Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	church_n	head_n	visible_a	10,670	5	9.6541	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12490	A confutation of a certen booke, called a defence of the true, and Catholike doctrine of the sacrame[n]t, &c. sette fourth of late in the name of Thomas Archebysshoppe of Canterburye. By Rycharde Smyth, Docter of diuinite, and some tyme reader of the same in Oxforde	Smith, Richard, 1500-1563.	1550 (1550)	STC 22819; ESTC S105000	121,196	338

of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long Ã tyme But pride wyl haue Ã fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. Ã good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but Ã very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse Ã³ lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp Ã³ lord helpe vs Ã³ lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen â§ That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme Ã lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is Ã wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the

the crosse Shedde he there wyne of the grape for the remissioÌ„ of oure synnes Gaue he not his owne natural body shed his owne precious bloud then for vs Promysed he not afore to his apostles to gyue them bread that shold be his owne very natural body which he Ioan. 6. wold gyue by death for the lyfe of the world Who is then my lord so folysh to beleue this your doctrine But ye go forward sayng Althoughe none eateth the body and The bisshop fo 5. pa. 2. drinketh the bloud of christ but they haue eternal lyfe as appeareth by Ihons wordes afore rehersed yet the good c. My lord ye vnderstand not christes The confutation wordes writteÌ„ by S. Ihon for the right sense of them is that euery maÌ„ which eateth and drinketh christes body and bloud worthilie hath euer lastyng lyfe as saynt paul expoundeth that place 1. Cor. 11. wryting to the corinthians That this only was christes meanyng there yt shal be proued anon by gods grace Now ye recite S. pauls words which sayeth Who so euer shal eate of this 1. Cor. 11. bread and drinke of this cup vnworthilie he shal be gyltie of the body bloud of the lord and then ye saye thus Here S. paul sayeth not that he that The bysshop eateth the bread and drinketh the cup of the lord vnworthily eateth and drinketh the body and the bloud of the lord but is gyltie of the body bloud of the lord but what he eateth drinketh he declareth sayng He eateth and drinketh his oune damnation What yf S. paul say not my lord that The confuâ—â—tion the vnworthy receauer of the holy sacrament receaueth our lords body his bloud Is that enoughe to proue that he receaueth them not as ye defende Who that hath any learning in logicke wil so reason Doth not paul affirme that the vnworthy receauour of this blessed sacrament is gyltie of the body and bloud of christ May we iustely say that he which eateth only bakers bread drinketh wyne of the grape is gyltie of christes body and bloud May Ã man be gyltâ—e of the vnworthy eating of Ã thing which he eateth not at al Wyl any wyse man say that I am gyltie of eating Ã¡ capoÌ„ wheÌ„ I eate but mylke Or may we say wel that he is gyltie of mysse intreating of Ã kynges oune person when he doth abuse only his image or picture Why theÌ„ haue ye my lord destroyed so many images of christ and his holy saintes images Were they not more lyuely and manifest pictures and representatioÌ„s of christes passion than bread and wyne are That they so were I wil shortly by gods grace proue to your reproche shame that haue so leudly destroyd them wythout al good ground and cause sufficient Moreouer ye are disceaued The bysshop when ye saye that S. paul declareth what the vnworthy receauer 1. Cor. 11. of the sacrament eateth and drinketh when he sayeth that he eateth drinketh his oune damnation For he declareth only by those wordes what ponyshement he shal haue that vnworthily receaueth christes body bloud Dyd ye not see that paul vsed there Ã figure and ment that he did eate and drinke that bread and bloud vnto his oune damnation that vnworthilie receaued them But of this sufficient ye say thus agayne But al these forsayed admonitions exhortations and confortes doth the The bysshop fo 12. ca. 15 papistes as much as lyeth in them take away from al christien people by their transubstantation The confutation How proue ye this my lord I besech yow Marry thus say ye For yf we receaue The bysshop no bread nor wyne in the communion then al the lessons and confortes be gone which we should learne and receaue by eating of bread The confutation drinking of wyne It is very false my lord that ye say here Why did ye not proue it to be true but because ye could not I am very certen Wherfore may we not learne al such lessons by that only that bread and wyne are taken of the priest to be consecrated and are so tourned yn to christes flesh and bloud that their formes and qualitees remayne stil For as the bread wyne which are consecrated be made of many graynes of corne and of dyuers grapes of the vyne lykewyse are Cyprianus al Christian people ioyned spiritually throughe fayth hope loue and grace Marke reader vnto Christ the head of the church which is his mystical body Seconly as the bread and wyne that we do eate drinke daily are so turned yn to oure fleash and bloud that they make but one whole body nor are distincted from the other our flesh and bloud euen so be al christen people spiritually ioyned both vnto christ and also one vnto an other throughe the worthy receauing of christes fleash and bloud yn the sacrament in to which bread and wyne of lyke nature and sorte were chanuged by the word and pouer of god that they do make altogether but one body of christ which is the church This thing is my lord sufficiently represented and signified by the bread and wyne layed vpon the aulter to be consecrated and by their shapes apparaunces qualitees remayninge there stil and their substaunces presence is not requyred therunto thoughe ye say that it is but prouing not your sayng But yf I should graunt as luther teacheth his scholers that the substance of bread and wyne remayneth in the sacrament what should that that ye here saye make for your opinion Doth not the lutherians hold and defende that the substaunce also of bread and wyne is yn the sacrameÌ„t with christes very natural body and bloud How can ye my lord then proue this argument vnto Ã lutherian The substance of bread wyne doth stil abyde yn the sacrament ergo theryn My lord laboureth al yn vayne is not christes body bloud but only bread and wyne as ye say See ye not then that al this your labour was cleane il speÌ„t lost for therby ye proued not your purpose Noue ye say that the doctrine of transubstantiatioÌ„ doth subuerte our fayth in christ and to proue that your sayng ye write after this maner For this sacrament is ordoÌ„ned in bread and wyne which The bysshop fo 1â— pa. 2. be foodes for the body to signifie and to declare vnto vs our spiritual foode by christ then yf our corporal feeding vpon the bread and wyne be but phantastical so that there be no bread nor wyne to feed vpon althoughe they appeare to be there than yt doth vs to vnderstand that our spiritual feadyng in christ is also phantastical and that The confutation in dede we feede not in christ As this your sayng my lord ys grounded vpon no reason nor authorite euen so it may be sufficient for me at this tyme to denye it and to

and chaunged That this was saint Ambrose mynde there it appeareth plaiÌ„ly by these his wordes that do folowe as Ã conclusion of his treaty Lib. 4. ca. 4 de sacrameÌ„tis yn this matter Can not then the word of christ which hath made of nought that thinge that was not change the thinges that are in to that thinge which they were not What wold Ã man desire to be spoken more plainly then this is my lord for the confutation of your opinion and to proue that saint Ambrose is against it He sayeth also thus Thow doest perchauÌ„cesaye My breade is commoÌ„ly vsed but this is breade before the wordes of the sacrament after that the consecration is commen vnto it christes flesh is made of the breade Is not this manifestly written against your teachinge Marke my lord Now to the wordes which ye do alleage here foryow but not as they were writteÌ„ perfectely fullie for this is in that place of Ambrose If theÌ„ there be so great strengthe in oure lord Iesus worde that the thinges which were not should begynne to be how much more is that his word wourkinge that the thinges be which were and be chaunged yn to an other thinge Heauen was not the sea was not the earth was not but heare hym that sayeth He sayed and they were made he coÌ„mauÌ„ded Psal 32. 