45 in Ioannem à 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 cōsecrated 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 cōtrary 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 anciēt 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 whā 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 mēt that christ cōsecrated 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 à figure of it for els he had not sayed truely that no man might beare hymselfe in his oune hādes but only christ for euery mā 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 à 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 cōciles 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 cōtrary side à boke of them which sheweth manifestly how far your doctrine dissēteth 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 à 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 sacramēt 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 à signe or à 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. 2◠christes wordes this is my body shold be expounded of material bread For the greake hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hic panis est Note wel this reader corpus meū 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 mēt 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 à man is an asse or an asse à man for that bread differeth much more from christes body than à man from an asse whych both are lyuely creatures and haue sēses 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 consecratiō 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
and chaunged That this was saint Ambrose mynde there it appeareth plaīly by these his wordes that do folowe as à conclusion of his treaty Lib. 4. ca. 4 de sacramētis 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 à 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 perchaūcesaye My breade is commōly 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 writtē perfectely fullie for this is in that place of Ambrose If thē 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 cōmaūded 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 consecratiō 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 substāce of bread doth remayne in the holy sacramēt 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 cōtinue kepe in their beinge vntil he turne their substance in to christes bodie bloud at the tyme of the cōsecration Wherfore this is enoughe to S Ambrose Now ye alleage S Austē which sayeth thus as peter Martyr and Aecolampadius allegeth hym in à 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 sacramēt and ye my lord do cast them doune against which thinge I haue wrote à 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 Th◠honour of the sacrament fo◠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 maīfest 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 Austē is vtterly against youre doctrine euē 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 sacramēt and also of the flesh bloud of christ The sacrifice of the masse which are therin inuisible only and are the thinges of the sacramēt 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 Austē that the nature of bread and wyne remayne stil in the sacrament when he sayeth that as yn christ there is the māhod and the godhead which are twoo natures euenso yn the sacramēt 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
senteÌ„ces I wil recite Homi 17. in epist ad Hebraeos but this onli now We do not offre nou an other laÌ„be two morowe an other but euer the same thiÌ„ge it selfe Therfore this sacrifice is one or els by this reasoÌ„ that he is offered iÌ„ many places there are many christes NothiÌ„ge lesse but there is one christ euery where both Hieroni. ad heliodoruÌ„ beinge here ful there ful one bodie HieroÌ„ hath á lyke seÌ„teÌ„ce wheÌ„ he saieth thus God forbid that I should speake any il of theÌ„ which succediÌ„ge the apostles degree do make christes bodie with à holie mouth throughe whoÌ„ we be christians Also he sayeth ad Euagrium Lege eum in epistolaÌ„ ad Titum What eylde the minystre of tables widowes à deacoÌ„ he meaneth proudly to extolle hymselfe aboue theÌ„ at whose prayers christes bodie and bloud is made Finallie damascene Damas lib. 4. cap. 14. sayeth can not christe which was borne of à virgen make the breade his owne bodie and the wyne his bloud Againe he writeth after this sorte doest Christs body is made at masse thow aske how bread is made christes bodie and wyne and water his bloud I saye to the that the holie goost worketh the thinges aboue maÌ„s speach and vnderstandinge but the bread and wyne are turned Agayne he sayeth God hath ioyned is godhead vnto bread wyne and water and made them his bodie and bloud not that his bodie cometh downe from heauen but because the bread and wyne are chaunged in to the bodie and Inuocation helpeth to the consecratioÌ„ bloud of god The bread wyne water by the inuocation and commynge of the holy goost are aboue nature chaunged in to christes bodie bloud they are not twoo bodies but one and the selfe same bodie I passe by good reader many such sainges both of these same writers and of other also Now lerte my lord rayle vpon these doctours and great clearkes whose bookes he is not worthy to beare after them yf they where now alyue Now he maketh certen sophistical and captious argumentes that are bilded vpo à false fundation which is as it appeareth afore that we do beleue The bisshop fo 31. pa. 2. A false an enuyous imagination of the bysshop against priestes and saye christes bodie is made so of bread à newe as it was ones made yn the wombe of his deare mother oure ladie of whose most cleane and pure bloud it was made by the operation of the holie goost This is à very pyuysh and an enuious imagination of this man which neuer learned christened man did teache but we say onlye that the bread and wyne are by goddes holy word and almightie pouer turned in to he same christes one bodie and bloudde which he toke of our lady was ones crucified to death and that there are not two bodies as he fayneth that we do teach nor twoo christes Homi. 2. in 2 timo 1 homi 17. in Hebr. but one and the same that is yn the sacrament and yn heauen also as S. Chrisostom wytnesseth opeÌ„ly Wherfore al this his sophistical reasonynge is not worth à good ryshe for he disputeth thus Yf christes bodie that The bysshop fo 3â— pa. 2 â—n autem vt video pro christo aduersus christum pugnas Nazian in apolgetico was crucyfied was not made of breade but the bodie that was eateÌ„ at the soupper was made of breade as the papystes say than christes bodie that was eaten was not the same that was crucyfied This reason is as I haue sayed afore grounded al together vpon à false principle which is that the catholike teachers do say that christes bodie which was eaten at his maÌ„dy was made of breade as of a matter or à substaÌ„ce of newe and not that the breade was and is onlie turned yn to that selfe same bodie of christ that was borne of the vyrgen that suffered vpoÌ„ the crosse which was neuer but ones onely made and yet S. Cyprian sayeth The bread which our lord gaue vnto his disciples not chauÌ„ged in forme Cyprianus de coenad but in nature by the almyhtie power of the worde is made flesh Which is as moch to saye as that the breade is chaunged in to christes very flesh which he toke of is mother and not that his bodie or els he hymselfe now Marke is made à newe of the breade as this bysshop falselye affirmeth that we do beleue and teach and therfore his reasons made here are of no strength at al thoughe he iudged then neuer so stronge and insoluble Agayne it is an impudent lye when he sayeth that priestes do affirme that they make God is not made yn the sacrament god of the breade for god ys not made at al nor yet christes bodie à newe but they say truely with al catholike doctours that they are mynisters of god and that when they do pronounce these wordes of christ This is my bodie yn the masse then christ hymselfe and the holy goost do turne the breade in to christes bodie that his mother coÌ„ceaued and bare with the which the fo 32. godhead that neuer was made is ioyned vnseparably This is the catholike Note reader fayth which we do beleue and defende and not that thinge which this bysshop falsely sayeth that we defende therfore he is sufficientlye aunsweared in this his raylinge vnreasonable reasoÌ„ynge And so is not oure strongest argument yet answeared vnto as the bysshop sayeth it is nor our chiefe fuÌ„datioÌ„ wherpoÌ„we do buyldeour doctryne subuerted nor neuer shal be by any Matth. 7. 18 heretique for it is buylded vpon à sure rocke gods word and the church of christ which erreth not Ye say also after this maner in your booke my lord The soupper of our lord can be no perfect The bisshop fo 53. pa. 1. sacrament of spiritual foode excepte there be as wel bread and wyne as the bodie and bloud of oure sauiour spirituallie feedinge vs which by the sayed bread and wyne is signified Why The confutation do ye then my lord denye that christes bodye and bloud be in this sacrament Agayne is it enoughe to proue that bread and wyne muste neades be there because ye do so say No your bare word is not of any such force I passe by the argument of impanation fo 33. pa. 1. for I do not muche esteame it althoughe your improbation of it my lord be very weake buylded vpon twoo similitudes which doe not serue for that purpose For who that is learned wil say that christ should be none other wise ioyned vnto the bread in the sacrament yf it were there than the holy gost is vnto the water in baptisme or than the holy goost was vnto Ioan. 3. Matth. 3. the dooue For was it euer sayed in scripture of the holy goost This water is the holy goost or
