¶ An explicatioÌ„ and assertion of the true Catholique fayth touchyng the moost blessed Sacrament of the aulter with confutacion of a booke written agaynst the same Made by Steuen Byshop of Wynchester and exhibited by his owne hande for his defence to the kynges maiesties Commissioners at Lambeth Anno. 1551. ¶ Certayne faultes escaped in the prentyng The rest thou mayst geÌ„tle reader easely correcte thy selfe Leafe Pag. Thelyne â—o 2. 2. pag. Lin. 15. for yet it shuld read yet if it shuld 7 1 penul for to purpose read to the purpose 21 1 30 for accasion reade occasion 25 2 29 for dimishe reade diminishe 52 1 25 for shepe reade slepe 42 1 23 for coÌ„municaÌ„do read coÌ„municandis 54 1 13 for manifestye reade manifested 54 1 14 for exhibetie reade exhibited 55 1 19 for enforeth reade enforceth 59 1 20 for Tubax reade Tuba 62 1 13 for fram reade â—rame 81 1 3 for cunclusion reade conclusion 81 2 20 for pretens reade presence 81 1 30 for freundes reade frendes 81 1 31 for possumus reade polluimus 88 1 22 for cratures reade creatures 88 1 24 for entrated reade intreated 88 2 3 for lake read loke 88 2 6 for fede read fed 90 2 6 for speake read spake 91 2 30 for andeleth read handeleth 92 1 8 for hahing read hauyng 92 1 10 for sumuch read so muche 92 1 12 for ityn read it 92 1 15 for wrere read were 92 1 15 for â—e read be 94 1 1 for Ethinkes read Ethnikes 94 〈◊〉 〈◊〉 for af read of 96 1 〈◊〉 for 〈…〉 se read likewise 96 2 â—4 〈◊〉 read geueth 97 2 10 for extlude read exclude 105 1 1 for auctors read auctor 106 2 16 for this read these 107 1 3 for commency read commenly 110 1 6 for hatue read hath 119 1 31 for deipara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deipara 121 2 26 for mage read image 126 2 18 for dowe read doue 131 2 10 for ther read thre 131 2 22 for we read me 134 1 4 for which read with 134 2 5 for obdy read body 136 1 11 for improw read improue 136 1 21 for circuÌ„staÌ„ce pÌ„seÌ„t read circuÌ„staÌ„ce is pÌ„seÌ„t 136 1 23 for supernaturally read naturally 137 1 4 for endureth read abhorâ—ith 138 2 1 for disorowe read improue 142 1 14 for godhod read godhed 143 2 2 for propositiones read ê“positionis 145 2 29 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 2 vlt. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 1 2 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 1 5 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 1 19 for saue read sawe 151 2 9 for Ephesine read Ephesin Finis Tabulae ¶ The preface FOr asmuch as amoÌ„ges other mine allegations for defence of my selfe in this matter moued agà ynst me by occasion of my Sermon made before the kynges moost excellent Maiestye touchyng partely the. Catholique faith of the moost precious sacrameÌ„t of thaltare which I see now impugned by a booke set furth vnder the name of my lord of Cauntorburies grace I haue thought expedieÌ„t for the better opening of the matter coÌ„sideryng I am by name touched in the sayde boke the rather to vtter partely that I haue to say by confutatioÌ„ of that boke wherein I thinke neuerthlesse noâ— requisite to directe any speache by speciall name to the person of him that is entitled autor because it may possible be that his name is abused wherwith to set furth the matter beyng him selfe of such dignitie auctorite in the coÌ„men welth as for that respect should be inuiolable For which coÌ„sideracion I shal in my speache of suche reproufe as the vntruth of the matter necessariely requireth omitting the speciall title of the auctor of the boke speake onely of thauctor in generall beyng a thing to me greatly to be me 〈…〉 ed at that such matter shuld nowe be published out of my lord of CaÌ„torburies penne but because he is a man I wil not wondre because he is such a maÌ„ I will reuereÌ„rly vse him forbearyng further to name him talke onely of the auctor by that generall name The confutation of the first booke THis auctor denieth the real preseÌ„ce of Christes most precious bodie bloud in the SacrameÌ„t This auctor denieth Transubstanciation This auctor denieth euil men to eat drinke the bodie and bloud of Christ in the Sacrament These thre denials only impugne tende to distroy that faith whiche this auctor termeth the popishe to erre in callyng nowe all popishe that beleue either of these thre articles by him denied the truth whereof shall hereafter be opened Nowe because fayth affirmeth some certaintee if we aske this auctor what is his fayth which he calleth true and catholique it is only this as we may lerne by his boke that in our Lordes supper be coÌ„secrate bread and wyne and deliuered as tokens onely to signify Christes bodie and bloud he calleth them holye tokens but yet noteth