whom I delyt and dooth also with reuerence and honor inbrace and receaue hys commanudement whych is ipsum audite hyre hym Now let us with the healpe of his holy spryt se whether Christ euer tawght thys doctrine that in the sacrament of his holy supper he ment ony alteracyon or transubstanciacion of the bread into hys uery naturall body and the wynne into his ueâ—y naturall blud as my lord of wynchester teachyth in hâ—s booke or not Or whether â—ith his gloriouse body was ascendyd into heauens heuen herth man and Angell baryng recod therof without cryes and admiracion Viri Galilâ—â—i quid admiramini aspicientes in coelum hic â—e sus qui assumptus est à uobis in coeluÌ„ c. Act. 1. Mark the maner of his uisible and corporall ascencyon and belyue the scripture thangellis an holy Apostoles yâ—ys that sawe hym body ly ascend and these wordes Sic ue niet c. better then this new massers whether it be possible that the seade of Abraam the â—rute an yssew of the bely of that gâ—oâ—yous uirgyne mary being in all thynges except synne as consubstancyall equall and like unto the nature of hismother and nothyng dysferyng from the sonne of Adame consernyng hys humanyte Ebre 2. as in hys godhed ys aegall and lyke in all thynges unto the father eternall that hath nether begynnyngner endyng Can be or may be agaynst the nature of atrew body Present bodely at the commanudement of euery pryst when he speakyth these wordes Hoc est corpus meum whych thyng is as possible tobe donne by aword as to make an end of the worold when he would for when so euer hys gloryons body shall descend from aboue thend is come act 1. Matth. 24. untill that day Christiane reder loke not for hyme but belyue thy crede and what so euer thow heryst spoken by those yle persones of the newe lernyng that it schuld be present corporallie in â—he masse whych is but à yesterdayes byrd trust thow to the hold lernyng of godes word Sedet ad dextram dei patris inde uenturus est iudicare uiuos mortuos Act. 1. 7. 1. Ioan. 2. belyue Chrystes body to be really and corporally in the sacrament when tho seist him there with thy corporall yeies and not before for Christ hath no body inuisible nor insensible as men dreame but auery trew and naturall mannys body like unto mortall man exceptsynne and now likewyce à glorifyed body immortall as oure shalbe in tyme tocum and as many places of the new tâ— stament prouyth Chrystes humanyte as prouyth hys deyte and more and as the word attributyth unto the one nature dyuine all qualites condicyons and propertyes appertayning unto the godhed so of thoâ—her part it more manisestith openyth and declaryth his humany â—e to be anature of other contrarye qualites and condycyons For a smouch as god dyffyrith from man so far dooth thone nature in Christ differ from thother and as I must belyue that these wordes betrewe in all thynges coÌ„sernyng the godhed of Christ deus erat uâ—rbum Lik unto god and uery god So must Ibelyue this uerbum caro factum est Ioan. 1. Christ to be in all thyngzlike unto man and uery trew man in all thynges except synne And as the scripture prouyth these too natures to be unit and knyt in one person and that god and man ne is but one Christ So prouyth it like wyce the qualytes of thone nature to be contrarie unto the qualites of the other nature thone mortall thother immortall thone tobe buryd in the sepulchre the other to resustytat the insensible and ded body 27. 29. Mar. 15. Lu 23. Ioan. 19. thone nature uisible to be taken aster xl dayes of his resurrexcyon from thearth into heauens Mark 16. Act. thother nature inuisible to contynew with his electis in â—e churche untill the woroldis end Matt. 28. he that kno with thus by the scripture that thone nature of Christ uery man is taken out of the worold And shall not be in the worold till the great day of iudgment Act. 3. Can not be persuadyd Contrary unto the word of god That the same body maybe naturrally and corporally under the forme of bread But will diligently incase the scripture seme by wordes to proue the same sarch how that place may be agreyd wy â—hother that manysestly repugnith the presens of Christes body And so agre them that no coÌ„traryete may be admittyd in the scripture for if one place be false there is none trew which were ablasphemy to say The prophete Dauid thus commendyth the