it not them nowe appeare playnly that Saint paul ment that christes bodie is really in this sacrament and that my lordes exposition of saint pauls wordes is vayne false Farder he maketh an aunsweare vnto Saint Austen which doth plainly affirme Contrae cres conium lib. 1. cap. 25. that euel man do eate christes body and drinke his bloud vnworthyly in the sacrament and are therby giltie of christes bodie and bloud althoughe Christ sayeth he that eateth not my fleash and drinketh not my bloud Ioan. 6 shal not haue life in hym and sayeth that Austen mente not of the eatynge of christes very fleshe and of his bloud but of the sacrament or of the bread and wyne which are signes and figures only of them This is à wounderful fond and à blynd wreastinge of Saint Austens wordes For he sayeth manyfestly that synners do eate christes fleash and drinke his bloud in the receauinge of the sacrament and my lord sayeth that he ment that only of the bread and wyne I denye not that Austens intent was there to proue that good thinges auayle not them that do euel vsed them But what therof Is that ynoughe to proue that he meÌ„t that il men receaue not christes very bodie flesh bloud in the sacrament What learned man wold make any such argument as this is A good thiÌ„ge auayleth not the il receauour of it ergo the il receauer receaueth it not S. Austen ment that good thinges il Aduersus CresconiuÌ„ lib. 1. ca. 25 vsed profite not the il vser and for an example he bringeth fourth christes flesh and bloud the receauinge of which auayleth not but hurteth them that do il and vnworthilie take them althoughe christ sayed that he which eateth and drinketh not his flesh and Ioan. 6. bloud shal not haue lyfe in hym What may à man desyre to be spokeÌ„ more plainly Also S. Austen opeÌ„ly affirmeth that the wicked man Iudas receaued the bodie and bloud of christ De baptismo contra Dontistas lib. 5. ca. â— and ye saye my lord that he receaued them not but only bread and wyne as à figure of theÌ„ What anusweare is this Is it not à manifest subuertinge of the trueth Who wil beleue such teachers yf he regarde any thinge the health of his soul It is very true that sacramentes be signes as ye alleage Aduersus MaximinuÌ„ lib 3. ca. 22. August ser 28. de verbis secunduÌ„ Lucan out of S. Austen of other thinges so is the sacrament of the aulter à figne of christes death and passion of the mystical body of christ the church and of christes natural body really the rin present Was not the paschal laÌ„be the eatinge and oblation of hym á figure of christ of his body his sacrifice and passion and yet he was veryly offered in sacrifice and eaten Was not also christes death and resurrection Rom. 6. à figure of oure dyinge vnto synne and rysinge vp from synne vnto á newe life and yet they were also very Rom. 4. thinges and done yn dede doth not paul cal christ à figure of god the Heb. 1. fathers substaunce and yet he is one thinge with hym and of the very same substance that he is of Why then may we not wel and truely saye that the sacrament of the aulter is both à signe and the thinge it selfe signified in à maner as S. Austen sayeth Epistola 23. that it is The sacrament properlye consisteth in the outward and visible formes of bread and wyne and in the oblation and receauinge of christes body and bloud and the thynge of the sacrament is christes body and bloud therin conteyned and encrease of goddes grace with other benefites of god which only the good men receaue What yf figures and pictures be often tymes called by the names of the thinges themselfes figured pictured Can ye proue therby that the sacrament is so called of the old doctours à signe of christes body bloud that yt is only à signe of them The bysshop fo 99. pa. 2 and that it conteyneth not the same in yt reallye No not so for the doctours affirme that it is both á signe of those thinges and hath in it presently them also Nowe ye do wreast S. Chrysostoms wordes cleane out of tune For he sayeth that we see christ with oure eies in the sacrament touch hym feele hym fyxe oure teth in his flesh tast hym and so fourth but not dygest hym as ye saye falsely because that we do al those thinges vnto the outward kindes and formes of bread and wyne which do hyde and couer hym there secretly Which sainge of hym is much lyke vnto the phrase or maner of speakinge which scripture vseth when it wytnesseth that loth Note Abraham Iacob Iosuae Mary MagdaleÌ„ and the apostles sawe touched hand led and hard angelles and god hym selfe because they sawe touched and handled the shape or forme of man Gene. 18. 19 32. Iosuae 5. Mar. vlt. Act. 1. and hard his voice vnder which forme and shape those angelles and god did then appeare and spake vnto theÌ„ And S. Chrysostom vsed that maner in speakinge to perswade vs the soner both to beleue christes body and bloud to be really present in the holy sacrament and also to receaue them wyth greater reuerence and deuotioÌ„ Ye nowe excuse your selfe my lord for settinge out of the presence of christes bodye and bloud in the sacrameÌ„t and say that when ye wrote in à catechisme by you translated out of latine in to Englishe that we do receaue This bysshop recaÌ„ted his first doctryne of the sacrament christes bodye and bloud bodily wyth our mouthes ye ment by à figure that is to say that we do eate and drink bread and wyne figures and signes of them This excuse is not true for ye wrote so manifestly then of the really presence of christes bodie and bloud both in the sacrament and also in heaueÌ„ at ones that nothinge myght be written more plainly and that neither ye could yourselfe nor none other of your brethren other wyse take it and therfore ye perceauinge that that doctrine did myslike and offend the rest of your brethren yn christ did shortly recante yt as it appeareth by the settinge furth agayne of that The bysshop fo 10 â–ª pa. 2 The Worshippinge of â—he sacrameÌ„ booke called à catechisme Moreouer ye write of the adoration and worshippinge of the holy sacrament or of christ hymselfe very vngodly speakinge against al learned catholike doctours and teachers and affirminge that they haue brought the people in to horrible idolatrie to worship visible thinges made with their handes as their god and maker Is this my lord your charite so openly to report falsely of men The old doctours did euer The confutation teach the people as we do now also teach them that they ought not to worship the outward formes and
his holy people as the head in the membres Loo this holy doctour my lord vnderstode by the fruete of the vyne of which S. Luke maketh mention not wyne of the vyne as ye do but christes very bloud and sayeth that he dranke it when his membres the godly people drāke it in the church as the head drinketh in his membres Nowe I aske of yow my lord where drinketh christ his bloud daily in the churche when his membres the god men drinke it except it be ī the holy sacramēt Is not this argument then anusweared sufficiētly It is very false also that The bysshop Li. 2. fo 20 ye say that christ vsed al such termes and circumstances which shold make vs beleue that bread and wyne remayned stil in the sacrament For the terme of his body and saynge that he gaue euen that same his bodye that should be crucified for vs his bloud that he wold shed for vs and that he vsed the neutre gendre when he sayed This is c which can not be referred vnto the bread that is both in latine and also in the Greake the masculine gendre ought to make vs beleue that he spake then of his oune very natural body and bloud I let passe here your malitious rayling vpon the catholike priestes which declareth plainly by what spirite ye are led ye write also this Saint Pol called bread bread and wyne wyne and neuer altered The bysshop lib. 2. fo 20 pagina 2. christes wordes heryn The bread which we breake sayeth he is it not the communion of christes body It is The confutation not true that Saint Pol called bread bread and wyne wyne for he called christes blessed body precious bloud bread wyne because bread wyne were turned in to them at the tyme of the consecration and because there remayned stil the qualitees and properties of bread and wyne and thirdly be cause that christes body and bloud do feede the soul as material bread and wyne doth the body When ye say that S. Pol must neades be vnderstanded when he sayeth the bread that we breake c. of material bread because christes body is not broken I say that ye erre in so saying for the formes quantites of bread are broken christes body lying vnder them takyng no har me at al as Saint Thomas did putte his hand yn to christes side without al hurt vnto it beyng then immortal Ioan. 20 vnapte to suffre harme Saint Pol I graunt maketh ofte mention of bread and wyne but what therof Is that sufficient to proue that he spake of material 1. Cor. 10. 