as it appeareth plainlye in his life and against whom no mā that was à good christen man did euer write for any errour In dede he wrote against leo the emperour for his destroynge of images and that he did ful clearkely and godly as I haue declared and proued in my boke of images It is true that he lost his hand for the defence of images but not as the bysshop sayth by the iust iudgement of god but by the cruel and malitious forgynge of his letters by that emperour against hym to the prince of the cite Damascus by which letters that noughtie cursed emperour certified that prince that saint Damascene wold haue betrayed that cyte to hym and therfore that prince commaunded his hand to be stroken of but it was anon after restored vnto hym agayne and mad hole when he prayed before an image of oure lady as it appeareth both in his lyfe written by à patriarche of Graecia long sence and also Marke in the seuenth general councel for therī was that miracle reharsed before mo them ccc bysshoppes aboue seuen hundred yeres passed and therfore my lord erred when he wrote that this my racle was fayned Yet my lord seaketh moo awayes to auoyd this authorite of S. Damascene but al in vayne for thus he writeth after much bablyng The bread and wyne remayne stil are chaunged onelie sacramentally The bisshop fo 99. lib. 3. are made figures not naked for that Damascene denyeth but so pythy and effectuous that who so euer worthilie eateth them eateth spirituallie christes flesh and bloud and hath by that euer lastynge lyfe Is not this a manifest ▪ The confutation auillynge to auoyed the trueth S Damascene sayeth that christ made the bread his bodie and the wyne and water his bloud that the holy goost Marke this turneth the bread in to christes bodie and the wyne water in to his bloud that the bread and wyne are chaunged aboue nature in to christes bodie and bloud and that they are not twoo bodies but one and the same body that stil abideth in heauen and finallye that bread and wyne are not figures of christes bodie and bloud but his owne bodie vnto which the godhead is ioyned and yet this mā was not ashamed to saye that he mente that bread and wyne remayne stil in the sacrament and that they are not turned by their substance in to christes bodie bloud which be not in the sacrament but only bread and wyne as he sayeth What is this yf it be not à wounderful blyndnes and à malitious subuertinge of this doctours godly and true doctrine least he should seame to be agaīst their erronious and wicked doctrine as he is playnly He bringeth many other fonde euasiōs which be so manifestly against this doctours playne wordes that it were but à lost labour to confute them because euery man may sone see that they are not to the purpose yf he do but ones compare them wyth saint Damascens wordes And as touchynge the worshippinge of the holy sacrament we do worship therin christ very god and man present really and not the outwarde and visible formes kindes of bread and wyne which thīg S. Damascen ment Trueth it is that Damascene sayeth not expressely that there remayneth no bread nor wyne but yet the very selfe same thinge he affirmeth when he sayeth that they are turned and chaunged in to christes bodie and bloud which he toke of his blessed mother and vnto which the The bysshop fo 99. pa. 2 god head is ioyned in one parsone and christes soul is also coupled there with them and therfore my lord sayed vntruely that yf we denye bread and wyne to be there stil we must also by force Note this denye that there is either christes diuynitee or his soul For may not these twoo be ioyned vnto christes bodie and bloud in the sacrament as they be in heauen yf neither bread nor wyne be therin Wil he haue christes soul godhead to be in the bread and wyne or els they cā not be in the sacramēt What ignorance is this Why sayeth he that we deuyde christ Do they deuide hym that saye he his both god and mā and that his very bodie bloud soul and godhead are really in the blessed sacrament of the aulter altogether ioynctly Further more it is very false that he leyeth vnto our charges that we separate christes body from his membres in the sacrament for we do saye that it is there with al his membres perfectely and wholly but howe Fo. 90. Lib. de duabus in christo voluntatibus we define not nor can do Damascene sayeth wel that the distinction of mēbres doth pertayne so vnto the nature of mans bodie that where there is no such distinction there is no perfecte mās bodie but that is very true of euery natural bodie of man beynge in his natural estate and condition and in his oune forme and shape after which sorte christe is not in this sacrament and therfore Damascene is not against our doctrine and beliefe in this matter but altogither wyth it Thus is now made à ful confutation of al my lordes obiections against Transubstantiation and the real presence of christes very natural bodie and bloud in the blessed sacrament of the aulter Nowe I make an ende of this thirde boke and begynne the fourth yn whiche I wil confute lyke wyse his obiections made against our doctrine which is that synners do eate christes very natural bodye and drinke his bloud althoughe to their damnation as sainct Paul wytnesseth playnly 1. Cor. 11. Thus endeth the confutation of my lords third booke and foloweth the cōfutation of his fourth boke First he The bysshop fo 90. pag. 2. bringeth furth of Sainct Ihons gospel these wordes to proue that synners eate not christes very body wyth their mouthes nor drinke his bloud in the sacrament but only bread and wyne I am the lyuely breade that came doune Ioan. 6. from heauen If any man eate of this bread he shal lyue for euer c. The confutation Do ye not my lord remembre that dyuers tymes before in youre booke ye sayed that christes wordes written in Ihon the syxt chapiter did nothinge pertayne to the sacrament but only vnto à spiritual eatynge of christes bodie by fayth Why then bringe Marke ye nowe furth his wordes to proue that il and vngodly men eate not christes body in receauynge the sacrament But yet it is very true that Ioan. ◠Christ spake those wordes of the sacramēt and of the eatinge of his oune bodie in the same wyth oure mouthes meanynge that whosoeuer eateth his bodye and drinketh his bloud worthily wyth à perfect fayth and a cleane conscience and not only wyth his mouth bodilye shal lyue for euer ther by and haue euerlastynge lyfe and therfore Sainct paule declaringe this doctrine of christ written by Ihon
masse nor we come not in vayne thither praynge for theÌ„ vnto that laÌ„be lyinge there takinge away the sinnes of the world but there doth come ther of vnto theÌ„ some coÌ„fort Ambrose affirmeth the same wheÌ„ he sayeth A laÌ„be was offered afore and à calfe now Lib. 1. cap. 48. officioruÌ„ christ is offered but he is offered as à maÌ„ as it were receyuinge passioÌ„ he hymselfe doth offre hym selfe as à priest that he migt remite our sinnes Oratione de obitu fratris sui Satyri Agayne speakinge of his brother Satyrus departed heÌ„ce he sayeth I coÌ„meÌ„de vnto the ó god almyghtie the innoceÌ„t soul of my brother now dead I offre to the my sacrifice Take mercifully and gladly the present or gyft of à brother the sacrifice of à priest Againe he saieth vntoone faustine coÌ„fortiÌ„ge hym lameÌ„tiÌ„ge the death of his suster I iudge that she is not so much to be lameÌ„ted as to be prayed for nor so much to be wept for as her soul to be coÌ„meÌ„ded vnto oure lord with sacrifices He sayeth also thê° We haue seene the prince of priestes In psal 38. coÌ„minge vnto vs. We sawe hym hard hiÌ„ offeringe for vs his bloud Lette vs priestes folowe as we may offre sacrifice for the people althoughe we be weake by oure deseruinge yet we are honorable throughe the sacrifice for Lib. de heresibus haeres 53. albeit christ is not seene to be offered neuerthelesse he is offered vpon the earth when his bodie is offered Yea he is declared plainly to offre it in vs whose word maketh holie the sacrifice which is offered Saint AusteÌ„ reproued Lib. 3 Aerius for an heretike as also Epiphaphanius did because he sayed as my lord his secte doth that men should not praye for the dead nor offre sacrifice for theÌ„ S AusteÌ„ sayed thus in that In Enchir. cap. 110. ad DulcimuÌ„ 4 â—e 2 matter It is not to be denyed that the souls of meÌ„ depted are relieued throughe the godlynes of their frendes aliue when the sacrifice of oure mediatour Lege Aug. ser 11. de saÌ„ctis christ is offered for theÌ„ or els almes be geuen for theÌ„ in the churche But these thinges do profite theÌ„ which did deserue wheÌ„ they lyued that they might afterward ê“fite theÌ„ Anon after he saieth thus Therfore when sacrifices either of the aulter or els of any maner of al-masses are offered for al the dead wich were baptized they are thaÌ„kes geuiÌ„ge Note this for theÌ„ that be very good people for theÌ„ which are not very badde they are propitiations or purchasinges of mercy fauour of god But whoÌ„ they do ê“fite either they profite vnto this thiÌ„ge that there may be ful remissioÌ„ or els at the least that the peyne should be made more tollerable What can ye my Tolerabilior fiat iposa damnatio lord saye nowe to this For sayeth not here S AusteÌ„ plainly that the sacrifice of the masse is à sacrifice propitiatorie for the synnes of the deade Why denye ye it theÌ„ and yet say that your doctrine is apê“ued of the old doctours agreable vnto the faith of the primatiue church of christe I do remeÌ„bre wel At lambeth my lord that about three yeres sence wheÌ„ ye reasoned with me iÌ„ this matter of purgatorie I did alleage this place of s. AusteÌ„ ye sayed vnto me that Austen was disceaued here because he sayedvt tolerabilior fiat ipsa daÌ„natio that their daÌ„nation or peyne myght be made more easy to be borne but ye did not vnderstand s. Austen for he spake not those wordes of the daÌ„ned in hel as ye then sayed that he did but only of theÌ„ that depart not very il had deserued whiles they lyued here that such sacrifices myght profite theÌ„ after their death as he sayeth for as concerning the damned whoÌ„ he calleth very badde he affirmeth that such thinges helpe not theÌ„ Austen saieth also serm 32. deverb apost It is not to be doubted but the souls departed are helped by the holy churches prayers and the sacrifice of saluation and almes when they are geueÌ„ for them that god shold deale more mercyfully with them than their synnes had deserued He sayeth Epist 44. yet ones agayne thus We must beleue that sacrifices do helpe verily some what the souls departed out of this lyfe Heare now S Alexander that holy martyr which was within lxxxxx yeres after christes death and writeth thus Our lordes passioÌ„ must be recited in al solennites of masses that are offered vnto our lord that his passioÌ„ whose bodie bloud are made may be celebrated The masses sacrifice is propitiatorie For crymes synnes are put away throughe these sacrifices offered vnto our lord and therfore his passion must be also remeÌ„bred often recited Marke reader this body bloud offered vnto our lord With such sacrifices our lord wil be delited pacified wil for gyue great synnes for emonge sacrifices there can be nothinge greater than oure lordes bodie bloud There is no sacrifice better than this but this excelleth al other which must be offered vnto our lord with à pure conscieÌ„ce receaued with á cleane mynde and worshipped The honour of the holy sacrameÌ„t of the aulter of al meÌ„ And as this sacrifice is better then other euen so it ought to be rather much made of worshipped Here are iÌ„proued three of my my lordes errours The first against the makiÌ„ge Here are of christes bodie in the sacrameÌ„t the real preseÌ„ce of it therin The secoÌ„d Three errours confuted that the masse is not à sacrifice for synne that the priest maketh no more sacrifice at masse then à lay maÌ„ doth but only ministreth the sacrameÌ„t vnto the people The third against the worshippinge of the holy sacrament But Lib. 4. ca 14 noue heare s. damascene sayinge This is the pure and vnblouddie sacrifice which oure lord saieth by the prophete Malach. 1 is offered vnto hym froÌ„ the aeste vnto the west forsoth christes bodie bloud for the establyshemeÌ„t of our soul bodie Nowe to let passe many other writers sainges I wil speake of cypriaÌ„s miÌ„de Cyprianus â–ª De coena dmini of one or twoo moo theÌ„ so ende this chaptre boke CypriaÌ„ saith After our lord had sayed this is my body this is my bloud do ye this in my remeÌ„brance as ofteÌ„ as the thinge is done with these wordes this faith the bread Marke the cup made holy with à soleÌ„ne blessinge ê“fiteth vnto the life saluatioÌ„ of the whole maÌ„ beinge both à medicine à sacrifice also to heale sucknesses to purge synne The same holy Lib. 1. epi. 9 martyr witnesseth tgat the bisshops had made à decree before is time that he should not be praied for of te priest at the aulter nor any sacrifice made