148. they were created That I may then make aunsweare the bodie of christ was not afore the consecration but I tel the after the consecratioÌ„ that now christes bodie is there He sayed and it was made he bade it was created This Ambrose Now it is manifest that S Ambrose ment not that the substaÌ„ce of bread doth remayne in the holy sacrameÌ„t but he ment by these wordes vt sint quae erant that the thinges be that were that goddes word doth preserue from perisshinge the thinges which were not before they were made vntil suche tyme that he chaungeth them in to other thinges so he doth also the bread wyne coÌ„tinue kepe in their beinge vntil he turne their substance in to christes bodie bloud at the tyme of the coÌ„secration Wherfore this is enoughe to S Ambrose Now ye alleage S AusteÌ„ which sayeth thus as peter Martyr and Aecolampadius allegeth hym in Ã certen sermon to infantes which is not amonge al his bookes that are in print nor worthy to be ascribed vnto hym That which The bysshop Fol. 2. pa. 2. yow see in the aulter is the bread and the cup which also your eies do shew yow But fayth sheweth further that bread is the bodie of christ the cup his bloud In primis S Austen here teacheh that aulters ought to be had for The confutation the sacrameÌ„t and ye my lord do cast them doune against which thinge I haue wrote Ã boke Secondly Austen sayeth not here that the bread and wyne remayne stil in the holy sacrament and that christes bodie is not Aulters there but onlye that we do see bread and the cuppe vpon the aulter which wordes may be verified of the bread not yet consecrated and that after the consecration our fayth teacheth vs that bread is christes bodie that is to saye that his bodie is the meate and fode of mans soul and that his bodie lyeth there couered vnder neath the forme of bread as oure fayeth sheweth to vs. Wherfore this authorite maketh not for your purpose as this doth not that now foloweth taken out of Saynt Austen but plainly against it Lib. sent prospe Thâ— honour of the sacrament foâ— he sayeth thus We do honoure vnder the forme or kynde of bread and wyne which forme we see thinges inuisibles that is to say flesh and bloud And we do not take these twoo kyndes as we dyd before the consecracration for we confesse faythfullye that before the consecration there is bread and wyne which nature made but after the consecration christes fleash and bloud which the blessinge hath consecrated Is it possible for any man to speake more plainlye against your opinion my lord than Saint Austen doth in these wordes that are written yn that booke out of which ye alleage hym for yow Why winked ye at these wordes which immediatly go before the sentence that yow here recite to defende your opinion Pleye ye yet agayne the deuelles part which alleaged as ye do that part of the psalme which seamed to make for his purpose and yet it did not so in dede leauinge vnspoken that peace which was against hym Wherfore did ye not Matth. 4. reade these wordes of saint Austen which do folow there streight after the sentence that ye recyte It is christes fleash which we receaue Note this reader in the sacrament couered vnder neath the forme of breade and his bloud which we do drinke vnder the kinde and taste of wyne How maiÌ„fest are these wordes for the refutation of my lordes doctrine Maye he not then be now ashamed of his part and repent his errour but let vs examine saynt Austens wordes which he alledgeth here for his matter and they are euen these but moo than he rehearseth This is the thinghe that fo 28. pa. 2 we do goo about by al meanes to proue that the sacrifice of the church is made of twoo thinges and consisteth by two wayes the visible kinde of the elementes and the ynuisible flesh bloud of our lord iesu christ both the sacrament and also the thinge of the sacrament that is to saye the bodie of christe What man is now so blynd my lord but that he may easely see that AusteÌ„ is vtterly against youre doctrine eueÌ„ yn these wordes which ye alledge for your purpose For sayeth he not that the sacrifice of the church is made both of the visible kinde of bread wyne which is the sacrameÌ„t and also of the flesh bloud of christ The sacrifice of the masse which are therin inuisible only and are the thinges of the sacrameÌ„t Were ye not then my lord fowly disceaued Marke when ye folowinge peter Martir rehesed this place for your purpose and denyed also as hereafter it shal appeare to your great shame that the priest at Libro 5. masse maketh any sacrifice more then the laye people do ye erre my lord openly when ye gather of AusteÌ„ that the nature of bread and wyne remayne stil in the sacrament when he sayeth that as yn christ there is the maÌ„hod and the godhead which are twoo natures euenso yn the sacrameÌ„t there are two thinges or natures that is to say bread and wyne as ye take it and the bodye and bloud of christ Ye erre I saye yn vnderstandinge of Twoo errours of the bisshops this place and that twyse ones when ye thinke that he ment that the substance of bread wyne did stil abyde yn the sacrament for he ment as his owne wordes afore written declare that the formes and kindes

which christe hymselfe offered ones by his death to clense vs from synne The syxt and last lesson is that the hoost or sacrifice which priestes do offre dailie can not be coÌ„sumed and therfore it is not bread and wyne for they are sone consumed but christes body bloud which are not consumed in eatinge and drinkiÌ„ge of them but they stil euer remayne whol and safe Nowe Ã maÌ„ may see euidently that my lordes doctrine is against saint Chrysostoms beliefe and teachinge and that he rayleth vpon hym and his doctrine in this his last booke For first my lord sayeth that priestes haue inuented of them selfes Ã newe sacrifice vnto the great blasphemie yniurye of christ But ancient docters saye that christ hymselfe offered the same sacrifice that priestes offre at masse both at his last soupper and vpon the crosse also and commaunded priestes to offre yt in remembraunce of his death as these autoritees do shewe manyfestly S. Ireneus aboue M. ccc lxxiiij wrote thus Christ toke bread and gaue thankes sayinge lib. 4. ca. 32. Christ did institute the sacrifice of the masse This is my body And toke the chalice of wyne and confessed it to be his bloud and he taught Ã newe sacrifice of the newe testament which the church receauinge of the apostles offereth vnto god in al the whole world This holy martyr which was verye nyght christes tyme sayeth that christ taughte his apostles at his mandy by say in he these wordes This is my bodie This is my bloud Ã newe sacrifice of the newe testameÌ„t that the apostles taught it vnto the church which offereth the same yn the whole world and my lord sayeth that christ offered not his body and bloud in sacrifice at his last soupper nor taught his apostles to offre them in sacrifice nor finally that priestes offre any sactifice more then the laite doth but they haue iuuented Ã newe sacrifice distincted froÌ„ christes iuiurious and blasphemous vnto it What is this yf it be not playne blyndnes and ignoraunce Is this my lord your doctryne to be approued of the auncyent docters sainges S. Cyprian agreeth wyth this saynge Luc. 22. Epist lib. 2. epist 3. If our lord iusus christ and god hymselfe be the highe priest of god the father and he hymselfe did first offre Ã sacrifice vnto god the father and hath commaunded that same to be done in remembraunce of hym that priest is verily christes vicar which doth folowe that thynge that christ hath done And then he offereth in the church Ã¡ true and Ã ful sacrifice vnto god yf he begynne to offre as he may perceaue that christ offered And in the begynnynge of that epistle he sayeth that christ is the authour and teacher of this sacrifice of the masse and bade priestes Homi. 24. in 1. Cor. 10. offre it vnto god as he hymselfe had done afore at his mandy Chrysostom Homi. 2. in 2. time 1. sayeth also thus But christ hath prepared Ã muche more wounderful and Ã magnificent sacrifice both wheÌ„ he chaunged the sacrifice it selfe and also when he did commaunde hym selfe to be offered in the steade of brute beastes which were offered in the Homi. 2. in 2 Tim. 1. old lawe Agayne he writeth thus that holy oblation whether peter offer it or Note this wel paule or els Ã priest what soeuer his deseruinge be is the same sacrifice which christ hymselfe gaue vnto his disciples and which also priestes do nowe make This the priestes sacrifice hath in it nothinge lesse than that of christes makinge Why so because men do not make holy this the priestes sacrifice but christ that had made that his owne sacrifice holy afore For as the wordes which christ spake are the same that the priestes do nowe also pronounce euen so is the sacrifice also the same Then he concludeth sayinge Wherfore this sacrifice is christes body and that also He that thinketh that this bodye hath any thynge lesse than that knweth not that it is christ which is nowe also present and worketh Eusebius which was about M cc yeres passed Eusebius lib 1. ca. 10. Demonst euangelicae holdeth also against my lordes doctryne saiynge Wherfore after al thiges christ wrought Ã certen merueylous host and an excellent sacrifice he offered it vnto his father for al our saluation and did ordayne that we should offre Ã remembraunce of that same thinge to god hymselfe for Ã sacrifice Ambrose sayeth I o lord remeÌ„bringe thy passion do come vnto thy Primae precatione praeparaÌ„te ad missam aulter althoughe I be Ã synner that I may offre to the that sacrifice which thow diddest ordeyne and commaunde to be offered for our saluation in remembraunce De eccles hierarch of the. S. Dionyse paules disciple writeth thus Wherfore he both reuerently and also accordynge to the office of Ã bysshop after holy prayses of goddes workes excuseth hymselfe that he offereth Ã sacrifice of saluatioÌ„ which is excelleÌ„ter than he is hymselfe criynge out vnto hym Thow diddest bydde o lord Do ye this for Ã remembraunce of me Ignatius Luc. 22. 