scripture Psalm 19. Lex domini perfecta conuertens animas testimonium domini uerum imperitis sapiâ—ntiam suppeditaÌ„s Decreta domini recta sunt cor exhilarancia praeceptum domini repurgatum illuminans oculos Therefore there must be as good hede yâ—uento the meanyng of the wordes As unto the wordes or else they illuminat not the consciens but rather darken the coÌ„sciens and led it into all false doctrine and detestable heresis As we may se hyre in those wordes of the lordes supper Hoc est cotpus meum Matt. 26 leauyng Christes meanyng playne and constrayng the letter forsyng it to serue awyckyd purpose men would make the people belyue that these wordes consecratyd the bread into the naturalle body of Christ and tellyth the people that thowghe it repung neuer so mouch unto reson yet it repugnyth not unto fayth which belyuyth euery thyng agaynst reson Christ sayth they spak these wordes and made hys body of the breade and byd us do the same â—o these bethey wherwith all this alteracyon of bread is made the substannce therof turnyd into the substaynce of Christis body Hoc est corpus meum dispute not how belyue the words and leaue reson sai with the blessid uirgine Ecceancilla domini Luce 1. she held here selfe contentyd when she knew by the word of god that by diuine operacion of the holye goost she shuld be the moder of godes only sone she stayed hereselfe by fayth in the promese and committyd the meanes and doyng therof unto god so say they ye must hold captyue all your reson and thynk that god is able to do it belyue and it sufficyth Godis able to do all thynges as in dead he can and all these wordes be trew that they persuade the people withall if they were placyd aryght And applyed to proue à trew conclusion as they be alegyd to stablyshe afalse and detestable heresy god could haue yeuen manne wynges to flye as he gaue unto the byrdes of thayre if he would But he would not therefore he could not Quia omnia quecunque uoluit fâ—cit in coelo in terra And as for the literall senses of these wordes Hoc est corpus meum which they say must be undrestond with out ony trope or figure prouy the nothing Christ callid hymselfe adore Ioan. 10. auyne Ioan. 15. and yet was nether dore nor uyne except ye
creature of god wher by is notyd the difference betwyne commune bread and the bread dedycadyd unto an holy use and memoâ—y of Christes deatheâ— yet not with stonding they call the bread and the wynne creatures and not the accidence of creatures as oure men of late dayes doothe Were there nomore bookes but the Masse booke wherin is conteynyd all â—his prophanacion and abuses of Christes supper it is easy to be prouyd by the prayers therin conteynyd and uâ—yd in Gregoryes tyme that the Masse was à coÌ„munion thus the pryst and the people prayed Corporis â—acri preciosi sanguinis repleti libaminae queâ—umus domine Deus noster c. Agayne Saciasti domine â—amiliam tuaÌ„munâ—ribus sacris Beda that was 90. yers aâ—ter the deathe of Gregorie in the time of Sergius primus knew not of transubstantiacion nor of pryuat Masses No in the â—yme of Carolus the great 200. yers aâ—ter deathe of Gregorie there was no souche Massyng as my lord speakythe of But Masses then beganne to 〈◊〉 into estimacion when the order of Benedict inlargyd there Closters in fâ—roaunce other orders were not then begoten These Monkes sayde pryuate Masses and applyd the Merites therof for the synnes of other Aâ—ter the death of Carolus Raygnyd his sonne Hludouicus Anno 815. in whois dayes priuate Masses came into souche estimacion that people neglectyd the coÌ„munion and thowght it sufficieÌ„t if the pryst sayd Masse and receauid the breâ— for them wher upon the prince made al aw that the people shuld coÌ„municat with the church thre tymes in the yere As Ausegisus whrytyth canone 38lib 2. yet people estimed the Masse more holy and better theÌ„ the institution of Christ and passyd nether of god nether of the law of the prince Then was there an other law made that all men shuld ons in the yere communicat and use the lordes supper as the Canon Omnis utriusque sexus testyfieth This priuate breaking of bread is not of souche antiquite as my lord speakythe of as we may se by the decrees of Clement the thyrd de penitenâ— Remâ—ss Who lyuid in Anno 1200 Lombartus dooth à lege in the sentence no elder auctor then Sergium 2. Os porci cognominatum who reynid Anno 842. 