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.
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
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
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
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
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
most holy bodie with their vncleane Theodoretê° is agaiÌ„st the bysshoppe thoughe he alleaged hym for his purpose handes and do putte it vnto their cursed mouth What might he haue saied more euidently for me against yow my lord Moreouer theodoretus in his third dialogue alleageth Saint Ignatius saynge in his epistle to Smyrnenses Marke wel this reader They do not receaue or admitte the sacrament and oblations because they confesse not the sacrament to be our sauiours flesh whiche suffered for oure synnes and which the father reysed vp againe from death to lyfe Doth not this authorite of S Ignatius which was saint Ihon the euangelistes scholer waye more vpon oure side than al my lordes doctours that he alleageth for hym And also doth it not appeare that Theodoritus was against my lordes doctrine which alledgeth that authorite of Ignatius that affirmeth so plainlye that the same fleash of christ is in the sacrameÌ„t that he offered vpoÌ„ the crosse for vs and that the sacrameÌ„t is à sacrifice which my lord denyeth The sacrifice of the masse The same writer also in his first dialogue which ye alledge my lord sayeth that these wordes This is my bodie This is my bloud are the words of coÌ„secration that these wordes of christ Ioan. 6. written in Ihon. The bread which I wil geue is my fleash c. were spoken of christes flesh in the sacrameÌ„t which both ye denye He maketh also mention Theodoretus is in many pointes against my lord of the puttinge of water in to the chalice and sayeth that the consecration is made with inuocation which ye saye are of no necessite because scripture speaketh not of them Agayne in his second dialogue he sayeth after The honoure of the sacrameÌ„te set out by Theodoretus my lordes oune doctour this maner But the thinges which be made are vnderstand and beleued and honoured as beinge those thinges which they are beleued Here he speaketh of the honouringe of the sacrament which thinge as ye denye my lord so these wordes can not be wel sayed of bread and wyne for to honoure them is ydolatrie as ye denye not your selfe This worsshippinge or adoration of which he speaketh here can not be referred to christ in heauen as ye are wount to auoid lyke sainges of the old authours but very fondly for he sayeth that the thinges which by the consecration are made be worshipped of vs. Finallie he saith thus We do cal also this bodie the bodie of god teachynge that it is our lordes bodie and geueth lyfe which is not true of à common bodie of euery man indiffereÌ„tly but of the bodie of oure lord Iesus Christ both god man It is then now euident how wel your sight my lord seruyd yow when ye did recyte this authour for your purpose which so plainly is against it Farder ye goo Fol. 29. about to soile our argumentes and reasons which we do make to proue transubstantiation and first ye improue as Folio 31. ye thinke at the lest our vnderstandyng of those christes woordes this is my bodie by whiche we beleue that the breade is turned in to chrâ—stes very bodie This is your sayinge against that oure godly and true belefe But what christian eares can patiently The bysshop fo 31. pa. 1. heare this doctrine that Christe is euery daie made à newe and made of an other substaunce than he was made of in his mothers wombe Here my The confutation lord ye make a great wounderinge at the catholike faith and doctrine of christ because ye vnderstande it not as your wordes declare manifestlye For christ is not made à newe dailie nor we do not teache any such thinge but only that the bread nou is dayly Marke reader turned in to that his bodie which was made ones for al in his mothers wombe so that that one bodie and one Christ whiche was neuer made but ones onlye nor can not be made agayne is therby reallie present in the holye sacrament and in heauen also both at ones This oure doctrine and beleue is sette furth in the scriptures as it Christes body is daily made at masse is alreadye declared and also in al catholique doctours bookes out of the which I wil by goddes helpe rehearse à certeÌ„ sentences for the profe and defense Lib. 4. contra Marciouem of this oure fayth Tertulian sayeth Christe made the breade his bodie sayinge this is my bodye The holy martyr Alexander which was aboue Epist 1. ad omnes ecclesias M. cccc xxix yeres passed confirmeth the same sayinge thus Oure lordes passion must be myxed in the oblations of the sacramentes which are offered to our lord at masse that his The masse is no newe thing passion whose bodie and bloude is made may be celebrated Cyprian sayeth Oure lord maketh euen continuallie