that the bread and wyne be neuer the holyer he saith neuerthelesse they be not bare tokeÌ„s and yet concludeth Christ not to be spiritually present in them but onely as a thing is present in that which signifieth it whiche is the nature of a bare token saiyng in another place ther is nothyng to be worshipped for ther is nothing present but in figure and in a signe whiche who so euer sayth calleth the thyng in dede absente And yet the auctor sayth Christe is in the man that worthely receaueth spiritually preseÌ„t who eateth of Christes fleshe and his bloud reignyng in heaueÌ„ whether the good beleuyng man ascendeth by his faith And as oure bodie is norished with the bread wyne receiued in the supper so the true beleuyng man is fedde with the bodie bloud of Christ And this is the summe of the doctrine of that faith whiche this auctor calleth the true catholique faith Nowe a catholique faith is an vniuersall faith taught and preached through all and so receaued and beleued agreablie and consonant to the scriptures testified by such as by all ages haue in their writynges geuen knowlege therof which be the tokens and markes of a true Catholique faith wherof no one can be founde in the faith this auctor calleth catholique Firste there is no scripture that in lettre mainteineth the doctrin of this auctorsboke For Christ saith not that the bread doth only signify his bodie absent nor sainct Paul sayth not so in any place ne any other canonical scripture declareth Christes wordes so As for the sence vnderstaÌ„dyng of Christes wordes there hath not been in any age any one approued and knowen learned maÌ„ that hath so declared expounded Christes wordes in his supper that the bread did onely signify Christes bodie the wyne his bloud as thynges absent And to the intent euery notable
and new wyne haue new bottelles and be throughly new after .xv. C. l. yeres in the verie yere of Iubile as they were wount to call it to be newly erected and builded in Englishe mens heartes Whiche new teachyng whether it procedeth from the spirite of truth or no shall more plainely appeare by suche matter as this auctor vttereth wherewith to impugne the true faith taught hitherto For among many other profes whereby trueth after much trauaile in contencion at the last preuayleth and hath victorie there is none more notable then when the verie aduersaries of truth who pretend neuertheles to be truthes frendes do by some euident vntruth bewray themself According wherunto whē the two women contended before kyng Salomon for the childe yet aliue Salomon descerned 3. Reg. 3. the true naturall mother from the other by their speaches and saiynges Which in the verie true mother were euer conformable to nature and in the other at the last euidently against nature The verie true mother speake alwaies like her selfe and neuer disagreed from the truth of nature but rather then the childe should be killed as Salomon threatened whē he called for asword required rather it to be geuen whole aliue to the other woman The other woman that was not the true mother cared more for victorie then for the childe and therfore spake that was in nature an euidence that she lied callyng her selfe mother and saiyng let it be deuided whiche no true naturall mother could say of her owne childe wherupon proceded Salomons most wise iudgmēt which hath this lesson in it euer where contention is on that parte to be the truth where all saiynges and doynges appeare vniformely consonante to the truth pretended and on what side a notable lye appeareth the rest may be iudged to be after the same sorte for truth nedeth no ayde of lyes craft or slayte wherwith to be supported and maynteined So as in the intreatyng of the truth of this high and ineffable mysterie of the Sacrament on what parte thou reader seest traft slayte shift obliquitie or in any one pointe an open manifest lye there thou maist consider whatsoeuer pretence be made of truth yet the victorie of truth not to be there intended whiche loueth simplicitie plainenes directe speache without admixcion of shift or coloure And that thou reader mightest by these markes iudge of that is here intreated by thauctor against the most blessed Sacratment I shall note certaine euident and manifest vntruthes whiche this auctor is not affrayed to vtter a matter wounderfull consideryng his dignitie if he that is named be the auctor in dede whiche should be a great stay of contradiction if any thyng wer to be regarded against the truth First I will note vnto the reader howe this auctor termeth the fayth of the real and substanciall presence of Christes bodie and bloud in the Sacramēt to be the fayth of the Papistes whiche