godhede of Chryste is euery where Yet will we not attribute the same to hys bodye in hys humanytee And this dooeth Austen moste plainly teache in an epistle of his to one Dardanus And as touching that whyche is alleged out of the thyrde chapitur of Iohn the same Austen dooeth interprete and expoune it that it must be vnderstanded of his deuine nature that the soonne of man was in heauen Neither dooeth Chrysostome take it any other wyse whan he expoundeth thys place For he affyrmeth that to bee in heauē is not alttributed vnto the sonne of man but according to this most excellent nature of the godhed But how weake thys argumente is that these twoo natures are ioygned together ergo what so euer is graunted to the one must olso bee altributed to the other maye bee well shewed and proued by other argumentes The bodye or balle of the sunne that shyneth in the skye the lyght of the same sunne haue betwene them selues a naturall and a moste high coniunctyon and yet the same bodye of the sunne dooeth not really and verayly reache to al places that the light dothe extende it self vnto Item the bodye or substaunce of our yie and the sight of thesame are verai nere coupled and knitte together and yet for al that our sight cometh and reacheth to many thynges whyche our bodily yie doeth not extende it self vnto Thei argue furthermore that many thinges ought to be geuen graunted attributed to the body of Chryste a boue the cōmon course cōdyciōs of other bodies And that for two causes partely because it is glorified partely for that it hath the word ioygned vnto it For aunswer wherof we confesse that many thīges must be attributed confessed of it but as for this that it should be euery wher can not bee attributed vnto it wythout preiudice of the nature of a true humayn and naturall bodye And in case we shoulde graunte somuche vnto Chrystes humayn bodye it should not make fore hys dygnytee but rather quyte and clene to the derogacyon and destructyon of it For than shoulde he bee as it wer thruste oute and depriued frō his true nature Furthermore thissame coulde make but litle for our aduersaires purpose in this matier For although we should graūt that the body of Christe might haue this prerogatiue to bee in manye places at once Yet shoulde it not folow that God wil so doe in this sacrament Yet ferther they laboure and trauaile to proue this corporall presence of Christe in the Sacrament by the similitude of a teacher that readeth a lecture to an audience who in that that he maie extende his woordes to many hearers doeth also in thē cōmunicate and vtter vnto all his hearers and audience all that lyeth in his mynde to vtter vnto them so that all the sayde audience euery one of them maye fully and perfectly vnderstande the botome of his hert as well one as another In lyke manier say they doeth our lorde in the wordes that are pronounced ouer the Sacrament He dooeth as it were enwrappe his bodye in them that by the same it maye be conueyghed vnto all those signes or cakes of breade and maye so bee communicated and distributed vnto all the receyuers thereof howe manye soeuer bee of them If therefore suche a gyfte or power saye they bee geuen and graunted to a scholemaister or a preacher beyng but an yearthly and a mortall man why shall not thesame bee muche more geuen to Christe But in this comparison is a righte greate dyuersitie oddes And besides that also as we haue sayed before the woordes dooe not carye nor conueyghe thynges nor dooe not conueyghe the conceites of the mynde to the hearers but onely by the waye of signifyinge and betokenyng And where as they goe aboute afterwardes to establishe and confyrme that the bodye of Christe is in all places by the fyrste chapitur of the Epistle to the Ephesians where it is sayed that Christ is made the heade of the Churche whiche is his body the fulnesse of him that fylleth all in all thinges The Greke wordes bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is of no force at all to this purpose For there it is not signifyed ne ment that the bodye of Christe filleth all thynges and is in all places as they doe bryng in and conclude vpon it But because the significaciō of this Greke word or participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferente to bee taken twoo manier of wayes for it is a verbe common as the Gramarians call it that is to say of suche nature that it may signifye eyther dooyng or sufferyng as ye lust For ye maye chose whether ye will take it and Englishe it fillyng or els beyng fylled If ye Englishe it beynge fylled than shall the sense and menyng of it bee that Christe beeyng the heade of the churche is in his membres made full and perfect in all poyntes not that he is made perfecte on his owne behalfe for he is bothe perfeicte and full enough as touchyng hymselfe but it is to be vnderstanded that he is fulfylled and made perfeyct as touchyng vs that are his bodye and his membres For as the heade is cōpared vnto Christe he called the heade euen so is the congregation called the fulnesse of Christe because it fulfylleth and maketh vp his mysticall body But if ye Englishe it fyllynge than shall the sense bee that Christe is the heade of his Chuche because he fylleth and maketh perfeicte his gyftes vertues in all his membres Neyther can the sense bee that he is in all places after his humanitee And I thynke that the same maye well be proued by the scriptures For Christe dooeth manifeste saye and graunte that Lazarus dyed while he was absente from thence That yf the aduersaries wyll contende that he hadde not at that tyme a glorifyed bodye Chris◠as touchinge his manhoode is not in euery place it maketh not muche to the matier For he had neuerthelesse the god head ioygned vnto his bodye But to putte the mattier out of all doubtes the Aungell euen after his resurrection sayed vnto the weomen he is arisen he is not here And agayne he shall goo before you into Galilee And agayn he was taken vp out of their sight whan he ascended into heauen Therfore he filleth not all thynges neither is he in al places after his humanitee Thei are woont also to allege a place out of the fourth chaptur to the Ephesians He that came downe is euen the same also that ascēded vp euen aboue all heauens to fullyll all thynges Which place for all that proueth nothyng agaynst vs and it is exponnded two manier of wayes Fyrste that to fulfyll all thynges bee referred to al those thynges which were prophecied and wryten of Christe whereof a litell before he rehearsed a scripture saying he is gon vp on high and hath led captiuitie captiue and hath geuen giftes vnto menne And
breake the Sacrament I demaund of theÌ„ what thing it is that is broken there In this poynte thei stande in greate doubte and some there bee that hath sayed as the Maister of the sentences witnesseth in the fourth booke that the substaunce of Christes body it is that is broken there but this opinion is disproued ouerthroweÌ„ of the said Maister of the sentences Christes bodye is nowe past beeing subiecte to any breakiÌ„g or other casualtees in that that Christes bodye is immortal therfore it can not now any more be subiect to any suche thinges as breaking or to any other newe casualtees Some others againe there haue been which haue affirmed that same breakyng not to be a true breakyng in verai dede but onely to appere so to bee and to seme so to our sight But this saying also maye goe emongst the refuse because we maye not of congruence appoynte or make in this matier a perpetual and an endlesse fashion of mocking and deludyng Christen people But at last they saye that it is nothyng but the accidentes onelye that are broken And whereas they put and hold the quantitee that is in the Sacrament to bee a quantitee in manier onely Mathematicall that is to saie not reall nor materiall in dede but separated and deuided from all materiall substaunce that maie bee seen or felte and consisting in our imaginacion onely and in our vnderstandyng whiche quantitee if it bee diuided or broken in pieces it is onely so conceiued in our reasoÌ„ by vertue of our vnderstaÌ„dyng these breakers of the Sacrament do so breake the said quantitee that the partes pieces ther of maie moste manifestly and moste euidentlye be seen to bee veraily and truely broken in dede and soondred one from another The .xx. reasoÌ„ It is reade in the Prophete Hieremy Leat vs put woodde into his breade which place is cited and rehearsed bothe of Tertullian and also of Lactanciâ—s Tertullian Lactantius and thei make this exposicion vpon it that it was spokeÌ„ of the wood of the crosse which was put to Christes body and these two wryters dooe hold that the mencion whiche is there made of breade is for because that with breade or through the vse of a certain breade Christ would geue hymself vnto vs Christian people The transubstanciatours take the figures of the olde Testamente clene awaiâ— And the same twoo wryters dooe hold that in the Prophete Hieremies wordesis conteyned a figure a signe or a token of the bread of the sacrament which breade whan these transubstanciatours dooe take awaye leaue behynd vnto vs onely the figure or shape and fashion of breade and not breade selfe than they make one figure to bee a significacioÌ„ of an other figure and so no substanciallnesse at al can be founde to appere in the matâ—er And the selfsame thyng maie there be gathered out of that place whiche is oftentimes alleged and cited of olde writers concernynge Melchisedech who brought foorth breade and wine whose figure is not accordingly obserued nor kept of these men whan thei put away the breade and the wine and saie there is none suche there present in the Sacramente And the same self thyng foloweth â—e panibus propositionis that is to saie of the Shewe bread that was commaunded in the olde testament in the xxâ—iii chapitur of Leuiticus The .xxi. â—rgumente We will now eftsons brynge in for our purpose another reason takeÌ„ of baptisme We did a litel before argue that to make baptisme a true sacrament it was not râ—quisite that the substauÌ„ce of the water shuld be chaunged what chaÌ„ge here is iÌ„ vs at our baptisme and now we will make a reason by the verai paâ—tiâ—s selfes whiche are baptised of whome the scripture plaiâ—ly saieth that thei dooe cast of and put awaie the olde man and are regenerate that is to say newe borne againe and yet is there not conceiued or imagined in theâ—m any manier transubstanciacion that any of them are chaunged into an â—ther substaunce of bodye And yet yf ye aske a naturall Philosophier how generacion is diffinâ—d Generacioâ— what it is that is to saye what manier of thing generacion is he wil auÌ„swer say that it is a kind of natural mouing wherby a newe substauÌ„ce is gotteÌ„ brought foorth Wherefore it is nothing to be meruailled that Nicodemus tripped and stumbled by misuÌ„derstandyng Christes woordes Nicodemus in whiche wordes it was told him that he must be new borne again For whaÌ„ he considered thought in his mynde that there was a newe generacioÌ„ meÌ„cioned and talked of for one that was a maÌ„ of perfect generacion substaunce already so ferre striken in yeres â—he staggrâ—d at the matier began to be in a great doubtâ— That if we interprete or expoune the said regeneracion newe birth to be none other but a spirituall birthe and natiuitee why canne we not abyde to dooe the same in this Sacramente of thâ—nkes geuing and why dooe we not applye it all to a spirituall eatyng The agreableâ—â—s of baptisâ—e the sacrameâ—t of thaÌ„kes geuing I haue a great fansie in this behalfe to ioyne together these two Sacramentes of baptisme of thankes geuing because that the apostle Paul in the xâ—i chaptur of this Episâ—le knitteth them bothe together whan he saieth We all are baptised into one bodye and all we haue drounke into one spirite Neither dooeth it make your part any thing the stroÌ„ger if ye wyl saye that we are baptised into one body meaning a body mystical For Christ is not absent froÌ„ the mysticall bodie neither forasmuche as he is the heade thereof And Paule in another place in moste plaine woordâ—s saieth that in baptisme we put on Christ vpon vs. Furthermore we see that all suche men as write vpon Sâ—ripture dooe bring in many thynges out of the sixth chapitur of Ihon concernynge this Sacramente of thankes geuing The .xxii. aâ—gumente yea there is none of the old wrytâ—rs whiche in declaryng the saied sixth chapitur of Ihon doeth not wryte largely of the Sacramente of thankes geuyng Wherupon we frame and make this reason Suche thynges as are there in the sayed sixth chapitur spoken either dooe belong to this sacrament or els dooe not pertaine to it If it doe nothâ—ng pertayne vnto it to what purpose is it to cite the wordes of Iohn therfore or to make any discourse of the Sacramente vpon those places But if on the other syde it doâ— pertayne to the Sacrament of thankes geuyng than forasmuche as the eatyng that is there spoken of is onelye a spirituall eatyng that is to wereâ— through feith and in feith onely by which fâ—ith the verai true bodye and bloude of Christ is râ—ceiued and â—aten why should any manne bryng vp any other newe fashion of receiuing it imâ—gin a carnall eating wher with thesame bodye should beâ— taken againe For if we graunte that some