30. yere aâ—ter the deathe of Carolus Magnus The causes of this ffraction dooth Bonauentura shew distinct 12. li. 4. Hostia diuiditur in partes tincta beatos Plane sicca notat uiuos seruata sepultos He that lystith to rede more of this yle let hym rede the 4. booke of Lombert There keping of it in the box and kneling downe at the time of sacring is but the commaundement of Honorius 3. bishope of Rome as it apperith by his wordes lib. 3. decretalium Titulo de celebracione MissaruÌ„ And this Honorius died Anno 1226 As conserning the boothe kindes of the sacramentes it was not for byddyn in the time of the master of the â—â—ntence who lyuid Anno 11â—2 Friderycho Sueuo Imperatore Augusto Nor in the time of Tomas Aquinas for in à certayne Hymne he speakythe thus of the distrybution of the sacrament unto the hole churche Sic sacrificium istud instituit Cuius officium committi uoluit Solis presbyteris quibus sic congruit Vt sumant dent caetâ—ris If the prist gaue unto the people that he receauid himselfe there was no part of the sacrament taken ffrom them as it is at this daye Yet Shame they not yle men to say there masse is 1500. yeres old No no this yle came into the church after the condemnacion of the great clark Berâ—ngarius as is sayde before When my lord woulde stablyshe his doctrine by the auctorite of the doctors be cause thei say the winne and the bread is changid They make not for my lordes purpose for they speake of one alteracion and my lord speakith of an otherâ— They say not that the substance and mater of the bread and winne is changid But that the use of it is changid for where before it was commune bread and commune wynne now it is with great religion takyn for the presentacion and confirmacion of all godes promyses unto his churche for the deathe of his sonne The doctors doothe wâ—â— to call the bread the body and the wynne the bludd For Christ so callid it As it hath byn usid ffrom the begynning of the church untill this day to call à sacrament by the name of the thing â—ignified by the sacrament Vâ—e thy selfe unto the scripture Christiane Reder and then thow shalt perceaue all the doctors for the space of 900. yers to stand of thy part and neuer mindid this transubstancion of the bread and winne Red Augustine de sermonibus fidelium quia Christus inquit Passus â—st pro nobis commendauit nobis in isto sacramento corpus et sanguinem suum quem etiam â—ecit nos ipsos Nam et nos ipsius corpus â—acti sumus per misericordiam ipsius quod accipimus nos sumus and in the same sermon he sayth in nomine Christi tanquam ad calicem uenistis ibi uos estis in mensa ibi uos estis in calice As oure bodies naturally ar not the body of Christ nor corporally oure bodis be not in the chalice but by â—ayth we ar h is membres and spiritually coniugnid with him in the chalice so spiritually he yeuithe us his bodyeâ— if Christe corporally be yeuine unto us in the sacrament then corporally ar those that receaue the sacrameÌ„t in the chalice whiche were an absurdite to graunt So likewice he interpretatith this spirituall recâ—auing of Christes body in sermone ad infantes Expounding these wordes of Paule Vnus panis unuÌ„ corpus multl sumus Tertul. lib. 4. contra Marcionem dooth expounde these wordes Hoâ— est corpus mâ—um And prouithe there by that the bread is not the body naturally of Christ But prouithe by these wordes that Câ—rist had à treue body and was uery man sayng phantasma non capit figuram sed ueritas aliud enim à pane corpus Iesus habet nec pro nobis panis traditus sed ipsum Christi uerum corpus traditum in crâ—cem quod panis figura in coena exhibitum est He callithe this sacrament the signe of his body and yet neuer condemnid for an hery tike And this shuld the berter content the mind of man that wher as August in lib. de heresibus doothe note certayne erroures of Tertullian yet conserning this mater of the sacrament he speaky the not one word agaynst him ffor Augustine himselfe beliuithe as Tertullian did As he testifiethe contra Adamantum Non dubitauit dominus dicere Hoc est corpus meum cum signum daret corporis sui Why is not Augustine condemnyd for an heretick and his bookes burnid berause he sayth that the lord douttid not to say this is my body When he graue the signe of his body Tertullian denith playnly the bread to be his body li. 4. contra