say that our spiritual feeding in christ also the corporal eating and drinking of his body and bloud in the sacrament are sufficiently signified vnto vs by that that the bread and wyne which be consecrated in to christes fleash and bloud are of that same kind and nature of which the bread and wyne be that we do feed dailie vpon and by that that their formes and properties do remayne stil in the sacrament This was the meanyng of al the ancient doctours which intreated any thyng of this matter and ye shal neuer be able to proue the contrary wyth the helpe of al them that made this your booke but. I do traueile yn vayne to spend so many wordes in à thing of it selfe manfestly false and therfore I wil passe it ouer and go forward It foloueth yn your booke This spiritual The bysshop fo 1â— pa 2. cap 16. meate of christes body and bloud is not receaued in the mouth c. Why proued ye not this your sainge The confutation Is your bare word à sufficient profe my lord of this pestilent doctrine and à reprouffe of the catholike fayth of christ The body and bloud of Christ are I confesse à spiritual foode of oure souls and yet they are not only receaued of vs spiritually but also corporally with our mouthes when we do worthily receaue the sacrament of the aulter For Tertulianus sayeth Lib. de resurrect â—anis The fleash of man eateth christes body and bloud that his soul may be also fed of god How doth my lord mans flesh eate christes body and drinke Lib. 4. c. â—4 his bloud yf he eate it not as ye say with his mouth Cyril also writeth of the same after this maniere We denye not that we be ioyned spiritually vnto christ throughe à right Lib 10. ca. 11. in Ioan. fayth and pure charite but that we haue no ioynyng together with hym bodylie we vtterly denye and do iudge that against the scripture And least any man should say that he spake not this of the sacrament and of our corporal ioynyng vnto Christ by the bodily receauing of hym in the sacrament he addeth mention of the 1. Cor. 10. sacrament saying Althoughe we be many yet we be one in hym for we are al partakers of one bread Thinketh he that we knowe not the vertu of the sacrament which when we do receaue doth it not make Christ to dwel in vs yea corporally throughe Marke the partakyng of his fleash What may à man desire to be spoken more plainlie to proue my lord that christes fleash is receaued of vs bodily yn the sacrament and not onely as ye teach falsely by fayth spiritually May Christ dwel I besech yow in vs corporally by the receauing of the sacrament of the aulter and yet we not receaue his body with our mouthes I let passe dyuers such authorites both of S Cyril Chrysostom and also of many other but yet I wil not passe by Lib. sentenâ—ia◠〈◊〉 prosperi this saying of S Austen Whiles the hoost ys broaken whiles the bloud is poured out of the chalice in to the mouthes of the faythful what thing is els signified but the death of our lordes body vpon the crosse and the sheddyng of his bloud out of his side Saint Austen sayeth that we receaue bodily christes bloud wyth our mouthes my lord denyeth it whether ought we to beleue of these twoo Ye saye agayne in your boke thus And so The bysshop fo 1â— ca. 17. there remayneth whytnesse but nothing is whyt there remayne colours but nothing is coloured there remayneth roundnes but nothing is round and there is bignes but nothing is byg there is swetnes but nothing is swete c. What of this my lord Wil ye denye The confutation these thinges to be true because your natural wyt and reason can not perceaue how these accidentes and qualites may be in the sacrament wythout any substaunce to susteyne theÌ„ and in which they may be Who wil measure an article of our fayth by 1. Cor. 2. Theophilactus in IoanneÌ„ ca. 3. his natural wyt Sayeth not S paul my lord that à man which foloweth natural argumentes and reason perceaueth not the thinges that pertayne vnto the spirite of god Why remembre ye not that gods word is his dede Psal â—3 Psal 14. Sayeth not scripture that god doth al that he wil and that nothyng is vnto Luc. 1. Sap. 7. 11. hym impossible Can he them not make whitnes roundnes swetnes bygnes sauour and other the qualitees of bread and wyne to be in the sacrament wythout their substance to beare theÌ„ Is this à greater thing thaÌ„ to create make al thing of nothing S Ambrose sayeth why seakest thow à natural ordre in christes body that is in the sacrament Libr. de his qui mysterus initiantur cap. 9. seying that his body was borne of the virgen without yea against the ordre of nature What meane ye then my lord to wounder so much at these thinges The hethen men that lacketh fayth may wel merueile at them and thinke that it is madnes to beleue any such thing as they do iudge of al the articles of our fayth Sayeth not the prophete excepte ye beleue ye shal not vnderstand Why Esaiae 7. then do ye not my lord first beleue and afterward studye humbly to vnderstand this deape mysterie of our fayth Did not christ saye that that Matth. 19. thing which seamed impossible to man was possible vnto god Is not our fayth the fundation of al the thinges that belong vnto our saluation 1. Cor. 3. Wherfore then bylde ye that vpon reason without fayth which ought onely Hebr. 11. to be buylded vpon fayth without reasoning Cotta sayed unto Lucilius as lactantius sayth If thou doest aske De origene erroris Lib. 2. cap. 7. à reason thou doest not beleue why doest thou theÌ„ require à reason which may cause the not to beleue But yf thou doest requyre à reason and thinkest that à reasoÌ„ must neades be asked theÌ„ thou doest not beleue Lo my lord à paynim setteth yow to schole Are ye not then á shamed of your reasonyng in this matter in which fayth onely ought to rule Wel I trust ye wil be anoÌ„ yf ye be not past al shame Ye write thus agayne But this is not the doctrine The bysshop fo 15. of christ but the subtil inuentioÌ„ of Antichrist first decreed by InnoceÌ„t the third c. Innocent the third my The confutation lord was à great learned maÌ„ as his bookes declare and as platina wytnesseth and also à godly which caused à general councel at Rome to be had celebrated of M. ccc xv fathers some out A councel of M. ccc xv fathers of euery region of al christen dome they after long prayng to god for grace much deliberation and reasonyng vpon this matter made
most holy bodie with their vncleane Theodoretê° is agaiÌ„st the bysshoppe thoughe he alleaged hym for his purpose handes and do putte it vnto their cursed mouth What might he haue saied more euidently for me against yow my lord Moreouer theodoretus in his third dialogue alleageth Saint Ignatius saynge in his epistle to Smyrnenses Marke wel this reader They do not receaue or admitte the sacrament and oblations because they confesse not the sacrament to be our sauiours flesh whiche suffered for oure synnes and which the father reysed vp againe from death to lyfe Doth not this authorite of S Ignatius which was saint Ihon the euangelistes scholer waye more vpon oure side than al my lordes doctours that he alleageth for hym And also doth it not appeare that Theodoritus was against my lordes doctrine which alledgeth that authorite of Ignatius that affirmeth so plainlye that the same fleash of christ is in the sacrameÌ„t that he offered vpoÌ„ the crosse for vs and that the sacrameÌ„t is à sacrifice which my lord denyeth The sacrifice of the masse The same writer also in his first dialogue which ye alledge my lord sayeth that these wordes This is my bodie This is my bloud are the words of coÌ„secration that these wordes of christ Ioan. 6. written in Ihon. The bread which I wil geue is my fleash c. were spoken of christes flesh in the sacrameÌ„t which both ye denye He maketh also mention Theodoretus is in many pointes against my lord of the puttinge of water in to the chalice and sayeth that the consecration is made with inuocation which ye saye are of no necessite because scripture speaketh not of them Agayne in his second dialogue he sayeth after The honoure of the sacrameÌ„te set out by Theodoretus my lordes oune doctour this maner But the thinges which be made are vnderstand and beleued and honoured as beinge those thinges which they are beleued Here he speaketh of the honouringe of the sacrament which thinge as ye denye my lord so these wordes can not be wel sayed of bread and wyne for to honoure them is ydolatrie as ye denye not your selfe This worsshippinge or adoration of which he speaketh here can not be referred to christ in heauen as ye are wount to auoid lyke sainges of the old authours but very fondly for he sayeth that the thinges which by the consecration are made be worshipped of vs. Finallie he saith thus We do cal also this bodie the bodie of god teachynge that it is our lordes bodie and geueth lyfe which is not true of à common bodie of euery man indiffereÌ„tly but of the bodie of oure lord Iesus Christ both god man It is then now euident how wel your sight my lord seruyd yow when ye did recyte this authour for your purpose which so plainly is against it Farder ye goo Fol. 29. about to soile our argumentes and reasons which we do make to proue transubstantiation and first ye improue as Folio 31. ye thinke at the lest our vnderstandyng of those christes woordes this is my bodie by whiche we beleue that the breade is turned in to chrâ—stes very bodie This is your sayinge against that oure godly and true belefe But what christian eares can patiently The bysshop fo 31. pa. 1. heare this doctrine that Christe is euery daie made à newe and made of an other substaunce than he was made of in his mothers wombe Here my The confutation lord ye make a great wounderinge at the catholike faith and doctrine of christ because ye vnderstande it not as your wordes declare manifestlye For christ is not made à newe dailie nor we do not teache any such thinge but only that the bread nou is dayly Marke reader turned in to that his bodie which was made ones for al in his mothers wombe so that that one bodie and one Christ whiche was neuer made but ones onlye nor can not be made agayne is therby reallie present in the holye sacrament and in heauen also both at ones This oure doctrine and beleue is sette furth in the scriptures as it Christes body is daily made at masse is alreadye declared and also in al catholique doctours bookes out of the which I wil by goddes helpe rehearse à certeÌ„ sentences for the profe and defense Lib. 4. contra Marciouem of this oure fayth Tertulian sayeth Christe made the breade his bodie sayinge this is my bodye The holy martyr Alexander which was aboue Epist 1. ad omnes ecclesias M. cccc xxix yeres passed confirmeth the same sayinge thus Oure lordes passion must be myxed in the oblations of the sacramentes which are offered to our lord at masse that his The masse is no newe thing passion whose bodie and bloude is made may be celebrated Cyprian sayeth Oure lord maketh euen continuallie De coena domini vntil this daie this his most true and holie bodie and maketh it holy blesseth it diuideth it to them which deuoutly Ad athanasium alios episcopos Aegypti c. receaue it Felix à holy martyr which was M. cc. lxx yeres sence writeth iÌ„ this maner intreatiÌ„ge of the persecution of priestes The mirth of the whole conseil is turned in to mourninge because it was not seamelie that they which do make christes bodie dailie with their oune mouthe should suffre so great persecution S Damasus sayeth vnto steaphon that was in s Hieroms tyme. The priestes do make christes bodie with their mouthe s. Ambrose De ijs qui mysterijs oÌ„ cap. 9. sayeth This bodie that we do make is of the virgeÌ„ Againe It was not christes bodie before the coÌ„secration but I tel the that after the consecration it is now christes bodie He hath sayed it Lib. 4. cap. 4. de sacramentis is made c. Thow hast then learned that christes bodie is made of breade that wine and water are putte in to the chalice but bloud is made throughe Lib. 4. cap. 5. de sacramentis the coÌ„secratioÌ„ of goddes woordes Before christes wordes the chalice is ful of water wyne after that christes wordes haue wroughte there is made the bloude which redeamed the people Hom. 45. in Ioannem ChrysostoÌ„ is of that same miÌ„de which saieth It is not maÌ„ but christ that was crucified for vs which maketh his bodie bloud of the thiÌ„ges that are sette furthvpoÌ„ our lordes table to be coÌ„secrated Homi. 2. in 2. timo 1. The same doctour thê° sayeth Priestes what so euer they be do offre dailie that same oblatioÌ„ that christ offered hymselfe gaue to his apostles addinge at the leÌ„gth these wordes And therfore both this is christes bodie that also is his bodie he that thinketh that this bodie hath any thiÌ„ge lesse theÌ„ that knoweth not that it is christe which is now also preseÌ„t workethe And to let passe many of his