saiyng what foundaciō it hath thou maiest consider of that foloweth Luther that professed openly to abhore al that might be noted Papish defēded stoutly the presence of Christes bodie in the Sacrament and to be present really and substancially euen with the same wordes and termes Bucer that is here in Englād in a solēpne worke that he wryreth vpon the Gospels professeth the same fayth of the real and substāciall presence of Christes bodie in the Sacrament whiche he affermeth to haue been beleued of all the churche of Christ from the beginnyng hitherto Iustus Ionas hath trāslate a Catechisme out of Douch into Latin taught in the citie of Noremberge in Germanye where Hosiander is cheife preacher in whiche Catechisme they be accompted for no true Christian men that denye the presence of Christes body in the Sacrament The wordes really and substancially be not expressed as they be in Bucer but the worde truely is there and as Bucer sayth that is substancially Which Catechisme was translate into Englishe in this auctors name about two yeres paste Philipp Melancton no Papist nor priest writeth a verie wise Epistle in this matter to Oecolāpadius and signifiyng soberly his beleif of the presence of Christes verie bodie in the Sacrament and to proue the same to haue been the faith of the olde churche from the begīnyng allegeth the saynges of Irene Cyprian Chrisostome Hilarie Cyrill Ambrose and Theophilacte whiche auctors he estemeth both worthy credite and to affirme the presence of Christes bodie in the Sacramēt plainly without ambiguitie He answereth to certaine places of S. Augustine and sayth all Oecolampadius enterprise to depend vpon coniectures and argumentes applausible to Idle wittes with muche more wise matter as that Epistle doth purporte whiche is set out in a booke of a good volume amonge the other Epistles of Oecolampadius so as no man may suspect any thyng counterfecte in the matter One Hippinus or Oepinus of Hamborough greatly estemed among the Lutherians hath written a booke to the kinges maiesty that now is publisshed abrode in prynt wherin muche inueiyng against the churche of Rome doth in the matter of the Sacrament write as foloweth Eucharistia is called by it selfe a sacrifice because it is a remēbraunce of the true sacrifice offered vpō the crosse and that in it is dispēsed the true bodie and true bloud of Christ whiche is plainely the same in essence that is to say substaunce and the same bloud in essēce signifiyng though the maner of presence be spirituall yet the substaunce of that is present is the same with that in heauen Erasmus noted a man that durst and did speake of all abuses in the church liberally taken for no Papist and among vs so muche estemed as his Paraphrases of the gospell is ordred to be had in euery church of this Realme declareth in diuers of his workes most manifestly his faith of the presence of Christes bodie in the Sacrament and by his Epistles recommendeth to the worlde the worke of Algerus in that matter of the Sacrament whom he noteth well exercised in the scriptures and the olde doctors Cypriā Hilarie Ambrose Hierome Augustine Basil Chrysostom And for Erasmus own iugemēt he sayth we haue an inuiolable foundacion of Christes owne woordes This is my body rehersed agayn by S. Paule he sayth further the bodie of Christ is hidden vnder those signes and sheweth also vpon what occasions mē haue erred in readyng the olde fathers and wysheth that they which haue folowed Berengarius in error would also folowe him in repētaunce I will not reader encombre the with mo wordes of Erasmus Peter Martyr of Oxforde taken for no Papist in a treatyse he made of late of the Sacrament whiche is now translated into English sheweth how as touchyng the real presence of Christes bodie it is not onely the sentence of the Papistes but of other also whom the sayd Peter neuerthelesse doth with as many shyftes lyes as he may impugne for that poynte aswell as he doth the Papistes for transubstanciation but yet he doth not as
