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
senteÌ„ces I wil recite Homi 17. in epist ad Hebraeos but this onli now We do not offre nou an other laÌ„be two morowe an other but euer the same thiÌ„ge it selfe Therfore this sacrifice is one or els by this reasoÌ„ that he is offered iÌ„ many places there are many christes NothiÌ„ge lesse but there is one christ euery where both Hieroni. ad heliodoruÌ„ beinge here ful there ful one bodie HieroÌ„ hath á lyke seÌ„teÌ„ce wheÌ„ he saieth thus God forbid that I should speake any il of theÌ„ which succediÌ„ge the apostles degree do make christes bodie with à holie mouth throughe whoÌ„ we be christians Also he sayeth ad Euagrium Lege eum in epistolaÌ„ ad Titum What eylde the minystre of tables widowes à deacoÌ„ he meaneth proudly to extolle hymselfe aboue theÌ„ at whose prayers christes bodie and bloud is made Finallie damascene Damas lib. 4. cap. 14. sayeth can not christe which was borne of à virgen make the breade his owne bodie and the wyne his bloud Againe he writeth after this sorte doest Christs body is made at masse thow aske how bread is made christes bodie and wyne and water his bloud I saye to the that the holie goost worketh the thinges aboue maÌ„s speach and vnderstandinge but the bread and wyne are turned Agayne he sayeth God hath ioyned is godhead vnto bread wyne and water and made them his bodie and bloud not that his bodie cometh downe from heauen but because the bread and wyne are chaunged in to the bodie and Inuocation helpeth to the consecratioÌ„ bloud of god The bread wyne water by the inuocation and commynge of the holy goost are aboue nature chaunged in to christes bodie bloud they are not twoo bodies but one and the selfe same bodie I passe by good reader many such sainges both of these same writers and of other also Now lerte my lord rayle vpon these doctours and great clearkes whose bookes he is not worthy to beare after them yf they where now alyue Now he maketh certen sophistical and captious argumentes that are bilded vpo à false fundation which is as it appeareth afore that we do beleue The bisshop fo 31. pa. 2. A false an enuyous imagination of the bysshop against priestes and saye christes bodie is made so of bread à newe as it was ones made yn the wombe of his deare mother oure ladie of whose most cleane and pure bloud it was made by the operation of the holie goost This is à very pyuysh and an enuious imagination of this man which neuer learned christened man did teache but we say onlye that the bread and wyne are by goddes holy word and almightie pouer turned in to he same christes one bodie and bloudde which he toke of our lady was ones crucified to death and that there are not two bodies as he fayneth that we do teach nor twoo christes Homi. 2. in 2 timo 1 homi 17. in Hebr. but one and the same that is yn the sacrament and yn heauen also as S. Chrisostom wytnesseth opeÌ„ly Wherfore al this his sophistical reasonynge is not worth à good ryshe for he disputeth thus Yf christes bodie that The bysshop fo 3â— pa. 2 â—n autem vt video pro christo aduersus christum pugnas Nazian in apolgetico was crucyfied was not made of breade but the bodie that was eateÌ„ at the soupper was made of breade as the papystes say than christes bodie that was eaten was not the same that was crucyfied This reason is as I haue sayed afore grounded al together vpon à false principle which is that the catholike teachers do say that christes bodie which was eaten at his maÌ„dy was made of breade as of a matter or à substaÌ„ce of newe and not that the breade was and is onlie turned yn to that selfe same bodie of christ that was borne of the vyrgen that suffered vpoÌ„ the crosse which was neuer but ones onely made and yet S. Cyprian sayeth The bread which our lord gaue vnto his disciples not chauÌ„ged in forme Cyprianus de coenad but in nature by the almyhtie power of the worde is made flesh Which is as moch to saye as that the breade is chaunged in to christes very flesh which he toke of is mother and not that his bodie or els he hymselfe now Marke is made à newe of the breade as this bysshop falselye affirmeth that we do beleue and teach and therfore his reasons made here are of no strength at al thoughe he iudged then neuer so stronge and insoluble Agayne it is an impudent lye when he sayeth that priestes do affirme that they make God is not made yn the sacrament god of the breade for god ys not made at al nor yet christes bodie à newe but they say truely with al catholike doctours that they are mynisters of god and that when they do pronounce these wordes of christ This is my bodie yn the masse then christ hymselfe and the holy goost do turne the breade in to christes bodie that his mother coÌ„ceaued and bare with the which the fo 32. godhead that neuer was made is ioyned vnseparably This is the catholike Note reader fayth which we do beleue and defende and not that thinge which this bysshop falsely sayeth that we defende therfore he is sufficientlye aunsweared in this his raylinge vnreasonable reasoÌ„ynge And so is not oure strongest argument yet answeared vnto as the bysshop sayeth it is nor our chiefe fuÌ„datioÌ„ wherpoÌ„we do buyldeour doctryne subuerted nor neuer shal be by any Matth. 