowe of á bodie the bodie betwene an ymage the trueth pictured by it as there is betwene the exaÌ„ples of thiÌ„ges to come the thinges them selfes that were figured by those exaÌ„ples declariÌ„ge manifestly that that christes bodie which is receaued eateÌ„ in the sacrameÌ„t is in coÌ„paryson to the sheue loaues which were á shadow the very bodie shadowed by theÌ„ the trueth expressed by that image the very thinge itselfe figured by that exaÌ„ple Howe can this be true yf there be but material bakers bread eateÌ„ in the sacrameÌ„t as à bare signe à figure of christes bodie Note abseÌ„t thence Is á figure the bodye shadowed the trueth set fourth by an image the very thiÌ„ge itselfe figured by an exaÌ„ple What maÌ„ is so blind thê° to say Agayne S. Hierom euen there vpon that same epistle sayeth that the Hierony in cap â–ª 1. ad Titum priestes do offre daily for their synnes the peoples also pure sacrifices and that the priest maketh christes bodie at masse This can not be vnderstaÌ„d of pure material bread and therfore my lord must loke better vpon his bookes theÌ„ he shal see the trueth in this matter ceasse thus falsely to glose the doctours sainges Nowe he laboureth to soile S Damascenes wordes which are these that folowe but my lord did not rehearse them because they should haue marred al his matter Doest thowe Damascen lib. 4. ca. 14 nowe aske of me howe bread is made christes bodye and wyne and water his bloudde I anusweare vnto the that the holy goost worketh these thinges aboue mans speache and vnderstandinge but the bread and wyne are turned The bodye is ioyned vnto the deite which bodye is of the vyrgen not that the body taken of the vyrgen commeth downe from heauen but that the bread itselfe and wyne are chaunged in to the bodie Christes body is in the sacrament and in heauen both at ones and bloud of god The bread wyne and water throughe inuocation and the comminge of the holy goost vnto them are aboue nature chaunged in to christes bodie and bloud and they are not two bodies but one the same bodye The bread and wyne be Marke reader and beleue not á figure of christes bodye bloud For god forbid that but it is his body itselfe ioyned vnto the godhead oure lord hymselfe sayinge This is my bodie not à figure of the bodie but the bodie not à figure of the bloud but the Matth. 26. bloud This S Damascene wrote Nowe my lord might haue bene ashamed to goo about to wreaste wryth these so manifeste wordes of this holy great clearke to any other seÌ„se if he had had any shame at al but let vs examyne his aunsweare vnto hym In primis he sayeth He was à yonge newe authour in respecte of those whiche we haue brought yn for oure partie Syr ye haue yet brought yn none for The bysshop â—o 37. pa. 1. youre partie that sayeth that christes The confutation bodie is not really in the sacrament or that there remayneth stil onely bakers bread as à figure of christes bodye as ye do teach but this godly father sayeth that christes bodye is present theriÌ„ and that the bread is turned in to it that it is not nou à figure Ye can neuer bringe any catholike writer of any age that writteth so plainly for yow as this doth for vs. Agayne for his age S. Damascenes age he was after many learned mennes myndes aboue M. c yeares past but at the least I am certeÌ„ that he was almost eight hundred yeres sence which is nyghe ccc yeares before the father of your doctrine berengarius was borne Berengarius was the father of this bysshops doctrine Wherfore this is an answeare sufficieÌ„t vnto the obiection of Damascenes age Moreouer ye say my lord that he varieth from al the old authours when he denieth that the bread is à figure of christes bodie for they called it à figure Ye say not truely for he agreeth wel with them therin for they cal not the material bread à figure of christes bodie only absent in heauen as ye do which How the sacrament is a figure Aug. serm 28. in Luâ—aÌ„ Damascene also denyeth but many of them saye the sacrament is à figure because the outwarde formes of bread and wyne are figures of christes bodie and bloud hyd vnder them and because the oblation ministratioÌ„ and receauinge of them is à figure of christes passion and bloudy sacrifice and thirdly because the sacrament is à figure of christes mystical bodie the churche which Damascene denyeth not and therfore he agreeth right wel with the fathers in that point and so this startinge hole is stopped that ye can not crepe out at hym my lord S. Damascene sayeth also in dede as ye saye here my lord that the thinge There is no material bread yn the sacrament which is yn the sacrament coÌ„sumeth not nor auoydeth not downeward froÌ„ man in which saynge as he declareth playnly that he ment not as ye saye he did that material bread remayneth stil in the sacrament for then yt must