persuacionem as Quintiliane dooth Now if we be persuadyd that the scripture is trew and that ffayth must be groundyd there upon we must belyue no alteracion of the bread but belyue that the bred remaynithe aâ—ter the wordes of confecracion as Paule â—aith 1. Cor. 11. the scripture saythe it is à memory of Christes bodye and not the body The scriptnre saythe of Christes body ascendit ad coelos sedet ad dexteram dei patris omnipoteÌ„tis inde uenturus iudicare uiuos mortuos Expedit ut ego uadaÌ„ pauperes semp habebitis uobiscum menoÌ„ semper habebitis Christes body is aboue and nowhere else this saythe faythe groundid upon the scripture And asfor that my lord comparyth souche as trustithe unto there senses and say there styll remanythe bread unto the ffoly of the Epicures that would beliue the sonne to be but too fote brode because it semyd no greater unto the Iye Verely if my lord would haue studid à hole iere he could not haue fouÌ„d amore apt and propre simâ—litude to condemne the wrong opinyon that he defendithe nether better haue accusyd his awne igno rancye The Epicures by reasone of the great distayunce betwen the zodiack and the erth could not iudge the sonne as bygg as it is in dede but folowyd there senses and sayd it was abyg as the knew These men that belyue alteracion of bread be not so far of the aulter but they may iudg what it is and how bygg it is the may tak the bread in there hand and wey it if the lyst take and proue all experience and warrant booth reason and sensesthat it is alitle peace of bread and noman Had the Epicures byn as Nere the sonne as the Aposteles were unto the hody of Christ at his departure out of this worold they would haue iudgid of the sonne other wyce but for asmouche as they iudgyd affter there senses they be more to be commendyd then those men that nether belyuythe the word of god nether reason nor there senses but plainly deny the thing theysee and say à peace of bread is god and man wher as is not at all one ynche of a man nor of mannys proporcion These men ar worthy to be persuadyd as he that seyth the snow whyt and yet wil not belyue it uerberibus as the scoles theachithe non ratione then hathe my lord an other mocpareson and would make godd the thyng that he purposith And saythe why be men more offendyd to belyue the body of Christ to be in the sacrameÌ„t more then wheÌ„ that god beyng immensus could be holy includyd in the uirginnesbely the wherfore is that the scripture coÌ„maundiâ—â— us to belyue the on and not the other Conceptus est de spiritu sancto natus ex Maria uirgine Matt. 12. Luc. 12. Men saw him in the worold and when he departid out of the worold Now my lord knowith right well that in Christ be too natures one diuine and the other humane And eche of them hathe his proper qualites God was holye in the bely and holye out of the bely man was holy in the bely and not out of the bely till the time of his byrthe then holy out of the bely and not within the bely So sayth Augustine fuit totus in uentre totus in cruce totus in inferno totus in sepulchro But this is the property of his godhed and not of his manhed that is in one place and neuer with out place the other in all places andyet in no place Dâ—us est totus in toto totus in qnalibet eius parte as the soule of man is And asfor the auctorite of loan Chrysost he prouith not my lordes purpose but disprouith for he saythe oculis intellectus perspiciamus there is noman but saith the body of Christe is present to the faythe of man how be it not carnally nather bodely receauid of him that receauithe the sacrament De modo presentiae est totum dissidium Chrysost declarith how he is present in sprit unto fayth and not in the body unto the Mouthe And godly spokeÌ„ of this doctor so sayd Ireneus before him that there is too thin ges in the sacrament one to the senses and the other to the sprit for if there were nothing representid unto the faythe by the sacramentes then were they no sacramentes but bare signes which noman saythe then accusi the my lord those that say it is the btead that muldy the and saythe the deuill hathe tawght men to say somwhat if it be not bread let some man tell us what it is that muldith it cannot be nothing he would make men helyue that nothing corruptithe by miracle