1. Cor. 11. Epist 8. S. Ihons scholer sayeth It is not leful to offre nother make sacrifice nor to celebrate masses without the byshops autorite or consent Fynallie for I passe ouer many other doctours autorites li. 10. ed. 20 de ciuitate dei Austen hath thus speakinge of christes blouddy sacrifice made vpon the crosse A sacrament of the which thinge he wold that the dailie sacrifice of the church should be seiynge he is the head of his bodie the church and she also is the body of that head as wel she by hym as he by her vsed to be offered in sacrifice Nowe can my lord iustely saye that priestes haue inuented Christ is offered in sacrifice of them selfes Ã newe sacrifice against christes sacrifice and that his doctrine is approued of al the auncient The masse is Ã¡ sacrifice propitiatorye for synne doctours Moreouer let vs see whether this sacrifice of the masse which we haue now proued to be iÌ„stituted of christ be Ã sacrifice for remission of synne or not Of which matter thus writeth Hom. 69. ad pop Antiochenum in cap. 1. ad phil Chrysostom These thinges were not vnaduysedly rasshely or without cause ynacted or decreed of the apostles that the dead should be remembred in the dreadful misteries For thei do knowe that much good profite coÌ„meth vnto theÌ„ therof For whem the people Hebr. 5. shal staÌ„d holdyngvp their handes with the priestes the dreadful sacrifice is set furth how shal we not obteine gods fauour prainge for theÌ„ Agayne he sayeth We must traueile as much as may Homi. 41. in 1. Cor. 15 be that the dead may be helped not with weapinge but with prayer supplicatioÌ„s almesses sacrifices This thinge was not inueÌ„ted without Ã cause nor we do not in vaine remeÌ„bre the dead iÌ„ the

because he defended that christes dear mother was not Ã¡ continual vergeÌ„ Is that verite set furth in scripture No ye are shamefully disceaued yn this poynt but of this matter I haue spoken more at large in my boke of traditions vnto which ye haue yet made no answeare althoughe ye raile dailie A booke of traditions against vnwritteÌ„ verites It foloueth yn your booke And al doctrine concernyng this matter The bisshop fo 5 pa. 2. of the sacrameÌ„t that is more theÌ„ this which is not grounded vpon gods word is of no necessite c. Then let The confutation your communion be celebrated at nyght my lord when christ did institute it Then let al men breake their fast before they receaue the holy sacrameÌ„t as one Bernard of christes church Bernard Ianuario epist 119. Tertulianus libr. 2. ad vxorem in oxford did For Austen sayeth our lord commaunded not by what ordre this sacrameÌ„t should be receaued but lefte that thing vnto his apostles by whon he wold set the churches in an 1. Cor. 11. ordre and therfore S. paul sayeth wheÌ„ he had spokeÌ„ of the sacrament I wil dispose the rest when I shal come vnto yow Moreouer saint Austen sayeth It pleased the holy goost that our lordes bodie should first entre in to mans Epist 119. mouth afore other meates for the honoure of so great Ã sacrament Loo S. Austen sayth it seamed good vnto the holy goost that for the honoure of so The honoure of the sacrament great Ã sacrament we shold receaue our lordes body fastyng And ye saye my lord that we receaue but bread wyne and that the sacrament ought not to be honoured and that al doctrine concerninge this matter which is not grounded vpoÌ„ gods word is of no necessite that the peoples consciences ought not to be troubled ther with What meane yow Do ye despise al godly ordre and the fathers doctrine and yet saye that your boke is approued of the old doctours Thinke ye that meÌ„ are so mad to beleue yow befor S. Austen Origen sayeth that euery Homi. 5. in Numeros man must of necessite obserue the ordre and maner of the receauing and the ministring of this sacrameÌ„t which the church obserueth Also S. CypriaÌ„ De ablutione pedum writeth after this sort That thing is as firme or as ratified that the apostles haue taught by the inspiration of the holy goost as that which christ hymself taught and commaunded to be done for his remembraunce Also saiÌ„t Luc. 22. Austen sayeth that this sacrifice is not wel done except the signe of the crosse Tract 189. in IoanneÌ„ Lib. 3. contra pelagiâ— Epist 1. ad omnes ecclesias Lib. 1. epi. 3 be made vpon the hoost S. Hierom affirmeth that christ taught his apostles to say dailie the pater noster in the sacrifice of his bodie S. Alexander which was withyn lxx yeres after christes passion S. Cyprian many other holy men and great clearkes say that christ mengled water with the wyne in the chalice when he made sacrifice at his mandy and bade priestes to dothe same and therfore they must do it of necessite Is this thinge expressed my lord in scripture It is not Wyth what face then do ye say that there is nothing of any necessite but that only which is grounded vpon scripture Is this your doctrine to be approued as ye say that it is by the consent of the ancient docters of the church S. ClemeÌ„t pauls disciple S. Anacletus S. Martial peter scholers and many other old doctours do testifie that the sacrament ought to be celebrated only in halowed places and vpon aulters and ye my lord regard nothyng of this and yet ye wold make men beleue that your doctrine is alowed set fourth by the ancient writers of the churche Thynke ye after such sorte to blynd men Do ye not gyue an occasion vnto men by this your doctrine to celebrate the communion as ye cal yt in the buttery kechen backhouse or els where they lyst SaiÌ„t Basil Lib. de spis cap. 27. sayeth that the wordes of inuocation which are sayed when the bread of thankes geuing the cup of blessyng The sacrament was sheued to the people in baesils tyme lege TheophiluÌ„ lib. 1. pasch is shewed came by tradition and that the priestes sayed that tyme at masse certeÌ„ wordes that haue great strength vnto the mysteries besides the wordes of the gospel and the apostle and are not ye then my lord ashamed to say that nothing is of any necessite yn this matter that is not grounded vpon the scripture Wold ye haue men rather to beleue yow then this saint S. Epist praefixa Libr. paschalibus Hierom commended Theophilus bisshop of Alexandria for teaching men to worship the holy chalices and other thinges pertaynyng vnto the ministration of the blessed sacrament of the aulter and that with the same maieste honoure that his body and bloud are to be worshipped because that they are there present Shold we then folowe my lord your doctrine which saye that nothyng is of any necessite but that only which is grounded vpon gods word and it is idolatry to whorship the holy sacrament of the aulter In how many places of his bookes Tract â—3 in Ioan. lib. 8. capi 27. de ciuitate dei Lib. 22. cap. 10. Deuerbis apost sermone 17. saieth S. Austen that the holy martyrs and other saintes names are rehearsed at masse for to pray for us Why then denie ye this S. Austen Cyprian Chrysostom Cyril and many other of the best wryters and most godly docters of christes church do make mention Chrysost lib. 3. de sacerdotio ca. 4. lib. 6. cap. 4. of many thinges vsed then at masse which are not written yn scripture do saye that the sacrifice of the aulter is made by prayer and inuocation of August epistol 57. Ser igi lib. 3. cap. 4. de trinitate the holy goost and gods name Wherfore your doctrine is false my lord vtterly improued of the ancient doctours of the church thoughe ye say that they do approue it I passe ouer many thinges that are of necessite to be obserued at masse be not expressed yn the scripture least I shold be to long and tedious ye saye moreouer thus First here is to be noted that christ The bysshop fo 4 pa. 2. called the material bread his bodye the wyne which was the fruite of the vyne his bloud Why did ye not proue The confutation this my lord Wold ye that men shold take yow for Ã prophete or for one that could not erre yn his sainges How called christ the material bread and wyne of the grape his body and bloud when he added immediatly these wordes which shal be geuen for yow shed for yow For gaue he material Marke bread for our redemption vpon