opinioÌ„ that auoucheth transubstanciacion the ninthe the tenthe and the leuenth distinctions of his fourth boke And in a briefe summe to speake it thus in effect sayeth the booke Whyle the minister thereunto deputed and ordeined pronounceth the wordes of the Lordes institucion ouer matier and stuffe due and conueniente for the purpose that is to wete ouer bread wyne so that he haue an intencioÌ„ as they terme it so to do the substaunce of breade and wyne is conuerted and chauÌ„ged into the substauÌ„ce of the body and bloud of Christ and is in suche wise chaunged that the accidentes of the substaunce aswell that it is turned into as also that it is turned out of doe still remayne without a subiâ—cte whiche accidentes neuerthelesse manye wryters haue determined to rest in the body of Christ that the breade is tuâ—ned into But in dede that supposicioÌ„ is for this reason a false supposicion because that Christes body doeth not recraue any suche accidentes Some others haue laboured to constitute and appoynte the ayer as the naturall fundamente and subiecte of the saied accidentes which thing lykewise because it can not be proued al those for the moste part that are maynteyners and defendours of this sentence dooe agree that they are but as byhangers and dooe remayne withoute a subiecte Than ferther they wyll these accidentes whiche are seen felt tasted to signifie vnto vs the very true bodye of Christe whiche they conteyne within them couered and hidden From this they procede ferther and affirme this body of Christ the lyeth hyd vnder the sayed accidentes to be a signe aswell of the verye selfe body of Christ that haÌ„ged on the crosse as also of his body misticall that is to saye of the congregation and felowshyp of the electe sorte and predestinate Wherupon the Mayâ—â—er of the sentences affirmeth some thynge here to be that is onely a signe and that same doeth he put to be the likenesses and matiers visible and some other thyng agayne that is bothe the thynge and the signe too that is to wete the body of Christ that is hidden vnder the accidentes For the sayde bodye if it bee referred to the visible lykenesses of breade and wyne is the thyng selfâ— and in case ye haue respect to his body misticall it is a signe Another thynge also there is sayeth he whiche a man can by no mâ—anes saye to be a signe but to be the thyng onely that is to weete the body misticall because it is so signifyed that it is a thing present and no more a signe of any other or ferther thing to come The rest of the wordes whiche are sette before or after in the executing of these misteries he affirmeth to bee not of anye nâ—ceâ—sitie of the Sacramente but to be onelye thankes geuynge and prayers enterlaced And yf ye demaunde of them how sâ— great a body maye possibly be conteyned in suche a litle piece of breade they aunswere that it is noâ— by the waye of quantitie nor yet as other thinges that doe fyll vp a roome or a place or as they terme it definitiâ—ely that is to saye by circumscription of place but by the waye of substaunce and sacramentally as they cal it Neither doe they take it for thinges contrarie to reason that in this Sacrament two distincte bodyes should be conteyned in one selfe place For they are constreined to take that for one of theyr posions and conclusions For emiddes the accidentes of the breade there is a thing of quaÌ„titeâ— yea and the same of quantitee corporal Agayne they thynke it nothing agaiâ—st reasoÌ„ that one self body be verely in dinerse soÌ„dry places at once And graunt they do that a man of full groweth and statuâ—e as Christe was on the crosse and as he shall come to iudge the world is in veray true dede though inuisibly conteyned not onely in a litell cake of breade but also in the very least piece therof Many thynges mothere might yet be here brought in coÌ„cernyng this sentence but thus muche I thynke to be sufficiente for our discoursyng at this time Who so requireth any ferther to knowe of this mattier maye seke it in the Maister of the sentences in the places aboue cited with his expositours innumerable Now the Argumentes that they bringe for this conuersion or transubstanciacion The Argumentes for traâ—substanciacioÌ„ are these Fyrst formost The holy scripture doth enforce it For in the sixt of Iohn the lord promised that he wold geue his flâ—she not onely for the lyfe of the worlde but also to be eaten and added these wordes thereto Except a manne eate my fleashe and drinke my bloud he shal not haue life He moreouer affirmed hymselfe to bee the bread from heauen yea and the liuely breade whiche the father hadde geuen in which place he promised in playn wordes that he wolde geue hymselfe to be eatâ—n after the lykenesse of bread and the thyng that he promised he did truely and vprightly perfourme as the Euangelistes do beare witnesse that it was done at his last supper And that the thing which is geuen to eate is the lordes body Paule doeth playnly shew whaÌ„ he saieth Whoso eateth and drinketh it vnworthilye shall be guiltie of the bodye and bloude of the Lorde And agayne He eateth and drinketh iudgemente agaynste himselfe in that he maketh not a difference of the Lordes bodye But all the strength and pith of this argumente they auouche to consist in these wordes in which it is sayd This is my body which wordes they wil iÌ„ any wyse to be cleare to haue no nede of any ferther exposicion or declaracion And to vs say they for the reuerence that we oughe to the word of God it is behouable to beleue the wordes For the Euangeliste Mathew Marke and Luke doe with a full consent agree vpon those wordes yea and the Apostle Paule also in his former Epistle to the Corinthians And onlesse it were a mattier of great weyght and importaunce and so to be taken as it souneth without any ferther or other circuÌ„staunce the Apostles wold neuer with so greate concorde haue agreed among themselues That if it were a thing lawful with tropes that is to say with figurate maners of speakynges to defeact or auoyde it than shal nothyng saye they be safe ne sure for the Heretiques but that they wyl corrupte it with counterfaicte exposicions Secondarily such proposâ—cioÌ„s as these This is my body ought so to be taken that the former part of the clause the later part doe represent specifie one selfe thyng and that the whole proposicion or clause be as in the schoole terme it is called Identica that is to saye of suche sorte that one and thesame thynge is ment and signifyed by bothe partes of it except there be some thyng founde commyng eyther before or after in the processe of it that muste driue vs to some trope or allegorie whereas in this place is founde no suche thyng
Melchisedech had offered that is to wete breade and wyne that is to saye his bodye and bloud Augustine Augustine also in the sixtenth chaptur of the ninetienth booke againste Fausins thus saieth Oh in how great an errour thei ierre swerne whiche thynke that because the signes and sacramentes are chaunged therfore the thynges selfes are dyuerse and not all one And in the one and tweÌ„tieth chapitur of the twentieth booke of the same weorke The fleashe and bloud of this sacrifice before the comming of Christe was promised by Hostes and sacrifices of likenesses at the tyme of Christes passion it was geueÌ„ in verai trueth and euer sens the ascâ—ndyng of Christe into heauen it is celebrated by the Sacramente of his memoriall The same Austen in the twentye sixthe traiâ—tise vpon Ihon sayeth Those Sacramentes wer diuerse and not al one in the signe but in the thyng that is signifyed thei are eguall and euen all one Thesame Austen a litell after Thesame meate than sayeth he the same drinke but that was to suche as vnderstood and beleued it but to them that vnderstood it not that same was than onely Manna and that same was than onely bare Water and nothing els but to the beleuing and feithfull it was euen the veraisame that it nowe is For at that tyme was Christ yet to come but now he is come To come and comed alreadie are distincte wordes but Christe is bothe than and nowe all one And Bertram Bertram one of the wryters in these later tymes thus wryteth Yet neuerthelesse that our aunciente fathers of the olde lawe did eate the selfe same spirituall meate that we dooe and dranke the selfe same spirituall drinke that we now dooe Sainct Paule dooeth earnestly affirme But thou wilte peraduenture aske this question whiche selfe same meate and drinke Ueraily the veraiself same which the people of the beleuing sort doe at this day eate drinke in the Churche or coÌ„gregacion For it is not leefull in any wyse to vnderstande that thei should bee diuerse or distincte meates and drinkes seyng that one and the selfe same Christe it is whiche did bothe than fede with his fleashe and geue drinke of his bloude to the people in the wildernesse and baptised in the cloud and in the sea dooeth now at this present in the Churche and congregacion of the beleuing sorte fede the people with the bread of his bodie geueth theÌ„ drinke of the water of his bloud And thesame Bertram not many lines â—nsuing saieth in this wyse A wondrefull matier truely and a thyng aboue the reache of mannes capacitee reason or estimacion He had not yet taken the nature of man vpoÌ„ him he hadde not yet tasted death for the saluacion of the worlde he had not yet redemed vs with his bloude yet the olde fathers in the wyldernesse didde through spirituall meate and drinke inuisible eate his bodye and drinke his bloud as the Apostle Paul witnesseth where he cryeth The selfe same spirituall meate c. And thesame Bertram anon after saieth in this manier For the selfe same Christe whiche at this daye doeth in the feithfull congregacion through his almightifull power spirituallye turne breade and wyne into the fleashe of his body and into the liquour of his own bloud the self same Christ did at that time inuisibly weorke Manna that was geuen from heauen to bee his bodye and the water powred doune from heauen to bee his owne bloud We se ferthermore that in the sacrament of baptisme is geuen the holye ghoste and the remission of