the beynge of christ and his bodie in the sacrament howe he is there and after what maner when it is enoughe for vs to beleue that his body is there present really althoughe how it is there we knowe not for goddes word telleth tovs that it is there but not how it Ioannis 6. Matth. 26. Luc. 22. 1 Cor. 11 is there Nowe he bringeth furth four lyes the first that we do saye that good meÌ„ do eate drinke christes bodie bloud only wheÌ„ they receaue the sacrameÌ„t fol. 47. for we saye not so but that they theÌ„ only do eate christes bodie drinke his bloud corporally which they eate spiritually at al other seasons The second lye is that we do say that christ hath his oune forme in the sacrament for we do say that he is in the sacrament in forme of bread and wyne and not of flesh and bloud The third lye is that we do affirme that the fathers and prophetes of the old testament did not eate the bodie of christ drinke his bloud where we say they did it not corporally as we nowe do but onlye spiritually throughe fayth and vertuous lyuinge The fourth lye is that we do say that christ is made euery daye of bread and wyne for we do say that he was neuer made touchinge his godhead and but only ones in his mothers wombe concerninge his manhod bodie yet bread wyne are dailie at masse turned in to that same his bodie bloud that neuer was made but ones only The fyfth lye is this that fo 47 pa. 2 we do say that the masse is à sacrifice satisfactorie for synne by the deuotion of the priest and not by the thinge that is offered which we neuer taught but onlye that it is à sacrifice for synne yn that that christes very bodie and bloud which he ones offered vpon the crosse for oure synnes as à ful and sufficient satisfaction for the synnes of the whole world are theryn offered in sacrifice for our synnes and therby christes death and bloudy sacrifice is applyed vnto vs for to obteyne this effect and benefite Wherfore my lord myght wel haue bene ashamed so falsely to reporte of vs as he here doth yf he had not bene al past shame Who denyeth my lord that christ is fo 48. 49. asceÌ„ded out of this world in to heaueÌ„ that he sitteth there at the right haÌ„d of his father and shal do vntil the worldes ende as our common crede hath the scriptures and the doctours also do teach But what then Doth any of these iij. saye that he is only in heauen and not in the sacrament also or that he so went hence then that he tarryed not stil also here wyth vs inuisiblye in the saerament as ye do saye and defende No not one of them vtterly and therfore al your traueile my lord is cleane lost which ye haue here spent in rehearsinge so manye of the doctours of which not one sayeth as ye do mayntene that Christ is not stil here bodyly When origen and other the doctours saye christ is bodily gone hence and not here present with vs they meane that he is not here yn his oune forme visiblye for so he departed out of this world at his ascension Augustinus ad dardaâ—uÌ„ Epist 57 Saint Austen ment that christes bodie was not in al places at ones as his godhead was and that it was then and is now but yn one place visibly naturally and by circunscription of it for so it is now only in heauen which proueth not that it is not in the sacrament aboue nature inuysibly and without circunscription of it and sacramentally not compased not measured theryn as it is in heauen only This is the anuswere bryefely vnto al the doctours here alleaged against vs It is very false that ye do saye that as these wordes This is my bodie do fo 57. 58. lye there can be gathered of them none other sense but that bread is christes bodie and that christes bodie ys bread for there can no such thinge be gathered of those wordes but only that christe gaue his disciples his very bodie to eate in to which he had turned the bread when he spake those wordes Why the scripture and the doctours do cal christes bodie bread is sufficiently declared at the begynning of this confutation and therfore I saye nowe in very fewe wordes that the doctours which ye my lord alleage here for yow proue not your purpose A briefe anusweare to al the doctours alleaged of the byshop yn his boke but only that christ called his bodie bread because he turned the bread in to it it semeth and appeareth stil to be bread it hath the quantite and qualites of bread and because it is the food of the soul as corporal meat is of the bodie Not one of al these doctours sayeth as ye do my lord that there is only bread in the sacrament and not christes body but they al saye in other of their workes that it is there as by goddes grace I wil declare at large shortly in an other booke of latine that euery man may easely see howe A boke of the doctours sentences ye mystake and yl vnderstand their sentences for your purpose Christ ment not yn Ihon the eyght chaptre that the Iewes should not eate his very natural body corporally Io 6 fo 60. lib. 3. in the sacrament as ye say falsely but that they should not eate it carnally as other common meates are wount to be eaten that they should teere it wyth there teth chawe it digest it and turne it yn to the nourysshement of their bodies as S. Austen expoundeth it But after an In psal 98 other spiritual maner without breakyng consuming and deuouring of it for els he could not haue ascended vp yn to heauen alyue wholly and safly Ioan. 6. as he did This ment christ yn shoÌ„ Ioan. 8. The byshop fo 81. 82. lib. 3. origenes chrysostom and Austen which ye do alledge Ye recyte TertuliaÌ„ for yow but he is against youe playnly for he sayeth that christ made the bread his body when he sayed This is Lib. 1. 4. contra Macionem my bodie He sayed it is à figure and à representation of christes bodie but not as ye do that it is onely a figure of it and not his bodie for he sayeth that he made the bread his bodie The outward formes of bread and wyne are signes and figures of christes bodie and bloud couered vnder them Also the oblation and sacrifice made at masse â—ow the sacramentis à figure of christes bodye and the receauing of the sacrament is à signe and commemoration of christes bodye and bloud yn respecte that they were offered vpon the crosse and that ment christ when he sayed do ye Luc. 22. 1. cor 11. this in remembrance of me Thirdly the sacrament is à figure
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 cōsumed and therfore it is not bread and wyne for they are sone consumed but christes body bloud which are not consumed in eatinge and drinkīge of them but they stil euer remayne whol and safe Nowe à mā 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 à 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 à 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 à newe sacrifice of the newe testamēt 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 à newe sacrifice distincted frō 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 à 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 á true and à 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 à muche more wounderful and à magnificent sacrifice both whē 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 à 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 à certen merueylous host and an excellent sacrifice he offered it vnto his father for al our saluation and did ordayne that we should offre à remembraunce of that same thinge to god hymselfe for à sacrifice Ambrose sayeth I o lord remēbringe thy passion do come vnto thy Primae precatione praeparāte ad missam aulter althoughe I be à 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 à bysshop after holy prayses of goddes workes excuseth hymselfe that he offereth à sacrifice of saluatiō which is excellēter than he is hymselfe criynge out vnto hym Thow diddest bydde o lord Do ye this for à 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 à newe sacrifice against christes sacrifice and that his doctrine is approued of al the auncient The masse is á sacrifice propitiatorye for synne doctours Moreouer let vs see whether this sacrifice of the masse which we haue now proued to be īstituted of christ be à 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 cōmeth vnto thē therof For whem the people Hebr. 5. shal stād holdyngvp their handes with the priestes the dreadful sacrifice is set furth how shal we not obteine gods fauour prainge for thē 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 supplicatiōs almesses sacrifices This thinge was not inuēted without à cause nor we do not in vaine remēbre the dead ī the