this acte and decree for the declaration of our beliefe in the sacrament There is one vnyuersal church of the faythful out of the which no man vtterly can be saued In which church christ hymselfe is Ã priest and Ã¡ sacrifice whose body and bloud is verily conteyned in the sacrament of the aulter vnder the formes of bread and wyne the substance of the bread and wyne beyng tourned in to christes body and bloud by gods pouer hytherto this the greatest couÌ„sel that euer was kept emoÌ„gest christian people Nou I appeale to thy coÌ„scieÌ„ce reader and aske of the whether we ought not rather to beleue this great nombre of learned and godly men that were assembled together in this counsail than either my lord of Canterbury or els any one particulier councel of any reaulme christened For who can iustely thinke that al those men gathered together in Christes name for the settyng furth of the trueth of oure fayth vnto gods honour and the wealth of our souls did erre so shamefully as my lord sayeth they did For did not Christ promyse Matth. 18. to be in the middes of two or three assembled in his name Was he not theÌ„ wyth these M. cccxv fathers that were in this councel that they erred not in their sentence Why were ye not theÌ„ ashamed my lord to say that Innocentius the third fyrst decreed this our doctrine which al these fathers did set furth above ccc yers passed yet not first as ye say but onely established yt being loÌ„g afore taught euen by Christ and his apostles albeit not so plainly as they declared it Haymo Ã godly bisshop which was Haymo homiliade passione Christ secundum Matthaeum aboue cccc yeres before this Innocen tius did thus write of this matter The bread is chaunged in to our lordes fleash and the wyne in to his bloud not by Ã figure nor by Ã shadowe but by In. 1. Cor. 11 the veryte See ye not noue my lord how plainly ye erre saying that Innocentius first decreed this doctrine of Transubstantiation Anselme that was bysshop of Canterbury cxx yeres before Innocentius was borne wrote thus of the sacrament It appeareth bread to the outward senses of man but do ye knowe yt wyth the senses of the mynde for this is Christes body no other but that selfe same in substance that was crucified for vs What can be more plainly spoken than this is my lord against your wrytiÌ„g here but let this passe as sufficienthy disscussed refuted it foloweth in your Booke The papistes say that the very The bysshop natural body and bloud of Christ which suffered for vs vpon the crosse and sittehy at the rygth hand of the father in heauen is also really et c. in the sacrament Here ye cal papistes The confutation my lord not lÃºther only and al his scholers which are against your doctrine but also al christen nations and al the ancyent doctours of christes church which do beleue and defend the real presence of christes blessed body in the sacrameÌ„t Agayne ye falsely report of them that they say that christes body is naturally and sensibly Iâ— 16. in the sacrament for they affirme manifestly that it is there aboue nature and vnsensiblye It is also very false that ye lay vnto our charges that we say that christes body is in the sacrament as yt was borne of the virgen and that it is broaken and toren in peaces with our teth for we say that he was borne naturally of the vyrgen and visibly in his oune forme of fleash and bone and that he is vnnaturally inuisibly and vnder the forme of bread and wyne in the sacrament and that he is therin receaued wholly without breaking of his body or teryng of it with our teth and that the formes only of bread are broaken and toren with our teth This ment berengarius Fo. 16. whon ye do alledge by such wordes of his recantation And yn those his wordes he folowed S Chrysostom Hom. â—5â— â—â— 83. in Matthaeum homi 45. in Ioannem certen other of the old writers which for the more manifest setting furth of the real presence of christes body in the sacrament do say often tymes that it is therin touched broaken and seane wheÌ„ only the formes and kyndes of bread are touched broaken and seane And why may we not as wel say that we do touch breake and see christes body in the sacrament when we see touche and breake only the outword formes of the bread Gen. 18. 19. 32. Iosue 5. Mar. vlt. Act. 1. 1. Ioan. 1. as the scripture sayeth that loth Abrahan Iacob Iosua mary Madgalen the Apostles sawe and touched angels and god when they sawe only touched te forme and shape of man Moreouer I do aske of yow my lord why may not we say that christes body is is broaken when the formes of bread are broaken only yn the sacrament and his body taketh no hurt at al as S. Thomas did putte his hand in to christes side after his resurrection without al harme of his body which was then iÌ„mortal and not apte to suffre any hurt at al Is not this as impossible to maÌ„nes natural reason wyt as the other and as the qualitees of bread wyne to remayne stil in the sacrameÌ„t wythout any substance to susteyne them Wherfore theÌ„ do ye not beleue the one as wel as the other Ye say that Fo. 16. christe is gone vp from vs yn to heauen bodily and shal not come hither agayne vntil domes daye and therof ye gather that he is not bodily really in the sacrament but how false that saying is it doth partly appeare already and more playnly shal by these wordes which do folowe here First Christ is both at ones in heauen also in the sacraement of the aulter the catholike fayth is that Christ departed vysibly and in is oune forme out of this world in to heauen at the tyme of his ascension and after that maner sitteth at the right hand of the father in heauen and shal do vntil domes daye and yet he is bodily also in the sacrament both at ones by the almightie pouer of god aboue nature and the vnderstandyng of al mans wyt and reason S. Austen expoundeth Ad Dardadum epist â—7 ActoruÌ„ â— this matter after the lyke sense saynge He wil come agayne as the angels wytnessed after that same sort as he was seane goyng vp yn to heauen that is to say as S. Austen taketh it in the same forme and substance of flesh What can be more playnly spoken to declare that Christ is gone from vs visibly in the forme of fleash and that after such sorthe is not with vs now but shal be at domes daye This proueth not that he is not wyth vs now ynuisibly in the forme of bread and wyne and therfore this your argument my lord is soyled sufficiently

I aske nowe of yow my lord why may not god that made both the place and also the thyng placed in yt and appointed that One body may be in dyuers places at ones by gods pouer one body shold be naturally but in one place at ones cause that one body shold be against the common ordre of nature in dyuers places at ones May he not do this as wel as to make Ã virgen to conceaue beare Ã¡ child wythhout mans helpe Is not this as much against the ordre of nature as the other Was it not as much impossible by mans reason christes body to walke vpon the sea to come out of his graue throughe the great stone lying vpon it and to go throughe the gates yet closed yn to the house where his apostles were as the same his body to be in dyuers places of the earth and in heauen also at one tyme If yow do de nye as Ihon frith peter martyr and Peter Martyr Ihon fryth dyuers other haue done that christ entred yn to the house where his apostles were the doores or gates beyng yet stil Io. 20. closed both the scripture it selfe also the doctours of the churche are against yow For leo sayeth thus vpon Epist 40. that matter Let these phantastical christians tel me what body Iesus brought into the sight of his disciples the gates Lib. 1. contra Iouinianum beyng yet closed S. Hierom also hath the same saying after this maner If christ went into the house the doores beyng shit which thing the nature of meÌ„nes bodies suffereth not to be done shal we then denye that both Peter and also our lord had true bodies because they agaynst nature walked vpoÌ„ the waters S. AusteÌ„ hath the same wheÌ„ Ser. 1â—9 de tempore Lib. 3. ad volusianum Libr. 10 in lucae ca. 24. he writeth thus It was Ã myracle that our lord entred in to the house vnto his disciples throughe the gates beyng closed Also S. Ambrose sayeth Thomas had Ã cause to merueile when he saw christes body brought iÌ„ to the house without hurt throughe the gates closed Lib. de trinitate which could not be passed throvghe with mennes bodies Hylary disseÌ„teth not from this sayng why doest thow aske throughe what paâ—tes of the closed doore christ hauin Ã¡ body came in For the euangelist diligeÌ„tly expresseth christes entriÌ„g in to the house the doores beyng yet â—hit To passe ouer many authorites I wil recite but this one out of Epiphaniâ— an old writer which sayeth Our lord entred in to the â—owâ— primo lib. priâ—â—â— house the gates beyng yet closed that he myght declare his body to be of thiÌ„ne peaces which was afore he rose vp agayne of grosse partes and the same body that had fleash and bones Nowe it is manifest