sinnes The thirde argument against transubstaâ—ciacion and yet can we not saye that the holye ghoste the remission of sinnes lye secretly hid in the waters Yea and in baptisme we putte on Christ vpon vs and yet dooeth no man saye that the water suffreth anye transubstanciacion But the aduersaries allege Christ to bee after one sorte in the Sacrament of his supper Another obâ—ccioÌ„ and after another waye in baptisme whiche poynt I wyll not denie so that thei graunte hym to bee in baptisme too As touching the manier of Christes beeyng in the SacrameÌ„tes my plain mynde is that Christ in baptisme is geuen to vs as a mediatour and a reconciler and to speake in a more apte time a regeneratour that is to saye as oâ—e that begeatteth vs of newe and in the Sacramente of his supper he is distributed vnto vs as a meate and a foode The fourth argumâ—nte Moreouer these transubstancioners doe with their transubstanciation crepe verai nere to the trope and manier of speakyng of the Heretiques of Marcions secte For thei saie It semeth bread looketh lyke breade and yet is none whiche selfe same thynge Marcion the Heretique did saie of the fleashe and body of Christe that it was not a body and fleashe in verai true dede but did onely appere to be a body and fleashe and yet was none The fifthe aâ—gument against transubstanciacioâ— Christ is no iugler neither doth he mocke or daly with our senses But whan he was arise again from death to life he proued declared his resurreccion by our seÌ„ses Fele my body saied he loke wel vpoÌ„ it For a spirite hath not any fleashe bones his Apostles might haue saied We fele it we se it it appereth fleashe it is like a body but yet it is not fleash in dede And so Christes profe had ben nothing worth with the whiche he would haue it tryed that his body was not a fantasticall bodye but a verai body in dede And that he had resumed takeÌ„ again his verai owne body not any other manier body he declared by a plain profe shewed to the yie by printes holes of the nailles by yâ— open hole in his side The which argument profe of Christes making should be of no strength at al nor effect if ther wer yet a place left for such iugling castes as the aduersaries wold haue here in this matier of yâ— sacrameÌ„t The fathers also old writers dooe hold that Christ was very maÌ„ The sixthe argumente because he had the properties accideÌ„tes of mans nature as for exaÌ„ple because he huÌ„gred slept wouÌ„dred was sory wept suffred which argumentes wer nothing worth at al if suche accidentes be not sufficient profes that where suche accideÌ„tes be there is al so a substauÌ„ce to whoÌ„ thesame be accideÌ„tes as if a maÌ„ caÌ„not argue thê° thesame forme or fashioÌ„ which was woÌ„t to be in bread doth yet remain thesame tast the same colour ergo it is bread For the Heretiques will not dâ—nie but grauÌ„t that Christ was hungry that he slept that he woÌ„dred that he wept and that he suffred but wheÌ„ you will therupon coÌ„clude that he was verai maÌ„ thei wil denie your argumeÌ„t For thei wil saie that these properties might be fouÌ„d in Christ though a substauÌ„ce to which thei should
appertaine I meane mannes nature wer not there present in hym Thei saie vnto the fourth argumeÌ„t coÌ„cerning Marcion that he might take occasioÌ„ of his errour out of the ghospel In obieccioÌ„ of the aduersaries wher it is writeÌ„ of Christ that he walked vpoÌ„ water aswell as it had ben vpon land neuer weat his fote he was lifted vp into heauen escaped froÌ„ the Iewes handes that thei could not se him yet ought not those places â—saie thei to bee blotted out of the ghospell for the daungerous vnderstanding of the saied Marcionites To whoÌ„ we make auÌ„swer The auÌ„sweâ— that it is described in the gospels that Christ did worke these kinde of myracles once or twyse no more but ye holde that these miracles bee wrought coÌ„tinually wtout any intermission And the thinges yâ— are writteÌ„ in the holy scriptures we haue not imagined nor inueÌ„ted of our own heade and therfore ought we not to be blamed or accused as geuers of that or any other lyke occasion But in suche as we inuente of oure owne brayne in suche thynges as we expounde after our owne fansie and suche thynges sette foorth to bee holden for a doctrine not hauing Goddes woorde expressely for vs then had we nede to bee well aware leste we open a gappe and minister occasion to Heretiques The seuenth argument against transubstanciacion Morouer by this meane of transubstanciacion the nature or propertie of a SacrameÌ„te is clene destroied for Austen writynge vpon Iohn saieth thus of it The woorde of God commeth and is to the elemente and so becommeth it a Sacramente It is the nature of a Sacramente to bee made of these two thynges But after these mennes myndes the elâ—mental thynges as breade and wyne be gone and than ought Austen not to haue saied The wordes come to the elemente but he should rather haue sayed the woordes take awaye the elemente The eighte argumente And when thei put awaye the natures of the elementesâ— the analogie that is to saye proporcioÌ„ and reason of their significacion is cleane destroied and commeth to nothyng What proporcion aâ—d reason there is of the signes and the thinges in this Sacramente Bread dooeth therefore signifie the bodye of Christe because it fedeth and maketh strong and is a great sustenaunce to mannes life which propertee and operacion we can not attribute or applye the accidentes of breadeâ— as to witnesse of it or to the taste of it Again in that that many cornes or graynes bee put together and so breade made of them there maye bee a significacion in it to represent or signifie a bodie mystical and suche significacion can not bee conteyned in the whytenesse or the taste or the other accidentes of breade Wherupon it was that Paule sayed we beeyng many folke are one lofe or one bread and one bodye because we bee partakers of one loffe or breade In baptisme water is called lauachre or founteine of regeneracion or as ye might saie of a second byrth The propoâ—â—cion of the outwarde signes to the thing in baptisme and because the substaunce of the water dooeth still remayne it agreeth verai well which thyng would not so well agree with the accidentes of water Now where Christ saied This is my bodye The nynthe argumente the aduersaries takyng away the substaunce of bread and wyne dooe muche abuse the latine verbe substantife Est and muche contrarie to the propre significacion that would haue est to signifie transubstanciatur is chaunged in substaunce or to stand for conuertitur whiche is in Englishe it is coÌ„uerted or for transmutatur it is chauÌ„ged for whiles thei are in pronouncing those woordes of the Lorde This is my body the breade is not yet all this whyle Christes bodye Wherefore if thei should take est in his true and propre significacioÌ„ they should speake that thyng whiche is false and not true Which consideracion haue moued and driuen some of â—he schoole men to hold and affirme that the verbe est should bee takeÌ„ for one of these verbes fieri to be made mutari to bee chaunged or conuerti to bee turned Morouer The tenthe argumente this power and strength and efficacie to chaunge the substaunce of breade in to fleashe thei attribute to those fewe woordes of the Lorde so that as often as the saied woordes be repeted or rehearsed so often is thesame chaunge of transubstanciacion made And yet haue thei not any one woorde in all the holye Scriptures of any suche thyng to bee dooen or that it maie so bee dooen That if any other maÌ„ should pronounce thesame woordes whiche Paule Matthewe Marke or Luke doe recite yet would thei not thinke that ther wer any consecracion made For thei bynde al the strength and force of the matâ—er to the wordes of their Canon that is to saie of their rule of their massyng But this we doe certainly knowe that the Sacrament is than had whan we do those thinges which Christ did and commaunded to bee dooen But Christ didde not onely speake the saied wordes but he also gaue thaÌ„kes he brake bread he did eate bread and gaue bread vnto others to eate And where we bryng in nowe manye circumstaunces that wer dooen al these pointes euery one of them doe concurre and renne together to make the veritee of the Sacramente neyther oughte any one pointe or iot of the premisses to bee omitted or leafte vndoen I leat passe here to saye that thei knowe not whether the consecracion is accomplished and made perfeicte with the woordes of Christe or by prayers TheuleueÌ„th argumente Morouer thei put theimselfes forth to a great daungier For an euell prieste and suche an one as wer a deceiptefull merchaunte might passe ouer those woordes of consecracion and recite neuer a one of theim or might chaunge theim or els might turne them a coÌ„trarie waye The twelft argumente Farthermore wher these woordes require that the Minister whiche should consecrate must haue as thei bee woont to speake or to call it a certaine intencioÌ„ or purpose to make the body of Christ of it he might yet haue his mynde rennyng vpoÌ„ some other matiers and thynke nothyng at all vpon any consecracion whiles his mynde wâ—r so wandering He mighte also perchaunce bee of the mynde that he would not haue any suche consecracion to bee made or to come to passe Thâ—i dooe also by puttyng this transubstanciacion The .xiiii argumeâ—te against traâ—â—substanciacion fall into many vnreasonable inconueniences and suche as thei can by no meanes wynde out of For they hold that one same selfe body maye be in infinite and innumerable places to gethers and all at one tyme. But to helpe saue all thyng vprighte The euasâ—oÌ„ of the sâ—raâ—substanâ—iacioâ—ers thei allege for themselues that this maketh nothynge agaynste them nor is any disauauntage vnto theÌ„ For saie thei though Christes bodye bee there yet it is not there per modum quanti that is
and enclosed in a veray lytell piece of breade This Sacramente is not onely sayed to bee the Sacramente of the body of our sauiour Christe but also of the mistical body of Christ Wherefore Paule in thissame his former epistle to the Corinthians saied Ye bee the body of Christe and also We beeyng many are one lofe and one bodye all we that be partakers of one bread or lofe And Austen Ausâ—en in the tenth chapiter of the two and twentieth boke of hys woorcke entituled Quia ipsâ— id sunt vide liceâ— corpus christi De ciuâ—taâ—e deâ— saieth that Christian meÌ„ne dooe not offer sacrifice to the martyrs But the sacrifice is Christes bodye whyche bodye is not offred to the martyrs for martyrs them selues sayeth Austen are Christes bodye misticall Nowe therfore seynge that this sacrameÌ„te doth comprehende and conteyne indifferentlye bothe bodyes that is to wete Christes owne body The breade is not chaâ—ged into châ—istes body no more theÌ„ into the bodye mâ—stical and the body mistical tooe euen as they be not wont to holde that the substaunce of the breade is chaunged into the substaunce of the misticall bodye so it shall not be necessarie to require that the substaunce of the bread be chaunged or turned into the bodye of Christe seynge that thys sacramente is said to bee the sacramente of both these two bodies indifferently And of thys opinion it woulde folowe The .xliiii. argument that not onely the fayethfull and beleuynge sorte but also the infideles that lacke fayth may receiue Christes body whyche thynge I haue at large disproued in an other place wyth two sondry argumentes the one that seeynge Christes bodye canne not be deuided from hys spirite it would then folow that the vngodly or wicked lyuers dooe receyue the spirite of Christe also Secondarelye that where as the Infideles be as dead personnes as