neades consume and auoyed douneward as al other bread doth euen so he sayeth not therin against either origeÌ„ or els Austen for nother of them sayeth that the consecrated bread consumeth and auoydeth dounewarde but saynt Austen hath the contrarie sayin Ser 23. de verbis domini secuâ—dum LucaÌ„ ge It is called bread of the priest in the masse after the coÌ„secratioÌ„ when he recyteth the paternoster in which he prayeth to god to gyue vs our daily bread but not that bread which goeth yn to the bodie but that which beareth vp the substance of our soul soo he denieth here manifestly that there is any such bread after the consecration in the holy sacrament as goeth in to the Saint AusteÌ„ sayeth there is no material bread in the sacrament sustynaunce and nouryshement of mans bodie Wherfore he sayeth not as my lord sayeth that there ys material bread in the sacrament which consumeth in eatinge of it and goeth douneward fro man Nowe my lord runnyth to an other euasion and sayeth that this holy Damascene was one of the byshop of romes chyefe proctours The bysshop fo â—7 pa. 2 against the emperours to set abroad al idolatrie by his owne hand writinge therfore yf he lost his hand as they say he did he lost yt by goddes most righteous iudâ—ement c What meaneth my lord here this falsely to diffame that holy saint and noble clearke Images by whom god wrought many greate and notable myracles
the crosse Shedde he there wyne of the grape for the remissioÌ„ of oure synnes Gaue he not his owne natural body shed his owne precious bloud then for vs Promysed he not afore to his apostles to gyue them bread that shold be his owne very natural body which he Ioan. 6. wold gyue by death for the lyfe of the world Who is then my lord so folysh to beleue this your doctrine But ye go forward sayng Althoughe none eateth the body and The bisshop fo 5. pa. 2. drinketh the bloud of christ but they haue eternal lyfe as appeareth by Ihons wordes afore rehersed yet the good c. My lord ye vnderstand not christes The confutation wordes writteÌ„ by S. Ihon for the right sense of them is that euery maÌ„ which eateth and drinketh christes body and bloud worthilie hath euer lastyng lyfe as saynt paul expoundeth that place 1. Cor. 11. wryting to the corinthians That this only was christes meanyng there yt shal be proued anon by gods grace Now ye recite S. pauls words which sayeth Who so euer shal eate of this 1. Cor. 11. bread and drinke of this cup vnworthilie he shal be gyltie of the body bloud of the lord and then ye saye thus Here S. paul sayeth not that he that The bysshop eateth the bread and drinketh the cup of the lord vnworthily eateth and drinketh the body and the bloud of the lord but is gyltie of the body bloud of the lord but what he eateth drinketh he declareth sayng He eateth and drinketh his oune damnation What yf S. paul say not my lord that The confuâ—â—tion the vnworthy receauer of the holy sacrament receaueth our lords body his bloud Is that enoughe to proue that he receaueth them not as ye defende Who that hath any learning in logicke wil so reason Doth not paul affirme that the vnworthy receauour of this blessed sacrament is gyltie of the body and bloud of christ May we iustely say that he which eateth only bakers bread drinketh wyne of the grape is gyltie of christes body and bloud May à man be gyltâ—e of the vnworthy eating of à thing which he eateth not at al Wyl any wyse man say that I am gyltie of eating á capoÌ„ wheÌ„ I eate but mylke Or may we say wel that he is gyltie of mysse intreating of à kynges oune person when he doth abuse only his image or picture Why theÌ„ haue ye my lord destroyed so many images of christ and his holy saintes images Were they not more lyuely and manifest pictures and representatioÌ„s of christes passion than bread and wyne are That they so were I wil shortly by gods grace proue to your reproche shame that haue so leudly destroyd them wythout al good ground and cause sufficient Moreouer ye are disceaued The bysshop when ye saye that S. paul declareth what the vnworthy receauer 1. Cor. 11. of the sacrament eateth and drinketh when he sayeth that he eateth drinketh his oune damnation For he declareth only by those wordes what ponyshement he shal haue that vnworthily receaueth christes body bloud Dyd ye not see that paul vsed there à figure and ment that he did eate and drinke that bread and bloud vnto his oune damnation that vnworthilie receaued them But of this sufficient ye say thus agayne But al these forsayed admonitions exhortations and confortes doth the The bysshop fo 12. ca. 15 papistes as much as lyeth in them take away from al christien people by their transubstantation The confutation How proue ye this my lord I besech yow Marry thus say ye For yf we receaue The bysshop no bread nor