this is à wounderfull miracle that is wrowght in nothing Here is thre thinges putrefactioÌ„ nothing And à miracle by the poure of god and yet all thre nothing after my lordes mind I deny ony miracle at all to be in the sacrament But euery thing wrowghthe by god accustomydly by â—ayth remission of sinne and augmeÌ„tacion of godes yefftes and the signes to remayne in there propere nature so dooth Augnstine deny ony miracle to be in the sacrament lib. de Trinit 3. cap. 10. It is innocentius 3. that would proue this wrong opinion of transubstanciacion by miracle in his booke de officio missae Then doothe my lord name 1500. Yers that the churche hath belyuid it If it be trew why dooth not he name thauctors that makyth godd his sayng all the scripture and old doctors be agaynst him The breaking of the bread hath byn usid in the churche this 1500. yeres and od but not in à priuate masse as it is at this day but unto all the churche Gregories time was ouer chargid with supersticion yet was the communion of booth kyndes usid then among the people And this manne died not for 1500. hundrithe yers sithe He was creatyd byshope of Rome 157. yers aster the dethe of August And died Anno 604. in the reigne of phocas themperour That first deâ—rede te church of Rome to be the hed of Grekys and Latinnes thowghe the churche of Constantinople neuer consentid there unto The name of the masse beganne then ffyrst tobe knowen among the people how be itâ— it was à communion and no priuate masse Souch as make Iames the Apoâ—â—elâ— and Basilius thauctors of this wyckid and deuillyshe priuat Masse Moost proue that they say by good auctorite Except the meane by the name of the masse the communion of the lordes supper It shuld seme by the canon of the masse That is at this day redyn which was wroten iâ— Gregories time that the masse was à communion for the pryst offryd the yeâ—â—tes of the people the bread ad wâ—nne unto god with thankes by these wordes Per Christum dominum nostrum per quem haec omnia domine semper bona creasâ— sanctificas uiuificas benedicis c. so callith Ireneus and Tertullian the bread of thankes yeuing the
Marc speaking of the bread Acceptum inquit distributuÌ„ discipulis corpus â—uum illum fecit c. quo modo corpus suum fecit si panis non est corpus sed figâ—ra corporis eius panem fecit corpus id est sui corporis representationem consecrauit So doothe Cypriane Epistola ad Cecilium say of the chalice Non potest uideri sanguis eius quo redempti uiuificat sumus esse in calice quando uinuÌ„ desit calici quo Christi sanguis ostenditur the wyne is put into the chalice to represent the blud of Christ So in his sermon de oratione dominica say the that this supper is à mysticall and sacramentall eâ—ting and drinking of Christrs body by faythe and not carnally as this opinion of transubstaÌ„ciation would haue it Mentis non dentis sacramenta sunt pabula in quit August Saynctâ— Hiero in Epist ad Rusticum Nihil diciuâ— Exuperio Tolose episcopo ait ut qui uasis ecclesiâ—e praeciosis in pauperuÌ„ alimoniam distractis corpus Christi in canistro uimineo sanguinem portare in uitro Also li. 2. contra â—ouinianum quaestione secunda ad Hedibiam He doothe as Christ did as the Aposteles dyd as the scripture doothe call the sacrament of Christes body the body it selfe And so we read in sainct Am brose id quod panis erat ante coÌ„secrationem corpus esse Christi post consecrationem the bread was callyd the thing that the bread representid Because men shuld with the more reuerence and owsten use this holy sacrament But what his censure and iudgment was of the signe it may he knowyn in his commentaries upon the ffyrst Epistole to the Cor. capite 11. where he say the that the supper is the signe of the thyng and not the thyng it selfe he cally the the cuppe the figure of the blud and not the blud it selfe the bookes de sacramentis that be namyd to be his be not his`as those too reasones may well persuade the doctrine of them agreythe not withe the doctrine of his other workes nether withe the wrytynges of his scoler and disciple saynct Augustine Rede his 10. book de humanitate Christi assumpta in LucaÌ„ Ergo non supra terram nec in terra nec secundum carnem te querere debemus si uolumus inuenire nunc enim secuÌ„dum carnem non nouimus Christum Denique Stephanus non supra terram quesiuit