touchyng the inwarde man they vtterlye lacke the toole or instrument wherwith they shoulde receyue spirituall thynges â—â—sten None reâ—iue Christes bodye but suche as are of Christes bodye And Austens saiynge is playnelye that no folke eate Christes bodye sauynge suche as are of Christes body Ierome And Hierome in the two and twenty Chapter of hys fourth booke vpon Ieremy sayth And where the prophet bringeth in and sayth They shal not eat drinke c. it is to be vnderstand the bodie and bloud of our sauioure For in that place he spake of herityckes and the same Hierom also in the threskore sixt chapter vpon Esai And as longe as they be not holy both in bodie and in spirite they do nether eate Christes fleashe nor drynke Christes bloude And a numbre there be in the olde aunciâ—nte wryters of suche lyke places as these The .xlv. Argumente And where as they do ofte tymes in thys matter brynge forth manye myracles agaynste vs men must not be so quycke nor so lyght of credence as to beleue euerye thynge For myracles are not wounte to be brought forth but bycause they be straunge thynges and wonderfull by reason of whose seldom effect and vnwonted comminge to passe Goddes word maye be the more estemed and regarded For at such times when suche miracles chaunce menne be striken with a greate wonderynge And thereby men are easelye or quyckely perswaded to regarde and to beleue christes sayinges and doctryne But in thys sacramente there is nothynge chaunged as farre as our eye can iudge neyther is there anye suche chaunge made as myghte prouoke vs to anye wonderynge Wherfore these traÌ„substantiatours seme in vayne to seke anye healpe for their purpose by myracles It is in vaine for the transubstaÌ„tiatours to seke healpe of miracles for their traÌ„subtiatiatioÌ„ A true matter it is in dede that the vyrgin Marye dyd conceyue of the holye ghoste but she hyr selfe dyd perceyue and fele that so it was And in case any man haue at anye tyme bene conuerted to Christe they haue perceyued and felte that theyr mynde and theyr lyfe hathe chaunged frome theyr olde conuersation But in thys Sacramente there is not perceyued anye one of these miracles whyche they feygne Onelye they set out two wordes but not one of them all canne be proued eyther by anye reason or by experience or by scripture Ye maye see moreouer The .xlvi. argumente against traÌ„substantiation that loke what respecte or proportion there is betwene the breakynge of the breade and the deathe and passion of Christe Euen the same respecte and proportion there is betwene the breade and Christes bodye But the breakynge of the breade as these menne theim selues graunte also is a Sacramente and a sygne of Christes breakynge or sufferynge vpon the crosse and yet there is no suche transubstanciation of the same into Christes passion that the breakyng of the breade shoulde make the sayde passion or sufferynge of Christe to be really there present therfore shal not the breade neyther bee chaunged into Christes bodye to make hys bodye carnallye presente And so seynge that thys opynion hath nothynge in it but onelye pratlynge and babblynge aboute tryfles and bryngeth men as it were into a maze that they canne not gette oute of whan they are once in it auayleth nothynge at al nor helpeth to the furderauÌ„ce of deuotion or godlines But nowe as concernynge the auncient fathers wryters The .xlvii. argumente Ireneus it behoueth vs to see whether they were of the same opinion or no. Irenaeus agaynste the herytykes called Valentinians sayd that the earthlye breade whan it taketh hys name of Goddes worde is nowe no longer commune bread suche as menne coÌ„mâ—nely vse to eate but it is nowe made the sacramentes of thankes geuyng which in yâ— greke is called Eucharistia Eucharistia Whyche Eucharistia or sacramente of thankes geuing is made of two partes the one earthly and the other heauenlye c. Here fyrste and formoste he denieth not that the sacrament of thankes geuynge called Eucharistia as is aforesayde is bread excepte ye wyl make it or suppose it to be suche commune breade as men do communely vse to eate at theyr repastes And afterwarde he sayeth that the sayde sacramente doeth consyste of two thynges of whyche two thynges the one is earthlye and that is the breade the other is heauenlye as Christes bodye And lyke as the veritye is kept in the tone parte that is to wete as touching Christes bodye euen so muste the veritye be kepte in the other parte also that is to wete as touchyng the breade And he addeth by a similitude or comparison And so our bodyes sayth he receyuynge the sacramente of thankes geuynge are nowe no longer subiecte to corruption Tertullian Tertullian in the fyrste booke agaynste Marcion sayth that God dyd not caste awaye the breade beynge Goddes creature for as much as with that bread Christ represeÌ„ted hys body in the fourth boke agaynste the same Marcion he sayeth When Christ had taken bread and had deuided it
and lyued in Cyrilles tyme was in the counsell kept at Ephesus and CalceÌ„donie and was estemed for a man of excellent learnyng and a man of wonderfull eloquence And where as in the counsell holden at Ephesus there be fell a variaunce betwixte Iohn the Patriarke of Antioche and Cyrill the Byshop of Alexandria Thys Theodoritus semed to leaue to the Patriarke of Antioche but that variaunce was taken vp and pacified and set at an ende euen in that counsell And then afterwarde at the counsell of Calcedonie the sayde Theodoritus was acknowledged and demed aÌ„ maâ— singulerly well learned and an holy membre of Christes churche Yea and in the bookes whyche he wrote Nestorius an heritike he dothe of sette purpose resiste Nestorius and writeth agaynste him by name The boke was printed at Rome And the Papistes for as much as they haue espied that he is moste playnelye agaynste transubstanciation they haue excused him two waies Fyrste that the churche had not as yet in his time determined this matter as thoughe we did searche what the Pope with hys Cardinals haue decreed either at Constaunce or in the counsell where Beringatius was condempned and not rather what was bothe preached and taught also beleued in the olde church Secondelye they excuse Theodoritus and saye that in writing against the heritikes whan he traicted of mysteries he leaned some what to muche the other waye agaynste transubstantiation to thys intent and purpose that hys aduersaries mighte the better and the more effectuallye be confuted But howe triflynge an excuse thys is it maye very well appeare of the whole sequell of thys wryters processe in hys wrytynge where as one maye â—â—e not the scape of a word or twaine but the whole argumente and pythe of the mattier to be fette and to be taken oute of the nature of a Sacramente so that if ye mengle transubstanciation therewyth all the matter canne be broughte to no conclusion on hys parte but contrarywyse the heritykes should wynne the whole victorye They alledge furthermore that he speaketh sumetime verye honourablye and reuerentelye of the sacramente in thys same boke But if ye loke it all thorowoute he neuer speaketh so honourablye or so reuerentelye of it that he is anye thyng agaynste thys sentenâ—e whiche we do here holde Hys boke is a disputation agaynst suche persons as denye that Christe had a true bodye and do saye that hys bodye in the tyme of hys ascention was all togyther chaunged into a diuine nature Firste he bringeth in for his purpose the prophecy of the aunciente Patriarke Iacob out of the .xlix. Chapter of Genesis to the ende that he might therby make him selfe awaye to bringe his argumentes oute of the sacramentes And his wordes ben these But for the better and more plainer declaration of the matter I the translatour haue thought necessarie to admonish the good christian reader to vnderstand to note yâ— the purpose of Theodoritus is to proue that the body of Christ as it is nowe in heauen raignynge in the glorye of hys father is hys verye true and naturall bodye and the same bodye whyche he hadde whan he was conuersaunte here on earth in hys manhoode and that the same bodye remaynethe euen styll and euer shall do in the same his verye true nature of manhoode that it than hadde and is not chaunged into the nature and substaunce of hys godheade For euen at those dayes some heritiques did beginne to deuise and to write of Christe that after hys resurrection and ascention hys manhoode was now chaunged into his godhead and was no longer a natural bodye so that he was not now both god man sayde they but God onelye for as muche as by rysynge frome deathe to lyfe and by ascending into heauen he hadde ouercomed al corruptebilitie and hadde cast of all earthlinesse of hys natural body and of his manhoode And the wordes are written in Theodoritus in maner and forme of a dialoge betwene a good Christian maÌ„ beyng of right opinioÌ„s in matters of religioÌ„ whoÌ„ we shal here at thys tyme cal by the name of Orthodoxus as the auctoure doeth and a Compaigâ—ion of hys beynge as it were an Heritique or miscreaunte whome wee shall here for thys presente call by the name of Aduersaries to the trueth and thus do they talke togyther Theodoritus as hereafter foloweth he washed hys stole in wyne and hys garmente in the bloude of the grape Ortho. Doest thou know that God called bread his own body Ad. Yea I know it very wel Ortho. Dost thou know also that in an other place againe he called his body wheat corne Aduer Yea I knowe that too euen verye well For I haue heard that he sayde The houre is come that the sonne of man muste be glorified And except the wheate corne being caste downe into the earth do there dye it remayneth it self alone but if it dye it bringeth forth muche frute Orthod Trulye in the very geuing and deliuerynge of the mysteries he called the breade hys body and the cup he called hys bloud Aduer In dede so did he name it Orthod But euen a body after nature too that is to saye hys owne bodye his bloude might it haue bene so called Aduer It is a playne matter to graunte Orthod Yea and trulye our sauiour hym selfe chaunged the names and gaue to hys bodye the name of the sygne and to the sygne the name of hys bodye And in the same maner whan he hadde called him selfe a vyne he called the verye sygne by the name of hys bloude Aduersa In dede that worde hath thou spoken verye truly And I woulde fayne learne the cause too whye he so chaunged the names Ortho. That is an open marke to knowe vnto all suche as are entred to be partakers of oure holy sacramentes For his wyll was that suche as wer partakers of the heauenly mysteriesâ— should not haue respect to the nature of the thynges whiche thei see but that by the chaungyng of the names thei should beleue the alteracion whiche is made through grace For the same Christe whiche called his naturall bodye a wheate corne and breade also named hymself a vyne the selfe same Christ honoured the visible â—ignes with the name of his bodye aâ—d bloude not chaungyng the nature of the thynges but geuyng grace vnto the nature of them Aduers In dede the mysâ—icall thynges wer mystically spoken And now hath it been of thee clerely expouned and opened that is not knowen to all folkes Orthodoâ— Forasmuche therfore as he openly protesteth the Lordes bodye to be called of the Patriarche Iacob in the olde testamente both a stoole and a garmente and we are now entred into a talke of the heauenly mysteries Tell me plainly and truely whereof thynkest thou that same most holy meate to be a signe and a figure whether of the verai godhead of Christe our Lorde or els rather of his body and bloud Aduer Truly of these same verai