concel of any one region or Lib. 2. ca. 1. contrae Donatistas de bap countrey Did not also the same thing moue hym to say that he did wel yn folowing the custome establyshed after ward by à general counsail yea althoughe the trueth lay yet vnknowē hidde S. Cyprian wyth almost lxxx Lib. 7. cap. 27. De bap contra Donatistas bysshops assembled yn à councel yn Africa erred and à general counsail afterward corrected their errour What follie then were it to beleue the Lib. 1. ca. 18 de bapt contra Donatistas determynation and doctrine of any one region before à general councel Wherfore let vs folow such councels as al holie men haue done afore our daies and not streight way denye thē yf they be against our opinions for so did euer al heretikes Arius sayed that Nicene concile erred Nestorius affirmed that the councel of Ephesus was disceaued Eutiches refused the counsail of Chalcedon and so did euer al other heretikes say that the councels erred which did condemne their opinions but let vs folow rather S. Athanasius Hilary Cyprian Austen Cyril and such blessed fathers and great learned men which both were at general councels and also did euer regarde much their sentences and determynations in matters of our fayth If we thus do we shal not be disceaued yn our beliefe but euer continue yn it that we may say whith S. Hierom I Ad oceanū pamma chium wil keepe that fayth in my age yn which I was borne à child also wyth saint Paul I haue foughten à good battel finyshed my course and kept my fayth There is à croune of ryghteousnes layed vp for me which our lord à iust iudge shal rendre vnto me at that 2. tim 4. day and to al that loue his commyng Vnto whom be al prayse world wythout ende Amen The confutation of certen sentences whych are in the preface of the Bysshoppes booke But the Romysh Antichrist to deface The bysshop this great benefite of christ hath taught that christes sacrifice made vpon the crosse is not à sufficient satisfaction and redemption for synne wythout an other sacrifice deuised by hym and made by à priest c. Who sayth my lord that christes The confutation sacrifice made vpon the crosse is not à sufficient satisfaction for the remissiō of the synnes of the whole world Why do ye blame vs in that whych we defend not Haue not I declared in my boke of the holy masse that christes sacrifice is sufficient of it selfe to saue al the whole world and that the sacrifice of the masse is the very selfe same sacrifice touchyng the thinges offered which are christes natural body and bloud and that it is distinct onely from it in the maner of offering and is à meane to apply yt vnto vs for the remission of our synnes It is also false that the bysshop of Rome deuised this sacrifice for christ hym selfe did institute it as I wil proue by gods grace in the confutation of the fyft boke Ye say my lord that the bysshop of Rome deuised the sacrifice of the masse and that à priest maketh no more Libr. 5. sacrifice for our synnes then the laye man doth and also that your doctrine is approued of the ancient docters which your saynges are very false for the holy martyr Anacletus that was whythin lx yeres after christes passion this wryteth of that sacrifice of Epist 1. omnibus ecclesiis scripta the masse They that do make sacrifice perfectely vnto god ought not to be vexed but to be borne wyth al conforted and worshipped of al men But when they do make sacrifice vnto our lord they ought not to do it alone wythout wytnes that they myght be proued to haue made sacrifice vnto god in places haloued Now wil ye say my lord that this blessed martyr deuised this sacrifice of his oune head against christes sacrifice He affirmeth that priestes do make sacrifice at masse ye deny vtterly that they make any sacrifice more then the laye man doth Whether of you twoo is more worthy to be beleued Heare what S. Clement pauls compaignion in preachyng of the gospel sayeth in this matter these are his wordes vnto S. Iames the apostle Let there be so many hoostes Epistola 2. offered vpon the aulter as may suffice the people What can ye now say my lord vnto this holy martyr Doth he not make playne mention here both of the sacrifice of the masse and also of an aulter for that sacrifice to be made vpon May ye not then my lord be ashamed of your wrytyng that this sacrifice of the masse was deuised by the bisshop of Rome against christes blouddy sacrifice and that priestes make no more sacrifice then the layte doth Why do ye cast doune the aulters which the apostles vsed to say masse and to offer sacrifice vpon Is this to reforme and restore as ye pretende christes religion vnto the state that it was in at the begynnyng of the chuch Do ye not rather destroy that which the primitiue church euer vsed But S. Clement sayeth agayne Epist 3. vnto S. Iames. We must knowe gods wyl whyles we do lyue here where the place is to offre sacrifice for we may The masse is à sacrifice not of late deuised not make sacrifice and say masses yn any other places then yn which our oune bysshop hath commaunded or yn that place that is or shal be consecrated by the bysshops debite of that cite For these thynges shal not be other wyse wel done both the old and also the neue testament bearyng ther vnto wytnes The apostles learned these thinges of our lord and taught thē vs. Who nowe may not see playnly my lord howe far your doctrine dissēteth from the apostles and the anciēt docters teaching and beliefe S. Clement sayeth that christe taught his apostles to offre sacrifice at masse and yn what place they shold do it that the apostles taught the same vnto him and his feloes ye my lord say that the bysshop of Rome deuysed that sacrifice and that priestes do make no sacrifice more then the laye people do and yet ye affirme in the title of your book that this your doctrine is approued by the cōsent of the most ancient doctours of the church O what meane ye my lord Thinke ye to blere mennes eyes after such sorte Thynke ye that we do not espie what ye goo Epistola ad burdegalēses cap. 3. about S. Martial peters scholer thus writeth of the masses sacrifice A sacrifice is offered vpon an aulter vnto god not to man nor angel Nor that is An aulter for masse to be sayed vpon not only done vpon an aulter haloued but à cleane sacrifice is offered vnto god yn euery place as he doth testifie whose body and bloud we offre to obteyne euerlasting life Do ye not yet my lord blusse May ye not wel repēt your labour
diseases were healed and our synnes pardoned and so dyd neuer no priest nor creature but he nor he did the same neuer but ones What The confutation ignorance is this my lord that ye are yn Who denyeth that Christ hath redeamed vs perfectly and sufficiently by his one sacrifice ones for al offered vpon the crosse at the least coÌ„cernyng his office duyte parte and merite but yet not in effecte and actually as it is declared before but he only then deserued grace remission of synne and euer lasting lyfe for al them that wold beleue in hym hope in gods mercy fear god do penaunce for their synnes praye gyue almes to the poore fast receaue the sacrameÌ„tes loue god and their neyghbours keape gods Hebr. 5. facto est causa salutis c. commaundementes Why then may we not wel say that à priest as à ministre of god sayeth masse and offereth christes body and bloudde for to applye his sacrifice made vpon the crosse vnto vs for the actuall remission of our synnes althoughe they do not take away our synnes nor pardonne them nor heale our diseases but god onely doth yt for christes perfect sacrifices sake For sayeth not the scripture Matth. 6. Marci 11. 1. Timo. 4. Matth. â— Iacoâ—i 5. that we do forgeue one an other our offences that the preacher of gods word doth saue the people and hymselfe therby that we must praye for the remission of our synnes of others also that they may be saued that Ecclesiast 1. Ioan. 20. Daniel 4. fear expelleth synne that priestes do remitte synne that synne is taken a way by almes fastinge baptisme Danielis 4. Luc. 11. Matth. 17. Esaie 43 and yet god only for christes merites sake remitteth our synnes Ye saye that euery man must apply christes sacrifice and merite vnto hymselfe and Abacuc 2. by his oune fayth receaue the frute of it at christes handes not at the priestes What then my lord Is this à good argument I besech yow euery man must receaue the benefite of christes death by his oune faith at christes handes ergo the priest sayeth not masse for the obteyning the remissioÌ„ of synnes Do not they for whom the priest offereth christ at masse receaue that christes benefite for the remission of their synnes and saluation throughe their faith and repentaunce of god only for christes sake Doth not this your argument my lord proue as much against oure praying one for an other Iacobi 5 Matth. 28. preaching of the gospel ministring of the sacramentes for the remission of our synnes and against many such other thinges requyred of god in the scripture for remission of our synnes Marke reader and saluation as it doth against the sacrifice of the masse For must they not receaue of christ by their oune fayth remission of their synnes for whom ye daily praye to whom ye do ministre the sacramentes and preache gods word Why then did yow thus trifie myspend your tyme in such vayne thinges to seduce the people Ceasse for shame ceasse I saye thus to reason vnreasonably and vnlearnedly against the trueth which euer obteyneth the 3 Esd 3. psal 11â— victorie and endureth Thus ye ende your first boke and so I do myn The confutation of the seconde The bysshop booke which is of Transubstantiation After ye had my lord made to the Lib. 2. ca. 2. fo 18. pa. 1. reader à great promes in the begynning of this your booke ye saye that christ gaue at his last soupper bread vnto his disciples and for the profe therof ye say thus Whan christ sayed This the bread say thei remayned O vayne tryfler And whan he sayed is yet the bread remayned stil And whaÌ„ he sayed bo yet the bread was there stil But when he finished the whole sentence This is my body thaÌ„ they say the bread was gone and there remayneth no substaÌ„ce but christes body as thoughe the bread could not remayne when it is made á sacrameÌ„t This is in dede my The confutation lord the very true sense of those christes wordes althoughe ye mocke much therat as it doth right wel become your estate and degree and your reason maketh no lesse against your oune My lords reason is as muâ—h against his oune doctrine as it is against oures opinion than it doth against oures For the bread and wyne are not made holy signes as ye say that they are only of christes body and bloud vntil the wordes of consecration be fully pronounced and therfore we may vse this your oune reason after lyke sorte against your doctrine as ye do vse it against oures Agayne when the priest baptizeth à child saying I do christen Matth. 28. the in the name of the father the sonne and the holy goost the child is not baptized nor his sinnes forgeueÌ„ hym when the priest sayeth I christen the and so of the rest of those wordes but only whan the whole sentence is pronounced â—uc 22. Moreouer christ gaue vnto his apostles authorite to coÌ„secrate the bread and wyne to offre his body and bloud in sacrifice and to ministre theÌ„ vnto other when he saied do this in remembraunce of me and yet when he sayed Do they had not that authorite nor when he sayed This but when al these wordes were spoken or els he speakinge them gaue that authorite Wherfore ye haue gotten nothing by this your reasoning my lord but only declared therby your ignoraunce as ye do when you folowing your great Matth. 26. Hoc est c god peter martyr denye that these wordes This is my body are the wordes of consecration For S. Ireneus Lib. 4. c. 32. De coena d. Tertulian Saint CypriaÌ„ Chrysostom Hierom Ambrose basile libro de institutione monachorum cap. 70. Damascene Contione 2. in psal 33. lib. 4. cap. 14. S. Austen and many other of the oldest writers affirme plainly that those are the wordes of consecratioÌ„ but I wil rehearse nowe onely the wordes of certen of them for diuers causes S. Ambrose thus writeth Afore it be consecrated it is bread Lib 4. ca. â— de sacramentis but after christes wordes are come vnto it is christes body Heare hym saying Take and eate This is my body S. Damascene also saieth The bread Lib. 4. c. 14. and wyne are not à figure of the body and bloud of christ god forbidde that but our lordes body it selfe ioyned vnto the godhead our lord hymselfe sayng This is my bodye not à figure of my bodye but my bodye Is Marke reader not this plainly spoken of that holy saint to declare both that those are the wordes of consecration and also that christes very natural body and bloud are in the sacrament and not only à figure of them Where it not theÌ„ great folly to beleue your doctrine my lord before his which was à notable clearke Hom.