that christes body entred in to the house throughe the doores beyng theÌ„ stil closed Who caÌ„ theÌ„ my lord denye but that his body was that tyme of his eÌ„trye in to the house iÌ„ one ê“pre place with the body of the doore so there were two bodies iÌ„ one place Why theÌ„ may not his body be in heaueÌ„ Two bodies in one placâ— at oâ—es in earth both at one tyme Is not the one of the two as much impossible by nature as the other Wy do ye not folowe the fayth of AbrahaÌ„ which beleued Gene 2â— Rom. 4 steadfastly the ê“mes of god made by the angel coÌ„cerning the hauing of Ã child by Sara his wyfe both old also barreÌ„ wheÌ„ the thing was by nature impossible S. Chrysostom beleued that christes very natural body was both in heaueÌ„ also in the holy sacrameÌ„t at ones for he saieth thus O great Lib. 4 cap. 3 de ã€ˆâ€¦ã€‰ good wyl of god towardes vs oÌ„ miracle â–ª He â–ª that sitteth vpon the right hâ—d of his father iÌ„ heaueÌ„ aboue is coÌ„teined in mennes handes in the tyme of the sacrifice Also he sayeth in an other place There is one bodye of christ daily Homi. â— â—n â—pi ã€ˆâ€¦ã€‰ offered in sacrifice one christ in euery place where the sacrameÌ„t is which is here in this place ful there in that Homiâ—â—â— 2. ã€ˆâ€¦ã€‰ popular also ful or whole Thirdly he writeth thus Helias the prophete asceÌ„dyng vp lefte his mantel vnto his disciple but Christes body iâ— ã€ˆâ€¦ã€‰ the soÌ„ne of god asceÌ„ding vp in to heaueÌ„ hath lefte vnto vs his oune flesh As for helias leauing his mantel vnto his in the sacrament also not wythstaÌ„ding his ascensiÃ³ in to heauen disciple lefte it from himselfe but our sauiour christ hath both left his fleash with vs also taken it with hymselfe in his asceÌ„sioÌ„ See ye not now my lord that this holy doctour notable clearke plainly setteth furth both the sacrifice of the masse also christes bodily preseÌ„ce in heauen in the blessed sacrament of the aulter both at one tyme Are ye not theÌ„ ashamed to denye both of these two thinges and yet saye that the ancieÌ„t writers be altogether vpon your side S. Chrysostom perceaued right wel that christ departed not so out of this world at the tyme of his ascension that he taried not stil bodily therin Also he sawe that christes body was at ones in diuers places beleued the same taught it vs. Wherfore this our beliefe that ye my lord do cal so often blasphemie heresie idolatry and say that it rose vp of late is the old godly catholike faith of the chuch Nowe ye alleage these christes wordes for your purpose Ye shald haue euer The bysshop Matth. 26. The confutation poore people with yow but me ye shal not euer haue This authorâ—te proueth not your doctrine for christ ment only that they shold not haue hym with them euer visibly in his oune for me of fleash and bloud and by familiar conuersation that Mary Magdalen might when she listed anoynte his body which she did whiles she might and therfore christ commended her dede That this was his meaning the text of Matthew sheweth plainly and Saint Marke more plainly Marci 14. saing Ye haue poore men euer with yow and wheÌ„ ye wil ye may do them good but me ye haue not euer with yow As yf he had saied ye may not at al tymes do me good nor ye haue me not after any such common mortal and neadful sorte with yow as ye haue me now and as ye haue the poore people to whom ye may do good when so euer ye list Saint Hierom expounded that place after the same sorte saying Hierom in Matth. 26. that christ ment that they should not haue hym with them by familiar conuersation and lyuing together with them as they had hym before his resurrection And it is no straung thing to say that christ is present euer with vs inuisibly in the forme of bread althoughe he be absent from vs visibly for he vsed Ã lyke maner of

45 in Ioannem Ã saint about D. ccc yeres passed Heare now S. Chrysostom sayng It is not man that maketh our lordes Marke this reader body bloud of the thinges set furth vpon the table to be consecrated but it is christ that was crucified for vs. The wordes are pronounced of the priest and the thinges bread and wyne are consecrated by gods pouer Matth. 26. grace he sayed This is my body Hoc verbo proposita consecrantur the bread and wyne which are set furth be coÌ„secrated by this word See ye not my lord how plainly this holy father and great learned man that was almost M. cc. yeres sence sayeth that christe hymselfe maketh his oune body and bloud of the bread and wyne set furth vpon the aulter to be consecrated and that by these wordes of consecration This is my body Wold ye then haue men to beleue your coÌ„trary teaching which are nothing lyke vnto hym nother in vertu of lyfe nor in learnyng May ye not be yet agayne ashamed that ye sayed in the title of your boke that your doctrine was approued of the ancieÌ„t doctours of christes church seing they are so manifestly against it In psal 33. S. Austen also sayeth Christ bare his oune body in his handes whaÌ„ he sayed This is my body and that he then did S. Austen beleued that christes very natural body was yn The sacrament that thing then which no man could euer do for no man can beare hymselfe in his oune handes and therfore he meÌ„t that christ coÌ„secrated the bread by these wordes This is my body and turned it in to his natural body which he bare at his mandy in his handes not bread only Ã figure of it for els he had not sayed truely that no man might beare hymselfe in his oune haÌ„des but only christ for euery maÌ„ may easely beare his picture or image in his oune handes Doth not them S. Austen declare my lord very plainly in this place that he beleued christes body to be in the holy sacrament and not bread Ã signe only of it as ye do teach and saye also that he taught But of this sufficient Ye say moreouer But this negatiue that there is no bread The bysshop fo 18. pa. 1. they make of their oune braynes by their vnwritten veritees No not so my lord for christ his apostles the coÌ„ciles The confutation the catholike church and al the old doctours taught it vs as partly I haue already proued and wil by gods grace more largely hereafter And as touching vnwritten veritees I wrote A booke of vnwritten veritees not yet anusweared vnto of the coÌ„trary side Ã boke of them which sheweth manifestly how far your doctrine disseÌ„teth from the fayth religion of the apostles the primitiue church and from al the ancient doctours where ye pretende to restore christes religion to that purenes that it had in the begynning of the church Why mocke youe so often at vnwritten verites which came from Christ and his apostles as it appeareth in that my booke and yet anusweare not vnto that boke Are your mockes and iestes Ã sufficient anuswere to it Ye say that we make this negatiue there is no bread of our oune braynes which is very false for christ taught it vs and his apostles and the church by these wordes This is my body but ye make this negatiue There is not our lordes natural body but bread onely of your oune braynes Matth. 26. Ioan. 6. pais against christes playne wordes S. Paules wordes the concels the catholike church al the holy doctours of the church for none of them al euer sayed as ye do teache that christes very body is not in the sacrameÌ„t but the cleane contrary Wherfore your doctrine is to be abhorred and detested of al good christen people It foloweth in The bisshop your booke Oh good lord how wold they haue bragged if Christ had sayed lib. 2. fo 18. pa. 1. The confutation this is no bread But Christ spake not that negatiue c. Oh good lord howe wold yow my lord haue bragged yf christ had sayed this is material bread not my body but onely Ã signe or Ã figure of it but Christ spake nother Marke this that affirmatiue This is material bread as ye defende nor that negatiue This is not my body but he sayed the cleane contrary to them both This is my body that shal be giuen for yow For these wordes can not be vnderstanded of material bread because that is not his body that was geuen for vs. Againe both the Greake texte and the latine also wil not permyt that these Matth. 2â— christes wordes this is my body shold be expounded of material bread For the greake hath ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ and the latine hoc est corpus meum Both in the neutre gendre and therfore we can not say that christ ment of the bread when he sayed This is my body for then he shold haue sayed ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ Et hic panis est Note wel this reader corpus meuÌ„ that the pronome This myght haue bene referred vnto the bread but he vsed the neutre gendre both in the Greake and also in the latine Matth. 26. and therfore he meÌ„t not of the material bread when he saied This is my body but of his oune very natural body that was crucified for vs. Doth it not then appeare now my lord that Christ ment this negatiue there is no bread when he sayed this is my body that shal be geuen for yowe althoughe he sayed not expressely there is no bread Moreouer dyd not Christ promyse to his apostles to geue then bread that shold be his oune fleash which he wold geue for the lyfe of the Ioan. 6. panis world and performed that his promes at his last soupper sayeng take and eate this is my body that shal be geuen for yow How can this be true of bakers Marke bread Was that geuen of Christ for the lyfe of the worlde Is it not as false to say this bread made of corne is christes body as to say Ã man is an asse or an asse Ã man for that bread differeth much more from christes body than Ã man from an asse whych both are lyuely creatures and haue seÌ„ses in which they do agree When ye haue my lord made anusweare vnto this ye shal heare more to anusweare The bysshop fo 19. lib. 1. pag. 2. vnto Nowe ye go about to proue that bread remayneth stil in the sacrament sayng thus Christ toke bread brake it and gaue it vnto his disciples and sayed Take eate Al this was spoken before the wordes of consecratioÌ„ Wherfore they must neades be vnderstand of very bread that Christ toke bread brake bread and gaue bread vnto his disciples c. This reason is very The confutation weake my lord and