thynges that they haue taken the names of Ortho. of his bodye and bloude is it than that thou saiest Aduer yea euen so doe I saye Ortho. Thou hast saied euen truely For the Lorde whan he tooke the figure in his hande sayed not This is my godheade but this is my body And again This is my bloâ—d And in another place But the breade whiche I shall geue is my fleashe whiche I wyll geue for the life of the world Aduer In dede al this is veray true For they be the lordes wordes Ortho. And certes if it be all true than the Lorde had veraily a body Aduer But I saye that he is without a body Ortho. But thou confessest alreadie and canste not denye that a body he had Now the wordes of thesame Theodoritus out of his second dialogue Aduer Truelye it behoueth vs to vse all meanes wayes possible that we maye atteygne to the veritee and trueth of thynges but moste speciallye in the doctrines and opinions of diuinitie now propouned and put forthe at this presente to talke of Ortho. Tell me than those same mystical signes whiche are offred vnto god by the holye ministers of what thinges are thei the signes Aduer Of the Lordes bodye and bloud Ortho. Of his veraye true and reall body or not real Aduersari Of his true and reall bodye Orthodoxus Ueraye well saied For anye counterpaine muste needes bee the true counterpaine of the thyng that it shall resemble For the peinctures doe counterfayct and resemble nature and dooe peincte the ymages and lykenesses of suche thynges as are naturall and visible thinges in dede Auersari Ye true it is that thou sayest Ortho. Nowe than if those holy and godly mysteris bee paternes of a body that is a true body in dede than is the bodye euen nowe at this present the veraie bodye of oure Lorde And yet is not his bodye chaunged into the nature of his Godheade but it is replete fylled with the glorie of his Godhead Adue Thou hast in veraye good seasoÌ„ moued this present talke of these heaâ—â—nly mysteries For out of thesame will I shewe vnto thâ—e the chaungyng of the Lordes bodye iâ—to another nature Aunswer thou therfore vnto my questions that I shall put forth vnto thee Orthod I wyll aunswere vnto theim Aduersari That same gifte that is offred vp what dooest thou call it before the inuocation that the prieste or minister maketh Ortho. It behoueth not vs herein to speake opeÌ„ly in playn termes For it is veray lykely that some there be here present whiche are not as yet entred and â—nstructed in the profession of Christianitie Aduersa Well than leat thine aunswere bee mysticall and couerâ—ly sette foorth as it weâ— in a riddle Orthodoxus Than I saye it is an eatable thynge made of suche kynde of sede or graine Aduersa And the other figure by what name dooe we call it Ortho. This name is a common name also signifying a kynde of cuppe to drynke of Aduersari And after the halowyng of it by what name dooest thou calle these thynges Orthodoxus The bodye of Christe and the bloude of Christe Aduersari And dooest thou beleue thy selfe to receiue the body and bloud of Christe Orthodox Yea truely I beleue it Aduersari Than lyke as the â—ignes of the Lordes bodye and bloude are in dede one kynde of thynges before the inuocacion of the Priest or Minister and after the inuocacion thesame signes are chaunged and are made another kynde of thynges euen so the Lordes bodye too is after his assumption into heauen chaunged into the substaunce of his mere godhead Orthodoxus Loe thou arte nowâ— caught in thesame nette whiche thou haddeste sette to catche me in Note here that the signes doe not leue ne cast awaye nor lese theyr own pâ—oper nature For those same mystical signes doe not depart away out of theyr owne proper nature after the halo winge of theÌ„ For thei remaine styl in theyr former substauÌ„ce and their former shape and their former kinde and are euen as well seen and felt as thei wer afore But the thinges that are dooen are vnderstanded and are beleued and are wurshipped euen as thoughe thei wer in veray dede the thynges that are beleued Therfore compare nowe the ymage or firste paterne with the counterpayne and thou shalt see the similitude For the figure muste of necessitie bee agreable and aunswerable to the truith For the self same bodye hath verayly his owne former kynde his owne former shape his owne former circumscription that is to saye occupying of a rome and place accordyng to his quantitee if it wer so requisite and to speake plainly without any subtilties euen the very same corporall and bodely substaunce that it had before But from the tyme of his resurrection foorthwarde it became immortall and had ouercomed all corruptibilitee and was iudged worthie to bee placed in the seate of glorie whiche is on the right hande of God and wurshipped it is of all creatures as beyng the veray naturall bodye of our Lorde Aduer Yet neuerthelesse that same mysticall signe that we treate of dooeth chaunge the former name that it was called by For it is not afterwarde called by thesame name that it was called by afore but it is called the bodye c. The trueth therfore and the thing selfe of whiche this is the counterpayne oughte no more to be called God and no more to be called a body Ortho. Thou semest now to me a man that knoweth litell For it is not called the bodye onely but also the breade of life For so dyd the lorde himselfe call it It is in the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to sai geuing lyfe which in the latin he calleth â— iâ—ificâ—â— that maketh aliue oâ— that maketh liue lye Yea and thissame body we call a diuine or heauenly body and a body that geueth lyfe and our maisters body and the lordes bodye teachynge that it is not a common body of any man indifferently without any choyce but the body of our Lorde Iesus Christe beeyng both God and man for Iesus Christe yesterday and this daye is one the same without any chaunge now and for euer and euer c. Chrisostome in his epistle to one Cesarius a manne than hadde geuen hym selfe to a solitarie lyfe Chrisostome wrytten in the tyme of his seconde banishemente ageynste Appollinarius and others whiche made no distinction betwixt the godhead and the humanitee or manhood in Christ and his Epistle is to bee had in the Library at Florence al though it be not printed Christ saieth he is both god and man God for his impassibilitee and man for his passion one sonne and one Lorde the veray self same without doubte that hath one power one dominion of the two natures ioyned together although thei be not consubstancial that is to saye of one substaunce but so ioyned together that euerie of them beyng seuerall without menglyng doeth still kepe a
as Austen recordeth he thoughte it not enoughe that thei had spirituall meate and drinke but he also added cundem that is to saye the veray same And agayne because thou shouldest not doubte but that Paule meÌ„te that theyr sacrameÌ„tes and ours are al one he expressed baptisme by name whiche baptisme he sayeth the fathers atteigned and had in the sea and in the cloude Wherof it is euident that the saied fathers of the olde lawe had theyr sacramentes not onely emonge themselues but also that thei had the veraye same that we haue We see also that other sayinges of the scripture beeyng veraye nere and muche lyke vnto this saying that we traicte of are euen of these our aduersaries taken as woordes figurately spoken For it is thus expressed The breade whiche we breake is the Communion or partakynge of Christes bodye And this cuppe is the newe testamente c. which woordes we haue now somwhat often rehearsed Besides all this it dooeth not properly agree nor accorde to the bodye of Christ for to bee eaten And of the premisses it is open at ful and manifest what ought to bee sayed to the secound argumeÌ„t or reasoÌ„ of the transubstanciatours in whiche thei obiected against vs that a sentence or clause in scripture ought not to be taken after any trope or figure except there were some thyng conteyned either afore or comyng after in the same sentence whiche did aduise and iustly moue vs that it wer so to bee dooen And thei went ferther with vs also allegynge that wher Christ saieth this is my body that shal be geuen vp for you we did take the latter part of this sentence in the bare and propre sence of the wordes wtout any chaunge or alteracion which thyng is manifestlye false for so muche as we there chauÌ„ge the tymes and do not admitte or take it to be the same bodye whiche was betrayed and geuen vppe to death for vs. For that bodye was not alonelye visible but also passible Neyther can there be in one and the same substaunce or subiecte at one and the same tyme the properties and qualities of a bodye corruptible together with the gyftes and properties of a bodye glorifyed so that one and thesame body at one instauÌ„t tyme should bee bothe passible and not passible And besydes this we haue nowe alreadye showed what other places caused vs to admitte the figures afore spoken of and declared that is to wete Synecdoche and Metonimia where the thynge instituted is takeÌ„ for the auctoure that is to saye for hym that dyd institute it Nowe will we make aunswere to the argumeÌ„t which is the thyrde ceason alleged in the beginnyng of this booke for the establishyng of transubstanciacion An answer to the third argumente that was made for transubstaÌ„ciacion and the argumente is concernyng thynges of dyuerse and contrary natures whiche are called of the Logicians in the schoole terme disparata as is afore sayed whiche are so vnlyke saye they and so disseuered one from another that the one of them can not be sayed nor verifyed of the other Whereunto we aunswere that suche thynges as of themselues are in suche sorte dyuerse vnlyke and disseuered or contrary of nature and kinde the one to the other yet yf they bee well ioigned together wel applyed and proporcioned the one to the other for the better signifying and expressinge of a thynge they maye nowe in suche case bee so ioygned together that they will make a good proposicion and a perfecte sentence Whiche thing we see to haue been dooen not onely of Christe where he sayeth The seed is the worde of God in another place I am a vine tre but also of Paule where he saieth that we all are one breade in another place the breade whiche we breake is the partakyng and coÌ„munion of the body of Christ and agayn this cup is the new testameÌ„t in my blud Nor we do not muche passe on that that some saie that Mathew Mark did in plain expresse wordes say this is my bloud of the new testameÌ„t c. for we deny not but yâ— these Euangelistes did so write but in the meane tyme we stifly hold saye that the wordes which Luke and Paule haue writen are to bee receaued and allowed too aswell as the others And those woordes of Luke and Paule we affirme as we haue saied of the other sentences that thei are made of wordes so ferre disagreyng and disseuered in theyr natures that they maye after the sayd schoole terme of the LogiciaÌ„s be but wel called disparata but yet in the way of signifying and for the better expressing of the mattier that is ment and entended by theim they bee veraye aptly ioygned and knitte together and do veraye well accorde In another argument it was sayed that when Christe spake these wordes An answere to yâ— fourth argumente that was alleged for transubstanciacion This is my body he sayed not this signifieth or represeÌ„teth my body this bread is a figur or signe of my body c. To this we answer lay again for vs that likewise Christ neuer sayed that his body laye lurkyng and hidden vnder those accidentes without a subiecte as the transubstanciacioners doe imagyn nor Christ did neuer saye that the substance and matier of the bread dooeth cease to bee there in the sacrament or that it was chaunged and turned by any kinde of transubstanciation into the substaunce of his body and theÌ„ ferther I do muche meruaile how men can obiecte those thynges in this wyse against vs seyng that these exposicions that it be taken in that sence are moste playnelye conteyned and expressed in the fathers and auncient writers of the churche For they haue veray often in their bookes and writynges these mannier of speakynges the body and bloud of Christ to be represented to be signifyed to bee poynted to bee betokeneded and to bee shewed And the signes of breade and wyne they doe calle by these termes the seale the figure the pype or paterne and the counterpaine of the true and veray thyng it selfe Neither is ther any cause why any man maye cauill and obiecte that the fathers did referre and applye in these signes or figures to the death of Christe and â—ot to the body of Christe For the fathers dooe moste playnlye in theyr bookes wryte and saye that the bodye and bloude of Christe is signifyed betokened in the sacramente And that we haue the signes and figures geuen vs of the verai bodye and bloude of Christe For the ferther proufe whereof and that thou maieste well knowe it to bee true we shall of dyuers and sundrye places of theyr wrytynge treacte and bryng in a fewe here ensuyng Austine in his traâ—ctyse whiche he made of catechysynge and enstructinge the rude and ignoraunte Austeâ— sayeth As touchyng the sacrament that he hath receyued saieth Austen he must be enstructed and taught that the seales and signes of