as much against your oune doctrine as it is against oures For althoughe the texte seameth to say that Christ gaue vnto his disciples the sacrament before the wordes of consecration were spoken of hym yet he did not so but he did first consecrate the bread sayng This is my body My lordes reason is against his oune doctrine and then he sayed take and eate for els he had geuen vnto them no sacrament but only common bread vnconsecrated which is very false as much against your opinion as against our doctrine For ye do say that christ gaue to his apostles holy consecrated bread à signe and à sacrament of his body Ye are also disceaued wheÌ„ Luc. 22. fo 19 Matth. 26. ye say that christ gaue vnto his disciples the cup of wine before he did coÌ„secrated it for then he had geuen to theÌ„ wyne vnconsecrated which had bene neither signe nor sacrament of christes precious bloud more thaÌ„ al other common wyne was and now is and the apostles also had then receaued drounken but common wyne for the texte of Marke which ye folowe here in your boke sayeth They drouÌ„ke of it al and after it reciteth the wordes of the consecration sayng This is Marci 14. my bloud c. Is not this then against your doctrine my lord as much as it is against oures Why then do ye not thus construe christes wordes in Marke My lord made an argumeÌ„t plaily against his oune doctrine This is my bloud of the newe testament c. Take it ye and drinke and they drounke of it al Shal ye not els be enforced to say that christ did nether consecrate the wyne at al nor geue to his apostles any sacrameÌ„t or holy signe for he dyd not consecrate the wyne after they had drounken it Recante therfore this your errour for shame recante yea for our lordes honoures sake the sauing of your oune soul and the souls of many other whoÌ„ ye haue seduced with this your wicked doctrine Ye also write thus Nowe I aske The bysshop of the papistes what thing it was that christ commaunded his disciples to drinke whan he sayed Drinke ye al of this I anusweare my lord that it was his oune precious bloud which he shed for many as he sayeth there hymselfe and that he spoke those woâ—des after he had consecrated the wyne as I haue already declared althoughe the letter hath not that ordre For els ye must neades graunt that Christ gaue vnto his apostles but common vnconsecrated wyne and that he did neuer consecrate it nor make it à holy signe of his bloud which howe false it is and houe playne against your oune doctrine who seeth not May not à man nowe my lord wel perceaue how ye erre for lacke of knowlage thoughe ye take vpon yow to correct al other and to reforme christes religion Of lyke ignoraunce proceded this reason that now foloueth in your booke Before christ deliuered the cup of wyne The bysshop lib. 2. fo 19. pag. 2. to his disciples he sayed vnto them Deuide this among yow Here ye do deskant my lord vpon this word Deuide The confutation and aske of the papistes what thing it was that christ bade his apostles deuide among them I thinke say ye that they wil not say that it was his bloud because those wordes were spoken before the consecration and also the bloud of christ is not deuided This ye reason without both reason The Confutation and also good learning For if Christ had spoken those wordes of the wyne which appertayned vnto the holy sacrament as in dede he did not but on ly of the wyne that he dranke at his soupper eating the paschal lambe afore the institution of the sacrament Marci 14. Luc. 22. yet they should make nothing more against our beliefe than against your vnbeliefe For if he had commaunded his apostles to haue drounken the wyne Marke not yet consecrated as ye say falsely that he did than it had bene no sacrament nor holy signe of christes bloud as ye teache that it is But I saye to the good reader that he must neades be very folish that wil geue any credence vnto my lordes doctrine seyng he doth so falsely alleage and wreast gods word to maintene his errour But I wil passe this ouer as confuted sufficiently Ye say agayne When the coÌ„munion was ended christ sayed vnto his apostles Verily I say vnto yow Luc. 22. The bysshop lib. 2. fo 19. pa. 2. that I wil drinke no more hence furth of this frute of the vyne vntil the day that I shal drinke yt newe wyth yow in my fathers kyndome These wordes proue not my lord that christes apostles The confutation dranke wyne in the receauing of the sacrament as ye saye but only that they dranke wyne with christ at soupper when they did eate the paschal lambe before the institution of the sacrament as it appeareth by SaiÌ„t Lukes euangile in which these wordes Lucae 22. are written to declare both Saint Mattheus and Saint Markes wordes Agayne yf those wordes had bene spoken of the coÌ„secrated wyne yet they shold not proue your purpose my lord that wyne of the grape remayneth stil yn the holy sacrameÌ„t but only that christ called his very oune bloud wyne because that wyne was turned in to it by the consecration and because it seamed to be wyne and had the qualitees and properties of wyne least we shold abhorre to drinke it yf it did appeare bloud as S. Damascene Theophilacte Damascene Lib. 4. c. 14. Theophi in Marci 14. Euthyimus and many other learned men do wytnesse and that man myght merite beleuing against his senses iudgementes which hath no merite as Saynt Gregorie sayeth when he Homi. 28. in Euangelia hath à prouffe of the thinge It is no strange thyng for christes bloud to be called wyne for the storie of the Genesis Gene. 49. sayeth of christ in the person of Iuda he shal wash his stole in wyne and his garment in the bloud of the grape Did not the holy goost calle wyne here christes bloud Saint Cyprian proueth â—i 2. Epi. 3 by that text and by an other of Esaiae the prophete that wyne must neades be putte in to the chalice to be consecrated and made christes bloud and therfore christ ment that he wold not drinke his oune bloud iÌ„ to which the wyne was then chaunged by his wordes and pouer after that tyme vntil he dranke yt with his apostles in the Lege Hier. ad hedihiaÌ„ quaest 2. church after his resurrection And after this sorte Saint Eucherius that was bysshop of lions in France aboue Libro quaestionum noui veteris testameÌ„ti M. c. yeres passed expoundeth that texte sayng What shal we folow here The kyndome of god as learned men do vnderstaÌ„d it is the church in which christ daily drinketh his bloud by
disceaue vs and so it appeareth that this your reason my lord is of none effecte nor force at al. We opeÌ„ no gate as ye say falsely that we do vnto valentinianus heresy nor to any such other For althoughe we do say that our senses are not to be trusted yn this matter of the holy sacrament yet we denye not but that some credence may be geuen wel vnto them in natural thinges hauyng their natural condition and state And as concernyng the heresy of them that sayed christ was not à very man or that he had not very flesh and bones the contrary was not proued sufficiently by their senses which sawe hym but by many textes both of the old and also the newe testament Moreouer the scriptures are manyfest enoughe in many places against Basilides and such other that sayed christ was not crucified for vs but Simon Cyrenaeus by which scriptures that article and the beliefe of it is approued and not by oure senses RomanoruÌ„ 10. for S Paul sayeth that fayth commeth of the hearyng of gods word and not of hearyng seyng feeling or of any of the other our senses for they may often tymes disceaue vs as Saint Homi. 93. in Matthaeum Ioan. 14. Chrysostom wytnesseth where gods word which is the trueth itself can neuer disceaue vs. Wherfore the senses are not to be trusted heryn and so is al that reasoniÌ„ge which ye make my lord here wythe so many wordes not worth à bleue point Ye say also thus And yf there be no trust to be geuen The bysshop fo 22 pa. 2. to oure senses in this matter of the sacrament why than do the papistes so stoutly affirme that the accidentes remayne after the consecration which can not be iudged but by the senses Syr we do affirme that there is no The confutation trust to be geuen to our senses in matters of our faith especially where they do iudge agenst goddes word as they do in this matter For the scripture sayth that christ promysed to geue his apostles bread which should be his owne very flesh that he wold geue for the lyfe of the world and that he gaue Ioan. 8. Matth. 28. 1. Cor. 11. to them his bodie which was crucified for them the senses did iudge that it was but bread of corne Agayne our senses do iudge only the accidentes properly as al learned men do wel know whiche every maÌ„ may affirme to be yn the sacrament but notthinke ther of that their substances do remayne althoughe the scripture expresselye sayeth not that there remayneth no bread but that it is christes bodie which he gaue for vs to death and so it can not be breade forthat was not geueÌ„ for vs vpon the crosse The sacrament is not an elusion of our senses as ye say althoughe in yt appeare bread Gen. 18 19. Mar vt Ioan. 20 Actorum 1. and yt is not there as god and the angelles seamed men to loth AbrahaÌ„ and other and were not very men in dede and yet they were no elusions of their senses werfore an aÌ„uwseare is now made to al this your reasoninge my lord vpon the iudgement of our senses and natural reason Now ye labour The bysshop lib. 2. fo 23. pag. 1. to proue that oure belefe in this matter is against the fayth of the old autours of christes church ye alleageiustine the Holie martyr affirminge The confutation Anno d. â—0 103 90. that he is the oldest author that is knowen this daie to writte any treatie vpoÌ„ the sacrameÌ„tes which is very false for Anacletus the martyr Clement dionise saynt Martial certen other moo wrate of that matter before hym à great while as it appareth plainlie by their lyues writinges and bookes The confutation I muche merueile my lord that ye are not à shamed falsely to alleage iustine Iustinus wordes for the furtheraÌ„ce of your wicked doctrine which neuer wrote as ye say butthus onlie ThaÌ„ afterward bread the chalice of wyne and water myxed together is broughe vnto the bisshop or priest This nourysshemeÌ„t is called of vs Eucharistia And we take not these thinges as euery meate and euery drinke but as throughe goddes word Christ oure sauiour was incarnate and toke fleashe and bloud for oure saluation euen so we haue learned by these wordes This is my bodie This is my bloud that this meate by the which oure flesh bloud are throughe alteration nouryshed when it is blessed by the prayers of the word goddes sonne he meaneth is the flesh and bloud of iesu hymselfe incarnate These are his wordes which are as plaiÌ„lie agaiÌ„st your doctrine as caÌ„ be in four pointes The Iustinus whoÌ„ my lord alleageth for hym