is dispensed the holy hoste and sacrifice wherby was cancelled the byl obligatory that was against vs further hippinus sayth that the olde men called the bread wyne of our Lords supper a sacrifice an hoste oblatioÌ„ for that specially because they beleued and taught the true bodye of Christe and his true bloud to be distribute in the bread and wyne of Eucharistia and as Augustinus Hippinê° S. Augustine sayth ad Ianuarium to entre in and be receyued with the mouthe of them that eate These be hippinus verye wordes who because he is I thynke in this auctors opinion taken for no Papist I rather speake in his wordes then myne owne whom in an other parte of this worke this auctor dothe as it were for charitie by name slaunder to be a Papiste wherfore the sayd hippinus wordes shal be as I thynke more weighty to oppresse this auctors talke theÌ„ myne be and therfor howe soeuer this auctor handlethe before the wordes of sainct Cyprian De vuctione Chrismatis and the word shewyng out of epistels yet the same Cyprians fayth appeareth so certaine otherwise as those places shal nede no further answer of me heâ— hauyng brought furth the iudgemeÌ„t of Hippinus Melancton howe they vnderstand sainct Cyprians fayth whiche thou reader oughtest to regarde more then the assertion of this auctor specially wheÌ„ thou hast redde howe he hath handled Hilarie Cyril Theophilact and Damassene as I shal hereafter touche This answer to hilarie in the .lxxviii. leef requireth a plaine precise Issue worthy to be tryed and apparaunt at hand ThallegatioÌ„ An issue of Hilarie toucheth specially me who do saye and mainteyne that I cited Hilarie truely as the copie did serue and did traÌ„slate him truly in Englishe after the same wordes in latin This is one Issue which I qualifye with a coppie because I haue Hilarie nowe better correct which better correction sitteth forth more liuely the truth theÌ„ thother did therfore that I did translate was not so much to thaduauntage of that I alleged Hilarie for as is that in the booke that I haue now better correct Hilaries wordes in the booke newly corrected be these Si enim verè verbum caro factum est et nos verè Verbum Hilari ' carnem cibo dominico sumimus quomodò non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iaÌ„ inâ—eparabilem sibi homo natus assumpsit naturam carnis suae ad naturam eternitatis sub sacrameÌ„to nobis communicandoe carnis admiscuit Ita enim omnes vnum sumus quia in christo pater est christus in nobis est Quisquis ergo naturaliter patrem in christo negabit neget prius non naturaliter vel se in christo vel christum Sibi inesse quia in christo pater christus in nobis vnum in iis esse nos faciunt Si verè igitur carnem corporis nostri christus assumpsit verè homo ille qui ex maria natus fuit Christus est nosque vère sub mysterio carnem corporis sui sumimus per hoc vnum erimus quia pater in eo est ille in nobis quomodo voluntatis vnitas asseritur cum naturalis per Sacramentum proprietas perfectae sacrameÌ„tum sit vnitatis My translation is this If the worde was made verely fleshe we verely receyue the worde beyng fleshe in our lordes meate howe shal not Christ be thought to dwel naturally in vs who beyng borne man hathe taken vnto him the nature of our fleshe that can not be seuered and hathe put together the nature of his fleshe to the nature of his eternitie vnder the Sacrament of the coÌ„muniâ— of his fleshe vnto vs for so we be all one because the father is in Christe and Christe in vs. Wherfore who soeuer will deuye the father to be naturally in Christ he must 〈◊〉 first either him selfe to be naturally in Christ or Christe not to be naturally in him for the beynge of the father in Christ and the beyng of Christ in vs maketh vs to be one in them And therfore if Christ hath taken verely the fleshe of our body and the man that was borne of the virgine Marie is verely Christ and also we verely receyue vnder a mysterie the fleshe of his bodye by meanes wereof we shal be one for the father is in Christe and Christe in vs howe shall that be called the vnitie of will when the naturall proprietie brought to passe by the Sacrement is the Sacrament of perfite vnitie This translation differeth from myne other whereat this auctor findeth faulte but wherein the worde Vero was in the other copie an adiectiue I ioyned it with Mysterio and therfore said the true mysterie whiche worde mysterie neded no suche adiectiue true for euery mysterie is true of it selfe But to say as Hilarie truely correct saythe that we receyue vnder the mysterie truely the fleshe of Christes body that word truely so placed sitteth furthe liuely the reall presence and substantiall presence of that is receyued repeteth againe the same that was before sayd to the more vehemeÌ„cie of it So as this rorrection is better then my first copie and accordyng to this correctioÌ„ is Hilarius alleged by MelaÌ„gton to