figura corporis mâ—i that is to wete sayeth Tertullyan the signe of my bodye The obiection out of Origen aunswered vnto They brought in agaynst vs Origen also because he wrote that Christe graunted the breade to bee his bodye And that dooe not we denye but all oure controuersie dooeth consiste in the manier how it is Christes bodye And as touchyng this poynte Origen hymself sheweth playnly in other places of his weorkes that there be figures here and that this bread is called the word nutritiue of the solle and geueth a ferther lesson concernyng thesame that we muste not set our myndes to cleue and sticke to the bloude of the fleashe but to the bloud of the worde Cyprian answered vnto Ciprian semeth to speake more hardelye when he sayed that this breade is chaunged not in his shape or outwarde apparaunce but in his nature But we muste haue a regard and consideracion what he wrote to Caecisius Whiche was that the Lordes bloude was shewed foorth with the wyne and that if wine ceassed to bee in the cuppe it coulde not seme that Christes bloud was in the cup. And as touchyng that he writeth in this place of chaungeyng the wyne into bloud we graunted also that a chaunge there is but we affirme it to bee a sacramentall mutacion or chaunging none other And thus takyng it we graunt that it is not the shape of the bread or the fourme or the accidentes of the breade that haue suche office here as to be Sacramentes but we saye that the nature and the veraye substaunce of the breade and of the wyne is chaunged into the sacrameÌ„tes of Christes body and bloud And And as the veray substaunce of the bread and not the shape of the breade dooeth nourishe so Christes body dooeth bothe nourishe our soule and bringeth couÌ„forte and strengthe to our bodye And as the very substaunce of the breade is made of many graynes so the mystical bodye whiche it representeth hath many members or partes ioyned and vnited together Wherfore as well we as oure aduersaries dooe graunte that it is not the shape that is to saye the outwarde apparence and sight of the bread and the outwarde fashion of it that is chaunged but that it is the veray substaunce therof whiche is chauÌ„ged Now our aduersaries will haue that the chanÌ„ge is made by the castyng awaye of the breades nature but we doe holde that there is but onely a sacramentall chaunge And Cyprian himselfe maketh playnly agaynste our aduersaries For they dooe not saie that the substaunce of the breade is chaunged but they saye that the substaunce of the breade is vtterly gone so that they take the bread cleane awaye We saye that the substaunce of the breade is chaunged and so chaunged that it becometh Christes bodye that is to saye the sacrament of Christes body which it was not before A man maye also besides all this saye that this latine woorde natura is not euermore in the good auctoures of the latine tongue taken for substancia that is to saye substaunce but sometymes it is taken for one of these woordes vis the strength or vertue ingenium the nature or disposicion or propriâ—tas the propretee c. Whereof Cicero saieth in his booke entitled Desomnio scipionis The propre nature and strength of the solle is sayeth he that it is moued of it selfe And in an epistle to one Lentulus he writeth thus The nature the religion of thy prouince to be suche c. In whyche place the worde nature is taken for the fasshion and the disposicion or inclinacyon c. And euen in lyke manier is it to bee taken whan it is saied the nature of herbes or the nature of stones and so others like And thys sygnification of the worde nature dooeth veraie well agree with the saieyng of Ciprian afore cited The obâ—â—â—on oute of Ambrose answered â—nto They bring foorth Ambrose agaynste vs also and specyallye in his Bookes entitled de sacramentis Whyche bookes Ambrose dyd not make as som men thynke Fysher late bishoppe of Rochester dooeth inueighe in maner rage agaynst al suche as so thinke And he sayeth that we ought in any wyse to geue credite vnto Austen who auoucheth that Ambrose wrote the sayed bookes and was Auctour of theim and he testyfyeth in plaine woordes that Ambrose wrote these said bookes of the sacramentes And for proufe of the mattyer he allegeth the prologue of AusteÌ„ vpon hys bookes entitled de doctrina Christiana which prologue of Austen I haue often tymes reade But yet cold I neuer ther fynd that that fysher wrytteth vnlesse paraduenture he meane of that that Austen wroote in his boke of Retractacyons whan he maketh mencion of his bookes de doctrina Christiana and ther in dede he saith suche a thyng but not in the prologe of hys work de doctrine Christiana as fysher citeth it Morouer thys pointe I doe verai wel know that Austen wrytynge agaynste one Iulianus a pelagion dooeth allege Ambrose concernyng the Sacramente of rege neracyon or of philosophye But he mencyoneth not any woorde of these bookes of the misteries or of the sacrameÌ„tes And the wordes that AusteÌ„ alâ—egeth in that place are not in these bookes of the sacramentes But I passe not for thys Suppose that Ambrose were the autour and wryter of them they dooe not vtterly dissente or disagree from oure myndes in this mattier For many thynges he speaketh of sygnyfyeng and that these sacramentes bee called or sayd to bee Christes bodye whyche thynges we dooe not denye And in case he dooe at any tyme speake or make mencion of chauÌ„ging or turnyng thaÌ„ is it all together to be vnderstaÌ„ded of a sacramental chaungeyng Morouer he himselfe must be wel loked vpon weyghed what he writeth in other places Fyrst de officiis in the fourth booke and fowertie eight chapitur he hath these wordes here ensuyng In the one that is to saye in the old lawe is the shadowe and in the one is the ymage but in the other that is to saye in the newe lawe is the veritee in the law is the shadowe in the ghospell is the trueth and trueth there is in heauenly thynges In the olde lawe there was offred a lambe there was offred a calfe nowe in the newe lawe is Christe offered but he is offered as a man and as one that receiueth his passion but he himselfe offrethe himself as a priest that he maye putte awaye our synnes here as if wer in an Image or similitude there in veritee where he maketh intercessyon as an Aduocate for vs before hys father And vpon the fyrste epistle to the Corynthyens as we haue before alleged the same Ambrose thus sayeth In eatynge and drinkynge we dooe represente or sygnyfye the fleashe and bloude of Chryste whyche thynges bee offred And whan he speaketh of the bloud he saieth that we receiue the misticall cuppe in tipum â—ius that is to saye for a sygne of he
call the sayed reliques the fountaynes and welles of the giftes of God And he is so bold there as to saye that we are bound to worshyp the Sainctes with feith whiche is a pointe vntollerable forsomuche as feyth is due onelye to God and to his wordes He hath also a sermon concerninge purgatorie in which his opinion is that Traianus the Emperour of Rome who had liued bothe an Idolater also a persecutour of Martyrs was deliuâ—red from the punishment of hell at the prayers and intercession of Gregorie And that one Falconilla a woman beyng in hir lyfe tyme altogether geuen to the wurshipping of Idolles was at the praiers of an other certayne man deliuered from damnacion after that she was now allreadye deade and had lyen faste holden and kept in the peynes of hell He ferthâ—r bryngeth in a fable of one Macarius howe that he talked with a dead mannes skulle of whome he heard that duryng the tyme whyle Masse was in saying the solles of the deade whiche endure tormentes are eased released of theyr peynes that same whole Sermon dooeth he poudre with suche lyke feygned tales as these Now as touching the exposition of scriptures the self same Damascen whan he wryteth of the resurreccion he laboureth to proue it by a place in the booke of Genesis Gen. ix where it is red that the lord saied to Noe. Fleashe with the bloude shalte thou not eate for I shall requyre your solles at the handes of the beastes He wyll require them saieth Damascene at the resurrectioÌ„ For the beastes dooe not dye for mannes sake Wherein he appereth to be ignoraunt of the law that was made of god in the boke of Exodus and in the boke of Deuteronomye where it is commaunded that the Oxe whiche renneth at menne with his hornes and sleagheth anye bodye shall bee stoned to death The same Damascene also in his booke De Virginitate that is saye of virginitie writeth in this manier If Adam had not synned man and womanâ—e should not haue been coupled to gether in Matrimonie to bryâ—g foorth issue And because he seeth the sentence and determinacion of God to bee agaynste hym in these woordes Grow ye and be ye multiplyed he sayeth that it was perhaps possible that menne shoulde haue multiplyed and gotten issue oute of some other parte of the bodye There is not one of the schoole diuines that would thus haue sayd Thesame Damascene also wresteth and raketh Basilius Damascene wresâ—eth basilius For because he seeth Basilius to affirme that the breade the wyne are as it wer the countrepaynes or paternes of Christes body he expouneth Basilius to mene that same before the consecratyon Whiche is a pointe without all ryme or reason For the breade and the wyne before consecracyon haue nothynge at all in them more then other common meates haue And in case the bread and wyne shoulde in suche wyse sygnyfye the bodye and bloude of Chryste than shoulde they bee nowe alreadye Sacramentes before the pronouncing of the Lordes woordes Besydes this in the Masse of the Greke Churche they dooe after the consecracion in moste open and playne woordes praye that the breade maye be made the bodye and bloude of Christe And namely in the masse of Basilius the matyer so renneth that the sayd woordes are sette after the consecracyon Yea and in our Canon also that was vsed in the olde masse yf it bee well loked vpon it is named bread after the consecracion But now are hys argumentes to be consydered and examined The fyrste of them is grounded vpon the power of god for seeynge that god was of power to create bothe heauen and yearth by hys woorde and by the same woorde to