qui stantem ad dextram Dei uidit Maria autem quae querebat in terra tangere non potuit Stephanus tetigit quia quesiuit in coelo thys doothe Hilarius godly declare in the 137. Psalme where so euer this later age could take occacyon of ony holy Doctors wrytyng by the lest word of the worold they wrestyd the word ffrom the Doctors meaning to stablyshe there opinioÌ„ of traÌ„substancion of bread euery doctor of antiquite makythe agaynst it and yet the will not leaw there miserable blyndnis I would repet more places of the doctors But it nedithe not those that hathe wroten ageynst this falsched before me in Latyn and in Englyshe better lernyd then I hathe gatheryd so many places to gather that it suffycythe euery hart that is not weddyd unto his opinyon Red saynct August in 6. capiter of Ioan. and in the 98. Psalmes Expondyng these wordes nisi manducaueritis carnem filij hominis in the person of Christ saythe this Spiritualiter inquit intelligite quae loquutus sum Non hoc corpus estis manducaturi quod uidetis bibituri illum sanguinem queÌ„ fusuri sunt qui me crucifigent â–ª Sacramentum aliquod uobis commendaui spiritualiter intellectum uiuificat caro non prodest quicquam c. Would to god the worold could understond this kind of eating Souche as would proue Christes body to be here upon therthe ha the nothing but wordes of there awne inuencion withe out the scripture where with the deceaue the unlernid it is sone doÌ„ne to make godd athing impossibleby wordes and à swete oracion to souche as be ignoraunt of the mater that is spoken of as Cicero Nihil tam incredibile quod non dicendo fiat probabile nihil tam horridum quod non splendescat oratione tanquam excolatur as it may well be seene in this mater of the sacrameÌ„t where as people by wordes ar constraynid to honor apeace of bred for god Then my lord would mak godd the wyckyd masse by diuersice of termes instirucion and tradicion And saythe that Paule delyuerid unto the Corinth by tradlcion the use of the lordes supper And wouâ—d make the deuillyshe masse to be the tradicioÌ„ of the Apo steles because Paule saythe Caetera cum uenero disponam And of these wordes my lord would infer that all this Romishe rites and usayges of massing were the tradicioÌ„ of the Aposteles but the place seruith nothing to pue my lordespurpose It is no nede to go by coniectures asmy lord doothe to interpretat Paules wordes the meane nothing of the supper ffor Paule saythe conâ—erning the use therof he deliuerid unto them the thing he receauid of the lord In the whiche wordes ar too thinges to benotid ffyrst as concerning the use of sacramentes in the churche it shuld be none other wice tawght nor ministrid â—nto the people than god commaundithe And that only god is thauctor of euery sacrament and hathe prescribid how they shuld be usid The second is that the Corinth were before in all thinges aright instrucâ—d according unto the institucion of Christ in the use of the â—acrameÌ„t But in other thinges Paule desirid the church of Corinth to be reformid therfore he sayd Caetera cum uenero disponam theophilact is of my part But the use of the sacrament was playnly Absolutely and moost holyly tawght and usid before in there churche As these wordes ffull of emphasis and uertew declarithe Ego accepi à domino quod tradidi uobis I wounder what mouithe my lord to say Paulement these wordes of the supper and would make Paule and the scripture auctor of souche abhominacion as the masse is that now is usid Those that redithe the histories and wrytinges of our elders knowith what byshopes of late dayes made this masse The Apostoles and primatiue churche did celebrad the lordes moost holy supper without pompe and all this rable of stinking ceremonys moost simplely My lord shuld not be offendid with those that would the supper to be usid simplely He shuld remembre that the lord himselfe and his Aposteles usid it so with the prayer of Christ Pater noster As Hieronâ— and Gregory testifithe thone li. 3. contra pelagianos Thother li. Epistolarum 8. Epist 7. The historys be playne what the byshopes of Rome hathe donne in this mater How and by whom these ceremonys hathe byn augmentid The uer be prolambano that paule usithe signifieth as budeus sayth in commentarijs linguae Graecae per manus traditum accâ—pio ut successor facit qui prouinciam