DecolaÌ„padius for the same purpose I allege him An other alteration in the translation thou scist reader in the worde Perfectae whiche in my copie was Perfecta so was ioyned to Proprictas whiche nowe in the genetiue case ioyned to Vnitatis geueth an excellent sence to the dignitie of the SacrameÌ„t how the naturall proprietie by the Sacrament is a Sacrament of perfite vnitre so as the pecfite vnitie of vs with Christ is to haue his fleshe in vs and to haue Christe bodely and naturally dwellyng in vs by his manhode as he dwelleth in vs spiritually by his god hed and now I speake in such phrase as Hilarie and Cyrill speake and vse the wordes as they vse theÌ„ Whatsoeuer this auctor sayth as I wil iustifie by their plaine wordes And so I ioyne nowe with this auctor an Issue An issue that I haue not peruerlly vsed thaâ— legation of Hilarie but alleged him as one that speaketh most clearly of this matter whiche Hilarie in his 8. booke de Trinitate enâ—â—eath how many diuers wayes we be one in christ among which he accoÌ„pteth faith for one TheÌ„ he coÌ„meth to the vnitie in Baptisme where he handleth the matter aboue some capacities and because there is but one Baptisme and all that be baptized be so regenerate in one dispensation and do the same thynge and be one in one they that be one by the same thynge be as he saythe in nature one From that vnitie in Baptisme he commeth to declare our vnitie with Christe in fleshe whiche he callethe the Sacrament of perfite vnitie declarynge howe it is when Christe who toke truely our fleshe mortall in the virgyns wombe
¶ An explicatioÌ„ and assertion of the true Catholique fayth touchyng the moost blessed Sacrament of the aulter with confutacion of a booke written agaynst the same Made by Steuen Byshop of Wynchester and exhibited by his owne hande for his defence to the kynges maiesties Commissioners at Lambeth Anno. 1551. ¶ Certayne faultes escaped in the prentyng The rest thou mayst geÌ„tle reader easely correcte thy selfe Leafe Pag. Thelyne â—o 2. 2. pag. Lin. 15. for yet it shuld read yet if it shuld 7 1 penul for to purpose read to the purpose 21 1 30 for accasion reade occasion 25 2 29 for dimishe reade diminishe 52 1 25 for shepe reade slepe 42 1 23 for coÌ„municaÌ„do read coÌ„municandis 54 1 13 for manifestye reade manifested 54 1 14 for exhibetie reade exhibited 55 1 19 for enforeth reade enforceth 59 1 20 for Tubax reade Tuba 62 1 13 for fram reade â—rame 81 1 3 for cunclusion reade conclusion 81 2 20 for pretens reade presence 81 1 30 for freundes reade frendes 81 1 31 for possumus reade polluimus 88 1 22 for cratures reade creatures 88 1 24 for entrated reade intreated 88 2 3 for lake read loke 88 2 6 for fede read fed 90 2 6 for speake read spake 91 2 30 for andeleth read handeleth 92 1 8 for hahing read hauyng 92 1 10 for sumuch read so muche 92 1 12 for ityn read it 92 1 15 for wrere read were 92 1 15 for â—e read be 94 1 1 for Ethinkes read Ethnikes 94 〈◊〉 〈◊〉 for af read of 96 1 〈◊〉 for 〈…〉 se read likewise 96 2 â—4 〈◊〉 read geueth 97 2 10 for extlude read exclude 105 1 1 for auctors read auctor 106 2 16 for this read these 107 1 3 for commency read commenly 110 1 6 for hatue read hath 119 1 31 for deipara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deipara 121 2 26 for mage read image 126 2 18 for dowe read doue 131 2 10 for ther read thre 131 2 22 for we read me 134 1 4 for which read with 134 2 5 for obdy read body 136 1 11 for improw read improue 136 1 21 for circuÌ„staÌ„ce pÌ„seÌ„t read circuÌ„staÌ„ce is pÌ„seÌ„t 136 1 23 for supernaturally read naturally 137 1 4 for endureth read abhorâ—ith 138 2 1 for disorowe read improue 142 1 14 for godhod read godhed 143 2 2 for propositiones read ê“positionis 145 2 29 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 2 vlt. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 1 2 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 1 5 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 1 19 for saue read sawe 151 2 9 for Ephesine read Ephesin Finis Tabulae ¶ The preface FOr asmuch as amoÌ„ges other mine allegations for defence of my selfe in this matter moued agà ynst me by occasion of my Sermon made before the kynges moost excellent Maiestye touchyng partely the. Catholique faith of the moost precious sacrameÌ„t of thaltare which I see now impugned by a booke set furth vnder the name of my lord of Cauntorburies grace I haue thought expedieÌ„t for the better opening of the matter coÌ„sideryng I am by name touched in the sayde boke the rather to vtter partely that I haue to say by confutatioÌ„ of that boke wherein I thinke neuerthlesse noâ— requisite to directe any speache by speciall name to the person of him that is entitled autor because it may possible be that his name is abused wherwith to set furth the matter beyng him selfe of such dignitie auctorite in the coÌ„men welth as for that