De coena domini vntil this daie this his most true and holie bodie and maketh it holy blesseth it diuideth it to them which deuoutly Ad athanasium alios episcopos Aegypti c. receaue it Felix à holy martyr which was M. cc. lxx yeres sence writeth iÌ„ this maner intreatiÌ„ge of the persecution of priestes The mirth of the whole conseil is turned in to mourninge because it was not seamelie that they which do make christes bodie dailie with their oune mouthe should suffre so great persecution S Damasus sayeth vnto steaphon that was in s Hieroms tyme. The priestes do make christes bodie with their mouthe s. Ambrose De ijs qui mysterijs oÌ„ cap. 9. sayeth This bodie that we do make is of the virgeÌ„ Againe It was not christes bodie before the coÌ„secration but I tel the that after the consecration it is now christes bodie He hath sayed it Lib. 4. cap. 4. de sacramentis is made c. Thow hast then learned that christes bodie is made of breade that wine and water are putte in to the chalice but bloud is made throughe Lib. 4. cap. 5. de sacramentis the coÌ„secratioÌ„ of goddes woordes Before christes wordes the chalice is ful of water wyne after that christes wordes haue wroughte there is made the bloude which redeamed the people Hom. 45. in Ioannem ChrysostoÌ„ is of that same miÌ„de which saieth It is not maÌ„ but christ that was crucified for vs which maketh his bodie bloud of the thiÌ„ges that are sette furthvpoÌ„ our lordes table to be coÌ„secrated Homi. 2. in 2. timo 1. The same doctour thê° sayeth Priestes what so euer they be do offre dailie that same oblatioÌ„ that christ offered hymselfe gaue to his apostles addinge at the leÌ„gth these wordes And therfore both this is christes bodie that also is his bodie he that thinketh that this bodie hath any thiÌ„ge lesse theÌ„ that knoweth not that it is christe which is now also preseÌ„t workethe And to let passe many of his
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
the beynge of christ and his bodie in the sacrament howe he is there and after what maner when it is enoughe for vs to beleue that his body is there present really althoughe how it is there we knowe not for goddes word telleth tovs that it is there but not how it Ioannis 6. Matth. 26. Luc. 22. 1 Cor. 11 is there Nowe he bringeth furth four lyes the first that we do saye that good meÌ„ do eate drinke christes bodie bloud only wheÌ„ they receaue the sacrameÌ„t fol. 47. for we saye not so but that they theÌ„ only do eate christes bodie drinke his bloud corporally which they eate spiritually at al other seasons The second lye is that we do say that christ hath his oune forme in the sacrament for we do say that he is in the sacrament in forme of bread and wyne and not of flesh and bloud The third lye is that we do affirme that the fathers and prophetes of the old testament did not eate the bodie of christ drinke his bloud where we say they did it not corporally as we nowe do but onlye spiritually throughe fayth and vertuous lyuinge The fourth lye is that we do say that christ is made euery daye of bread and wyne for we do say that he was neuer made touchinge his godhead and but only ones in his mothers wombe concerninge his manhod bodie yet bread wyne are dailie at masse turned in to that same his bodie bloud that neuer was made but ones only The fyfth lye is this that fo 47 pa. 2 we do say that the masse is à sacrifice satisfactorie for synne by the deuotion of the priest and not by the thinge that is offered which we neuer taught but onlye that it is à sacrifice for synne yn that that christes very bodie and bloud which he ones offered vpon the crosse for oure synnes as à ful and sufficient satisfaction for the synnes of the whole world are theryn offered in sacrifice for our synnes and therby christes death and bloudy sacrifice is applyed vnto vs for to obteyne this effect and benefite Wherfore my lord myght wel haue bene ashamed so falsely to reporte of vs as he here doth yf he had not bene al past shame Who denyeth my lord that christ is fo 48. 49. asceÌ„ded out of this world in to heaueÌ„ that he sitteth there at the right haÌ„d of his father and shal do vntil the worldes ende as our common crede hath the scriptures and the doctours also do teach But what then Doth any of these iij. saye that he is only in heauen and not in the sacrament also or that he so went hence then that he tarryed not stil also here wyth vs inuisiblye in the saerament as ye do saye and defende No not one of them vtterly and therfore al your traueile my lord is cleane lost which ye haue here spent in rehearsinge so manye of the doctours of which not one sayeth as ye do mayntene that Christ is not stil here bodyly When origen and other the doctours saye christ is bodily gone hence and not here present with vs they meane that he is not here yn his oune forme visiblye for so he departed out of this world at his ascension Augustinus ad dardaâ—uÌ„ Epist 57 Saint Austen ment that christes bodie was not in al places at ones as his godhead was and that it was then and is now but yn one place visibly naturally and by circunscription of it for so it is now only in heauen which proueth not that it is not in the sacrament aboue nature inuysibly and without circunscription of it and sacramentally not compased not measured theryn as it is in heauen only This is the anuswere bryefely vnto al the doctours here alleaged against vs It is very false that ye do saye that as these wordes This is my bodie do fo 57. 