to ensue of the diuersite of the eatyng not of any diuersite of that whiche is eaten whither the good man or euell man recyue the Sacrament If I would here encoÌ„bre the reader I coulde bryng forth many mo places of saincte Augustine to the confusioÌ„ and reproufe of this auctors purpose and yet notwithstandyng to take awaye that he might saye of me that I waye not Saincte Augustine I thynke good to allege bryng forth the iudgement of Martyn Bucer touchyng saincte Augustine who vnderstandeth saincte Augustine clere contrary to this auctor as maye playnely appeare by that the sayde Bucer writeth in fewe wordes in his Epistell dedicatorye of the greate worke he sente abrode of his enarracions of the Gospelles where his iudgement of Sainct Augustine in this poynte he vttereth thus Quoties scribit etiam Iudam ipsum corpus sanguinem Domini sumpsisse Nemo itaque auctoritate S. patrum dicet christum in sacra coena absentem esse The sence in English is this Howe often wryteth he speakyng of Sainct Augustine Iudas also to haue receiued the selfe body and bloud of our Lorde No man therfore by the auctoritie of the fathers can saye Christe to be absente in the holye soupper Thus sayth Bucer who vnderstandeth Saincte Augustine as I haue before alleaged him and gathereth there of a conclusion that no man can by the fathers saiynges proue Christe to be absente in the holye soupper And therfore by Bucers iudgemente the doctrine of this auctour can be in no wise Catholique as dissentynge frome that hathe been before taught and beleued Whither Bucer wyll styl continue in that he hath so solenly published to the world and by me here alleaged I can not tell and whither he do or no it maketh no matter but thus he hathe taught in his latter iudgement with A great protestation that he speaketh without respecte other then to the truthe wherin because he semed to dissent from his freundes he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whiche wordes haue an imitation of an older sayng and be thus muche to saye Socrates is my frend Truth is my best beloued Socrates and the churche most regarded with this Bucer closith his doctrine of the sacrameÌ„t after he knewe al that zwinglius OecolaÌ„padius could say in the matter And here I wyl leaue to speke of Bucer bring forth Theodoretus a man much extolled by this Theodorâ—â—us in eplam 1. Cor. 2. auctor who sayth playnly in his commentaryes vpon S. Paule howe Christ delyuered to Iudas his precious bodye and bloud and declareth further therwith in that sacrameÌ„t to be the truthe So as this auctor can haue no foundation vpon eyther to maynten his figuratiue speach or the matter of this fourth booke whiche his wordes playnely impugne sainct Hierome in his commentaties Hierome vpon the prophete Malachie hath first this sentence Possumus panem idest corpus christi quando indigni accedimus ad altare sordidi mundum sanguinem bibimus We defile the bread that is to saye the bodye of christ wheÌ„ we cume vnworthely to thalrare and beynge fylthy drinke the cleane bloud Thus sayth S. Hierome who sayth fylthy men drinke the cleane bloud and in an other place after the same Sainct Hierome sayth Polluit christi mysteria indigne accipiens corpus eius sanguineÌ„ He that vnworthly receyueth the body bloud of Christ defyleth the mysteries Can any wordes be more manifest euideÌ„t to declare S. Hieroms mynde howe in the visible sacrameÌ„t men receyue vnworthely whiche be euil men the bodye and bloud of Christ and yet these playne places of auctoritie dissembled of purpose or by ignoraunce passed ouer this auctor as tough This auctor all thynges were by him clearly discussed to his enteÌ„t would by many coÌ„ceytes furnishe further his matters therfore playeth with our ladyes smyling rocking hir child many good mowes so vnsemely for his persoÌ„ that it maketh me almost forget him my selfe also But with such matterhe filleth his leaues forgettyng himselfe maketh meÌ„tioÌ„ of the cathechisme by him traÌ„slate thoriginall wherof coÌ„futeth these two partes of this booke in few words being prynted in germany wherin besides the matter wryteÌ„ is setforth in pictur the maner of the ministring of this sacra meÌ„t where is the altare with caÌ„del light let forth the priest apparelled after the old sort and the man to receiue kneling barehed holdyng vp his handes whiles the priest myuisâ—reth the host to his mouth a matter as clere contrarye to the matter of this booke as is light and darknesse which nowe this auctor would colour with speaches of auctors in a booke wryten to instructe rude childreÌ„ which is as sclendre an excuse as euer was harde none at al when thoriginall is loked on Emissene to stirre vp mens deuotion cumyng Emissen to receyue this Sacrament requireth the roote and foundatioÌ„ therof in the mynde of man as it ought to be therfore exorteth men to take the sacrameÌ„t with thande of the harte drinke with the dranght of the inwarde man whiche men must nedes do that will worthely repare to this feaste And as Emissene speaketh these deuoute wordes of thin warde office of the receyuer so dothe he in declaration of the mystrie shewe howe the Inuisible priest with his secrete power by his worde doth conuert the visible cratures in to the substance of his body and bloud whereof I haue before entrated This auctor vpon these wordes deuontly spoken by Emissene say the there is required no corporall presence of Christes precious bodye in the Sacrament continuynge in his ignoraunce what the worde corporall meaneth But to speake of Emissene if by his fay the the verye bodye and bloud of Christe were not present vpon the altare why dothe he calle it a reuerend altare why to be fed there with spirituall meates and why should fayth be required to lake vpon the bodye and bloud of Christ that is not there on thaltare but as this auctor teacheth onely in heauen and why should he that cummeth to be fede honnor those mysteries there why should Emissene allude to thande of the harte and draught of the inwarde man if the hande of the bodye and draught of thoutwarde man had none office there All this were vayne cloquence and a mere abuse and illusion if the Sacramentall tokens were only a figure if there were no preseÌ„ce but in figure why should not Emissene reather haue folowed the plaine spech of thaÌ„gel to the women that sought Christ Iesum quaeritis non est hic ye seke Iesus he is not here And say as this auctor doth this is onely a figure do no worship here goo vp to heaueÌ„ and downe with thaltare for feare of illusion which Emissene dyd not but called it a reuerend aulter and inuiteth him that should receyue to honnor that foode with such good wordes as before so far descrepauÌ„te froÌ„
to brynge in the creatioÌ„ of the worlde wherby to induce mannes fayth in this mystery to the belife of it As for th example Baptisme to shewe the chaunge in mannes soule wherof I haue spoken declaryng Emissene serueth for an induction not toleaue to our owtward seÌ„ces ne to mistrust the great miracle of God in eyther because we see none outwarde experieÌ„ce of it but els it is not necessarie the resemblance shall answere in qualitie otherwise then as I saide afore eche parte answeryng his conuenient proportion and as for there comparison of resemblaunce Baptisme with the Sacrament this auctour in his doctrine specially reproueth in that he can not I thynke denye but man by regeneration of his sowle in Baptisme is the partaker of holines but as for the bread he specially admonisheth it is not par taker of holynes by this consecracion but howe soeuer this auctor in his owne doctrine snarleth himselfe the doctrine of S. Ambrose is playne that before the consecration it is bread and after the coÌ„secration the body of Christ whiche is an vndowbted affirmacion then to be no bread howe so euer the accidentes of bread do remayne In the. 26. leef this auctor bryngeth forth two sayinges of S. Augustine which whau Augustinus this auctor wrot it is lik he neither thought of the thirde or first booke of this worke For these two sayinges declare moste euidently the reall presence of Christes body and bloud in the sacrameÌ„t affirmyng the same to be the sacrifice of the Churche wherby apperith it is no figure onely In the first sayinge of S. Augustine is written thus howe fayth shewith me that brede is the body of Christ nowe what soeuer faithe shewith is a truth and then it foloweth that of a truth it is the body of Christ whiche speache breade is the body of Christ is as muche to say as it is made the body of Christ and made not as of a matter but as Emissen wrote by conuersion of the visible creature in to the substaunce of the body of Christ and as S Austen in the same sentence writeth it is bread before the consecration and after the fleshe of Christ As for the seconde sayinge of saincte Austen howe could it with more playne wordes be wryten then to saye that there is bothe the SacrameÌ„t and the thinge of the SacrameÌ„t whiche is Christs body calling the same sacrifice of the Churche Nowe if Christ is body be there it is trulither iÌ„ dede ther which is real Marke 〈◊〉 reader If ther as for there in a figure wer to say not there in truth and in dede but onely signified to be abseÌ„t which is the nature a of figure in his propre and speciall speache But sainct Austen saith euen as the auctour bringeth hiforth yet he haue his priuy nyppe by the waye thus It is saide of S. Augustine there be two thinges in this sacrifice whiche be conteyued in it wherof it coÌ„sisteth so as the body of Christ is conteyued in this sacrifice by S. Augustines mynde According wherunto sainct Augustine is alleged to saye in the same booke from wheÌ„s the auctour tooke this saynge Also these wordes followynge vnder the kindes of bread and wyne whiche we see we honour thiÌ„ges inuisible that is to saye the flesshe and bloud of Christ nor we do not likewise esteme these two kindes as we did bifore the consecration for we muste faithefully confesse before the consecracion