wyne in the communion then al the lessons and confortes be gone which we should learne and receaue by eating of bread The confutation drinking of wyne It is very false my lord that ye say here Why did ye not proue it to be true but because ye could not I am very certen Wherfore may we not learne al such lessons by that only that bread and wyne are taken of the priest to be consecrated and are so tourned yn to christes flesh and bloud that their formes and qualitees remayne stil For as the bread wyne which are consecrated be made of many graynes of corne and of dyuers grapes of the vyne lykewyse are Cyprianus al Christian people ioyned spiritually throughe fayth hope loue and grace Marke reader vnto Christ the head of the church which is his mystical body Seconly as the bread and wyne that we do eate drinke daily are so turned yn to oure fleash and bloud that they make but one whole body nor are distincted from the other our flesh and bloud euen so be al christen people spiritually ioyned both vnto christ and also one vnto an other throughe the worthy receauing of christes fleash and bloud yn the sacrament in to which bread and wyne of lyke nature and sorte were chanuged by the word and pouer of god that they do make altogether but one body of christ which is the church This thing is my lord sufficiently represented and signified by the bread and wyne layed vpon the aulter to be consecrated and by their shapes apparaunces qualitees remayninge there stil and their substaunces presence is not requyred therunto thoughe ye say that it is but prouing not your sayng But yf I should graunt as luther teacheth his scholers that the substance of bread and wyne remayneth in the sacrament what should that that ye here saye make for your opinion Doth not the lutherians hold and defende that the substaunce also of bread and wyne is yn the sacrameÌ„t with christes very natural body and bloud How can ye my lord then proue this argument vnto à lutherian The substance of bread wyne doth stil abyde yn the sacrament ergo theryn My lord laboureth al yn vayne is not christes body bloud but only bread and wyne as ye say See ye not then that al this your labour was cleane il speÌ„t lost for therby ye proued not your purpose Noue ye say that the doctrine of transubstantiatioÌ„ doth subuerte our fayth in christ and to proue that your sayng ye write after this maner For this sacrament is ordoÌ„ned in bread and wyne which The bysshop fo 1â— pa. 2. be foodes for the body to signifie and to declare vnto vs our spiritual foode by christ then yf our corporal feeding vpon the bread and wyne be but phantastical so that there be no bread nor wyne to feed vpon althoughe they appeare to be there than yt doth vs to vnderstand that our spiritual feadyng in christ is also phantastical and that The confutation in dede we feede not in christ As this your sayng my lord ys grounded vpon no reason nor authorite euen so it may be sufficient for me at this tyme to denye it and to
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
sayinge The spirite gyueth lyfe but the fleash profiteth nothinge c. Doest thow not see here reader that Saint Austen ment not to denye the corporal and real beynge and eatinge of christes bodie in the sacrament For he ment that fleash that is to say such à fleshely and folyshe vnderstaÌ„dynge of christes wordes werby they thought that christ wold that they shold eate his flesh cut out in peaces â—er 2. de verbis apost as common meates are eaten and not alyue and whole without al hurt done to it profiteth nothinge but the spirite that is to say à spiritual vnderstandinge of his wordes that they should eate his flesh alyue ioyned vnto his spirite and godhead whole and not harmed in any thiÌ„ge geueth lyfe And so he wold that they shold not thinke that they should eate that his bodie which they sawe after any such maner and as they sawe it in that same forme of fleash visibly but inuisiblye as he sayeth there nor drinke the bloud which the iewes should shed furth in that forme of bloud in which it should be shed out and visiblie This ment he as his oune wordes afore recited declare plainly and therfore those wordes which my lord alleageth for hym maketh nothinge for hym at al. The ende of the fourth booke The fyfth boke of the sacrifice of the holy masse Althoughe ye my lord do saye without any good grounde that it is à great blasphem ye against christ to saye that in the masse is made à sacrifice propitiatorie for synne yet al the eldest and best learned doctours that euer were are vtterly against your errour therin as I haue declared touching The bysshop fol. 104. many of theÌ„ in my booke of the sacrifice of the holy masse and as I wil anon by goddes grace proue by some of their saiÌ„ges briefely We make no sacrifice The confutation Luc. 22. at masse but only as ministers of christ which bade vs so to do offereth hymselfe daily for vs therin and therfore ye are disceaued at the begynninge of this your boke when ye say that priestes do make their masse à sacrifice propitiatorie for the synnes of the quycke and deade as neuer no creature made but christ alone and that ones onely for al vpon the crosse And to proue this ye alleage S. Paul which spake there to the hebrews of christes Hebr. 9. 