58. lye there can be gathered of them none other sense but that bread is christes bodie and that christes bodie ys bread for there can no such thinge be gathered of those wordes but only that christe gaue his disciples his very bodie to eate in to which he had turned the bread when he spake those wordes Why the scripture and the doctours do cal christes bodie bread is sufficiently declared at the begynning of this confutation and therfore I saye nowe in very fewe wordes that the doctours which ye my lord alleage here for yow proue not your purpose A briefe anusweare to al the doctours alleaged of the byshop yn his boke but only that christ called his bodie bread because he turned the bread in to it it semeth and appeareth stil to be bread it hath the quantite and qualites of bread and because it is the food of the soul as corporal meat is of the bodie Not one of al these doctours sayeth as ye do my lord that there is only bread in the sacrament and not christes body but they al saye in other of their workes that it is there as by goddes grace I wil declare at large shortly in an other booke of latine that euery man may easely see howe A boke of the doctours sentences ye mystake and yl vnderstand their sentences for your purpose Christ ment not yn Ihon the eyght chaptre that the Iewes should not eate his very natural body corporally Io 6 fo 60. lib. 3. in the sacrament as ye say falsely but that they should not eate it carnally as other common meates are wount to be eaten that they should teere it wyth there teth chawe it digest it and turne it yn to the nourysshement of their bodies as S. Austen expoundeth it But after an In psal 98 other spiritual maner without breakyng consuming and deuouring of it for els he could not haue ascended vp yn to heauen alyue wholly and safly Ioan. 6. as he did This ment christ yn shoÌ„ Ioan. 8. The byshop fo 81. 82. lib. 3. origenes chrysostom and Austen which ye do alledge Ye recyte TertuliaÌ„ for yow but he is against youe playnly for he sayeth that christ made the bread his body when he sayed This is Lib. 1. 4. contra Macionem my bodie He sayed it is à figure and à representation of christes bodie but not as ye do that it is onely a figure of it and not his bodie for he sayeth that he made the bread his bodie The outward formes of bread and wyne are signes and figures of christes bodie and bloud couered vnder them Also the oblation and sacrifice made at masse â—ow the sacramentis à figure of christes bodye and the receauing of the sacrament is à signe and commemoration of christes bodye and bloud yn respecte that they were offered vpon the crosse and that ment christ when he sayed do ye Luc. 22. 1. cor 11. this in remembrance of me Thirdly the sacrament is à figure
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
speaking hymselfe when he sayed vnto his apostles after his resurrection Luc. 22. These are the wordes which I spake vnto yow when I was with yow For he ment that he was not then with them as he was afore his resurrection when he was mortal apte to suffre peynes neadyng meate and drinke and subiect vnto such other passions of man and so he was not wyth them when he spake this vnto then But this your reason is anusweared fully Noweye alleadge wordes these of Christ Many hereafter shal come and say The â—ysshop Fo. 16. et 24 Matth. â—4 The confutation loke here is Christ or looke there is Christ but beleue them not O lord what blyndnes is this Christ prophised of false prophetes which then should either come before the destruction of HierusaleÌ„ such as were ben Cosban Theodas Iudas of Galilee of whom Iosephus Eusebius and S. Act. 5. Luke in the actes do make mention and say that they are christ or els whych is nerer to the letter christ spake then of false prophetes and false Christes that should come with Antichrist The confutation and say by hym and other such here is christ or there is Christ vtterly denying our sauiour to be the very messias Matth. 26. or redeamer of the world In what blyndnes were ye then my lord to alleage this texte against the real presence Note this reader of christes natural dody in the blessed sacrament But that this ys the ryght sense of that letter yt is euideÌ„t both by the wordes whych go afore it making mention of Antichristes coÌ„myng and also of the ende of the world and lyke wyse by these wordes that folowe there Then yf any maÌ„ say vnto yow Loo here is christ or there beleue hym not for false christes and Matth. 