respect should be inuiolable For which coÌ„sideracion I shal in my speache of suche reproufe as the vntruth of the matter necessariely requireth omitting the speciall title of the auctor of the boke speake onely of thauctor in generall beyng a thing to me greatly to be me 〈…〉 ed at that such matter shuld nowe be published out of my lord of CaÌ„torburies penne but because he is a man I wil not wondre because he is such a maÌ„ I will reuereÌ„rly vse him forbearyng further to name him talke onely of the auctor by that generall name The confutation of the first booke THis auctor denieth the real preseÌ„ce of Christes most precious bodie bloud in the SacrameÌ„t This auctor denieth Transubstanciation This auctor denieth euil men to eat drinke the bodie and bloud of Christ in the Sacrament These thre denials only impugne tende to distroy that faith whiche this auctor termeth the popishe to erre in callyng nowe all popishe that beleue either of these thre articles by him denied the truth whereof shall hereafter be opened Nowe because fayth affirmeth some certaintee if we aske this auctor what is his fayth which he calleth true and catholique it is only this as we may lerne by his boke that in our Lordes supper be coÌ„secrate bread and wyne and deliuered as tokens onely to signify Christes bodie and bloud he calleth them holye tokens but yet noteth that the bread and wyne be neuer the holyer he saith neuerthelesse they be not bare tokeÌ„s and yet concludeth Christ not to be spiritually present in them but onely as a thing is present in that which signifieth it whiche is the nature of a bare token saiyng in another place ther is nothyng to be worshipped for ther is nothing present but in figure and in a signe whiche who so euer sayth calleth the thyng in dede absente And yet the auctor sayth Christe is in the man that worthely receaueth spiritually preseÌ„t who eateth of Christes fleshe and his bloud reignyng in heaueÌ„ whether the good beleuyng man ascendeth by his faith And as oure bodie is norished with the bread wyne receiued in the supper so the true beleuyng man is fedde with the bodie bloud of Christ And this is the summe of the doctrine of that faith whiche this auctor calleth the true catholique faith Nowe a catholique faith is an vniuersall faith taught and preached through all and so receaued and beleued agreablie and consonant to the scriptures testified by such as by all ages haue in their writynges geuen knowlege therof which be the tokens and markes of a true Catholique faith wherof no one can be founde in the faith this auctor calleth catholique Firste there is no scripture that in lettre mainteineth the doctrin of this auctorsboke For Christ saith not that the bread doth only signify his bodie absent nor sainct Paul sayth not so in any place ne any other canonical scripture declareth Christes wordes so As for the sence vnderstaÌ„dyng of Christes wordes there hath not been in any age any one approued and knowen learned maÌ„ that hath so declared expounded Christes wordes in his supper that the bread did onely signify Christes bodie the wyne his bloud as thynges absent And to the intent euery notable
then to passe the lippes of suche an auctor to plaie whiche the syllables after this sorte for although he maie rede in sum blinde glose that in the instante af the laste syllable gods work is to be accompted wrought beyng a goode lesson to admonishe the ministre to pronouÌ„ce al. Yet it is so but a priuate opinion and reuerently vttred not to putte the vertue in the Laste syllable nor to sâ—orne the Catholique faith after which maner takyng example of this Auctor If an Ethnike iest of Fiat lux at fi was nothynge and then at at was yet nothinge at lu was nothinge but a lytel litell peringe put an x to it and it was sodenly Lux and then light what Christen man would handle eyther place thus and therfore reader let this entre of the matter serue for an argument with what spirite this matter is handled but to answere that this auctor noteth with an exclamacon Oh goode lorde howe would they haue bragged if christ had said this is no bread Here I would questioÌ„ with this auctor whither Christe saide so or no and reason thus Christes body is no materiall breade Christ saide This is my body ergo he saide this is not bread And the firste parte of this reason this auctor affirmeth in the 59 leafe And the seconde parte is Christ wordes and therfore to auoyd this coÌ„clusion thonly waye is to say that Christes speache was but a figure which the catholik doctrine saieth is false and therfore by the catholique doctrine Christes sayinge This is my bodie sayth in effecte This is no breade wherat this auctor sayth they wolde brage if Christe had saide soo In speach is to be consydered that euery yea coÌ„teineth an nayin it naturaly so as whosoeuer saith This is bread sayth it is no wine whosoeuer sayth thys is