to be bread and wyne that nature formed and after consecracion the fleshe and bloud of Christ which the benediction hath coÌ„secrate Thus saith sainct Augustine as he is alleged owt of that booke which in dede I haue not but he hath the like seÌ„ce in other places and for honoringe of the inuisible heauenly thinges there which declare the true and real presence sainct Augustine hathe like in his booke de Cathechisandis rudibus and in the 98. psalme where he speaketh of adoration This may be notable to the reader howe this author concludeth him selfe in the real preseÌ„ce of Christes bodye by his owne collection of saincte Augustines mynde whiche is as he coÌ„fesseth in his owne wordes notynge sainct Augustine that as the person of Christ consistethe of two natures so the Sacrament consisteth of two natures of thellemeÌ„tes of breade and wyne and of the body and bloude of Christ and therfore both these natures do remayne in the Sacrament Thes be this autours owne wordes who trauaylynge to coÌ„founde transubstantacion confoundeth euideÌ„tly himselfe by his owne wordes towching the reall presence For he saieth the nature of the body and bloud of Christ muste remayne in the Sacrament and as truly as the natures of the maÌ„hode godhode were in Christ for thervpon he argueth And nowelet this auctor chose whether he will saie any of the natures the manhod or the godhode were but figuratiuely in Christ whiche and he do then may he the better saâ—e for the agrement of this doctrine the nature of the body the bloud of Christ is but figuratiuely in the SacrameÌ„t And if he saie as he muste nedes saie that the two natures be in Christes person really naturally substantially then must he graunt by his owne collectioÌ„ the truth of the beyng of the nature of the body and bloud of christ to be like wise in the sacrameÌ„t therby call backe all that he hath writteÌ„ against the real preseÌ„ce of Christes body in the sacrameÌ„t and abandon his diuise of a presence by signification which is in truth a playne absence as himselfe spekith also openly which open speche caÌ„not stande and is improued by this opeÌ„ spech of his owne likewise wher he saith the nature of the body and bloud of Christ remayne in the sacrament the worde remaine being of such signification as it betokenith not onely to be there but to cary there and so there is declared the sacrifice of the Churche whiche misterie of sacrifice is perfited before the perceptioÌ„ so it must be euideÌ„t howe the body of Christ is ther that is to saie on thal tere before we receyue it to which aulter S. Augustine saith we cum to receyue it There was neuer maÌ„ouerturned his owne assertioÌ„s more euideÌ„tly then this authour doth here in this place the like wherof I haue obserued in other that haâ—ue writteÌ„ against this sacrameÌ„t who haue by the waye said sum what for it or they haue brought ther treatise to an ende It will be saide here howsoeuer this auctor doth ouerthrowe hiÌ„self in the real pÌ„â—eÌ„ce of christes very body yet he hathe pulled downe traÌ„substaÌ„tiatioÌ„ â—oas crafty wresteles do falling them self on ther bake to throwe ther felowe ouer theÌ„ But it is not like for as loÌ„ge as the true faith of the reall presence staÌ„dith so loÌ„ge standith traÌ„substaÌ„tiatioÌ„ not by aucthoritie of determinatioÌ„ but by a necessary coÌ„sequeÌ„ce of the truth as I said before as zuinglius defeÌ„deth playnely as
onely which not with stonding the newe enterprise of this authour to denye the reall preseÌ„ce is so ferce vehement as it ouerthroueth his newe purpose or he cumith in his ordre in his booke to entreat of it For there can no demonstracion be made more euidente for the catholique faith of the real preseÌ„ce of Christs body in the SacrameÌ„t then that the truth of it was so certaynly byleued as they toke Christes very body as verely in the sacrameÌ„t euen as the soule is present in the body of maÌ„ S. Chrisostomes wordes in deade if this Chrisostomus auctour had had them eyther truly translate unto him or had taken the paynes to haue truly traÌ„slate them himselfe whiche as peter martyrsaieth be not in printe but were founde in florence a copy wherof remayneth in tharche deacon or Archebisshoh of Caunterburies handes or els if this authour had reaported the wordes as they be ttanslate in to englishe owt of peter martyrs booke wherin in sum pointe the translator in Englishe semeth to haue attayned by gesse the seÌ„se more perfitely theÌ„ peter martyr vttereth it hiself if eyther of this had beeÌ„ done the mater shuld haue semed for somuch the more playne But what is this to make foundacion of an argumeÌ„te vpoÌ„ a secrete copye of an epistell