disceaue vs and so it appeareth that this your reason my lord is of none effecte nor force at al. We opeÌ„ no gate as ye say falsely that we do vnto valentinianus heresy nor to any such other For althoughe we do say that our senses are not to be trusted yn this matter of the holy sacrament yet we denye not but that some credence may be geuen wel vnto them in natural thinges hauyng their natural condition and state And as concernyng the heresy of them that sayed christ was not Ã very man or that he had not very flesh and bones the contrary was not proued sufficiently by their senses which sawe hym but by many textes both of the old and also the newe testament Moreouer the scriptures are manyfest enoughe in many places against Basilides and such other that sayed christ was not crucified for vs but Simon Cyrenaeus by which scriptures that article and the beliefe of it is approued and not by oure senses RomanoruÌ„ 10. for S Paul sayeth that fayth commeth of the hearyng of gods word and not of hearyng seyng feeling or of any of the other our senses for they may often tymes disceaue vs as Saint Homi. 93. in Matthaeum Ioan. 14. Chrysostom wytnesseth where gods word which is the trueth itself can neuer disceaue vs. Wherfore the senses are not to be trusted heryn and so is al that reasoniÌ„ge which ye make my lord here wythe so many wordes not worth Ã bleue point Ye say also thus And yf there be no trust to be geuen The bysshop fo 22 pa. 2. to oure senses in this matter of the sacrament why than do the papistes so stoutly affirme that the accidentes remayne after the consecration which can not be iudged but by the senses Syr we do affirme that there is no The confutation trust to be geuen to our senses in matters of our faith especially where they do iudge agenst goddes word as they do in this matter For the scripture sayth that christ promysed to geue his apostles bread which should be his owne very flesh that he wold geue for the lyfe of the world and that he gaue Ioan. 8. Matth. 28. 1. Cor. 11. to them his bodie which was crucified for them the senses did iudge that it was but bread of corne Agayne our senses do iudge only the accidentes properly as al learned men do wel know whiche every maÌ„ may affirme to be yn the sacrament but notthinke ther of that their substances do remayne althoughe the scripture expresselye sayeth not that there remayneth no bread but that it is christes bodie which he gaue for vs to death and so it can not be breade forthat was not geueÌ„ for vs vpon the crosse The sacrament is not an elusion of our senses as ye say althoughe in yt appeare bread Gen. 18 19. Mar vt Ioan. 20 Actorum 1. and yt is not there as god and the angelles seamed men to loth AbrahaÌ„ and other and were not very men in dede and yet they were no elusions of their senses werfore an aÌ„uwseare is now made to al this your reasoninge my lord vpon the iudgement of our senses and natural reason Now ye labour The bysshop lib. 2. fo 23. pag. 1. to proue that oure belefe in this matter is against the fayth of the old autours of christes church ye alleageiustine the Holie martyr affirminge The confutation Anno d. â—0 103 90. that he is the oldest author that is knowen this daie to writte any treatie vpoÌ„ the sacrameÌ„tes which is very false for Anacletus the martyr Clement dionise saynt Martial certen other moo wrate of that matter before hym Ã great while as it appareth plainlie by their lyues writinges and bookes The confutation I muche merueile my lord that ye are not Ã shamed falsely to alleage iustine Iustinus wordes for the furtheraÌ„ce of your wicked doctrine which neuer wrote as ye say butthus onlie ThaÌ„ afterward bread the chalice of wyne and water myxed together is broughe vnto the bisshop or priest This nourysshemeÌ„t is called of vs Eucharistia And we take not these thinges as euery meate and euery drinke but as throughe goddes word Christ oure sauiour was incarnate and toke fleashe and bloud for oure saluation euen so we haue learned by these wordes This is my bodie This is my bloud that this meate by the which oure flesh bloud are throughe alteration nouryshed when it is blessed by the prayers of the word goddes sonne he meaneth is the flesh and bloud of iesu hymselfe incarnate These are his wordes which are as plaiÌ„lie agaiÌ„st your doctrine as caÌ„ be in four pointes The Iustinus whoÌ„ my lord alleageth for hym is first is that he speaketh of meÌ„glinge of wyne water together in the chalice of which the scripture maketh no meÌ„tioÌ„ agaiÌ„st hym in four pointes therfore ye saye that it is not to be passed vpon Secondlye he is contrarie to your teachinge whan he affirmeth verites not Wrytten in scripture that christ prayed when he did consecrate and that by his prayers the bread and wyne were blessed which is not mentioned yn the scripture and for that cause ye despise it and say it is Ã thinge of no necessite at al. Thirdly he sayeth that these are the wordes of consecration This is my bodye This is mybloud which ye denie Four thely he sayeth that the bread wine by which our flesh bloud are nouryshed are after they be blessed throughe christes prayers the flesh and bloud Marke â–ª this reader of christ How blynd were ye theÌ„ my lord when ye alleaged this authour for oure purpose which is so euideÌ„tly against your doctrine But what yf Iustinus had thought as ye saye that he did yet did not so indede that bread wyne remayned stil yn the sacrameÌ„t Could that haue proued your doctrine that there is nothinge els in the sacrament but bread an wyne only No man is so blynd but he maye se that it doth not proue your purpose thoughe it seame to make with luther Also many of the Greakes affirmed that the holie goost proceded not froÌ„ the father and he sonne both they agreed not theryn with the latine church vntil the conseil holden at florentia wich was with yn these cxx yeres and yet that their opinion proued not that the latine church erred yn their belefe why then should either Iustinus saying Theodoretus or any other of the Greates which wrote that bread and wyne remayned stil yn the sacrament make against our faith touchyngetraÌ„substaÌ„tiatioÌ„ which Greakes generallie did not receaue manyyeres after the latine church had manifestly taught yt But Iustinus saye ye affirmeth that the bread and wyne are turned in to our flesh and bloud to nouryshe our bodies It is true but not as ye do take his sainge for he meÌ„t that coÌ„mon bread and wyne are turned by the alteration