10. blouddy sacrifice made by his death only which he offered neuer but ones as he sayeth or els he must neades haue dyed more theÌ„ ones for as much as that kynde of sacrifice is necessarilie ioyned wyth his passion but this maketh nothynge vtterly against the sacrifice of the masse in which christ hymselfe turneth the substaunce of bread and wyne in to his owne very natural fleash and bloud and offereth How and in What seÌ„ce the masse is à sacrifice them in à remembraunce of his death for the application of his passion and the merite of it for remission of the synnes both of the quycke and the deade as al holy doctours bothe Graekes and latines do wytnesse Fo. 105. plainly of whose sentences I wil alledge some anon But here I aske of yowe my lord why may not Christ euery daie be offered in sacrifice wythout dyinge agayne for vs as wel as he was slayne as Ihon sayeth euen from Apocal. 13. the begynnynge of the world and yet he suffred death not many thousand yeres after Were not the sacrifices of Abel Isaac of the paschal lambe and many other sacrifices of the old lawe certen figures of christes sacrifice theÌ„ Exodi 12. 1 Lâ—â—â—ti 24. Gene. 4. to come vpon the crosse and were offered to put meÌ„ in mynde of it What theÌ„ should lette my lord that the masse myght not be a sacrifice for a remeÌ„brance of christes passion and death now passed as wel as they were of it to come that this sacrifice shold not as wel be an application of christes merites vnto vs for remission of oure synnes as they were I am very sure Lib. 17 ca 20 De ciuitate Dei that ye are not able wyth the helpe of althem that made this youre booke to auoyde this Austen writeth after this sorte therin Salomon sayeth A maÌ„ hath nothinge that god is to hym Ecclesiastes 8. but that thinge whych he shal eate drinke What thinge more credible may here be vnderstanded to saye than that which doth pertayne to the partakinge of this table Which that priest the mediatour of the newe testament gyueth of his bodie and bloud after Marke this reader the ordre of Melchisedech For that sacrifice hath succeded al the sacrifices of the old testament which were offered in à shadowe of it to come Wherfore we do acknowledge that voice of the same mediatour written in the Psal 39. psalme by the prophete Thowe woldest not haue sayed christ the sonne to his father à sacrifice an oblatioÌ„ but thowe madest me à perfecte body for because in the stead of al those old sacrifices and oblations christes bodie is offered in sacrifice and mynystred Three errours confuted here vnto the partakers Here are three of your errours my lord confuted The first that Melchisedech offered not sacrifice in bread and wyne for à figure of christes sacrifice made at his last soupper The secoÌ„de that christes bodi and bloud are not in the holi sacrameÌ„t but only bread and wyne The thirde that christes bodie is not offered in sacrifice at masse We do confesse that christes sacrifice made vpon the crosse was ful perfecte sufficient and did doth stil put away the synnes of al them that beleue perfectly in hym trust in goddes mercy repent their illyues and receaue the holy saeramentes by which as meanes that christes sacrifice is and neades must be applied vnto them and therfore it cometh not of any imperfection of christes sacrifice ones made for euer vpon the crosse that his blessed bodie is offered daily in sacrifice for oure synnes but only to applie that perfecte sacrifice vnto vs for to take away actually oure imperfectenes of synne This a unsweare is sufficient for the soilynge of al that is brought out of S. paules epistle vnto the hebrews Nowe ye make à distinction of sacrifices saynge that there is one kinde of sacrifices à propitiatorie or à mercyful sacrifice that is to saye such as pacyfieth goddes wrath and indignatioÌ„ obteyneth mercye for oure synnes and forgeuenes of them which is onely christes death sacrifice made ones for al vpon the crosse Which no good christian man The confutation denyeth But what then Canye therby proue my lord that christe offereth not hymselfe yet daily at masse by the priest as his ministre for an applyiÌ„ge of that his propitiatorie and most mercyful sacrifice made neuer but ones Maye not the sacrifice of the masse made in à remembrance of christes death and blouddy sacrifice be as wel