24. false prophetes shal ryse vp and wourke gteat myracles and wounders in so much yea the elected yf it may be done shal be brought in to errour And anon after he maketh playne mention ef christes commyng agayne at domes day See ye not then nowe my lord your oune errour yn wresting this place against the sacrament which christ spake only of such false prophetes false christes that shold Note come yn the tyme of Antichrist and set vp an other sauiour of the world yn his sted Do we say here is vpon this anlter or there vpon that an other christ then our sauiour Who beleueth sayeth my lord here is christ or there because any false prophete or false christ affirmeth hym to be there Say we not that he is in the sacrament Ioan. 6. because he hymselfe promysed vnto his apostles to geue them his flesh which he wold geue for the lyfe of the world and performyng that his Mahtth 2â— promes sayed to them take and eate this is my body and finally because the holy conciles the ancient doctours and the catholike church hath so taught vs Moreouer haue ye not my lord alleaged here that texte for yow which is directely opeÌ„ly aginst your owne selfe For say ye not here Episcopus iste suo iugulatur gladio is Christ in this parte of England by his true fayth and religion and there he is Is it not then great merueile that any learned and wyse man doth folow your doctrine whych seeth this your wreasting of the scrioture for the furtherance of your wicked doctrine But of this place I have spoken sufficieÌ„tly Nowe ye alleage saint Paul or your purpose which thus writeth As often as ye shal eate of this bread 1. Cor. 11. The bysshop fo 16. pa. 2. and drinke of this cup shewe ye fourth the lordes death vntil he come Vnto these wordes ye adde and say Tyl he come saithe s paul signifiyng The Confutation that he is not there corporally No syr he ment only that Christ was not present then visibly in his owne forme but that he wold come agayne at domes daye after such sorte as it is already declared at large For as these christes wordes Lucae 22. these are the wordes which I spake vnto yow when I was wyth yow do not proue that he was not theÌ„ wyth them bodily but only that he was not then wyth them mortal and apte to suffre peynes as he was wyth them before his death resurrection and as this saying of Christ The spirite Ioan. 7. was not yet geuen because Iesus was not yet glorified doth not proue that the holy goost was not geuen before that tyme vnto his apostles and certen other meÌ„ but only that he was not then geuen visibly and yn à visibly signe as he was afterward geuen in fyrye tongues euen so when Paul act 2. sayeth vntil he come he ment not absolutely that christ was not then bodily present in the sacrament but that he was not there visibly and yn his propre forme of fleash and bloud for after such sorte he should come agayne at domes daye therfore scripture speaking Marei 13. Lucae 12. Ioan. 16. of this christes retourning in to this world at domes daye sayeth that he shal be seane commyng in his gloyrie and maieste Your similitude my lord serueth not your pourpose for it only taketh place emong men which come not ne can come any other wyse then visiblye and yn their owne forme of whom we can not say wel do ye this vntil they come yf they be present then which we may truely say of christ that is euer present with vs bodily and inuisiby in the sacrament and absent visibly Christ vsed à lyke maner of speaking when Lucae 24. ge sayed vnto his apostles tarrye ye in Hierusalem vntil ye be yndued with strength from aboue for he ment that they were not then indued with strength from heaueÌ„ in à visible signe for their confirmation althoughe inuisibly they had receaued the strength Marke of the holy goost by grace why may we not then say my lord that S. Paul sayng vntil he come ment of his visible comming agayne at domes daye and not that he ment that Christ was not then present inuisibly in the holy sacrament of the aulter Werfore this argument is fully anusweared Nowe ye write after this maner The papistes say that euel and vngodly The bysshop fo 17. lib. 2. pa. 1. The confutation men do receaue in this sacrament the very body and bloud of Christ c. Al catholike learned men say euen so in dede and that not wythout S. Pauls authoritate and of many of the most best and oldest doctours of the church as it shal anon by gods grace appeare plainly No we ye say thus against the sacrifice of the holy masse They say that they offre The 〈…〉 â–ª Christ euery day for remission of synne c. But the apostles and euangelistes do say that christ hymselfe in his oune parson made à sacrifice for our synnes vpon the crosse by whose woundes al our
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