vttred at one tyme iÌ„ diuerse seÌ„ses I shall to wch one speciall point peter martyr saith in lateÌ„ whoÌ„ the translator in englishe therin followeth that the bread is reputed worthy the name of the lordes body This authour englishyng the same place turnith it exalted to the name of the lordes body which wordes of exalting cum nerer to the purpose of this auctour to haue the bread but a figure ther with neuer the holyer of it selfe But a figure caÌ„ne neuer be accompted worthy the name of our lordes body the very thing of the Sacramente onles there were the thing in dede as there is by coÌ„uersion as the Church truely teacheth Is not here reader a meruelouse diuersitie in reporte and the same so setforth as thowe that cannest but reade englishe maiste euideÌ„tly see it God ordringe it so as such varieties and contradictions shuld so manyfestely appeare where the truth is impugned Againe this auctor makith Chrisostome to speake straÌ„gely in th ende of this auctoritie that the diuine nature restith in the body of Christ as thowgh the nature of man were the staye to the diuine nature wheir as in that vnion the rest is an ineffable mysterie the two natures in Christ to haue one subsistence called termed an hypostasie therfore he that hath translate peter martyr in to englishe doth traÌ„slate it thus The diuine coÌ„stitutioÌ„ the nature of the body adyoyned thiese two both to gyther make one sonne and one person Thow reader maiste compare the bookes that be a brode of Peter martyr in laten peter martyr in englishe and this auctours booke with that I write and so deme whither I saye true or no. But to the purpose of sainct Chrisostomes wordes if they be his wordes he directeth his argument to shewe by the my sterie of the SacrameÌ„t that as that as in it there is no confuâ—ion of natures but eche remayneth in his proprietie So likewise in Christ the nature of his hodheade doth not confounde the nature of his manhode If the visible creatures were in the Sacrament by the presence of Christes body the râ— truly present beinge inuisible also as that body is impalpable also as that is incorruptiptible also as that is then were the visivisible nature altred and as it were confounded whiche Chrisostom saieth is not so for the nature of the bread remayneth by which worde of nature is conueniently signified the propriete of nature For prouf wherof to shewe remayninge of the proprietie with out alteracion Chrisostom maketh onely the resemblance and before I haue shewed howe nature signifieth the proprietie of nature and may signifie the owtward part of nature that is to say thaccideÌ„tes beyng substaunce in his propre significatioÌ„ the inward nature of the thing of the conuersion wherof is specially vnderstanded transubstantiation Nowe foloweth to answere to Belasius who abhorrynge bothe the herises of Eutiches Gelasius and Nestorius in his treatise againste the EutichiaÌ„s forgetteth not to coÌ„pare with there errour in extremitie one the one side thextreme errour of the Nestorians one the other side but it principally entendeth the confusion of the Eutichians with whome he was specially troubled These two herises were not so grosse as thauctour of this boke reporteth them wherin I will writte what Uigilius saith Inter Nestorii ergo quondaÌ„ Ecclesiae Constantinopolitanae non rectoris Uigilius diaio 4. sed dissipatoris non pastoris sed praedatoris sacrilegum dogma Eutichetis nefariam detestabilem sectam ita serpeÌ„tinae grassationis sese calliditas temperauit vt vtrumque sine vtriusque periculo plerique vitare non possint dum si quis Nestorii perfidiam damnat Euchicetis putatur errori succumbere rursum dum Eutichianae haeresis impietateÌ„ destruit Nestorii arguitur dogma erigere These be vigilius wordes in his first booke whiche be thus much in Englishe Betwene thabominable teaching of Nestorius sumtyme not ruler but waster not past oÌ„r but pray sercher of the church of coÌ„staÌ„tinople the wicked detestable secte of Eutiches the crafte of the deuels spoyling so facioned it self that meÌ„ could not auoyde any of the sectes without dauÌ„ger of thother So as whiles any maÌ„ rdeÌ„pneth the falsenes of the nestoriaÌ„ he maye be though fallen to the errour of the Eutichian and whiles he distroyeth the wickednesse of the eutichianes herisie he may be chaleÌ„ged to realeue the teachinge of the Nestorian This is the senteÌ„ce of vigilius By whiche appereth howe these herisies were both subtely conueyed without so playne contradiction as this auctor either by ignoraunce or of purpose fayneth ashthowh the nestoriaÌ„ should saye Christ was a perfit man but not God and the Eutichian clene contrary very God but not man For if the herisies had bene suche vigilius had had no cause to speake of any suche ambiguitie as he notith that a maÌ„ shoulde hardely speake againste the one but he might be suspected to fauour the other And yet I graunte that the Nestorians sayinges might implie christ not to be God because they wolde two distincte different natures to make also two distincte persons and so as it were two Christes the one onely man and the other onely God so as by there teachinge God was neither incarnate nor as Gregorie Nazianzene saith maÌ„ deitate for so he is termed to saye The Eutichians as Sainct Augustine saith reasoninge against the Nestoriaus becam heritiques themselfe and because we coÌ„fesse truly by faith but one Christ the sonne of God very God The Eutichians saye although there were in the virgins wombe before thadunation two natures yet after thadunation in that mystery of Christes incarnacion there is but
And S. Cyrill who for his doctrine was in Epistola ad Nestor greate auctoritie with the counsell Ephesme wryteth the very body and bloud of Christ to be the liuely and vnbloudy Sacrifice of the churche as likewise in tholde churche other commenly termed the same and among other Chrisostome whō thauctor would now haue 1◠hom ad Heb. seme to vse it but for a maner of speach which in dede Chrisostome doth not but doth truly open thunderstanding of that is done in the church wherin by this sacrifice done after the ordre of Melchisedech Christes death is not iterate but a memorie daylie renewed of that death so as Christes offerynge on the Crosse ones done cōsummate to finish all sacrifices after thordre of Aaron is now only remembred accordyng to Christes instituciō but in such wise as the same bodie is offred dailie on thalter that was ones offred on thalter of the Crosse but the same maner of offeryng is not daylie that was on th aulter of the crosse for the dayly offeryng is without bloudshed is termed so to signifie that bloud sheding ones done to be sufficiēt And as Chryyostome openeth it by declaracion of what maner our sacrifice is that is to say this daylie offering to be a remēbrāce of the other maner of sacrifice ones done therfore sayth rather we make a remēbrance of it This sayng of Chrysostome doth not empayre his former words wher he saith the host is the same offred on the crosse and on thalter therfore by him the body of Christ that dyed but ones is daylie present in dede as the Concel of Nice saith sacrificed not after the maner of other Sacrifices as Chrisostom saith offred but the death of that preciouse body onely dayly remēbred not againe iterate And wher thauctor saith thold fathers callyng the supper of our Lorde a sacrifice ment a Sacrifice of laude thākes geuyng Hippinus of Hambrough no Papist in his boke dedicate to the kynges Maiestye that now is saith otherwise and noteth how the olde fathers called it a Sacrifice propiciatorye for the very presence of Christes moost precious body ther thus saith he which presence all Christen men muste saye requireth on oure parte laudes and thankes geuynge whiche maye be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes geuynge cannot be a Sacrifice geuyng life as it is noted by Cyril the sacrifice of the church to do when he saith it is viuificū which can be onely sayde of the verye bodye and bloud of Christ Nor oure Sacrifice of laudes and thankes geuynge cannot be sayde a pure and cleane Sacrifice wherby to fulfill the prophecie of Malachie Malac. 3. and therfore the same prophecie was in the begynning of the Churche vnderstanded to be spoken of the daylye offeryng of the bodye and bloud of Christ for the memorye of Christes death accordyng to Christes ordinaunce in his supper as maye at more lenght be opened declared Thinkyng to theffecte of this booke sufficient to haue encountred the chefe poyntes of thauctors doctrine with such contradiction to them as the Catholique doctrine doth of necessitie require the more particulare confutacion of that is vntrue of thaduersarie parte and confirm aciō of that is true in the Catholique doctrine requiryng more time and ley sure then I haue nowe and therfore offerynge my selfe readye by mouth or wryte to say further in this matter as inalbe required I shall here ende for this tyme with prayour to almightye God to graunte his truth to be acknowledged confessed and vnisormely to be preached and beleued of al so as all contencion for vnderstandyng of religion auoyded whiche hyndreth Charitie we maye geue suche light abrode as men may see our good workes and glorifie our father who is in heauē with the sonne and holy gost in one vnitie of godhed reignyng without ende Amen