is first is that he speaketh of meÌ„glinge of wyne water together in the chalice of which the scripture maketh no meÌ„tioÌ„ agaiÌ„st hym in four pointes therfore ye saye that it is not to be passed vpon Secondlye he is contrarie to your teachinge whan he affirmeth verites not Wrytten in scripture that christ prayed when he did consecrate and that by his prayers the bread and wyne were blessed which is not mentioned yn the scripture and for that cause ye despise it and say it is à thinge of no necessite at al. Thirdly he sayeth that these are the wordes of consecration This is my bodye This is mybloud which ye denie Four thely he sayeth that the bread wine by which our flesh bloud are nouryshed are after they be blessed throughe christes prayers the flesh and bloud Marke â–ª this reader of christ How blynd were ye theÌ„ my lord when ye alleaged this authour for oure purpose which is so euideÌ„tly against your doctrine But what yf Iustinus had thought as ye saye that he did yet did not so indede that bread wyne remayned stil yn the sacrameÌ„t Could that haue proued your doctrine that there is nothinge els in the sacrament but bread an wyne only No man is so blynd but he maye se that it doth not proue your purpose thoughe it seame to make with luther Also many of the Greakes affirmed that the holie goost proceded not froÌ„ the father and he sonne both they agreed not theryn with the latine church vntil the conseil holden at florentia wich was with yn these cxx yeres and yet that their opinion proued not that the latine church erred yn their belefe why then should either Iustinus saying Theodoretus or any other of the Greates which wrote that bread and wyne remayned stil yn the sacrament make against our faith touchyngetraÌ„substaÌ„tiatioÌ„ which Greakes generallie did not receaue manyyeres after the latine church had manifestly taught yt But Iustinus saye ye affirmeth that the bread and wyne are turned in to our flesh and bloud to nouryshe our bodies It is true but not as ye do take his sainge for he meÌ„t that coÌ„mon bread and wyne are turned by the alteration
alleage for your purpose where he doth denie this vtterly Legat haec caecus Petrus Martyr and sayeth that it doth nothinge sanctifie the receauer Affirmeth not origen also here that bread is made à holier bodie than it was before What bodie is that yf it be not christes bodie it selfe But heare my lord what foloweth in that place that ye alleage here This is therewritten As appertayneth to the eatinge nether of that that we do not eate of that breade halowed by goddes word and prayer we are defrauded of any good thinge nother we haue by eatinge of it any more goodnes in vs. Doth this saynge agree with that that is rehearsed afore out of his other book which affirmeth that the sacrameÌ„t maketh vs more holy Is not this last sentence that the sacrament maketh not men holy nor they take any hurt which receaue it not against many places of S IhaÌ„s gospel the vj. chap. and al old doctours myndes which saye as christ doth Io. 6. that by this Ioan 6. Cyrillus Cyprianus sacrament christ dwelleth in vs and we in hym and that we shal not haue euer lasting lyfe without we eate christes fleash and drinke his bloud Why then may not I truely conclude and say that ye my lord were shamefullie disceaued when ye alleaged this authorite and so was peter Martyr your great god in abusinge the same as I wil shortly by goddes helpe declare to al men in my booke against him which is now redie for the presse Now Cyprianus Lib. 2. epi. 3 The bisshop Fo. 24. to S Cyprian whom ye bringe thus wrintinge For as much as christe sayed I am à true vyne therfore the bloud is not water but wyne nor it can not be thought that his bloud wherby we are redeamed and haue lyfe is yn the cup when wyne is not in the cuppe wherbye the bloud of The confutation christ is shewed O'lord what meaneth this man Why remembreth he not that S Cyprian there went about to proue that wyne ought to be putte in to the chalice at masse and not onlie water as then some priestes did vse to do against christes doynge commaundement Luc. 22. and not to proue that wyne remayned stil therin after the coÌ„secration Sayeth not S Cyprian here as plainly that christes very bloud wherby we were redeamed is in the chalice as he doth that wyne is therin and more plainlye also How then for shame could yow my lord alleage the one for your purpose and denye the other Is this the rightwaye to set furth the trueth to the people What is this but to seduce them vtterly But let vs se what S Cyprian hath in that same epistle agaiÌ„st your doctrine He writeth after this maner As meÌ„ caÌ„ not drinke wine except the grapes be pressed afore Lib. 2. epi. 3 so we caÌ„ not drinke christes bloud excepte christ had bene before pressed vpon the crosse and had drounken first of the chalice of which he began to drinke vnto theÌ„ that beleued Agayne Cyrillus Cyprianus he sayeth yn that same epistle If à maÌ„ do put in to the chalice onlie water christes bloud begyinnythe to be in the chalice without vs. Finallie he writeth thus If yn the sacrifice which is christ only christ must be folowed we Christ is offered at masse yn sacrifice and not bread ought to obey do that which christ did and commaunded to be done of vs. How can we shead our bloud for christ which are ashamed to drinke christes bloud Who now is so blynd my lord I besech you that he seeth not how much S. Cyprian is against your vngodly doctrine which ye wold yet father vpon hym God geue al meÌ„ grace to be ware of such teachers which wold beare men yn hande that their doctrine is old and grounded vpon the belefe and writiÌ„ges of godlye ancient doctours when they are agaiÌ„st yt plainly â–ª but I aske of yow my lord how ye can proue by S. CypriaÌ„ or any other doctour which ye do alleage here for your purpose that there is none other substance in the blessed sacrament of the aulter then bare bakers bread and wyne of the vyne Are ye so ignorant in logicke which doth teach men to reason wel and to make good argumentes as to make this argument for your matter S. Cyprian affirmeth that wyne is in the chalice ergo there is not christes bloud A boye which only hath learned the sophistrye wil not dispute so fondly I am sure but wel such is your authorite Note power yn that reaulme that no man may speake agaiÌ„st your doctrine be it neuer so folysh wicked Christ his apostles did not sette fourth the gospel by any such meanes as ye vse Now ye alleage S. CypriaÌ„ agayne whose wordes are euidentlye against your purpose for he sayeth Christ offered sacrifice at his last soupper and that christes bloud is offered yn sacrifice at masse which both two ye denye vtterlye and yet are not ashamed to say that this your doctrine is approued So hath the title of his â—oke by the most ancient doctours of christes church of which S. Cyprian is one of the chyefest Ye bringe now for yow Eusebius Emissenus which is moost of al men against your cause Thus he writeth When the creatures The bissop lib. 2. fo 24 pa. 2. bread and wyne are to be blesshed with goddes wordes they are sette vpon the holy aultour before they be consecrated with the inuocation of the most highe name there is the substance of bread and wyne but after christes wordes be spoken there is christes bodie and bloud But what merueile is it yf god can by his word turne those thinges that are created which could make them with his word And that it ought not to seame to vs à newe and an impossible thinge that earthly mortal thinges are chaunged in to christes substance aske thyselfe et c. Agayne he writeth yn this wyse The heauenly autorite In homi pasehali de cons dist 2. Quia corpus c. confirmeth this matter My fleash is verilie meate and my bloud is verilie driÌ„ke lette then al doubte of vnfayth fullnes depart awaye for he that is the maker of the gyfte is also the wytnes Ioan. 8. of the trouth For the inuisible priest christ turneth by the word with à TransubstaÌ„tiation secrete power the visible creatures in to the substance of his bodie and bloud thus sayinge Take ye and eate This is my bodie And the sanctifieng repeted he saied thus Take and drinke This is my bloud Seest thow not now clerely good reader that this auncient father and great clearke is plainly against my lordes doctrine He wold not alleage these wordes because he saw that they were agaiÌ„st hym vtterlye Euen so the deuel alleaged Matth. 4. the scriptures against christ Aulters for the sacrament This doctour alloweth aulters for the
consecration of the blessed sacrament and my lord casteth them al downe This father sayeth that the substaÌ„ce Marke reader of bread and wyne is by inuocation of goddes name christes wordes and goddes power turned yn to christes bodie and bloud and yn to the substance of them and my lord denyeth both that inuocation is necessarie therto and that the substance of bread and wyne is chaunged and turned yn to christes bodie and bloud yet sayeth that this doctour is vpon his side Al the wordes which he reciteth here for hym do proue nothinge his intent but only that it ought not be iudged of vs à thinge impossible to fo 25. god to turne the substance of bread and wyne in to christes fleshe and bloud This ment onlye that authour by those similitudes that my lord rehearseth out of hym and not that there is none other chaunge of bread and wyne yn the sacrament then is in mans soul when he is baptized his synnes are forgeuen hym which chaunge is onlie spiritualle and not bodily ffor that were not the substance of bread wyne to be turned and chaunged yn to the substance of christes fleashe and bloud which this aulthour affirmeth plainlie to be done yn the sacrament Wherefore this writer writeth contrarilie to my lordes purpose and euen so doth Hilary bysshoppe of Rome whom ye alleage sayinge Hilarius Romanus de cons dist 2. cap. corpus after this maner There is a figure sayeth he for bread and wyne be outwardly seene and there is also à trueth Here my lord agayne alleageth fo 25. pa. 2. falsely this authours wordes leaving The confutation out the first part of the sentence which maketh against him plainly for this he writeth The bodie of christ which is taken from the aulter is à figure when bread and wyne outwardly appeare but it is the trueth whiles the bodie and bloud of christ is inwardly beleued in the trueth What may be more plainly sayed against my lordes opinion than this is Saith he not that we do receaue christes bodie at the aulter and that we do beleue that christes bodie bloud are of à trueth ynwardly yn the sacrament What is that my lord els but that christes bodie bloud are beleued of good christen people to lye hyd ynwardly vnder neath the formes of bread and wyne which are outwardly seene of vs and are also à figure What haue ye my