brynge foorthe plantes and trees beastes foules and fysshes why shoulde he not bee of power to make hys owne bodye of breade But thys kynde of argumente is of the weakeste and febleste sorte that can beâ— Neyther dooe we now traicte or despute of the power of god For we dooe not denye that god is hable to turne breade into fleashe But all oure varyaunce is whether he wyll so dooe or not Another argumenâ—e of hys is taken framed out of Chrystes manier of speaking For saieth Damascene it was not sayed of the lorde Thys is the fygure or sygnes of my bodye but is called the veray bodye of the lorde But vnto thys argumente we haue alreadye made aunswere afore And in case thys man whan he denyeth the sacramente to bee a fygure of the lordes bodye dooeth vnderstande it absolutelye and euen as the woordes soune wythout any ferther addycyon or interpretacion he hath in manier all the auncyente fathers and olde wryters agaynste hym who euerye one of them dooe heere in thys matyer acknowlege a fygure But in case he vnderstande it to bee not a figure onely that is to saie a vaine a voyd signe We our selfes also dooe wyllingly graunte so muche vnto him Albeit he dooeth here there in hys wrytynges entre lace certain wordes in whiche he maie appere not to haue been of so grosse an opinioÌ„ concernyng the sacramente as he maketh for For in one place he hath these wordes The bread of the coÌ„munioÌ„ is not simple bare breade onely but it hath a godly vertu ioygned vnto it Whiche poynte we shal wythout any great stickyng admitte forasmuche as we saye not that the breade is in thys case common breade or mere breade but that it is now a breade halowed and turned into the nature of a sacramente And godly vertue maye for thys cause bee sayed to bee ioygned vnto it because that the holy ghoste dooeth vse thesame as an instrumente towardes our saluation Besides the premisses he maketh a comparison betwene thys sacramente and baptisme in whyche coÌ„parison he sayeth that god hath customably vsed to coÌ„descende vnto our vsage and to our familiar facions that we are acquainted withall and because that men are woont to bee washed wyth water and to bee enoynâ—ted wyth oyle therefore god hath ioygned and geuen hys grace vnto these thynges and hys spirite vnto baptisme And in lyke manier forasmuche as it is the custome and vsage of men to eate breade and to drynke wyne he gaue and ioygned hys godhed vnto these thynges But now after the transubstaÌ„tiacyons god should not haue ioygned hys godly power or hys godhed vnto these thynges but he shuld clene haue put away these other natures of breade and wyne And the reason and circumstaunce of the sayed comâ—parison dooeth require that lyke as the ioygnyng of baptesme wyth grace and wyth the holy ghoste doeth not put awaye nor destruye the nature of the water euen so the thynges of thys sacramentes should not destruye or cast awaye the beeyng and the true nature of the signes Damascene sayeth morouer that god did so condescende vnto our custome vsage that by meane of suche thynges as are familiarly vsed emoÌ„g vs and are within the ordre and
Yea and in case a maÌ„ vieu rightly as he should dooe the processe that foloweth it rather calleth vs backe to the simple and playne vnderstandynge of the wordes as they lye For thus goeth the texte forthe Whiche is deliuered for you And manifest it is that the very true and selfe body of Christe it was that was deliuered for vs. Thirdly suche thynges as by nature and kynde are distincte thynges and as the Logicians in theyr terme call it disparata that is to saye so disseuered that their natures disagree and haue some contrarietie one to the other as for example a manne a horse and a stone al suche thynges I say are of suche rate that it cannot by any meanes be truely sayd that the one is the other For it cannot in any manner of speakyng be truely sayed that a man is a stone or a stone is a man And that breade and Christes body are of this rate that is to saye are thynges of two distincte and contrarie natures no man nedeth to doubte Wherfore it shall neuer be true to saye of breade that it is Chistes body And therefore whan the lorde pronouÌ„ced these wordes This is my body it must of necessitie be that the substaunce of bread was gone Another reason also that is made is this In saying This is my body Christ did not without a due coÌ„sideracion vse this word is whiche is in graÌ„mer a verbe substantiue that is to saye it playnly signifieth being it is of the present teÌ„se that is to say it signifieth yâ— tyme that is no we presente For els he might euen aswell haue sayed This signifyeth or betokeneth my body or this reprâ—seÌ„teth my body or this is a figure of my body or this is a signe and tokeÌ„ of my body or he might haue sayed This breade is my body c. all whiche maniers and phrases of speakynge forasmuche as he did eschewe the saying is to be playnlye taken as he pronounced it withoute any ferther addiâ—ion circumstaunce or menyng Furthermore if the substauÌ„ce of bread saye they shoulde remayne still than shoulde two soondrie substaunces yea the same corporal substaunces of quaÌ„titie be together in one thyng shold enterchauÌ„geably entâ—r and pâ—rce the one through the othâ—r whiche inconuenience is taken awaye by puttynge and aduouching of transubstanciacion Agayn There should be no small peryll towarde lâ—ast the people should fall into ydolatrie For wheras the body of Christ is to be adoured and worshipped in case ther should any bread there remayne thaÌ„ shold the breade also be adoured and wurshipped which to do wâ—re ydolatrie Agayne It semeth to be a thynge not well standyng with the dignitie of Christes bodye that it shoulde in this wyse be coupled or mengled either with bread or with wyne They also take an argument out of the forme the nature and the ordre of doing sacrifice For if the body of Christe be offred vp by the mynister it is necessary that he haue it there and that he there presente it vnto the sight of God excepte we will saye that he offereth no more but a thyng onely signifyed and betokened or a thing represented vnder a shadowe After all this they roare with an open mouthe that auncient fathers are altogether on theyr syde the fathers are cited for transubstanciacioÌ„ And afore al others they cite Irenaeus Irâ—neus who in his .v. booke sayeth thus Whan the cup beyng mingled and the bread beeyng broken dooeth receiue of the woord of God there is made the Sacramente of Christes bloud and body And afore in his fourth boke he sayed in a manier the selfe same thing Tertullianus Tertullia also sayeth in the fowerth booke that Christe of the breade taken into his handes and distributed vnto his disciples made his owne bodye And Origines Origines vpon Matthew in the twenty sixt chapitur saieth This bread which God the soonne confesseth to bee his owne body c. Cyprian in his Sermon of the Lordes supper Cyprianus saieth This common bread beeyng chaâ—nged into fleashe bloud procureth lyfe And eftsons in the same Sermon This breade whiche the Lorde gaue vnto his disciples beeyng not in fourme and similitude but in nature chauÌ„ged by the almightifulnesse of the worâ—e became fleashe Ambrose in his fowerth booke of the sacramentes Ambrosius Breade it is before the wordes of Consecracion but as soone as consecracion is come to it it is of breade made the fleashe of Christe And many thynges mo of lyke sorte he hath in his litell traictises of the Sacramentes Chrisostomus also in the sixtienth Homelie of the Sacramente of Eucharistie Chrisostomus whiche Homelie is to be found in the sixth tome of his weorkes as thei bee nowe sette foorth affâ—rmâ—th this Sacrament to beelyke vnto a piece of waxe put into the fyer where no part of the substaunce of waxe remaineth but is all together made lyke to the nature of fyer And euen so â—aieth he by this substaunce of Christes bodye the breade and the wyne is coÌ„sumed clene awaye Augustine also in the prologue of the twentye .iii. Psalme saieth Augustine that Christe bore and held vp hymselfe in his owâ—e handes whan he did at his last supper institute and ordein this Sacrament And in the .xc. and eight Psalme expouninge the wordes worship ye the stooâ—e of his feete he auoucheth that the â—eash of Christe is to be worshipped in the Sacramente Whiche wer not a thyng of ceÌ„gruence if thâ—re wer bread still remainyng in the Sacramente Also in the third booke of the Trâ—niâ—ie he affirmeth that there can not any Sacrament bee made but by vertue of the spirite weorkyng together with the woorde Hilarius also in hâ—s sixth boke of the Trinitie â—ilarius affirmeth Christ to bee in vs after the veritie of nature and not onely through the agrâ—eablenesse of will and aduoucheth vs at the Lordes bourd truely and veraily to â—â—ceyue the woorde beeyng become fâ—â—ashe Leo Bishoppe of Rome in his twoo twentieth Epistle to the Clergie and people of Constantinople wryâ—eth in this manier Leo. Râ—ceyuyng sayeth he the vertue and strength of heauenly meate leat vs passe and bee turned into the fleash of hym who became our fleash Thei aduouche furthermore that Damascenus is ful and whole on their syde Theophilactus also is brought in of them Throphilactus who dooeth in moste plain termes make mencion of transubstanciacion Now as for Aâ—selmus and hugo de Sancto Victore who haue been wryters of a later tyme there is no doubte but that thei bothe are aduouchers of transubstanciation wherefore thei allege aswel the auncient fathers as the newe to make all on their syde Thei cite ferthermore general councels The councel Ephesine that is to wete the councell that was holden at Ephesus againste the Heretique Nestorius where Cyrellus Cirillus an auncient father of the churche was present and chiefe president of
the councell And the same Cyrillus hath many thynges concernyng this matier And emong all other thinges he chiefly affirmeth that we beyng made partakers of the holy bodye and of the precious bloud of Christe dooe not nowe receiue common fleashe nor the fleashe as it wer of a sanctified man but fleashe that dooeth veraily sanctifie and make holy and that is nowe become the verai propre fleashe of the verai soonne selfe Thei allege morouer the councell of Vercels holden vnder Leo Bishop of Rome the nynth of that name The councel of Uercels where the Archedeacon Berengarius was condemned of whose recantacion it is also mencioned in the decrees in the title de consecratione that is of consecracion in the second distinccion and in the fowerth of the sentences Besides this thei bring in for theÌ„ the Romain councel Lateranense The couÌ„cell laâ—eraneâ—se holden vnder Innocentius Bishoppe of Rome the third of yâ— name who maketh plaine meÌ„tion of traÌ„substaÌ„ciacioÌ„ in the Decretalles in the title de Trinitate in the chapitur that begynneth thus Firmiter c. and also in the title de celebratione Missarum that is of the celebracioÌ„ of Masses in the chapitur thus beginning Cum Martha c. The councell also holden at Constance The couÌ„cell of ConstaÌ„ce wher Wiâ—â—lief was coÌ„demned because he denyed this transubstanciacion Thei cite in lyke manier for theyr parte as theâ— affirme the consente of the whole churche wherwith Duns was so throughely moued and persuaded in the fowerth of the sentences Duâ—s that a though transubstancion could not by any scriptures or argumentes bee firmely and euidently proued yet he gaue ouer and graunted it because he would not bee against the consent of the churche And hereto they frame a wonderous great and large argumente gathered of the almightifull power of God for that he is able to dooe muche greater and higher thingâ—s then this Thei bring in also many