senteÌ„ces I wil recite Homi 17. in epist ad Hebraeos but this onli now We do not offre nou an other laÌ„be two morowe an other but euer the same thiÌ„ge it selfe Therfore this sacrifice is one or els by this reasoÌ„ that he is offered iÌ„ many places there are many christes NothiÌ„ge lesse but there is one christ euery where both Hieroni. ad heliodoruÌ„ beinge here ful there ful one bodie HieroÌ„ hath Ã¡ lyke seÌ„teÌ„ce wheÌ„ he saieth thus God forbid that I should speake any il of theÌ„ which succediÌ„ge the apostles degree do make christes bodie with Ã holie mouth throughe whoÌ„ we be christians Also he sayeth ad Euagrium Lege eum in epistolaÌ„ ad Titum What eylde the minystre of tables widowes Ã deacoÌ„ he meaneth proudly to extolle hymselfe aboue theÌ„ at whose prayers christes bodie and bloud is made Finallie damascene Damas lib. 4. cap. 14. sayeth can not christe which was borne of Ã virgen make the breade his owne bodie and the wyne his bloud Againe he writeth after this sorte doest Christs body is made at masse thow aske how bread is made christes bodie and wyne and water his bloud I saye to the that the holie goost worketh the thinges aboue maÌ„s speach and vnderstandinge but the bread and wyne are turned Agayne he sayeth God hath ioyned is godhead vnto bread wyne and water and made them his bodie and bloud not that his bodie cometh downe from heauen but because the bread and wyne are chaunged in to the bodie and Inuocation helpeth to the consecratioÌ„ bloud of god The bread wyne water by the inuocation and commynge of the holy goost are aboue nature chaunged in to christes bodie bloud they are not twoo bodies but one and the selfe same bodie I passe by good reader many such sainges both of these same writers and of other also Now lerte my lord rayle vpon these doctours and great clearkes whose bookes he is not worthy to beare after them yf they where now alyue Now he maketh certen sophistical and captious argumentes that are bilded vpo Ã false fundation which is as it appeareth afore that we do beleue The bisshop fo 31. pa. 2. A false an enuyous imagination of the bysshop against priestes and saye christes bodie is made so of bread Ã newe as it was ones made yn the wombe of his deare mother oure ladie of whose most cleane and pure bloud it was made by the operation of the holie goost This is Ã very pyuysh and an enuious imagination of this man which neuer learned christened man did teache but we say onlye that the bread and wyne are by goddes holy word and almightie pouer turned in to he same christes one bodie and bloudde which he toke of our lady was ones crucified to death and that there are not two bodies as he fayneth that we do teach nor twoo christes Homi. 2. in 2 timo 1 homi 17. in Hebr. but one and the same that is yn the sacrament and yn heauen also as S. Chrisostom wytnesseth opeÌ„ly Wherfore al this his sophistical reasonynge is not worth Ã good ryshe for he disputeth thus Yf christes bodie that The bysshop fo 3â— pa. 2 â—n autem vt video pro christo aduersus christum pugnas Nazian in apolgetico was crucyfied was not made of breade but the bodie that was eateÌ„ at the soupper was made of breade as the papystes say than christes bodie that was eaten was not the same that was crucyfied This reason is as I haue sayed afore grounded al together vpon Ã false principle which is that the catholike teachers do say that christes bodie which was eaten at his maÌ„dy was made of breade as of a matter or Ã substaÌ„ce of newe and not that the breade was and is onlie turned yn to that selfe same bodie of christ that was borne of the vyrgen that suffered vpoÌ„ the crosse which was neuer but ones onely made and yet S. Cyprian sayeth The bread which our lord gaue vnto his disciples not chauÌ„ged in forme Cyprianus de coenad but in nature by the almyhtie power of the worde is made flesh Which is as moch to saye as that the breade is chaunged in to christes very flesh which he toke of is mother and not that his bodie or els he hymselfe now Marke is made Ã newe of the breade as this bysshop falselye affirmeth that we do beleue and teach and therfore his reasons made here are of no strength at al thoughe he iudged then neuer so stronge and insoluble Agayne it is an impudent lye when he sayeth that priestes do affirme that they make God is not made yn the sacrament god of the breade for god ys not made at al nor yet christes bodie Ã newe but they say truely with al catholike doctours that they are mynisters of god and that when they do pronounce these wordes of christ This is my bodie yn the masse then christ hymselfe and the holy goost do turne the breade in to christes bodie that his mother coÌ„ceaued and bare with the which the fo 32. godhead that neuer was made is ioyned vnseparably This is the catholike Note reader fayth which we do beleue and defende and not that thinge which this bysshop falsely sayeth that we defende therfore he is sufficientlye aunsweared in this his raylinge vnreasonable reasoÌ„ynge And so is not oure strongest argument yet answeared vnto as the bysshop sayeth it is nor our chiefe fuÌ„datioÌ„ wherpoÌ„we do buyldeour doctryne subuerted nor neuer shal be by any Matth. 7. 18 heretique for it is buylded vpon Ã sure rocke gods word and the church of christ which erreth not Ye say also after this maner in your booke my lord The soupper of our lord can be no perfect The bisshop fo 53. pa. 1. sacrament of spiritual foode excepte there be as wel bread and wyne as the bodie and bloud of oure sauiour spirituallie feedinge vs which by the sayed bread and wyne is signified Why The confutation do ye then my lord denye that christes bodye and bloud be in this sacrament Agayne is it enoughe to proue that bread and wyne muste neades be there because ye do so say No your bare word is not of any such force I passe by the argument of impanation fo 33. pa. 1. for I do not muche esteame it althoughe your improbation of it my lord be very weake buylded vpon twoo similitudes which doe not serue for that purpose For who that is learned wil say that christ should be none other wise ioyned vnto the bread in the sacrament yf it were there than the holy gost is vnto the water in baptisme or than the holy goost was vnto Ioan. 3. Matth. 3. the dooue For was it euer sayed in scripture of the holy goost This water is the holy goost or

of christes mystical body the church paul sayeth We be al one body that eate of one 1. cor 10. bread S. Cyprian whom ye alleage is fully against yow as it appeareth before in this booke althoughe he saye that christes bloud is shewed by the wyne meanynge that wyne must neaades be put yn to the chalice at masse to be consecrated and not water only as some priestes then vsed to do for Lib. 2. epi. 3 by the wyne put yn to the chalice christes bloud which ranne out of his side perced with Ã speare at the tyme of his Alexander primus epi. prima death is represented and shewed and therfore he sayeth euen yn that same epistle that oure sacrifice must aunsweare and be lyke to christes passion yn the tyme of the which both bloud and water ranne out of his side This is nothinge against the presence of christes bloud in the sacrament nor it proueth not that wyne remayneth stil after the consecration but only that wyne must be put yn to the chalice to be consecrated with water This only cyprian went about to proue at that tyme and there Wherfore this place of Cyprian maketh nothinge for your purpose as much doth that Which ye bringe for yo we out of the same doctour which sayeth that chryst gaue bread De vnctioÌ„e â—â—â—smatis The bysshop fo 63. wyne to his apostles because he gaue them his bodie and bloud vnder the formes of bread and wyne and not yn the formes of fleshe and bloud for after suche sorte and forme he gaue his body to be wounded with the handes of souldiours Also he calleth the formes of bread and wyne figures of christes bodie and bloud because they signified and represented them not absent but presently hidde vnder them ynuisiblye Agayne Cyprian sayeth yn that sermon Chryst gaue vnto priestes Ã cuppe of his bloud ful of abound ance of an infinite fulnes both to be reserued and also to be geueÌ„ which ye my lord wynke at Fynally he maketh there playne mention of the consecratynge of both oyle and creame vpon mandy thursday for the anoyntynge of kynges priestes when they Oyle and creame are made of children yn theyr coÌ„firmatioÌ„ and sayeth that thruoghe the benefite of that anoyntinge wisdome and vnderstandyng are geuen to vs of Esaiae 11. god lyke wyse the gyft of counsel of strength kunnyng pyte and fear are powred by goddes inspiration in to Marks reader vs. And also that we beinge anoynted with this oile do fyght with il spirites and can not be infected with vncleane sauours Why do ye not my lord obserue these lessons Wil ye take that only that Ã litle seameth to make for your purpose refuse al the rest which maketh playnly and fully against your domges and doctryne Why also do ye labour so much in allegynge the authours which sayed that bread and wyne remayned stil yn the sacrameÌ„t because there was bread wyne before the consecration and because they seame yet to be there stil when none of al those doctours saye as ye do that there is only bread and wyne and not christes bodye and bloud but the cleane contrarie to it S. Chrysostom who ye alleage vpon the psalme ment In Psal 22 that christ would shewe vnto vs bread and wyne that is to saye his bodie and bloud yn to which bread and wyne was turned and which appeared stil bread and wyne and that for Ã similitude of his bodie and bloud yn their owne propre formes offered vpon the crosse for by the celebration of the holy sacrament as Gelasius sayeth there is an image and Ã similitude made of christes bodie crucified of his bloud shead furth of that bodye for oure redemption S. Hieroms wordes do make Hierom iâ— Matth. 2â— nothinge for your doctryne when he sayeth that chryst toke bread that conforteth mans heart that he myght represent therby his very bodye and bloud For first he sayeth not as ye do that he gaue only bread nor yet bread vnto his apostles and that he gaue theÌ„ not his very bodie and bloud but that he toke bread to be coÌ„secrated turned it in to his bodie that by the distributinge and receauinge of it he might represent his body and bloud yn that they were putte to death and crucyfied for vs which thing he bade his apostles and by them al other priestes to do whem he sayed Do ye this Luc. 22. 1. Cor. 11. for remembrance of me Agayne saynt Hierom vsed this word Representare to represent for to geue preseÌ„tly and out of hand as dyuers authours Râ—presentare Hieroni Mattheâ— 26 do vse it For Cicero sayed But also I wold gladly offre my body to suffre death si representari morte mea libertas ciuitatis potest id est dari nuÌ„c statiÌ„ Philippica 2 yf by my death the liberte of the citee might be euen nowe by and by geuen Also columella sayeth Itaque non aegre Libr 11. consequetur si semper se representauerit id est se presentem ostenderit inquit Budeus neque discesserit Cyprianus Representare quid sit Cypriano in orationeÌ„ dominicam sayeth We do desire the kyndom of god to be represented vnto us that is to say to be geuen vnto vs presently Agayne there he hath thus Christ also hymselfe brethren may be vnderstanded the kyndom of god whom we dailie desire to come whose commynge we desire sone to be represented to vs that is to say openly and presently to be shewed vnto vs. By these authorites it is manifest good reader that hierom is against my lord very much yn this place S. Ambrose maketh not for your purpose Lib. de iâ—â— qui mysteri is initiaÌ„tur cap. vlt. when he sayeth that christes body and bloud are signified after the coÌ„secratioÌ„ for as he sayeth not that they are onlie signified and not present there fo 63. as ye defende euen so he mente that by the outward formes of bread and wyne chrystes bodie and bloud were signified to bo hidde secretly vnder them and that the death of hym in his bodie and bloud offeringe vpon August ser 28 in LucaÌ„ the crosse was signified by the administration of the sacrament Also yt is true that he sayeth that we do receaue Lib 4. ca. 4. De sacrameÌ„tis the sacrament for Ã similitude of christes flesh and bloud but he doth Lib 4. ca. 4 De sacrameÌ„tis declare his meanynge with these wordes Wyne and water are put in to the chalice but bloud is made by the consecration of the heauenly word But thow doest perauenture say I see not the kinde or forme of bloud but Ã similitude is there for as thowe hast receaued in baptisme Ã similitude of death euen so thowe drinkest also Ã similitude of precious bloud that there should be noo abhorringe or Ã lothinge of bloud appeariÌ„ge

it not them nowe appeare playnly that Saint paul ment that christes bodie is really in this sacrament and that my lordes exposition of saint pauls wordes is vayne false Farder he maketh an aunsweare vnto Saint Austen which doth plainly affirme Contrae cres conium lib. 1. cap. 25. that euel man do eate christes body and drinke his bloud vnworthyly in the sacrament and are therby giltie of christes bodie and bloud althoughe Christ sayeth he that eateth not my fleash and drinketh not my bloud Ioan. 6 shal not haue life in hym and sayeth that Austen mente not of the eatynge of christes very fleshe and of his bloud but of the sacrament or of the bread and wyne which are signes and figures only of them This is Ã wounderful fond and Ã blynd wreastinge of Saint Austens wordes For he sayeth manyfestly that synners do eate christes fleash and drinke his bloud in the receauinge of the sacrament and my lord sayeth that he ment that only of the bread and wyne I denye not that Austens intent was there to proue that good thinges auayle not them that do euel vsed them But what therof Is that ynoughe to proue that he meÌ„t that il men receaue not christes very bodie flesh bloud in the sacrament What learned man wold make any such argument as this is A good thiÌ„ge auayleth not the il receauour of it ergo the il receauer receaueth it not S. Austen ment that good thinges il Aduersus CresconiuÌ„ lib. 1. ca. 25 vsed profite not the il vser and for an example he bringeth fourth christes flesh and bloud the receauinge of which auayleth not but hurteth them that do il and vnworthilie take them althoughe christ sayed that he which eateth and drinketh not his flesh and Ioan. 6. bloud shal not haue lyfe in hym What may Ã man desyre to be spokeÌ„ more plainly Also S. Austen opeÌ„ly affirmeth that the wicked man Iudas receaued the bodie and bloud of christ De baptismo contra Dontistas lib. 5. ca. â— and ye saye my lord that he receaued them not but only bread and wyne as Ã figure of theÌ„ What anusweare is this Is it not Ã manifest subuertinge of the trueth Who wil beleue such teachers yf he regarde any thinge the health of his soul It is very true that sacramentes be signes as ye alleage Aduersus MaximinuÌ„ lib 3. ca. 22. August ser 28. de verbis secunduÌ„ Lucan out of S. Austen of other thinges so is the sacrament of the aulter Ã figne of christes death and passion of the mystical body of christ the church and of christes natural body really the rin present Was not the paschal laÌ„be the eatinge and oblation of hym Ã¡ figure of christ of his body his sacrifice and passion and yet he was veryly offered in sacrifice and eaten Was not also christes death and resurrection Rom. 6. Ã figure of oure dyinge vnto synne and rysinge vp from synne vnto Ã¡ newe life and yet they were also very Rom. 4. thinges and done yn dede doth not paul cal christ Ã figure of god the Heb. 1. fathers substaunce and yet he is one thinge with hym and of the very same substance that he is of Why then may we not wel and truely saye that the sacrament of the aulter is both Ã signe and the thinge it selfe signified in Ã maner as S. Austen sayeth Epistola 23. that it is The sacrament properlye consisteth in the outward and visible formes of bread and wyne and in the oblation and receauinge of christes body and bloud and the thynge of the sacrament is christes body and bloud therin conteyned and encrease of goddes grace with other benefites of god which only the good men receaue What yf figures and pictures be often tymes called by the names of the thinges themselfes figured pictured Can ye proue therby that the sacrament is so called of the old doctours Ã signe of christes body bloud that yt is only Ã signe of them The bysshop fo 99. pa. 2 and that it conteyneth not the same in yt reallye No not so for the doctours affirme that it is both Ã¡ signe of those thinges and hath in it presently them also Nowe ye do wreast S. Chrysostoms wordes cleane out of tune For he sayeth that we see christ with oure eies in the sacrament touch hym feele hym fyxe oure teth in his flesh tast hym and so fourth but not dygest hym as ye saye falsely because that we do al those thinges vnto the outward kindes and formes of bread and wyne which do hyde and couer hym there secretly Which sainge of hym is much lyke vnto the phrase or maner of speakinge which scripture vseth when it wytnesseth that loth Note Abraham Iacob Iosuae Mary MagdaleÌ„ and the apostles sawe touched hand led and hard angelles and god hym selfe because they sawe touched and handled the shape or forme of man Gene. 18. 19 32. Iosuae 5. Mar. vlt. Act. 1. and hard his voice vnder which forme and shape those angelles and god did then appeare and spake vnto theÌ„ And S. Chrysostom vsed that maner in speakinge to perswade vs the soner both to beleue christes body and bloud to be really present in the holy sacrament and also to receaue them wyth greater reuerence and deuotioÌ„ Ye nowe excuse your selfe my lord for settinge out of the presence of christes bodye and bloud in the sacrameÌ„t and say that when ye wrote in Ã catechisme by you translated out of latine in to Englishe that we do receaue This bysshop recaÌ„ted his first doctryne of the sacrament christes bodye and bloud bodily wyth our mouthes ye ment by Ã figure that is to say that we do eate and drink bread and wyne figures and signes of them This excuse is not true for ye wrote so manifestly then of the really presence of christes bodie and bloud both in the sacrament and also in heaueÌ„ at ones that nothinge myght be written more plainly and that neither ye could yourselfe nor none other of your brethren other wyse take it and therfore ye perceauinge that that doctrine did myslike and offend the rest of your brethren yn christ did shortly recante yt as it appeareth by the settinge furth agayne of that The bysshop fo 10 â–ª pa. 2 The Worshippinge of â—he sacrameÌ„ booke called Ã catechisme Moreouer ye write of the adoration and worshippinge of the holy sacrament or of christ hymselfe very vngodly speakinge against al learned catholike doctours and teachers and affirminge that they haue brought the people in to horrible idolatrie to worship visible thinges made with their handes as their god and maker Is this my lord your charite so openly to report falsely of men The old doctours did euer The confutation teach the people as we do now also teach them that they ought not to worship the outward formes and

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