wine sayth it is no breade If a lapidarie saith this is a diamoÌ„de he saithe it is no glasse he saith it is no crystall he sayth it is no white safyer So Christ saying this is my body faith it is no breade whiche plainnes of speache caused Suinglius to saye plainlye if there be present the substaunce of the bodie of Christe there is transubstantiacion that is to saye not the substaunce of breade and therfore who will plainelye denie transubstantiacion must denie the true presence of the subsâ—ance of Christes bodie as this auctor doth wherein I haue first conuynced him and therfore vse that victorie for his ouerthrowe in transubstantiacion I haue shewed before how Christes wordes were not figuratiue when he saide this is my bodie and yet I will touche here suche testimonie as this anctor bringith oute of Hilarie for the purpose of transubstantiacion in the xxv leefe of this booke in thiese wordes There is a figure saith Hâ—â—arie for bread and wine be out wardly seen there is also a trueth of that figure for the bodye and bloud of Christe be of a trueth inwardelye beleued Thiese be Hilaries wordes as this auctor allegith theÌ„ who was he saith within 350 yeres of christ Nowe I call to thy Iudgment goode reader coulde any maÌ„ diuise more pithiewordes for the proufe of the real presence of Christes body bloud the coÌ„deÌ„pnacioÌ„ of this auctor that wolde haue an onely figure Here in hilaries wordes is a figure coÌ„pared to trueth sight but wardly to belief inwardly Nowe our beliefe is grounded vppoÌ„ goddes worde which is this This is my body in which wordes hilarie testifieth that is inwardly beleued is a trueth the figure is in that is seeÌ„ outwardly I take hilarie here as this auctor allegith him wherby I aske the reader is not this auctor auerthroweÌ„ that christ speache is not figuratiue but true proper beinge inwardly trewe that we byleue Ye will saye vnto me what is this to traÌ„substaÌ„tiacioÌ„ to the reproufe wherof it was brought in because he saith bread wine are seen First I saye that it ouerthroweth this auctor fortruth of the preseÌ„ce of christes body euery ouerthrow therin ouerthroweth this auctor in traÌ„substaÌ„tiacioÌ„ not by auctorite of the churche of Rome but by coÌ„sequence in truth as Suinglius saith who shal serue me to auoyde papistrie If one aske me what say ye theÌ„ne to hilarie that bread wine areseeÌ„ I say they be in dead seeÌ„ for they appere so therfore be callid so as Isaac sayd of Iacob it was his voice yet by his sence of feling denied him Esau which was not Esau Gene. 27. but was Iacob as the voyce froÌ„ within did declare him If ye will aske me howe canne there according to hilaries wordes be in the outwarde visible creatures any figure onles the same be in deade as they appeare bread wine I will answer euen as well as this out ward obiecte of the seÌ„sible hearynes of Iacob reseÌ„blinge Esau was a figure of christes humanite of the ve ry humanite in deade Thus may Hilarie be answered to anoyde hys auctorite from contraryinge traÌ„substaÌ„tion But this auctor shall neuer auoide that him self hath brought out of hilarie which ouerthro weth hiÌ„ in his figuratiue speache consequeÌ„tly in his denyall of traÌ„substantiation also as shal appere in the further handling of this matter Where this auctor in the 18 leaf coÌ„parith these S. Poules wordes The breade that we breake is it not the coÌ„munion of the bodye of christ to be thexpoâ—mdyng of christes wordes This is my body I deny that for christ wordes declared the substance of the sacrameÌ„t wheÌ„ he said This is my body S. Paule declarith the worthie vse of it according to Christes institucion by the words the bread that we breake doth signifie the hole vse of the supper wherin is breakyng blessyng thauckes geuing dispeÌ„sing receiuiÌ„g eatyng So asonely breakyng is not the coÌ„munioÌ„ yet by that parte in a figure of speach S. Paule meaneth all beyng the same as appeareth by the scripture a terme in spech to go breake bread althoughe it be not alwaies so takeÌ„ wherby cosignifie to go celebrate our lordes supper therfore bread in that place may signifie the commen breade as it is adhibite to be consecrate whiche by the secrete power of god turned in to the bodye of Christe so distribute receyued is the coÌ„munioÌ„ of the body of christ as the cuppe is likirise of the bloud of Christ after the benediction whiche benediction was not spoken of in the bread but yet must be vnderstanded As for Christes callynge of bread his bodye is to make it his bodye who as sainct Paule sayth calleth that is not as it were and so makethe it to be Primo Thargumentes this auctor vseth in 19. and. 20. leef of thordre of Christes speaches as the euangelistes reherse them be captious diuises of this auctor in cace he knowethe what sainct Augustine writeth or els ignoraunce if he hathe not red sainct Augustine De doctrina Christiana