7. 18 heretique for it is buylded vpon à sure rocke gods word and the church of christ which erreth not Ye say also after this maner in your booke my lord The soupper of our lord can be no perfect The bisshop fo 53. pa. 1. sacrament of spiritual foode excepte there be as wel bread and wyne as the bodie and bloud of oure sauiour spirituallie feedinge vs which by the sayed bread and wyne is signified Why The confutation do ye then my lord denye that christes bodye and bloud be in this sacrament Agayne is it enoughe to proue that bread and wyne muste neades be there because ye do so say No your bare word is not of any such force I passe by the argument of impanation fo 33. pa. 1. for I do not muche esteame it althoughe your improbation of it my lord be very weake buylded vpon twoo similitudes which doe not serue for that purpose For who that is learned wil say that christ should be none other wise ioyned vnto the bread in the sacrament yf it were there than the holy gost is vnto the water in baptisme or than the holy goost was vnto Ioan. 3. Matth. 3. the dooue For was it euer sayed in scripture of the holy goost This water is the holy goost or
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
because he defended that christes dear mother was not á continual vergeÌ„ Is that verite set furth in scripture No ye are shamefully disceaued yn this poynt but of this matter I haue spoken more at large in my boke of traditions vnto which ye haue yet made no answeare althoughe ye raile dailie A booke of traditions against vnwritteÌ„ verites It foloueth yn your booke And al doctrine concernyng this matter The bisshop fo 5 pa. 2. of the sacrameÌ„t that is more theÌ„ this which is not grounded vpon gods word is of no necessite c. Then let The confutation your communion be celebrated at nyght my lord when christ did institute it Then let al men breake their fast before they receaue the holy sacrameÌ„t as one Bernard of christes church Bernard Ianuario epist 119. Tertulianus libr. 2. ad vxorem in oxford did For Austen sayeth our lord commaunded not by what ordre this sacrameÌ„t should be receaued but lefte that thing vnto his apostles by whon he wold set the churches in an 1. Cor. 11. ordre and therfore S. paul sayeth wheÌ„ he had spokeÌ„ of the sacrament I wil dispose the rest when I shal come vnto yow Moreouer saint Austen sayeth It pleased the holy goost that our lordes bodie should first entre in to mans Epist 119. mouth afore other meates for the honoure of so great à sacrament Loo S. Austen sayth it seamed good vnto the holy goost that for the honoure of so The honoure of the sacrament great à sacrament we shold receaue our lordes body fastyng And ye saye my lord that we receaue but bread wyne and that the sacrament ought not to be honoured and that al doctrine concerninge this matter which is not grounded vpoÌ„ gods word is of no necessite that the peoples consciences ought not to be troubled ther with What meane yow Do ye despise al godly ordre and the fathers doctrine and yet saye that your boke is approued of the old doctours Thinke ye that meÌ„ are so mad to beleue yow befor S. Austen Origen sayeth that euery Homi. 5. in Numeros man must of necessite obserue the ordre and maner of the receauing and the ministring of this sacrameÌ„t which the church obserueth Also S. CypriaÌ„ De ablutione pedum writeth after this sort That thing is as firme or as ratified that the apostles haue taught by the inspiration of the holy goost as that which christ hymself taught and commaunded to be done for his remembraunce Also saiÌ„t Luc. 22. Austen sayeth that this sacrifice is not wel done except the signe of the crosse Tract 189. in IoanneÌ„ Lib. 3. contra pelagiâ— Epist 1. ad omnes ecclesias Lib. 1. epi. 3 be made vpon the hoost S. Hierom affirmeth that christ taught his apostles to say dailie the pater noster in the sacrifice of his bodie S. Alexander which was withyn lxx yeres after christes passion S. Cyprian many other holy men and great clearkes say that christ mengled water with the wyne in the chalice when he made sacrifice at his mandy and bade priestes to dothe same and therfore they must do it of necessite Is this thinge expressed my lord in scripture It is not Wyth what face then do ye say that there is nothing of any necessite but that only which is grounded vpon scripture Is this your doctrine to be approued as ye say that it is by the consent of the ancient docters of the church S. ClemeÌ„t pauls disciple S. Anacletus S. Martial peter scholers and many other old doctours do testifie that the sacrament ought to be celebrated only in halowed places and vpon aulters and ye my lord regard nothyng of this and yet ye wold make men beleue that your doctrine is alowed set fourth by the ancient writers of the churche Thynke ye after such sorte to blynd men Do ye not gyue an occasion vnto men by this your doctrine to celebrate the communion as ye cal yt in the buttery kechen backhouse or els where they lyst SaiÌ„t Basil Lib. de spis cap. 27. sayeth that the wordes of inuocation which are sayed when the bread of thankes geuing the cup of blessyng The sacrament was sheued to the people in baesils tyme lege TheophiluÌ„ lib. 1. pasch is shewed came by tradition and that the priestes sayed that tyme at masse certeÌ„ wordes that haue great strength vnto the mysteries besides the wordes of the gospel and the apostle and are not ye then my lord ashamed to say that nothing is of any necessite yn this matter that is not grounded vpon the scripture Wold ye haue men rather to beleue yow then this saint S. Epist praefixa Libr. paschalibus Hierom commended Theophilus bisshop of Alexandria for teaching men to worship the holy chalices and other thinges pertaynyng vnto the ministration of the blessed sacrament of the aulter and that with the same maieste honoure that his body and bloud are to be worshipped because that they are there present Shold we then folowe my lord your doctrine which saye that nothyng is of any necessite but that only which is grounded vpon gods word and it is idolatry to whorship the holy sacrament of the aulter In how many places of his bookes Tract â—3 in Ioan. lib. 8. capi 27. de ciuitate dei Lib. 22. cap. 10. Deuerbis apost sermone 17. saieth S. Austen that the holy martyrs and other saintes names are rehearsed at masse for to pray for us Why then denie ye this S. Austen Cyprian Chrysostom Cyril and many other of the best wryters and most godly docters of christes church do make mention Chrysost lib. 3. de sacerdotio ca. 4. lib. 6. cap. 4. of many thinges vsed then at masse which are not written yn scripture do saye that the sacrifice of the aulter is made by prayer and inuocation of August epistol 57. Ser igi lib. 3. cap. 4. de trinitate the holy goost and gods name Wherfore your doctrine is false my lord vtterly improued of the ancient doctours of the church thoughe ye say that they do approue it I passe ouer many thinges that are of necessite to be obserued at masse be not expressed yn the scripture least I shold be to long and tedious ye saye moreouer thus First here is to be noted that christ The bysshop fo 4 pa. 2. called the material bread his bodye the wyne which was the fruite of the vyne his bloud Why did ye not proue The confutation this my lord Wold ye that men shold take yow for à prophete or for one that could not erre yn his sainges How called christ the material bread and wyne of the grape his body and bloud when he added immediatly these wordes which shal be geuen for yow shed for yow For gaue he material Marke bread for our redemption vpon
of christes mystical body the church paul sayeth We be al one body that eate of one 1. cor 10. bread S. Cyprian whom ye alleage is fully against yow as it appeareth before in this booke althoughe he saye that christes bloud is shewed by the wyne meanynge that wyne must neaades be put yn to the chalice at masse to be consecrated and not water only as some priestes then vsed to do for Lib. 2. epi. 3 by the wyne put yn to the chalice christes bloud which ranne out of his side perced with à speare at the tyme of his Alexander primus epi. prima death is represented and shewed and therfore he sayeth euen yn that same epistle that oure sacrifice must aunsweare and be lyke to christes passion yn the tyme of the which both bloud and water ranne out of his side This is nothinge against the presence of christes bloud in the sacrament nor it proueth not that wyne remayneth stil after the consecration but only that wyne must be put yn to the chalice to be consecrated with water This only cyprian went about to proue at that tyme and there Wherfore this place of Cyprian maketh nothinge for your purpose as much doth that Which ye bringe for yo we out of the same doctour which sayeth that chryst gaue bread De vnctioÌ„e â—â—â—smatis The bysshop fo 63. wyne to his apostles because he gaue them his bodie and bloud vnder the formes of bread and wyne and not yn the formes of fleshe and bloud for after suche sorte and forme he gaue his body to be wounded with the handes of souldiours Also he calleth the formes of bread and wyne figures of christes bodie and bloud because they signified and represented them not absent but presently hidde vnder them ynuisiblye Agayne Cyprian sayeth yn that sermon Chryst gaue vnto priestes à cuppe of his bloud ful of abound ance of an infinite fulnes both to be reserued and also to be geueÌ„ which ye my lord wynke at Fynally he maketh there playne mention of the consecratynge of both oyle and creame vpon mandy thursday for the anoyntynge of kynges priestes when they Oyle and creame are made of children yn theyr coÌ„firmatioÌ„ and sayeth that thruoghe the benefite of that anoyntinge wisdome and vnderstandyng are geuen to vs of Esaiae 11. god lyke wyse the gyft of counsel of strength kunnyng pyte and fear are powred by goddes inspiration in to Marks reader vs. And also that we beinge anoynted with this oile do fyght with il spirites and can not be infected with vncleane sauours Why do ye not my lord obserue these lessons Wil ye take that only that à litle seameth to make for your purpose refuse al the rest which maketh playnly and fully against your domges and doctryne Why also do ye labour so much in allegynge the authours which sayed that bread and wyne remayned stil yn the sacrameÌ„t because there was bread wyne before the consecration and because they seame yet to be there stil when none of al those doctours saye as ye do that there is only bread and wyne and not christes bodye and bloud but the cleane contrarie to it S. Chrysostom who ye alleage vpon the psalme ment In Psal 22 that christ would shewe vnto vs bread and wyne that is to saye his bodie and bloud yn to which bread and wyne was turned and which appeared stil bread and wyne and that for à similitude of his bodie and bloud yn their owne propre formes offered vpon the crosse for by the celebration of the holy sacrament as Gelasius sayeth there is an image and à similitude made of christes bodie crucified of his bloud shead furth of that bodye for oure redemption S. Hieroms wordes do make Hierom iâ— Matth. 2â— nothinge for your doctryne when he sayeth that chryst toke bread that conforteth mans heart that he myght represent therby his very bodye and bloud For first he sayeth not as ye do that he gaue only bread nor yet bread vnto his apostles and that he gaue theÌ„ not his very bodie and bloud but that he toke bread to be coÌ„secrated turned it in to his bodie that by the distributinge and receauinge of it he might represent his body and bloud yn that they were putte to death and crucyfied for vs which thing he bade his apostles and by them al other priestes to do whem he sayed Do ye this Luc. 22. 1. Cor. 11. for remembrance of me Agayne saynt Hierom vsed this word Representare to represent for to geue preseÌ„tly and out of hand as dyuers authours Râ—presentare Hieroni Mattheâ— 26 do vse it For Cicero sayed But also I wold gladly offre my body to suffre death si representari morte mea libertas ciuitatis potest id est dari nuÌ„c statiÌ„ Philippica 2 yf by my death the liberte of the citee might be euen nowe by and by geuen Also columella sayeth Itaque non aegre Libr 11. consequetur si semper se representauerit id est se presentem ostenderit inquit Budeus neque discesserit Cyprianus Representare quid sit Cypriano in orationeÌ„ dominicam sayeth We do desire the kyndom of god to be represented vnto us that is to say to be geuen vnto vs presently Agayne there he hath thus Christ also hymselfe brethren may be vnderstanded the kyndom of god whom we dailie desire to come whose commynge we desire sone to be represented to vs that is to say openly and presently to be shewed vnto vs. By these authorites it is manifest good reader that hierom is against my lord very much yn this place S. Ambrose maketh not for your purpose Lib. de iâ—â— qui mysteri is initiaÌ„tur cap. vlt. when he sayeth that christes body and bloud are signified after the coÌ„secratioÌ„ for as he sayeth not that they are onlie signified and not present there fo 63. as ye defende euen so he mente that by the outward formes of bread and wyne chrystes bodie and bloud were signified to bo hidde secretly vnder them and that the death of hym in his bodie and bloud offeringe vpon August ser 28 in LucaÌ„ the crosse was signified by the administration of the sacrament Also yt is true that he sayeth that we do receaue Lib 4. ca. 4. De sacrameÌ„tis the sacrament for à similitude of christes flesh and bloud but he doth Lib 4. ca. 4 De sacrameÌ„tis declare his meanynge with these wordes Wyne and water are put in to the chalice but bloud is made by the consecration of the heauenly word But thow doest perauenture say I see not the kinde or forme of bloud but à similitude is there for as thowe hast receaued in baptisme à similitude of death euen so thowe drinkest also à similitude of precious bloud that there should be noo abhorringe or à lothinge of bloud appeariÌ„ge
as it appeareth plainlye in his life and against whom no mā that was à good christen man did euer write for any errour In dede he wrote against leo the emperour for his destroynge of images and that he did ful clearkely and godly as I haue declared and proued in my boke of images It is true that he lost his hand for the defence of images but not as the bysshop sayth by the iust iudgement of god but by the cruel and malitious forgynge of his letters by that emperour against hym to the prince of the cite Damascus by which letters that noughtie cursed emperour certified that prince that saint Damascene wold haue betrayed that cyte to hym and therfore that prince commaunded his hand to be stroken of but it was anon after restored vnto hym agayne and mad hole when he prayed before an image of oure lady as it appeareth both in his lyfe written by à patriarche of Graecia long sence and also Marke in the seuenth general councel for therī was that miracle reharsed before mo them ccc bysshoppes aboue seuen hundred yeres passed and therfore my lord erred when he wrote that this my racle was fayned Yet my lord seaketh moo awayes to auoyd this authorite of S. Damascene but al in vayne for thus he writeth after much bablyng The bread and wyne remayne stil are chaunged onelie sacramentally The bisshop fo 99. lib. 3. are made figures not naked for that Damascene denyeth but so pythy and effectuous that who so euer worthilie eateth them eateth spirituallie christes flesh and bloud and hath by that euer lastynge lyfe Is not this a manifest ▪ The confutation auillynge to auoyed the trueth S Damascene sayeth that christ made the bread his bodie and the wyne and water his bloud that the holy goost Marke this turneth the bread in to christes bodie and the wyne water in to his bloud that the bread and wyne are chaunged aboue nature in to christes bodie and bloud and that they are not twoo bodies but one and the same body that stil abideth in heauen and finallye that bread and wyne are not figures of christes bodie and bloud but his owne bodie vnto which the godhead is ioyned and yet this mā was not ashamed to saye that he mente that bread and wyne remayne stil in the sacrament and that they are not turned by their substance in to christes bodie bloud which be not in the sacrament but only bread and wyne as he sayeth What is this yf it be not à wounderful blyndnes and à malitious subuertinge of this doctours godly and true doctrine least he should seame to be agaīst their erronious and wicked doctrine as he is playnly He bringeth many other fonde euasiōs which be so manifestly against this doctours playne wordes that it were but à lost labour to confute them because euery man may sone see that they are not to the purpose yf he do but ones compare them wyth saint Damascens wordes And as touchynge the worshippinge of the holy sacrament we do worship therin christ very god and man present really and not the outwarde and visible formes kindes of bread and wyne which thīg S. Damascen ment Trueth it is that Damascene sayeth not expressely that there remayneth no bread nor wyne but yet the very selfe same thinge he affirmeth when he sayeth that they are turned and chaunged in to christes bodie and bloud which he toke of his blessed mother and vnto which the The bysshop fo 99. pa. 2 god head is ioyned in one parsone and christes soul is also coupled there with them and therfore my lord sayed vntruely that yf we denye bread and wyne to be there stil we must also by force Note this denye that there is either christes diuynitee or his soul For may not these twoo be ioyned vnto christes bodie and bloud in the sacrament as they be in heauen yf neither bread nor wyne be therin Wil he haue christes soul godhead to be in the bread and wyne or els they cā not be in the sacramēt What ignorance is this Why sayeth he that we deuyde christ Do they deuide hym that saye he his both god and mā and that his very bodie bloud soul and godhead are really in the blessed sacrament of the aulter altogether ioynctly Further more it is very false that he leyeth vnto our charges that we separate christes body from his membres in the sacrament for we do saye that it is there with al his membres perfectely and wholly but howe Fo. 90. Lib. de duabus in christo voluntatibus we define not nor can do Damascene sayeth wel that the distinction of mēbres doth pertayne so vnto the nature of mans bodie that where there is no such distinction there is no perfecte mās bodie but that is very true of euery natural bodie of man beynge in his natural estate and condition and in his oune forme and shape after which sorte christe is not in this sacrament and therfore Damascene is not against our doctrine and beliefe in this matter but altogither wyth it Thus is now made à ful confutation of al my lordes obiections against Transubstantiation and the real presence of christes very natural bodie and bloud in the blessed sacrament of the aulter Nowe I make an ende of this thirde boke and begynne the fourth yn whiche I wil confute lyke wyse his obiections made against our doctrine which is that synners do eate christes very natural bodye and drinke his bloud althoughe to their damnation as sainct Paul wytnesseth playnly 1. Cor. 11. Thus endeth the confutation of my lords third booke and foloweth the cōfutation of his fourth boke First he The bysshop fo 90. pag. 2. bringeth furth of Sainct Ihons gospel these wordes to proue that synners eate not christes very body wyth their mouthes nor drinke his bloud in the sacrament but only bread and wyne I am the lyuely breade that came doune Ioan. 6. from heauen If any man eate of this bread he shal lyue for euer c. The confutation Do ye not my lord remembre that dyuers tymes before in youre booke ye sayed that christes wordes written in Ihon the syxt chapiter did nothinge pertayne to the sacrament but only vnto à spiritual eatynge of christes bodie by fayth Why then bringe Marke ye nowe furth his wordes to proue that il and vngodly men eate not christes body in receauynge the sacrament But yet it is very true that Ioan. ◠Christ spake those wordes of the sacramēt and of the eatinge of his oune bodie in the same wyth oure mouthes meanynge that whosoeuer eateth his bodye and drinketh his bloud worthily wyth à perfect fayth and a cleane conscience and not only wyth his mouth bodilye shal lyue for euer ther by and haue euerlastynge lyfe and therfore Sainct paule declaringe this doctrine of christ written by Ihon
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
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
alleage for your purpose where he doth denie this vtterly Legat haec caecus Petrus Martyr and sayeth that it doth nothinge sanctifie the receauer Affirmeth not origen also here that bread is made à holier bodie than it was before What bodie is that yf it be not christes bodie it selfe But heare my lord what foloweth in that place that ye alleage here This is therewritten As appertayneth to the eatinge nether of that that we do not eate of that breade halowed by goddes word and prayer we are defrauded of any good thinge nother we haue by eatinge of it any more goodnes in vs. Doth this saynge agree with that that is rehearsed afore out of his other book which affirmeth that the sacrameÌ„t maketh vs more holy Is not this last sentence that the sacrament maketh not men holy nor they take any hurt which receaue it not against many places of S IhaÌ„s gospel the vj. chap. and al old doctours myndes which saye as christ doth Io. 6. that by this Ioan 6. Cyrillus Cyprianus sacrament christ dwelleth in vs and we in hym and that we shal not haue euer lasting lyfe without we eate christes fleash and drinke his bloud Why then may not I truely conclude and say that ye my lord were shamefullie disceaued when ye alleaged this authorite and so was peter Martyr your great god in abusinge the same as I wil shortly by goddes helpe declare to al men in my booke against him which is now redie for the presse Now Cyprianus Lib. 2. epi. 3 The bisshop Fo. 24. to S Cyprian whom ye bringe thus wrintinge For as much as christe sayed I am à true vyne therfore the bloud is not water but wyne nor it can not be thought that his bloud wherby we are redeamed and haue lyfe is yn the cup when wyne is not in the cuppe wherbye the bloud of The confutation christ is shewed O'lord what meaneth this man Why remembreth he not that S Cyprian there went about to proue that wyne ought to be putte in to the chalice at masse and not onlie water as then some priestes did vse to do against christes doynge commaundement Luc. 22. and not to proue that wyne remayned stil therin after the coÌ„secration Sayeth not S Cyprian here as plainly that christes very bloud wherby we were redeamed is in the chalice as he doth that wyne is therin and more plainlye also How then for shame could yow my lord alleage the one for your purpose and denye the other Is this the rightwaye to set furth the trueth to the people What is this but to seduce them vtterly But let vs se what S Cyprian hath in that same epistle agaiÌ„st your doctrine He writeth after this maner As meÌ„ caÌ„ not drinke wine except the grapes be pressed afore Lib. 2. epi. 3 so we caÌ„ not drinke christes bloud excepte christ had bene before pressed vpon the crosse and had drounken first of the chalice of which he began to drinke vnto theÌ„ that beleued Agayne Cyrillus Cyprianus he sayeth yn that same epistle If à maÌ„ do put in to the chalice onlie water christes bloud begyinnythe to be in the chalice without vs. Finallie he writeth thus If yn the sacrifice which is christ only christ must be folowed we Christ is offered at masse yn sacrifice and not bread ought to obey do that which christ did and commaunded to be done of vs. How can we shead our bloud for christ which are ashamed to drinke christes bloud Who now is so blynd my lord I besech you that he seeth not how much S. Cyprian is against your vngodly doctrine which ye wold yet father vpon hym God geue al meÌ„ grace to be ware of such teachers which wold beare men yn hande that their doctrine is old and grounded vpon the belefe and writiÌ„ges of godlye ancient doctours when they are agaiÌ„st yt plainly â–ª but I aske of yow my lord how ye can proue by S. CypriaÌ„ or any other doctour which ye do alleage here for your purpose that there is none other substance in the blessed sacrament of the aulter then bare bakers bread and wyne of the vyne Are ye so ignorant in logicke which doth teach men to reason wel and to make good argumentes as to make this argument for your matter S. Cyprian affirmeth that wyne is in the chalice ergo there is not christes bloud A boye which only hath learned the sophistrye wil not dispute so fondly I am sure but wel such is your authorite Note power yn that reaulme that no man may speake agaiÌ„st your doctrine be it neuer so folysh wicked Christ his apostles did not sette fourth the gospel by any such meanes as ye vse Now ye alleage S. CypriaÌ„ agayne whose wordes are euidentlye against your purpose for he sayeth Christ offered sacrifice at his last soupper and that christes bloud is offered yn sacrifice at masse which both two ye denye vtterlye and yet are not ashamed to say that this your doctrine is approued So hath the title of his â—oke by the most ancient doctours of christes church of which S. Cyprian is one of the chyefest Ye bringe now for yow Eusebius Emissenus which is moost of al men against your cause Thus he writeth When the creatures The bissop lib. 2. fo 24 pa. 2. bread and wyne are to be blesshed with goddes wordes they are sette vpon the holy aultour before they be consecrated with the inuocation of the most highe name there is the substance of bread and wyne but after christes wordes be spoken there is christes bodie and bloud But what merueile is it yf god can by his word turne those thinges that are created which could make them with his word And that it ought not to seame to vs à newe and an impossible thinge that earthly mortal thinges are chaunged in to christes substance aske thyselfe et c. Agayne he writeth yn this wyse The heauenly autorite In homi pasehali de cons dist 2. Quia corpus c. confirmeth this matter My fleash is verilie meate and my bloud is verilie driÌ„ke lette then al doubte of vnfayth fullnes depart awaye for he that is the maker of the gyfte is also the wytnes Ioan. 8. of the trouth For the inuisible priest christ turneth by the word with à TransubstaÌ„tiation secrete power the visible creatures in to the substance of his bodie and bloud thus sayinge Take ye and eate This is my bodie And the sanctifieng repeted he saied thus Take and drinke This is my bloud Seest thow not now clerely good reader that this auncient father and great clearke is plainly against my lordes doctrine He wold not alleage these wordes because he saw that they were agaiÌ„st hym vtterlye Euen so the deuel alleaged Matth. 4. the scriptures against christ Aulters for the sacrament This doctour alloweth aulters for the
consecration of the blessed sacrament and my lord casteth them al downe This father sayeth that the substaÌ„ce Marke reader of bread and wyne is by inuocation of goddes name christes wordes and goddes power turned yn to christes bodie and bloud and yn to the substance of them and my lord denyeth both that inuocation is necessarie therto and that the substance of bread and wyne is chaunged and turned yn to christes bodie and bloud yet sayeth that this doctour is vpon his side Al the wordes which he reciteth here for hym do proue nothinge his intent but only that it ought not be iudged of vs à thinge impossible to fo 25. god to turne the substance of bread and wyne in to christes fleshe and bloud This ment onlye that authour by those similitudes that my lord rehearseth out of hym and not that there is none other chaunge of bread and wyne yn the sacrament then is in mans soul when he is baptized his synnes are forgeuen hym which chaunge is onlie spiritualle and not bodily ffor that were not the substance of bread wyne to be turned and chaunged yn to the substance of christes fleashe and bloud which this aulthour affirmeth plainlie to be done yn the sacrament Wherefore this writer writeth contrarilie to my lordes purpose and euen so doth Hilary bysshoppe of Rome whom ye alleage sayinge Hilarius Romanus de cons dist 2. cap. corpus after this maner There is a figure sayeth he for bread and wyne be outwardly seene and there is also à trueth Here my lord agayne alleageth fo 25. pa. 2. falsely this authours wordes leaving The confutation out the first part of the sentence which maketh against him plainly for this he writeth The bodie of christ which is taken from the aulter is à figure when bread and wyne outwardly appeare but it is the trueth whiles the bodie and bloud of christ is inwardly beleued in the trueth What may be more plainly sayed against my lordes opinion than this is Saith he not that we do receaue christes bodie at the aulter and that we do beleue that christes bodie bloud are of à trueth ynwardly yn the sacrament What is that my lord els but that christes bodie bloud are beleued of good christen people to lye hyd ynwardly vnder neath the formes of bread and wyne which are outwardly seene of vs and are also à figure What haue ye my lord now gotten by this allegation of hilarie Do ye so il vnderstand that ye reade which fault ye were wont to ascribe vnto me Re cante recante for shame and go not furth this blyndly in your errour to your oune confusion many others also Suffer learned men to saye their myndes for discharge of their consciences towardes god and settinge furth Recante my lord of the trueth Keape men no longer yn pryson leaue your affection and Marke partialite least ye repent it at the the length when it shal be to late to repent Epiphanius whom ye recite for The bysshop you is nothinge for your purpose for when he sayeth the bread is meate fo 25. pa. 2. he meaneth that christ the heauenly bread and his blessed bodye vnder Homi. 83. in Matth. the forme of bread yn the sacramente is the fode of the soul of maÌ„ S. ChrysostoÌ„ sayeth truely that christ vsed wyne when he gaue the mysteries not that he gaue to his apostles theÌ„ very material wyne but that he myxed wyne and water together at the tyme of consecration and them turned them in to his bloud as I haue declared afore and wil more at large hereafter in this booke by goddes helpe The epistle that ye alleage of chrisostom vnto Cesarium the Monke is â—o 26. fayned and forged yn his name for it is against many of his other sainges as it shal be opened hereafter althoughe his sainge yf it were his that the nature of bread doth stil remayne proueth not that very bread only doth remayne in the sacrament For why may not I here saye as ye do to cypriaÌ„ and Ambrose that this word Natura nature signifieth not here in Chrysostom the substance of breade but the properties and qualitees of it onlye Agayne what maketh this saynge for your purpose which do teach that onlye bread remayneth in this sacrameÌ„t Is this à good argument absolutely There is bread ergo there is onely bread Luther erreth not so much iÌ„ this matter as my lord doth Saieth not luther that there is both bread and christes bodye also Finallie sayeth Chrysostom as ye do that there is not christes very bodie bloud No no nor yet any other catholique writer that euer was Wherfore this authorite maketh not for the furtherance of your doctrine After this ye recite Ambrose for yow when he writeth in this maner If the word of god be of De ijs qui mysterijs initiantur capit vl that force that it can make thinges of noughte and those thiÌ„ges to be which neuer were before much more it can Lib. 4 ca. 4 de sacrameÌ„tis The confutation make thinges that were before stil to be and also to be chaunged in to other thinges This authorite my lord seameth a lytle at the first sight to make for the lutherans doctrine but nothinge at al for yours which saye that christes bodie is not reallie in this sacrament but only bare bread which Ambrose neuer taught but the cleane contrarie as it may appeare plainlie by theses his wordes Let vs proue Libr. de ijs qui myst initiantur cap. 9. that it is not that thinge which nature made but that which the blessiÌ„g hath consecrated and that the strength of the blessinge is greater than is the force of nature for by the blessinge yea nature is chaunged Loo here S Ambrose denyeth plainly that the thinge which is in the sacrament is that same that nature made and sayeth also that nature is therin chauÌ„ged throughe the consecration which he calleth à blessinge Who then can wel and truely say that he ment by his wordes which ye my lord do alleage that the nature of breade remayned stil after the consecration For then it were not chaunged as he affirmeth here that it is and then also it were stil that same thinge that nature made which he denieth vtterly wherfore that was not his mynde but that the substance of the bread is chaunged in to oure lordes fleasn as his examples which he bringeth immediatly to proue his purpose do manifestly declare For he bringeth there for an example the turninge of Moses rod yn to à serpent and of the serpent agayne in to à rod of the ryuers of Egypt turned yn to bloud and how they were turned agayne yn to their oune natures Which examples do declare that Ambrose ment of the chaunge of the substaunce of bread in the sacrament because the substance yn al those examples was turned