soondry miracles that haue at times ben shewed for testimonie of this truth as for exampâ—e that this Sacramâ—nte in the handes of Gregorie bishop of Rome did at his prayers turne into a fyngâ—r of fleashe and that there hath at sometymes in this Sacrament appered a litel preatiechild and aâ—so that this Sacramente beeyng for the nonce pricked with sharpe thinges hath at tymes dropped bloud Thei ferther talke many thinges of Christes bodâ— glorified which body the Apostle Paulâ— in this his former Epistle to the CorinthiaÌ„s calleth a spirituall bodye wherby thei would fain shewe and declare that Christe might verai well do suche a thyng as to deliuer vnto vs his bobye couered and as it wer hidden with sensible accidentes Thei yet ferther allege and brynge in for their purpose that it is not put in the greke simply and onely This is my bodye but this article the is put thereto so that it is sayed in Greke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone but thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if ye should saie in Englishe the bodye of me And the Grekes dooe euer coÌ„monly vse to adde suche articles whan they will properly and effectually signifie or expresse the thyng that thei speake of whiche phrase of speakyng by articles the Latin men haue not but our Englishe toung and the moste parte of other toungues haue them Thei go yet ferther and allege that Christ made promise vnto his Apostles saying I Wil be with you vntill the ende or consummacion of the worlde Whiche wordes saye thei are not to bee referred to his godhead onelye for the Apostles theimselfes knewe that point well enough and doubted nothyng of it but because thei wer sad and heauie for his bodily departure therefore he comforteth theÌ„ saying that he will bee present with them afterwarde euen in his body too Besides the premisses in case transubstanciacion should bee taken awaye and breade there remayne than forasmuche as the sayde breade cannot bee the bodye of Christe there should bee leaft onely a significacioÌ„ and in this case the Sacramentes of the newe law should not haue in them anye thynge that were not to bee founde in the Sacramentes of the olde Lawe For the olde Sacramentes did conteyne a significacion of Christe too Yea and if a man haue respect to the outewarde lykenesse or semblaunce the sayd olde Sacramentes wente muche more nerer to the liuelye signifying or fyguryng of Christe then dooeth breade and wyne For their brute beastes were kylled and the bloud of thesame wasâ—hed foorth whereas in bread and wine there dooeth no manier suche thing happen And forasmuche as Christe promised in Peter that the feith of the Churche should not faile and forasmuche as the said Churche is the moste derely beloued spouse of Christe it semeth to them a wonderous case howe he hath of so longe continuaunce leafte the Churche in this Idolatrie and hath not in so longe whyle reueled and shewed the trueth of the matier agaynst so great an abusion Thei argue fâ—rthermore in this manier If the substaunces of breade and wyne beeyng conserued still remainyng the trueth of the thynges can not bee there present as it is afore concluded than shall there bee nothyng more found ne had in the Sacrament theÌ„ in other common meates and repastes For in them al so the feithfull shall well vnderstande the significacion of breade and wyne And thus the dignitie of the Sacramentes perishe and come to nothyng Finally thei allege that the worde of God ought to haue his ful strength and power inuiolably conserued kept whiche if it bee taken away than doeth not transubstanciacion remaine Ambrose in his treactise of the sacramentes Ambâ—ose affirmeth the woord of God to bee a woord of suche operacion and weorkyng that the bread and wyne both remayne still thesame that they bee and yet bee chaunged into another thyng Which wordes one Algerius a writer of late time enterpreteth and expouneth in the seuenth chapitur of the first booke of his weorke that he wrote of this sacramente saying that the bread the wyne remaine stil as touching their accidentes and are chaunged into an other thyng or into a bettâ—r thyng as touchyng their substaunce But now it behoueth vs to see by what argumentes and reasons on the contrarie parte Reasons agaynst traâ—subsâ—anciacion this sentence is clerely defeacted and vtterly made void Firste and formoste the holye scripture purporteth that here is breade The fyrst aâ—gumente Ergo it is not true that the substaunce therof is chaunged into another thyng The Euangelistes auouche and affirme that Christe toke breade and brake it Paul doeth â—iue sâ—ndâ—â—e times cal it bâ—ead and gaue it to his disciplesâ— and Paule dooeth fiue soondrie tymes make expressemencioÌ„ of it callyng it euery where by the name of breade First he saieth i. Corin. x. Is not the breade whiche we breake a Communion or participacion of Christes body And in thesame place All we are one breade and one body which
in our body Sanctificacion begynneth of the â—â—ll and not of the bodye and what effecte shall it weorke there Thei will aunswere that Christes bodye entreth into our bodyes to the ende that a man maie be made holy thereby But it is mete and conueniente that holynesse take his beginnyng fyrst of the minde or solle and not of the bodye The .xxxv. argumente against transubstanciacion Thei will ferther saie that a certain strength and efficacie is thereby empriented in the bodye throughe whiche efficacie the mynde is the better and the bodye also is confyrmed and made strong But if ye talke or mene of vertue An obieccioÌ„ it is nothyng necessarie that it be brought to passe or wroughtby the meane of transubstancion ThauÌ„swere seeyng it maye be brought to passe euen aswell without it And the olde writers whan thei did setie foorthe and teache the nature and propertie of the sacramentâ— thei sayed The .xxxvi. argumente that an vnbloudy sacrifice was here sacrificed whiche thing wyll be founde ferre wyde An vnblody sacrifice yf we holde that the verai true and corporal bloud of Christ is conteyned in the Sacramente Neither dooeth that pointe satisfie this matier that thei affirme the sacrifice to bee vnbloudy in that that Christe is not killed in it An obieccioÌ„ neither is his bloud violently shedde or poured out For though these thynges bee not doen yet the sacramente is not ministred after their grosse and bluntishe opinion without bloud ThauÌ„swere Wherfore it is playne that the old writers ment that onely a memoriall or remeÌ„braunce of the true sacrifice is conteined in this sacramente and that there is here a spirituall receiuynge of the true sacrifice whiche spirituall receiuyng is comprehended and vnderstanded by feith onely Beside this The .xxxvii. argumente they bee woont to saye that the body and bloud of Christe bee vnuisible and not seen but to the yie but with whitenesse moisture and suche other accidentes of bread and wyne leste we shoulde seme to eate rawe fleashe and to drynke bloud But I would not thynke these men to saie that we doe not eate rawe fleashe whether we eate rawe fleash in the Sacrament how soeuer thei painte and colour the matier yf their transubstancioâ— bee a true a perfeict chauÌ„ge in dede of the bread into fleashe and of the wyne into bloud For it is neither declared of theim neither shewed in the scriptures howe that same fleashe is boyled or rosted And yet it was wryten in the olde testamente of the lambe of passeouer which was a figure of this sacramente that no rawe thynge shoulde bee eaten of that lambe We se also that in this matier of thankes geuâ—ng Christe did ordeyne and sette vp a sacramente It is mete that in the sacrameÌ„tes all thinges be taken sacramentally whereby it commeth to passe that all thynges therein muste bee vnderstanded and taken sacramentally Neither should ther bee in Sacramentes any thyng more eyther graunted or required then to the nature or propertie of a sacramente doeth apperteine The .xxxix. argumente Moreouer yf we would consider what Christe didde at that his last supper We should soone and easely perceiue the matier It is sayed that he gaue his body If we ferther aske this question What manier a body did he gâ—ue thei can shape no readie answere to escape with out a foile Some seme to saie that he gaue suche manier a bodye as he than had whiche vndoubtedlye was bothe passible that is to saye subiecte to hungre thurst colde and other tormentes and also mortall that is to saye subiect to death But suche manier a bodye with suche manier properties as Christe had at that tyme coulde not as these menne dreame bee fleashly and really conteyned in lytell cakes of breade But some others whiche thynke themselues men of a wyser sorte saie that Christe had in hymselfe a body bothe passible and mortall as is aforesaid but yet thei saye that in the breade he gaue his body gloryfied and spirituall But than dooeth that saying make againste these menne whiche we reade in the woordes of the Lord This is my body which is deliuered for you and this is my bloude whiche shall bee shed for you by whiche woordes he playnlye â—eweth and declareth hymselfe to mene the bodye whiche he had than at that presente and the bloude which he vsed at that honre For Christe had not these thynges glorifyed and vnpassible till after his resurreccion But leat vs suppose that the matier wer as thei holde Than dooe we thus argue The state and properties of a passible bodye and of a glorifyed bodye be contrary the one to the otherâ— so that they can not in one respecte bee in one bodye together and at one tyme wherefore it foloweth yf ye wyll haue bothe the sayed contraries of passible and glorifyed to bee in Christes bodye bothe at one selfe tyme that ye make Christes body a double bodye Experience also and the veraye hystories dooe â—ewe vs The xâ— argumeâ—te that this transubstanciation is not to bee graunted For it is wrytten in the hystories that Uictor the Byshoppe of Rome dyed of drynkynge poyson oute of the Chalice at his Masse And Henry the Emperour receiued poyson by eatyng the breade of the Sacramente If all thynges there bee chaunged by transubstanciacion and nothynge there leafte remaynynge but onelye the accidentes Howe coulde suche thynges as these haue been dooen Furthermore we knowe that all Sacramentes bee made and doe consiste of two partes The xâ—â— argumeâ—te that is to wete of matier and of fourme as the veray aduersaries selfes are wonte to terme it in theyr Schoole termes And by the matier thei mene the outwarde signes or elementes and stuffe that goeth to it Maâ—ier as the breade and wyne in this sacrament By the fourme Fourme thei mene that same that is added to the signes or elementes of bread and wyne by pronouncing of the wordes which make it a sacramente Nowe to our purpose that that is made of two partes ought not nor can so caste away the one part that nothyng but the onely accidentes of thesame shal remayne for than the nature propertie of the framing and ioyning together of the sayd matier and fourme in the sacramente should not be obserued and kept The matiâ—r of the sacrament caÌ„not bee caste awaye no more then the fourme Wherfore the conclusion foloweth that the substaunces of breade and wyne muste needes remayne styll in the sacramente And whiles thei thus ouer shoote themselfes for lacke of takyng hede the body of Christ is by them depriued and spoyled of his quantitie The traÌ„substaÌ„ciatoures depriue chrisâ—es body of his quaâ—titie of his situacion and placyng and of the distaunce and proporcionyng of the partes and membres of his bodye one from another so that all his whole bodye must by that meanes bee compelled and driuen to bee conteyned