11 bread and of wyne of the vyne Maketh he not also often mention of christes body and bloud Why then Marke reader may not we say that he spake of thē and ment by the bread and wyne christes body and bloud in to which the bread was chaunged and the wyne also and whose properties and qualitees remayned stil in the sacrament Ye say that pol neuer spake of transubstantiation yf ye meane expressely and by that name I graūt it but that proueth nothing for your purpose for he spake of the thing signified ment by that word that is to say he taught vs that christes body and bloud are in the sacrament and not bakers bread as it is proued afore Agayne Saint Pol neuer sayed that material bread remayneth stil in the sacrament as ye teach my lord therfore pol by your oune reason maketh no more for yow thē he doth for me Also the scripture speaketh not namely expressely of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousios nor that the father is ingenitus nor that there are three persons in the trinite Wil ye mi Marke lord therfore conclude that scripture setteth not furth the selfe same thing by other termes and wordes No god forbid Is it not then sufficient for our doctrine that the scripture teacheth vs the same thing that this word transubstantiation signifieth althoughe it maketh no mention of that word Now ye speake much against altering of christes wordes But who doth my lord so much alter them as ye do For christ sayed This is my body that shal be geuen for yow and ye say that it was not his body in dede but bread of corne à signe or à figure of it only can there be my lord any greater altering of à thinge then to denie it and Mrrke to say it is not it but only à figure of it Christ sayed it was he selfe same body that he gaue for vs to death we say euen the same where ye say it was not it but bread Haue ye not then blamed vs in that thing in which ye your selfe is most to be blamed Wel let The bysshop fo 21. The confutation this passe Now ye fal to reasoning and say thus Now let vs consider how the same is also against reasō and natural operation c. What then Are not lyke wyse al the articles of our fayth against both reason and natural operation For what can be more against reason and natural operation than à virgen to conceaue and beare à child without decay of her virginite than mās Matth. 1. Lucae 1. 1. Cor. 15. flesh to rise agayne than al thinges to be made of nothing than death to be ouercome by death than that there be three persons and but one god c. Why thē denye ye not as wel al these articles of our faith as the real presence of christes body in the sacrament Haue ye forgetten S pols sayng A mā which foloweth natural reason and argumentes made by his oune wyt perceaueth 1. Cor. 1. Theophilactus in 10. 3 not thinges belonging to god and those that are aboue reason Dyd not Nichodemus think it was impossible that à mā should be borne agayne because he lacked faith and folowed natural reason only Exhorteth not vs Coloss 2. S Pol to take heede that no man disceaue vs by vaine reasoning and philosophie Did not the heithen and paynyms iudge it folly to beleue in christes 1. Cor. 1. death because they thought it against reason that à man shold be saued by à mans death How much reasoned Saint pol against the natural philosophers to proue the resurrectiō 1. Cor. 15 of the flesh Which they wold not beleue because it was against reason and natural knowlege Do ye not geue mē à great occasiō my lord by your reasoning in this your booke to denye al the articles of our fayth seyng they are against natural reason operation I pray god that ye bringe not the people vnto such madnes Athanasius Libro 4. ad Theophilum contra potentinum sayed vnto one pontentine Thow alone doest dissent in this matter from the catholikes against the scriptures and the whole world whiles thow folouest the philosophers doctrine May we not my lord say the same of yow
A Confutation of a cerTEN BOOKE CALLED á defence of the true and Catholike doctrine of the sacrameÌ„t c. sette fourth of late in the name of Thomas Archebysshoppe of Canterburye By Rycharde Smyth Docter of diuinite and some tyme reader of the same in Oxforde TAke this booke I hartilie besech the christian reader in good worth coÌ„siderynge hou that Iam in à strange contrey without quietnes bookes helpe of learned men sufficient loiser and tyme and without also many other necessaries that are requyred vnto such an interprise as this is If any thinge be amysse it shal be hereafter amended by goddes grace Oure lord Iesus Christe kepe the in his true fayth and religion Amen I haue putte good reader both the leafe and the page also of the bysshoppes booke yn the margen of my confutation that thowe maist the better compare my confutation with his sainges and perceaue also the matter with lesse labours and peynes Multò melius est vera rustice quà m falsa diserte proferre Hieronymus in expositione primae visionis Esaiae The preface to the christen reader with an exhortation to moue al men to leaue disputinge and reasonynge vpon the highe and vnsearcheable mysterie of te sacrameÌ„t of the aulter geuynge euer fyrme credence vnto christes catholike church therin which neuer errethe yn our fayth whollie THe first consel good reader holden at Ephesus aboue M. C. yeres passed yn which S. Cyril was president wrote thus in an epistle vnto one Nestorius an heretike which theryn was condemned for his heresie We do offre an vnbloudie wourshipinge of à sacrifice and so we do also come vnto the holie sacrament and are made holie beinge partakers of the holie bodie and precious bloud of Christ which was made the redeamer of vs al not receauinge it as common flesh god forbid that nor as the fleash of à maÌ„ made holie and ioyned vnto the sonne of god by an vnite of worthynes or els as beinge à mansion of god but as that which verilie geueth lyfe to mans soul was made propre vnto goddes owne sonne hym selfe Hytherto this auncieÌ„t and great councel yn which were assembled cc. bysshoppes and which is one of the foure general concels that S. Gregorie sayed that he esteamed no lesse then the foure gospelles Wherfore Lib. 1. 24. seinge that this couÌ„cel hath so playnly sette fourth botb the holy sacrifice of the masse and also declared by the iÌ„spiratioÌ„ of the holy goost the auâ—thâ—â— and gouernour of such leful and godly conseylles that we do receaue yn the sacrament that flesh which is adioyned to goddes owone sonne and wbich geueth lyfe to them that do worthilie receaue it what wisdome were it to beleue the bisshoppe of Canterburies doctrine which denyeth both of these twoo Is it not muche meter to beleue al those fathers rather then this bisshoppes teachynge the contrarie Promysed not Christ that he wold be in the middes of ij or Matth. 18. iij. assembled in his name Hou then was he not with these cc. learned men that they erred not yn their iudgemeÌ„tes Wherfore lette vs beleue steadfastly as this councel teacheth vs plaineie that christes owne very natural bodie is in this sacrament althoughe this bysshoppe and such other carnal preachers and writers do barke neuer so muche against that our belefe and do make neuer so manye argumeÌ„tes and natural reasons to subuert it for as stronge and much stronger reasons may and heretofore hath bene made of heretikes against al the articles of our faith as it appreareth in dyuers old and late writers bookes Lette vs Ceasse thy reasonynge vpon the holy sacrameÌ„t not dispute and reason vpoÌ„ this matter which can not be compased nor perceaued by any natural reason or witte of man but by faith only as S. Damascene and many other holy Lib. 4. c. 14. doctours do testifie but lette vs steadfastly beleue christes wordes which sayeth this is my bodie that shal be geuen to death for you which wordes no mà can truelie vnderstand of bread Matth. 25. because that it was not crucyfied for vs as that bodie which he gaue his apostles to eate was To these wordes Hom. 93 in Matthaeum sayeth holy chrysostom lette vs geue fyrme credence yea thoughe our seÌ„ses natural wytte vnderstandynge and reason be clerely al against yt for christes wordes can not be false nor disceaue vs but oure senses are easye to be disceaued The carnal iewes Note reader Lib. 4. in 10. as wytnesseth S. Cyril lackynge fayth as this bysshoppe I 〈◊〉 hoper Ridley ponete â–ª and such oâ—her do and leanyng only to natural argumentes and reasons asked hou christ could geue them his fleash to eate They remeÌ„bred not sayeth he that Lucae 1. nothynge is impossible to god and therfore they iudged that this mysterie was but mere follye and that it was but manifest madnes to beleue that Christ would or could geue them his oune flesh to eate bodily with their mouthes as my lord of Canterburye hoper ponete Ridley coxe and many such other do now thinke and also teach to their owne damnation and many others besides our lord ameÌ„de theÌ„ yn tyme for his blessed names sake These men do now euen as the vnfaythful iewes did yn christes tyme when he intreated of this matter For they measured it by natural reasoÌ„ witte wold not beleue tâ—at christes very bodie was in this sacrameÌ„t reallie bodilie because they could not perceaue hou it so myght be by any natural reasoÌ„ because the senses of man do iudge the contrarie They do forgaette that the prophete Esaie Isaiae 7. sayeth Excepte ye beleue ye shal not vnderstand They sette the carte as they saye before the horses when they putte reasoÌ„ afore fayth after For is not fayth the fundation of our 1. cor 3. religion Why do they not remembre that reasoninge and fayth agree not Cicero wel together Cotta sayed to Lucilius why doest thou requyre à reason yf thou doest beleue for yf thou doest be leue thou doest aske no reason which may cause that thou shouldest not beleue Saith not also S. Paule that Lactantius Heb. 11. faith is the fundatioâ— and thinge that holdeth vp the thinge that appeareth not and is the profe of thinges not seane What follie is it then to laboure and studâ— for to trie out by reason the trueth yn this controâ—ersye of this holy sacrament which is vnsearcheable and appertayneth onlie to our faith excedinge al mans witte and reason Are there not à thousand thinges and moo which god hath Damasce 4. lib. ca. 14 done that no reason of man can perceaue by what meanes they were done but onlye by fayth Also cannest thou I praye the tel me hou god made Gene. 1. by his word al thinges of nothing Did not the natural reasoners and studentes denie this point of our fayth because they sawe that yt was directelie contrarie vnto al
mans witte and reason Canst thou by reason tel me hou Adam was made of the earthe Eue of his â—ybbe Hou the busse of thornes which flamed wyth fire burned Exod. 3. not Hou the rod was made à serpent Hou the ryuers of Egypte were Exod. 4. 7. turned yn to bloud Hou Moyses lyued xl daies and xl nightes without meate and drinke Hou the children Psal 77. of Israel were fed with Manna Hou their clotâ—es were not woreÌ„ away the space of xl yeres hou the iewes passed Exod. 16. thorou the red sea saflye Hou water tes beynge yet closed Are not these Note this thinges as impossible to mans reason and witte as that the same his bodie to be at one tyme both yn heauen and earth and yn euery place where the sacrament is Why then doest not thou beleue this as wel as the other two Doth not goddes word teach it the as plainlie as the other Also did Ioan. 20. Act. 1. 10. not Christ eate and drinke with his apostles after his resurrection and yet no part of that meate and drinke was turned in to his bodilie nouryshemeÌ„t for then he neaded no nouryshemeÌ„t Was not this as â—trange à matter and as farre abouâ—â—ans reason as christ to be bodilie â—n dyuers places at one tyme Wherfore then doest thou not ceasse disputinge vpon this deape and vnsearchable mysterie and geue firme credence vnto it althoughe thy reason can not perceaue it Why doest thou not remembre also that christ promysed his disciples to geue them suche bread as shoulde be his oune very natural fleash which he wold geue Ioan. 6. to death for the lyfe of the woorld Can this his promes be veryfied of coÌ„mon bread Was that geuen vpon the crosse for the life of the woorld Hath not Christ which is the trouth it selfe and can not lye perfourmed yet this his promes And when gaue he that Ioan. 14. Heb. 6. bread which was his very fleash that he gaue for vs to death yf he did it not at his last soupper when he sayed Take and eate this ys my bodie that Matth. 26. 1. Cor. 11. shal be geuen for you Hou manifest are these wordes of oure dear sâ—uiour Christ did he euer speake more playne wordes vpon any article of oure fayth then these are Were it not theÌ„ mere madnes and à strange folyshenes to beleue the bisshoppe of canterbury coxe hoper Ridley ponete and suche other that do teache contrarie to this S. Paul affirmeth that he 1. Cor. 12. which receaueth this holy sacrament vnworthily is gyltie of christes bodie Marke and bloud Hou caÌ„ this be true yf there be nothinge els yn the sacrament but bread and wyne Is à man gyltie of christes bodie and bloud which eateth and drinketh nothinge els but bare bread and wyne Who that wise is wil saye that I am gyltie yn eatinge to muche moutton and yn drinking of wyne when I eate nothinge but milk and drinke only water Agayne sayeth not S. Paule that he 1. Cor. 11. which receaueth this holy sacrament vnworthilie eateh and drinketh it to his oune daÌ„nation because he discerneth not our lordes bodie that is to say he doth noâ— beleue that that thin ge is his boâ—â—e or els he doth not receaue it 〈◊〉 greater deuotion and purenes of conscience than other commoÌ„ meates Hou should this be true yf we did eate and drinke but onlye bread made of corne and mere wyne of the grape yn the receauinge of the blessed sacrament Byddeth not us S. Paule to examyne and proue oure coÌ„sciences Marke before we receaue this sacrament And what neade we to do this when we shal eate but common bread and drinke wyne of the grape Doth he synne deadly that receaue the those thinges yn synne Doth not then this place of paule proue sufficiently that oure sauiour Christes bodie and bloud are present reallie in this sacrament This haue al doctours of Christeâ— church expounded the scriptures coÌ„cerniÌ„ge this matter as it shal appeare by goddes graâ—e hereafter thoughe the bisshoppe 〈◊〉 that they be altogether vpon 〈…〉 Therfore beleue maÌ„ this doctriâ—â— without al doubtyng therof Lette no maÌ„s persuasioÌ„ nor reasonynge turne thy mynde froÌ„ this belefe Beware that thou trust not thy senses iudgement yn this matter Remembre that Isaac was disceaued Gen. 27. because he trusted more to his feeliÌ„ge of his sonne Iacobs handes than he did his uoice Shalt not thou be after lyke sort disceaued in this matter yf thou do folou the iudgement of thy senses and not only the hearinge or readinge of these christes wordes This is my bodie It is sufficient for the to beleue that christes bodie is both at ones yn the holie sacrament and also in heauen because the scripture teacheth both indifferently and teacheth not hou these two may stande together but only by goddes almyghtie pouer to whom nothyng his impossible as scripture witnesseth plainly Marci 10. Luc. 1. Peter Martyr recanted at oxford his first doctrine of the sacrament and so did also the bysshop pe of Canturberie This taught peter Martyr at his first commyng to oxford when he was but á lutheran in this matter whose wordes I and may other mo wrate in the diuynite schole when he redde lecture there but when he came ones to the court and sawe that that doctrine myslyked them that myght do hym hurt yn his lyuiÌ„ge he anon after turned his tipped and sange an other songe The bysshop also of Canterbury in his catechysme did ones sette furth the real presence of christes bodie Note in the sacrament but he chaunged that doctrine when he saw that the world serued for hym O lord what man is so madde to beleue suche mutable teachers which chaunge their doctrine at meÌ„s pleasir as they see à vantage and profite They turne and wil turne as the winde turneth but to retourne to my matter Tel me why may not christes bodie as I sayed afore be as wel yn the sacrament and yn heauen both at ones as that his bodie was with the bodie of the stone that lay stil vpoÌ„ his graue when he rosevp agayne from death to lyf yn one propre place and as his bodie was in one propre place at ones with the bodie of Hierony in Epitaphio Paulae Ioan. 20. Ampros in lu 24. Aug. the dore or gate when he entred yn to the house to his apostles when the gates were yet shitte and closed Christ went vp out of this world yn to heaven and sitteth there at the right hande of his father yet paule saw hym bodily vpon earth after his ascension as he testifieth and by that sight he 1. cor 9. 15. proued that he was risen againe bodily from death to lyf which he could not haue done yf that seinge of hym Lib. de passione petri apostoli had bene but à spiritual visioÌ„ S. Linus which was in the
but he was condemned yn à councel kept at Constantia about c. xxxiiij yeares sence and his heresie was then abhorred of al chrystendome After hym came Carolostadius AecolaÌ„padius Aecolampadius Swinglius and Swynglius which when they had of loÌ„g tyme set furth as their master luther had taught them that christes very natural body was really yn the sacrament and not only à sygne of them at the length as heresie creapeth 2. timot. 2. lyke vnto à canker paul beyng wytnesse they forsoke that opinion and denyed vtterly as my lord doth the bodilie presence of christ in this holie My lordes opinion began of late sacrament May we then not now see good christian reader that this doctryne can not be true which began first of al wythyn the space of fyue hundred yeres passed and hath bene euer conuicted from tyme to tyme not rysing agayne the space of c. yeres where the true fayth of christ hath euer coÌ„tinued and was neuer wholy suppressed from the first begynnynge of it nor neuer shal be vntil the worldes ende For the church can not wholly erre as it is declared afore and as saynt Paul affirmeth callyng her the pyller of the trueth For hou can the pyller of the 1. timâ—t 3. trueth susteyne and support heresie idolatrye S. Austen sayed that christes Ianuario Bpist 119. church approueth nothing nor doth any thing either against the fayth or els against good meaners Doth not my lord then erre abomynablye wheÌ„ he sayth that the church hath commytted blasphemy heresie and idolatry at the least foure hundred yeres Is this the church not to do any thing against the fayth and good lyfe Wherfore let vs beleue the catholike churches doctryne no lesse then the holy scripture which the church teacheth vs to beleue or els we wold not beleue it For sayed not Austen that he wold Contra epistol fundamenti ca. 5. not beleue the gospel except the authorite of the church had moued hym Sayth not also Tertulian against Marcion that we do knowe receaue and beleue al the gospels of christ by the Aduersus vigilantiuÌ„ church and not other wyse Sayth not hierom lyke wyse I reproue al opinions against the church and openlie condemne them Moreouer the ancieÌ„t docter Vincentius lyrinensis aboue Aduersus prophattones c. M c. yeres sence described à uery true christien man saynge he is á good catholike man that loueth gods trâ—eth and the church preferryng nothyng vtterly before the catholike fayth no mans authorite no mans loue no maÌ„s reason no mans wyt no mans eloqueÌ„ce nor nothynge els but abydyng suerly in the fayth he determyneth to beleue keepe steadfastly euery such thyng that the catholike church hath of old tyme vnyuersally beleued and holden and what so euer shold be set furth against that doctrine he iudgeth yt not to pertayne any thinge vnto christes religioÌ„ but to tentation And yf it do chauÌ„ce any thing to be taught defended contrary to that doctryne the scriptures to be alleged therfore then he must sayth he neadâ—s folou those doctours expositioÌ„ which agree together theryn in one sense Note this set nothynge by al other mens iudgementes be they neuer so wel learned and godly And yf any man shal aske sayth he of me what neade is it to fo lou the authorite of christes church her vnderstandinge of the scriptures seyng the scripture is perfect of it selfe and sufficient I answere to hym that we must neade so do because al men do not expound the scripture yn one sense but euery maÌ„ after his oune wit and fantasie and so there shold aryse much dissension debate confusion and many heresies spring vp and Marke reader be defended in christes church except her exposition shold be admitted At the length he gyueth vnto vs à godly lesson which yf men wold folowe they shold not so much erre as they nowe do In ipsa catholica ecclesia A godly lesson to auoyd heresies magnopere curandum est vt id teneamus quod vbique quod semper quod ab omnibus creditum est SequeÌ„ da est nobis antiquitas vniuersitas consensus We must sayth he take great hede that in that same catholike church we do hold that thiÌ„g which hath bene beleued in al places euer of al meÌ„ We must folou the ancyeÌ„te the generalite and the coÌ„sent By these three notes or els by one of them at the lest we may sone knowe heresie al false doctrine froÌ„ the true and godly doctryne For either it is newely inuented and not old as my lords doctrine is which began first by Berengarius about ccccc yeres passed or els it is but particularly receaued of one countrey and of a fewe of them as is also my lords opinion or finallie the authours of it do not agree emong theÌ„ selfes in the teaching setting furth of it as in dede they do not that write and teach as my lord doth in this boke and therfore it appeareth plainlie that his doctryne is not catholike nor godly For as touchinge the consent and agreynge of theÌ„ that hath taught it who knoweth not that Aecolampadius Swinglius Carolastadius my lord peter Martyr and their scholers dissent cleane in yt from their father and master Marten luther For luther confessed and defended the real presence of christes body in the holy sacrament euen vntil his death which those other his disciples denye vtterlie althoughe they did of long tyme teach no other wise but they recanted as they sawe occasion and auauntage serue Were it not then à great madnes to forsake the old catholike faith which hath bene euer beleued of al nations and in the teaching therof the fathers neuer dissented and to folowe my lords doctrine Moreouer what arrogaÌ„t blyndnes and blynd arrogancye is it to say that al christien nations haue erred yn the beliefe of this matiere so many hundred yeres as they saye that they haue done and that à very smal nombre of men but sclenderly learned should only knowe the trueth therof What is this good reader yf it be not à merueilous blyndnes and these men to leane against Salomons counsail vnto theyr oune wysdom Are they not à frayed Prouerb 3. Esaiae 5. of this gods curse Woo to yowe that seame vnto your selfes wyse Who may much merueile yf such men be shamefullie disceaued in their iudgementes that so proudly procede For sayeth not christ that his father hath hiddeÌ„ the knowlage of his word from proud men and opened it vnto humble Matth. 11. persons Wytnesseth not also SaiÌ„t Iacobi 4. 1. petri 5. Iames that god doth gyue grace vnto the humble and resisteth the proud Is it theÌ„ lyke that he gyueth so great grace to them to see only the trueth sufferynge the humble that mystrust their oune wittes iudgement and learnyng do folowe meakely the churches decrees and ordonnaunces her vnderstandyng
the crosse Shedde he there wyne of the grape for the remissioÌ„ of oure synnes Gaue he not his owne natural body shed his owne precious bloud then for vs Promysed he not afore to his apostles to gyue them bread that shold be his owne very natural body which he Ioan. 6. wold gyue by death for the lyfe of the world Who is then my lord so folysh to beleue this your doctrine But ye go forward sayng Althoughe none eateth the body and The bisshop fo 5. pa. 2. drinketh the bloud of christ but they haue eternal lyfe as appeareth by Ihons wordes afore rehersed yet the good c. My lord ye vnderstand not christes The confutation wordes writteÌ„ by S. Ihon for the right sense of them is that euery maÌ„ which eateth and drinketh christes body and bloud worthilie hath euer lastyng lyfe as saynt paul expoundeth that place 1. Cor. 11. wryting to the corinthians That this only was christes meanyng there yt shal be proued anon by gods grace Now ye recite S. pauls words which sayeth Who so euer shal eate of this 1. Cor. 11. bread and drinke of this cup vnworthilie he shal be gyltie of the body bloud of the lord and then ye saye thus Here S. paul sayeth not that he that The bysshop eateth the bread and drinketh the cup of the lord vnworthily eateth and drinketh the body and the bloud of the lord but is gyltie of the body bloud of the lord but what he eateth drinketh he declareth sayng He eateth and drinketh his oune damnation What yf S. paul say not my lord that The confuâ—â—tion the vnworthy receauer of the holy sacrament receaueth our lords body his bloud Is that enoughe to proue that he receaueth them not as ye defende Who that hath any learning in logicke wil so reason Doth not paul affirme that the vnworthy receauour of this blessed sacrament is gyltie of the body and bloud of christ May we iustely say that he which eateth only bakers bread drinketh wyne of the grape is gyltie of christes body and bloud May à man be gyltâ—e of the vnworthy eating of à thing which he eateth not at al Wyl any wyse man say that I am gyltie of eating á capoÌ„ wheÌ„ I eate but mylke Or may we say wel that he is gyltie of mysse intreating of à kynges oune person when he doth abuse only his image or picture Why theÌ„ haue ye my lord destroyed so many images of christ and his holy saintes images Were they not more lyuely and manifest pictures and representatioÌ„s of christes passion than bread and wyne are That they so were I wil shortly by gods grace proue to your reproche shame that haue so leudly destroyd them wythout al good ground and cause sufficient Moreouer ye are disceaued The bysshop when ye saye that S. paul declareth what the vnworthy receauer 1. Cor. 11. of the sacrament eateth and drinketh when he sayeth that he eateth drinketh his oune damnation For he declareth only by those wordes what ponyshement he shal haue that vnworthily receaueth christes body bloud Dyd ye not see that paul vsed there à figure and ment that he did eate and drinke that bread and bloud vnto his oune damnation that vnworthilie receaued them But of this sufficient ye say thus agayne But al these forsayed admonitions exhortations and confortes doth the The bysshop fo 12. ca. 15 papistes as much as lyeth in them take away from al christien people by their transubstantation The confutation How proue ye this my lord I besech yow Marry thus say ye For yf we receaue The bysshop no bread nor wyne in the communion then al the lessons and confortes be gone which we should learne and receaue by eating of bread The confutation drinking of wyne It is very false my lord that ye say here Why did ye not proue it to be true but because ye could not I am very certen Wherfore may we not learne al such lessons by that only that bread and wyne are taken of the priest to be consecrated and are so tourned yn to christes flesh and bloud that their formes and qualitees remayne stil For as the bread wyne which are consecrated be made of many graynes of corne and of dyuers grapes of the vyne lykewyse are Cyprianus al Christian people ioyned spiritually throughe fayth hope loue and grace Marke reader vnto Christ the head of the church which is his mystical body Seconly as the bread and wyne that we do eate drinke daily are so turned yn to oure fleash and bloud that they make but one whole body nor are distincted from the other our flesh and bloud euen so be al christen people spiritually ioyned both vnto christ and also one vnto an other throughe the worthy receauing of christes fleash and bloud yn the sacrament in to which bread and wyne of lyke nature and sorte were chanuged by the word and pouer of god that they do make altogether but one body of christ which is the church This thing is my lord sufficiently represented and signified by the bread and wyne layed vpon the aulter to be consecrated and by their shapes apparaunces qualitees remayninge there stil and their substaunces presence is not requyred therunto thoughe ye say that it is but prouing not your sayng But yf I should graunt as luther teacheth his scholers that the substance of bread and wyne remayneth in the sacrament what should that that ye here saye make for your opinion Doth not the lutherians hold and defende that the substaunce also of bread and wyne is yn the sacrameÌ„t with christes very natural body and bloud How can ye my lord then proue this argument vnto à lutherian The substance of bread wyne doth stil abyde yn the sacrament ergo theryn My lord laboureth al yn vayne is not christes body bloud but only bread and wyne as ye say See ye not then that al this your labour was cleane il speÌ„t lost for therby ye proued not your purpose Noue ye say that the doctrine of transubstantiatioÌ„ doth subuerte our fayth in christ and to proue that your sayng ye write after this maner For this sacrament is ordoÌ„ned in bread and wyne which The bysshop fo 1â— pa. 2. be foodes for the body to signifie and to declare vnto vs our spiritual foode by christ then yf our corporal feeding vpon the bread and wyne be but phantastical so that there be no bread nor wyne to feed vpon althoughe they appeare to be there than yt doth vs to vnderstand that our spiritual feadyng in christ is also phantastical and that The confutation in dede we feede not in christ As this your sayng my lord ys grounded vpon no reason nor authorite euen so it may be sufficient for me at this tyme to denye it and to
speaking hymselfe when he sayed vnto his apostles after his resurrection Luc. 22. These are the wordes which I spake vnto yow when I was with yow For he ment that he was not then with them as he was afore his resurrection when he was mortal apte to suffre peynes neadyng meate and drinke and subiect vnto such other passions of man and so he was not wyth them when he spake this vnto then But this your reason is anusweared fully Noweye alleadge wordes these of Christ Many hereafter shal come and say The â—ysshop Fo. 16. et 24 Matth. â—4 The confutation loke here is Christ or looke there is Christ but beleue them not O lord what blyndnes is this Christ prophised of false prophetes which then should either come before the destruction of HierusaleÌ„ such as were ben Cosban Theodas Iudas of Galilee of whom Iosephus Eusebius and S. Act. 5. Luke in the actes do make mention and say that they are christ or els whych is nerer to the letter christ spake then of false prophetes and false Christes that should come with Antichrist The confutation and say by hym and other such here is christ or there is Christ vtterly denying our sauiour to be the very messias Matth. 26. or redeamer of the world In what blyndnes were ye then my lord to alleage this texte against the real presence Note this reader of christes natural dody in the blessed sacrament But that this ys the ryght sense of that letter yt is euideÌ„t both by the wordes whych go afore it making mention of Antichristes coÌ„myng and also of the ende of the world and lyke wyse by these wordes that folowe there Then yf any maÌ„ say vnto yow Loo here is christ or there beleue hym not for false christes and Matth. 24. false prophetes shal ryse vp and wourke gteat myracles and wounders in so much yea the elected yf it may be done shal be brought in to errour And anon after he maketh playne mention ef christes commyng agayne at domes day See ye not then nowe my lord your oune errour yn wresting this place against the sacrament which christ spake only of such false prophetes false christes that shold Note come yn the tyme of Antichrist and set vp an other sauiour of the world yn his sted Do we say here is vpon this anlter or there vpon that an other christ then our sauiour Who beleueth sayeth my lord here is christ or there because any false prophete or false christ affirmeth hym to be there Say we not that he is in the sacrament Ioan. 6. because he hymselfe promysed vnto his apostles to geue them his flesh which he wold geue for the lyfe of the world and performyng that his Mahtth 2â— promes sayed to them take and eate this is my body and finally because the holy conciles the ancient doctours and the catholike church hath so taught vs Moreouer haue ye not my lord alleaged here that texte for yow which is directely opeÌ„ly aginst your owne selfe For say ye not here Episcopus iste suo iugulatur gladio is Christ in this parte of England by his true fayth and religion and there he is Is it not then great merueile that any learned and wyse man doth folow your doctrine whych seeth this your wreasting of the scrioture for the furtherance of your wicked doctrine But of this place I have spoken sufficieÌ„tly Nowe ye alleage saint Paul or your purpose which thus writeth As often as ye shal eate of this bread 1. Cor. 11. The bysshop fo 16. pa. 2. and drinke of this cup shewe ye fourth the lordes death vntil he come Vnto these wordes ye adde and say Tyl he come saithe s paul signifiyng The Confutation that he is not there corporally No syr he ment only that Christ was not present then visibly in his owne forme but that he wold come agayne at domes daye after such sorte as it is already declared at large For as these christes wordes Lucae 22. these are the wordes which I spake vnto yow when I was wyth yow do not proue that he was not theÌ„ wyth them bodily but only that he was not then wyth them mortal and apte to suffre peynes as he was wyth them before his death resurrection and as this saying of Christ The spirite Ioan. 7. was not yet geuen because Iesus was not yet glorified doth not proue that the holy goost was not geuen before that tyme vnto his apostles and certen other meÌ„ but only that he was not then geuen visibly and yn à visibly signe as he was afterward geuen in fyrye tongues euen so when Paul act 2. sayeth vntil he come he ment not absolutely that christ was not then bodily present in the sacrament but that he was not there visibly and yn his propre forme of fleash and bloud for after such sorte he should come agayne at domes daye therfore scripture speaking Marei 13. Lucae 12. Ioan. 16. of this christes retourning in to this world at domes daye sayeth that he shal be seane commyng in his gloyrie and maieste Your similitude my lord serueth not your pourpose for it only taketh place emong men which come not ne can come any other wyse then visiblye and yn their owne forme of whom we can not say wel do ye this vntil they come yf they be present then which we may truely say of christ that is euer present with vs bodily and inuisiby in the sacrament and absent visibly Christ vsed à lyke maner of speaking when Lucae 24. ge sayed vnto his apostles tarrye ye in Hierusalem vntil ye be yndued with strength from aboue for he ment that they were not then indued with strength from heaueÌ„ in à visible signe for their confirmation althoughe inuisibly they had receaued the strength Marke of the holy goost by grace why may we not then say my lord that S. Paul sayng vntil he come ment of his visible comming agayne at domes daye and not that he ment that Christ was not then present inuisibly in the holy sacrament of the aulter Werfore this argument is fully anusweared Nowe ye write after this maner The papistes say that euel and vngodly The bysshop fo 17. lib. 2. pa. 1. The confutation men do receaue in this sacrament the very body and bloud of Christ c. Al catholike learned men say euen so in dede and that not wythout S. Pauls authoritate and of many of the most best and oldest doctours of the church as it shal anon by gods grace appeare plainly No we ye say thus against the sacrifice of the holy masse They say that they offre The 〈…〉 â–ª Christ euery day for remission of synne c. But the apostles and euangelistes do say that christ hymselfe in his oune parson made à sacrifice for our synnes vpon the crosse by whose woundes al our
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
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
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
of christes mystical body the church paul sayeth We be al one body that eate of one 1. cor 10. bread S. Cyprian whom ye alleage is fully against yow as it appeareth before in this booke althoughe he saye that christes bloud is shewed by the wyne meanynge that wyne must neaades be put yn to the chalice at masse to be consecrated and not water only as some priestes then vsed to do for Lib. 2. epi. 3 by the wyne put yn to the chalice christes bloud which ranne out of his side perced with à speare at the tyme of his Alexander primus epi. prima death is represented and shewed and therfore he sayeth euen yn that same epistle that oure sacrifice must aunsweare and be lyke to christes passion yn the tyme of the which both bloud and water ranne out of his side This is nothinge against the presence of christes bloud in the sacrament nor it proueth not that wyne remayneth stil after the consecration but only that wyne must be put yn to the chalice to be consecrated with water This only cyprian went about to proue at that tyme and there Wherfore this place of Cyprian maketh nothinge for your purpose as much doth that Which ye bringe for yo we out of the same doctour which sayeth that chryst gaue bread De vnctioÌ„e â—â—â—smatis The bysshop fo 63. wyne to his apostles because he gaue them his bodie and bloud vnder the formes of bread and wyne and not yn the formes of fleshe and bloud for after suche sorte and forme he gaue his body to be wounded with the handes of souldiours Also he calleth the formes of bread and wyne figures of christes bodie and bloud because they signified and represented them not absent but presently hidde vnder them ynuisiblye Agayne Cyprian sayeth yn that sermon Chryst gaue vnto priestes à cuppe of his bloud ful of abound ance of an infinite fulnes both to be reserued and also to be geueÌ„ which ye my lord wynke at Fynally he maketh there playne mention of the consecratynge of both oyle and creame vpon mandy thursday for the anoyntynge of kynges priestes when they Oyle and creame are made of children yn theyr coÌ„firmatioÌ„ and sayeth that thruoghe the benefite of that anoyntinge wisdome and vnderstandyng are geuen to vs of Esaiae 11. god lyke wyse the gyft of counsel of strength kunnyng pyte and fear are powred by goddes inspiration in to Marks reader vs. And also that we beinge anoynted with this oile do fyght with il spirites and can not be infected with vncleane sauours Why do ye not my lord obserue these lessons Wil ye take that only that à litle seameth to make for your purpose refuse al the rest which maketh playnly and fully against your domges and doctryne Why also do ye labour so much in allegynge the authours which sayed that bread and wyne remayned stil yn the sacrameÌ„t because there was bread wyne before the consecration and because they seame yet to be there stil when none of al those doctours saye as ye do that there is only bread and wyne and not christes bodye and bloud but the cleane contrarie to it S. Chrysostom who ye alleage vpon the psalme ment In Psal 22 that christ would shewe vnto vs bread and wyne that is to saye his bodie and bloud yn to which bread and wyne was turned and which appeared stil bread and wyne and that for à similitude of his bodie and bloud yn their owne propre formes offered vpon the crosse for by the celebration of the holy sacrament as Gelasius sayeth there is an image and à similitude made of christes bodie crucified of his bloud shead furth of that bodye for oure redemption S. Hieroms wordes do make Hierom iâ— Matth. 2â— nothinge for your doctryne when he sayeth that chryst toke bread that conforteth mans heart that he myght represent therby his very bodye and bloud For first he sayeth not as ye do that he gaue only bread nor yet bread vnto his apostles and that he gaue theÌ„ not his very bodie and bloud but that he toke bread to be coÌ„secrated turned it in to his bodie that by the distributinge and receauinge of it he might represent his body and bloud yn that they were putte to death and crucyfied for vs which thing he bade his apostles and by them al other priestes to do whem he sayed Do ye this Luc. 22. 1. Cor. 11. for remembrance of me Agayne saynt Hierom vsed this word Representare to represent for to geue preseÌ„tly and out of hand as dyuers authours Râ—presentare Hieroni Mattheâ— 26 do vse it For Cicero sayed But also I wold gladly offre my body to suffre death si representari morte mea libertas ciuitatis potest id est dari nuÌ„c statiÌ„ Philippica 2 yf by my death the liberte of the citee might be euen nowe by and by geuen Also columella sayeth Itaque non aegre Libr 11. consequetur si semper se representauerit id est se presentem ostenderit inquit Budeus neque discesserit Cyprianus Representare quid sit Cypriano in orationeÌ„ dominicam sayeth We do desire the kyndom of god to be represented vnto us that is to say to be geuen vnto vs presently Agayne there he hath thus Christ also hymselfe brethren may be vnderstanded the kyndom of god whom we dailie desire to come whose commynge we desire sone to be represented to vs that is to say openly and presently to be shewed vnto vs. By these authorites it is manifest good reader that hierom is against my lord very much yn this place S. Ambrose maketh not for your purpose Lib. de iâ—â— qui mysteri is initiaÌ„tur cap. vlt. when he sayeth that christes body and bloud are signified after the coÌ„secratioÌ„ for as he sayeth not that they are onlie signified and not present there fo 63. as ye defende euen so he mente that by the outward formes of bread and wyne chrystes bodie and bloud were signified to bo hidde secretly vnder them and that the death of hym in his bodie and bloud offeringe vpon August ser 28 in LucaÌ„ the crosse was signified by the administration of the sacrament Also yt is true that he sayeth that we do receaue Lib 4. ca. 4. De sacrameÌ„tis the sacrament for à similitude of christes flesh and bloud but he doth Lib 4. ca. 4 De sacrameÌ„tis declare his meanynge with these wordes Wyne and water are put in to the chalice but bloud is made by the consecration of the heauenly word But thow doest perauenture say I see not the kinde or forme of bloud but à similitude is there for as thowe hast receaued in baptisme à similitude of death euen so thowe drinkest also à similitude of precious bloud that there should be noo abhorringe or à lothinge of bloud appeariÌ„ge
as bloud What can be more playnly spoken to declare that he ment that the very bloud of christ is made by the consecration of wyne ynto it and yet we receaue it not in forme of bloud but in a similitude shape of it the forme of wyne that is lyke to bloud in colour least we should abhorre to drinke it if it did appeare vnto oure eies very bloud Why redde ye not this my lord that ye had not erred in the alleaginge of this authorite of s. Ambrose yow folowed and trusted to much peter Martyrs allegation Peter Martyr falsely alledgeth thē doctour which reciteth almost al authours falsely and vntruely as I wil by goddes grace declare in my booke made against hym Saint Ambrose is against yow whom ye allege for yowe sayinge that the priest prayeth thus at masse lib. 4. cap. ◠de sacramētis Make vnto vs this oblation to be acceptable which is à figure of the bodie bloud of christ For he calleth here the masse à sacrifice and sayeth that the priest maketh therin sacrifice to god for hym self and other which ye denye vtterly Againe he saieth not that it is only à figure as ye defende it to be but that it is à figure of christes bodie bloud in that respecte that they were crucified for as much as christes death is in the sacrament represented and figured Ye do nowe corrupt falsely Ambrofius in 1. cor 11. alleage S. Ambrose and make of his true sainge à false sentence For this ye make hym say In eatinge and drinkynge the bread and wyne we do signifie the fleshe and bloud that were offered for vs where in dede these are his wordes vpon this texte of S. Paul ye shal shewe furth our lordes death vntil he come For because ye are sayeth he made free by oure lordes death we remembringe that thinge in eatinge and drinkinge fleash and bloud which were offered for vs do signifie c. Loo my lord S. Ambrose sayth we do eate and drinke fleash and bloud and ye make hym say that we do eate and drinke bread and wyne Are ye not ashamed so manifestly to lye vpon the authours Also saint Ambrose sayeth wel thoughe ye il vnderstand his wordes that we do receaue the mystical cup of bloud for tuition of our bodie and soul in à signification or à figure not of christes bodie as ye would make vs beleue but of that that the newe testament was confirmed by christes bloud and that bloud is à wytnes of christes benifite which came by his bloud sheadynge vnto vs. Therfore ye do il conclude of these authorites of the doctours that christes bodie and Fol. 64. bloud are not really in the holy sacrament but that bread and wyne are only signes figures similitudes and representations of them as ye do lyke wyse Augustinus Epist 23. il vnderstand saint Austen wrytinge to Bonifacius For he ment that christ was not dailye offered in the masse by death and sufferinge of his passion againe for so he was neuer but ones offered and yet he is daily offered in the sacrament for the people atmasse and his passion represented vnto vs theryn For we do vse to say that christ suffered his passion vpon this day good fryday and that day he arose agayne when the daies of his passion and resurrection are passed manye hundred yeres before and à memorie or à representation only of those two thinges is celebrated and made vpon such daies And so is the sacrament à signe and à similitude of christes body in sufferinge death and passion and is called in à maner his body as the outwarde formes and kindes of bread and wyne are sacramentes and signes of christes bodie and bloud beynge some tyme called christes bodie and bloud as they may ryght wel in à certen maner of speakinge as Saint Austen wytnesseth there because that some tyme thinges signified are called by the names of their signes and contrarily also This we see plainlye ynoughe that saint Austen is not vpon my lordes syde but against hym vtterly when he sayeth that christ is dailye offered in sacrifice at masse for the people which my lord denyeth vtterly and yet sayeth that saint Austen is of his The bysshop fo 62. pag 2. Contra adamantum cap. 12. mynde and beliefe therin To be short when Saint Austen or any other docter affirmeth that the sacrament is a figure or à signe they neuer saye that bakers bread or material bread and wyne of the grape are only in the sacrament as signes of christes body and The signe of christes body how hit is to be vnderstand bloud only absent but they meane as I sayed à fore that the outward formes and kyndes of bread and wyne are signes of them there presently couered vnder neath them And also that the sacrament is à signe of christes mystical bodie the church and of his passion à representation and figure As for Theodoretus whom he alleageth agayne is anusweared before sufficiently Your fyfte note my lord fo 66. pa. ◠which ye gather out of Theodoretus that nothinge ought to be affirmed for à certen trueth in religion which is not spoken of in holy scripture is à very damnable note and the mother of many abamynable heresies as I haue declared largely in my booke of traditions and also briefely before in this boke And to touche the same matter vnwrittē verytees à lytel agayne is the baptisme of children sette out in scripture Confessed not origen and saynt Austē the cleane contrarye Sayeth not Saint Austen that it is à tradition vnwritten Origenes lib. 6. in Romanos ca. 6 in scripture that baptisme ministred of an heretike or à schismatike is sufficient and good In the scripture is no mention made that the father of heauen is vngotten that there are three persons that christ is consuhstantialis patri that oure lady was à continual vyrgen that the souday ought to be kept holy and many such other certen truethes in christes religion are not written in scripture What then my lord Is he arrogant and presumptuous that affirmeth them for certen verites in religion Yow saye vntruely that papistes do make and vnmake articles of our faith at their pleasure for they neuer made article of the fayth nor vnmade but heretikes hath so done many tymes Vnto this lye ye adde twoo moo This lye is often repeted of hym one that we do saye that christes bodie is naturally and sensibly in the bread when we say bread is not there and that christes bodie is there vnnaturally against nature and vnsensiblye Fol. 71 The second lye is that priestes make of Christ à newe sacrifice for synne for it is no newe sacrifice but the selfe same yn the thinge offered Homi. 2. in 2 ad Timot. that as Saynt Chrysostom sayeth Christ ones offered hymselfe vpon the crosse and whyche he offered at his
Psal 109 priest Saye we not wyth the holy goost speakinge in Dauid and sainct Paul Heb. 7 that he is à priest for euer We affirme and teach that he hymselfe offereth his body and bloud daily at masse by the ministerie of the priest as he Ioan. 1. 10. 1. Cor. 3. doth contynually baptize and preache vnto the people by his ministres the priestes My lord ye vnderstande not Sainct paul for he only ment that no other priesthode should euer succede christes priesthode as his priesthod did Aarons but that it shold 1. Cor. 11. endure vntil the worldes ende Wherfore seyinge we say that christ euer continueth à priest stil and that we priestes are but his mynisters executinge his office by his owne commission sainge Do ye this in remembraunce Luc. 22. of me my lord reproued vs wythout à iuste cause What neadeth any moo The bysshop fo 128. lib. 5 sacrifices yf christes sacrifice be perfect and sufficient Syr the sacrifice The confutation of the holy masse is not an other sacrifice then christes but the very selfe same sacrifice concerninge the thinges offered which are his body and bloud Agayne this sacrifice of the masse is not made for any vnperfectenes or vnsufficiencye of christes death and sacrifice as ye wold make men beleue that we do teach but only to applye it vnto vs for our imperfectenes throughe our synne Maye I not proue by à lyke reason grounded vpon the perfectenes and sufficiencye of christes sacrifice that we shal al be saued and that none of al should be damned and that we neade not to beleue hope fear god repent our lyfes synfully spēt fast praye geue almes receaue the sacramentes nor to keepe goddes commaundementes at al For maye I not thus argue Christes sacrifice is sufficient to saue me what neade I then to do any thinge of my partie for to adde any thing vnto that which is of itselfe perfecte and sufficient Thinke ye not my lord that manye of your scholers hath gathered such argumentes and wil gather here after of your doctrine therby cast al vertu aside leade their lyfes in à leude liberte and Marke say Christ hath perfectely and sufficiently satisfied for me I neade to do nothinge at al for he wil not lose that he hath so dearly bought Paul sayed I denye not that yf Aarons sacrifices Heb. 8 had bene sufficient to haue put away synne christes sacrifice should not haue bene requyred But what therof Wil ye proue by that that for as much as christes sacrifice is sufficiēt we neade not the sacrifice of the masse Is it not declared sufficiently in my booke of the sacrifice of the masse and also here afore that it is not for any vnperfectnes or insufficiency of christes sacrifice that the masse is à sacrifice As it was that christes sacrifice succeded Aarons The bisshop fo 109. li. 5 commaunded of christ as it shal be proued anon but only to applye that sacrifice vnto vs But nowe ye obiecte against oure aunswere to your argumentes which is that we do make no newe sacrifice nor none other than christ made hymselfe at his mandy and vpon the crosse Than The bysshop saye yowe it must neades folowe that ye slaye or kil Christ euery daye for as much as christes oblation was made by his death and effusion of his bloud No sir not so for it is the same The confutation sacrifice touchynge the thinges offered that is to say christes body and bloud but the maner of offerynge is not one one is bloudy the other vnblouddye the one by death and the other by the representation and commemoration of that death Dyd not the fathers of the old lawe offre christ in figures and shadowes which admonyshed Apoc. 13. them of his death and yet they slayed hym not in dede althoughe Ihō sayeth that he was slayne euen from the begynnynge of the world Why then may we not offre his bodye and bloud in the sacramente in which he Epist 23. is daily offered as Sainct Austen sayeth for the people without killing of hym Why shold we not my lord I be seche yow beleue the holy church which doth thus expounde this matter as wel as we do and neades must in many other thinges that appartayne vnto our fayth Wold ye that we shold beleue yow before al the ancient doctours of christes church both Graekes and latynes of al ages For they are altogether vtterly against your doctrine Why do ye not make aunsweare vnto my bokes of the sacrifice of the blessed masse and of the sacrament of the aulter But now heare S. Chrysostom Homi. 17. in Heb. 9. whiche teacheth vs how this may wel be done sayinge Do we not offre sacrifices daily We do offre but doinge it in remembraunce of christes death And this hoost is one not manye Howe is it one not many And that oblation was ones offered in to heauen but this sacrifice is an example of that we do euer offre the selfe same thinge Whe offre not to daye one lambe christ and twoo morowe an other but euer the selfe same thynge Wherfore this sacrifice is one or els by that reason that it is offered in many places are they many christes Nothinge lesse but there is one christ euery were beynge both here ful and there ful one body For as that which is offered in euery place is one bodie and not many bodies euen so it is also one sacrifice but he is oure bysshop which offered à sacrifice makinge vs cleane we do offre the same and that which then was offered can not nowe be consumed Hytherto chrysostom out of whose wordes many notable lessons may be gathered for the confutation of al your raylinge reasonynge my lord false chargynge of al catholike teachers wyth many thinges which they neuer dreamed vpon The first lesson is that notwythstandynge that saint paule affirmeth that christ was neuer but ones offered vpon the crosse that he made al thē perfect wyth that his one sacrifice which are made holy yet priestes do offre hī dayly at masse The seconde is that this oure oblatiō of christ is not à kilynge of hym but à remembrynge of his death The third lesson is that we offre dailie and euer one and the selfe same hoost or sacrifice which can not be verified of bread and wyne for they are not one and the same in many places but it is only true of christes body and bloud that are one and the same in al places where they be offered in sacrifice The fourth lesson is that the thynge offered is the lambe christe that is offered in sacrifice dailie in many places and yet he is but one christ which is here vpon this aulter and there vpon that ful one body and not many bodies one sacrifice The fifte lesson is that priestes do dailie offre in sacrifice that same hoost or sacrifice
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