lord now gotten by this allegation of hilarie Do ye so il vnderstand that ye reade which fault ye were wont to ascribe vnto me Re cante recante for shame and go not furth this blyndly in your errour to your oune confusion many others also Suffer learned men to saye their myndes for discharge of their consciences towardes god and settinge furth Recante my lord of the trueth Keape men no longer yn pryson leaue your affection and Marke partialite least ye repent it at the the length when it shal be to late to repent Epiphanius whom ye recite for The bysshop you is nothinge for your purpose for when he sayeth the bread is meate fo 25. pa. 2. he meaneth that christ the heauenly bread and his blessed bodye vnder Homi. 83. in Matth. the forme of bread yn the sacramente is the fode of the soul of maÌ„ S. ChrysostoÌ„ sayeth truely that christ vsed wyne when he gaue the mysteries not that he gaue to his apostles theÌ„ very material wyne but that he myxed wyne and water together at the tyme of consecration and them turned them in to his bloud as I haue declared afore and wil more at large hereafter in this booke by goddes helpe The epistle that ye alleage of chrisostom vnto Cesarium the Monke is â—o 26. fayned and forged yn his name for it is against many of his other sainges as it shal be opened hereafter althoughe his sainge yf it were his that the nature of bread doth stil remayne proueth not that very bread only doth remayne in the sacrament For why may not I here saye as ye do to cypriaÌ„ and Ambrose that this word Natura nature signifieth not here in Chrysostom the substance of breade but the properties and qualitees of it onlye Agayne what maketh this saynge for your purpose which do teach that onlye bread remayneth in this sacrameÌ„t Is this à good argument absolutely There is bread ergo there is onely bread Luther erreth not so much iÌ„ this matter as my lord doth Saieth not luther that there is both bread and christes bodye also Finallie sayeth Chrysostom as ye do that there is not christes very bodie bloud No no nor yet any other catholique writer that euer was Wherfore this authorite maketh not for the furtherance of your doctrine After this ye recite Ambrose for yow when he writeth in this maner If the word of god be of De ijs qui mysterijs initiantur capit vl that force that it can make thinges of noughte and those thiÌ„ges to be which neuer were before much more it can Lib. 4 ca. 4 de sacrameÌ„tis The confutation make thinges that were before stil to be and also to be chaunged in to other thinges This authorite my lord seameth a lytle at the first sight to make for the lutherans doctrine but nothinge at al for yours which saye that christes bodie is not reallie in this sacrament but only bare bread which Ambrose neuer taught but the cleane contrarie as it may appeare plainlie by theses his wordes Let vs proue Libr. de ijs qui myst initiantur cap. 9. that it is not that thinge which nature made but that which the blessiÌ„g hath consecrated and that the strength of the blessinge is greater than is the force of nature for by the blessinge yea nature is chaunged Loo here S Ambrose denyeth plainly that the thinge which is in the sacrament is that same that nature made and sayeth also that nature is therin chauÌ„ged throughe the consecration which he calleth à blessinge Who then can wel and truely say that he ment by his wordes which ye my lord do alleage that the nature of breade remayned stil after the consecration For then it were not chaunged as he affirmeth here that it is and then also it were stil that same thinge that nature made which he denieth vtterly wherfore that was not his mynde but that the substance of the bread is chaunged in to oure lordes fleasn as his examples which he bringeth immediatly to proue his purpose do manifestly declare For he bringeth there for an example the turninge of Moses rod yn to à serpent and of the serpent agayne in to à rod of the ryuers of Egypt turned yn to bloud and how they were turned agayne yn to their oune natures Which examples do declare that Ambrose ment of the chaunge of the substaunce of bread in the sacrament because the substance yn al those examples was turned
sayinge The spirite gyueth lyfe but the fleash profiteth nothinge c. Doest thow not see here reader that Saint Austen ment not to denye the corporal and real beynge and eatinge of christes bodie in the sacrament For he ment that fleash that is to say such à fleshely and folyshe vnderstaÌ„dynge of christes wordes werby they thought that christ wold that they shold eate his flesh cut out in peaces â—er 2. de verbis apost as common meates are eaten and not alyue and whole without al hurt done to it profiteth nothinge but the spirite that is to say à spiritual vnderstandinge of his wordes that they should eate his flesh alyue ioyned vnto his spirite and godhead whole and not harmed in any thiÌ„ge geueth lyfe And so he wold that they shold not thinke that they should eate that his bodie which they sawe after any such maner and as they sawe it in that same forme of fleash visibly but inuisiblye as he sayeth there nor drinke the bloud which the iewes should shed furth in that forme of bloud in which it should be shed out and visiblie This ment he as his oune wordes afore recited declare plainly and therfore those wordes which my lord alleageth for hym maketh nothinge for hym at al. The ende of the fourth booke The fyfth boke of the sacrifice of the holy masse Althoughe ye my lord do saye without any good grounde that it is à great blasphem ye against christ to saye that in the masse is made à sacrifice propitiatorie for synne yet al the eldest and best learned doctours that euer were are vtterly against your errour therin as I haue declared touching The bysshop fol. 104. many of theÌ„ in my booke of the sacrifice of the holy masse and as I wil anon by goddes grace proue by some of their saiÌ„ges briefely We make no sacrifice The confutation Luc. 22. at masse but only as ministers of christ which bade vs so to do offereth hymselfe daily for vs therin and therfore ye are disceaued at the begynninge of this your boke when ye say that priestes do make their masse à sacrifice propitiatorie for the synnes of the quycke and deade as neuer no creature made but christ alone and that ones onely for al vpon the crosse And to proue this ye alleage S. Paul which spake there to the hebrews of christes Hebr. 9. 10. blouddy sacrifice made by his death only which he offered neuer but ones as he sayeth or els he must neades haue dyed more theÌ„ ones for as much as that kynde of sacrifice is necessarilie ioyned wyth his passion but this maketh nothynge vtterly against the sacrifice of the masse in which christ hymselfe turneth the substaunce of bread and wyne in to his owne very natural fleash and bloud and offereth How and in What seÌ„ce the masse is à sacrifice them in à remembraunce of his death for the application of his passion and the merite of it for remission of the synnes both of the quycke and the deade as al holy doctours bothe Graekes and latines do wytnesse Fo. 105. plainly of whose sentences I wil alledge some anon But here I aske of yowe my lord why may not Christ euery daie be offered in sacrifice wythout dyinge agayne for vs as wel as he was slayne as Ihon sayeth euen from Apocal. 13. the begynnynge of the world and yet he suffred death not many thousand yeres after Were not the sacrifices of Abel Isaac of the paschal lambe and many other sacrifices of the old lawe certen figures of christes sacrifice theÌ„ Exodi 12. 1 Lâ—â—â—ti 24. Gene. 4. to come vpon the crosse and were offered to put meÌ„ in mynde of it What theÌ„ should lette my lord that the masse myght not be a sacrifice for a remeÌ„brance of christes passion and death now passed as wel as they were of it to come that this sacrifice shold not as wel be an application of christes merites vnto vs for remission of oure synnes as they were I am very sure Lib. 17 ca 20 De ciuitate Dei that ye are not able wyth the helpe of althem that made this youre booke to auoyde this Austen writeth after this sorte therin Salomon sayeth A maÌ„ hath nothinge that god is to hym Ecclesiastes 8. but that thinge whych he shal eate drinke What thinge more credible may here be vnderstanded to saye than that which doth pertayne to the partakinge of this table Which that priest the mediatour of the newe testament gyueth of his bodie and bloud after Marke this reader the ordre of Melchisedech For that sacrifice hath succeded al the sacrifices of the old testament which were offered in à shadowe of it to come Wherfore we do acknowledge that voice of the same mediatour written in the Psal 39. psalme by the prophete Thowe woldest not haue sayed christ the sonne to his father à sacrifice an oblatioÌ„ but thowe madest me à perfecte body for because in the stead of al those old sacrifices and oblations christes bodie is offered in sacrifice and mynystred Three errours confuted here vnto the partakers Here are three of your errours my lord confuted The first that Melchisedech offered not sacrifice in bread and wyne for à figure of christes sacrifice made at his last soupper The secoÌ„de that christes bodi and bloud are not in the holi sacrameÌ„t but only bread and wyne The thirde that christes bodie is not offered in sacrifice at masse We do confesse that christes sacrifice made vpon the crosse was ful perfecte sufficient and did doth stil put away the synnes of al them that beleue perfectly in hym trust in goddes mercy repent their illyues and receaue the holy saeramentes by which as meanes that christes sacrifice is and neades must be applied vnto them and therfore it cometh not of any imperfection of christes sacrifice ones made for euer vpon the crosse that his blessed bodie is offered daily in sacrifice for oure synnes but only to applie that perfecte sacrifice vnto vs for to take away actually oure imperfectenes of synne This a unsweare is sufficient for the soilynge of al that is brought out of S. paules epistle vnto the hebrews Nowe ye make à distinction of sacrifices saynge that there is one kinde of sacrifices à propitiatorie or à mercyful sacrifice that is to saye such as pacyfieth goddes wrath and indignatioÌ„ obteyneth mercye for oure synnes and forgeuenes of them which is onely christes death sacrifice made ones for al vpon the crosse Which no good christian man The confutation denyeth But what then Canye therby proue my lord that christe offereth not hymselfe yet daily at masse by the priest as his ministre for an applyiÌ„ge of that his propitiatorie and most mercyful sacrifice made neuer but ones Maye not the sacrifice of the masse made in à remembrance of christes death and blouddy sacrifice be as wel
spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike