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
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
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
last soupper and commaūded al priestes to offer lyke wyse as it shal be declared here after by goddes grace Nowe ye reherse many figuratiue speaches vsed in the scripture to proue that christ spake lyke these wordes This is my bodie by à Fo. 72. 73 figure which al proueth it not except ye wil saye that Christ spake nothinge wythout à figure which I am sure ye wil not say Moreouer ye gather Fo. 76. three thinges out of s. Clemētes epistle against the catholikes belefe The first Epist 2 is that bread is called our lordes bodie which is very false for there is no mention at al of any bread but of our lordes bodie and he sayeth that that holy portion of his bodye should not be myxed wyth the meate that is dygested by the bealy or stomake and auoyed out at the foundament declaringe plainly therby that it is not material bread for then it should be also digested yn the stomacke and cast out at the foundament as other meates be Wherfore my lord was heryn ouerseene The second thinge that ye note of S. Clementes wordes is that the bread as ye calle it falsely ought not to be reserued when he hath the clene contrary sayinge yn the same wordes that ye alleage here for this he writeth yn effect The priestes deacons and ministers ought with feare and tremblinge keepe the leauinges of the broken peaces of our lordes bodie that no corruption be founde in the holy place least by negligence great ynyurie be done to the portion ef the lordes bodie My lord wynked at these wordes toke those only that seamed to make with hym and yet did not for S. Clement willed only that none of the hoostes or portions of them whyche were cōsecrated for the laye people should be reserued but spent and receaued of the clearkes Nother the third note that ye gather of S. Clemētes wordes is true which is that priestes ought not to receaue the sacrament alone but the people must neades communicate with them For he sayeth only that the layte did then receaue the sacrament with the priestes as they euer myght do yf they would themselfes but that their fact maketh no necessarie lawe for vs as dyuers men lyued in common and had nothinge propre yn the apostles tyme and yet that maketh no lawe to enforce vs so to lyue Moreouer ye affirme that christes sacrifice made vpon the crosse was that oblation of which Cyprian speaketh vnto cecilius saynge that it was figured before it was done The bysshop fo 78 by the bread and wyne which Melchizedech gaue vnto Abraham in which sayng ye make twoo faultes the one is that Melchizedech gaue bread wyne Lib. 2. epi. 3 vnto Abrahā did not offer thē to god that the other the sacrifice of christ done at his last soupper and the sacrifice Gen. 14. of the masse was not signified and figured by Melchisedecs dede than ▪ which twoo errours saint Cyprian confuteth sufficiently sayinge thus yn that same epistle after he had alleaged the wordes of the Genesis wrytten of Melchizedech for euer Which ordre sayeth he certenly is this commynge of that sacrifice that Melchizedech was the priest of the highe god and that he offered bread and wyne For Lib. 2 epi. 3. Psal 109. who is rather à priest of the highe god than oure lord iesus christ which offered à sacrifice vnto god the father and he offered the selfe same sacrifice that Melchisedech had offered that is bread and wyne forsoth his bodie and bloud Here we may playnly see that ye my lord erred both yn saynge that Melchisedech gaue bread wyne vnto Abraham for Cyprian sayeth as the texte of the Genesis also hath that he offered them in sacrifice to god and also in saying that Melchisedechs doinge then figured not christes sacrifice made at his mandy but only that Gene. 14. which was done ones vpon the crosse for it signified and figured his sacrifice made at his mandye as saynt Cyprian affirmeth by and by in that same epistle thus writinge There went before by Melchizedech an ymage of à sacrifice ordeyned in bread and wyne Which thinge our lord perfectly doinge fulfillynge hath offered bread and à chalice mixed with wyne and he that is the fulnes hath fulfilled the trueth of the image fygured afore Hitherto Cyprian Where he sayeth also that christ commaunded priestes to offre sacrifice at masse in à remembrance of his death sayīge do ye this in my remembraunce If à man wil The sacrifice the holy masse but only loke vpon and consider what Cyprian went about to proue and perswade in that epistle he shal fynde anon that my lord erred manifestly when he sayed that Melchisedechs oblation Lucae 22. ◠Cor. 2. figured only christes sacrifice made vpon the crosse for Cyprians purpose and intent there was to proue by many figures of the old testament that wyne ought to be put yn to the Marke chalice at masse to be offered in sacrifice god as Melchisedech had done afore in à figure and as chtist fulfillinge accomplysshyng perfitely that figure had done also at his mandye Wherfore ye ought my lord to recante this playne errour and to vse that lawe vpon youre selfe iustely which ye haue vsed against many other mē vniustly Christ offered sacrifice at his last souppe◠Ye peruerte also these wordes of Chrysostom When yow come to these mysteries do not thinke that ye receyue De eucharistia io enceniis by a man the bodye of god Vpō these wordes my lord maketh this argument Than yf we receaue not the body of christ at the handes of man ergo the bodie of christ is not reallye corporalli and naturallie in the sacrament and so geuen to vs by the priest What blyndnes is this Chrysostom The bysshop fo 93. byddeth men not thinke that they receaue christes body of a man the prieest meanynge that they receyued yt not of hym prīcipally but so of christ The confutation hymself and that he sayed to stere thē vnto greater deuotion in receauing of christes blessed bodie and my lord gathereth therof a pure negation that we receaue not christes bodie at the handes of ma. Is this a worthy persō to be beleued in his doctrine that thus reasoneth without reason Fourthermore my lord doth make aunswere vnto Theophilus bysshop of Alexandria which writeth thus vpon Markes gospel Theophilus christ geuinge thankes did breake the bread which also we do addynge therunto prayer And gaue vnto thē sayinge Take this is my bodie This that I do nowe geue and that which ye do nowe take For the bread is not onely à figure of christes bodie but it is chaunged in to the very bodie of christe For christ sayeth The bread which I wil gyue yowe is my flesh Neuerthelesse Ioan. 8. the flesh of christ is not seene for oure weakenes but bread and wyne are
sayinge The spirite gyueth lyfe but the fleash profiteth nothinge c. Doest thow not see here reader that Saint Austen ment not to denye the corporal and real beynge and eatinge of christes bodie in the sacrament For he ment that fleash that is to say such à fleshely and folyshe vnderstaÌ„dynge of christes wordes werby they thought that christ wold that they shold eate his flesh cut out in peaces â—er 2. de verbis apost as common meates are eaten and not alyue and whole without al hurt done to it profiteth nothinge but the spirite that is to say à spiritual vnderstandinge of his wordes that they should eate his flesh alyue ioyned vnto his spirite and godhead whole and not harmed in any thiÌ„ge geueth lyfe And so he wold that they shold not thinke that they should eate that his bodie which they sawe after any such maner and as they sawe it in that same forme of fleash visibly but inuisiblye as he sayeth there nor drinke the bloud which the iewes should shed furth in that forme of bloud in which it should be shed out and visiblie This ment he as his oune wordes afore recited declare plainly and therfore those wordes which my lord alleageth for hym maketh nothinge for hym at al. The ende of the fourth booke The fyfth boke of the sacrifice of the holy masse Althoughe ye my lord do saye without any good grounde that it is à great blasphem ye against christ to saye that in the masse is made à sacrifice propitiatorie for synne yet al the eldest and best learned doctours that euer were are vtterly against your errour therin as I haue declared touching The bysshop fol. 104. many of theÌ„ in my booke of the sacrifice of the holy masse and as I wil anon by goddes grace proue by some of their saiÌ„ges briefely We make no sacrifice The confutation Luc. 22. at masse but only as ministers of christ which bade vs so to do offereth hymselfe daily for vs therin and therfore ye are disceaued at the begynninge of this your boke when ye say that priestes do make their masse à sacrifice propitiatorie for the synnes of the quycke and deade as neuer no creature made but christ alone and that ones onely for al vpon the crosse And to proue this ye alleage S. Paul which spake there to the hebrews of christes Hebr. 9. 10. blouddy sacrifice made by his death only which he offered neuer but ones as he sayeth or els he must neades haue dyed more theÌ„ ones for as much as that kynde of sacrifice is necessarilie ioyned wyth his passion but this maketh nothynge vtterly against the sacrifice of the masse in which christ hymselfe turneth the substaunce of bread and wyne in to his owne very natural fleash and bloud and offereth How and in What seÌ„ce the masse is à sacrifice them in à remembraunce of his death for the application of his passion and the merite of it for remission of the synnes both of the quycke and the deade as al holy doctours bothe Graekes and latines do wytnesse Fo. 105. plainly of whose sentences I wil alledge some anon But here I aske of yowe my lord why may not Christ euery daie be offered in sacrifice wythout dyinge agayne for vs as wel as he was slayne as Ihon sayeth euen from Apocal. 13. the begynnynge of the world and yet he suffred death not many thousand yeres after Were not the sacrifices of Abel Isaac of the paschal lambe and many other sacrifices of the old lawe certen figures of christes sacrifice theÌ„ Exodi 12. 1 Lâ—â—â—ti 24. Gene. 4. to come vpon the crosse and were offered to put meÌ„ in mynde of it What theÌ„ should lette my lord that the masse myght not be a sacrifice for a remeÌ„brance of christes passion and death now passed as wel as they were of it to come that this sacrifice shold not as wel be an application of christes merites vnto vs for remission of oure synnes as they were I am very sure Lib. 17 ca 20 De ciuitate Dei that ye are not able wyth the helpe of althem that made this youre booke to auoyde this Austen writeth after this sorte therin Salomon sayeth A maÌ„ hath nothinge that god is to hym Ecclesiastes 8. but that thinge whych he shal eate drinke What thinge more credible may here be vnderstanded to saye than that which doth pertayne to the partakinge of this table Which that priest the mediatour of the newe testament gyueth of his bodie and bloud after Marke this reader the ordre of Melchisedech For that sacrifice hath succeded al the sacrifices of the old testament which were offered in à shadowe of it to come Wherfore we do acknowledge that voice of the same mediatour written in the Psal 39. psalme by the prophete Thowe woldest not haue sayed christ the sonne to his father à sacrifice an oblatioÌ„ but thowe madest me à perfecte body for because in the stead of al those old sacrifices and oblations christes bodie is offered in sacrifice and mynystred Three errours confuted here vnto the partakers Here are three of your errours my lord confuted The first that Melchisedech offered not sacrifice in bread and wyne for à figure of christes sacrifice made at his last soupper The secoÌ„de that christes bodi and bloud are not in the holi sacrameÌ„t but only bread and wyne The thirde that christes bodie is not offered in sacrifice at masse We do confesse that christes sacrifice made vpon the crosse was ful perfecte sufficient and did doth stil put away the synnes of al them that beleue perfectly in hym trust in goddes mercy repent their illyues and receaue the holy saeramentes by which as meanes that christes sacrifice is and neades must be applied vnto them and therfore it cometh not of any imperfection of christes sacrifice ones made for euer vpon the crosse that his blessed bodie is offered daily in sacrifice for oure synnes but only to applie that perfecte sacrifice vnto vs for to take away actually oure imperfectenes of synne This a unsweare is sufficient for the soilynge of al that is brought out of S. paules epistle vnto the hebrews Nowe ye make à distinction of sacrifices saynge that there is one kinde of sacrifices à propitiatorie or à mercyful sacrifice that is to saye such as pacyfieth goddes wrath and indignatioÌ„ obteyneth mercye for oure synnes and forgeuenes of them which is onely christes death sacrifice made ones for al vpon the crosse Which no good christian man The confutation denyeth But what then Canye therby proue my lord that christe offereth not hymselfe yet daily at masse by the priest as his ministre for an applyiÌ„ge of that his propitiatorie and most mercyful sacrifice made neuer but ones Maye not the sacrifice of the masse made in à remembrance of christes death and blouddy sacrifice be as wel
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
apostles tyme and wrote saynt peters and paules passion wytnesseth euidently that saynt peter saw christ and talked wyth hym when he was goyng out of Rome for fear of persecution and that peter sayed to hym lord whyther goest thou To whom christ anusweared I go to Rome to be Crucyfied agayne Then anon after christ departed away from peter and peter vnderstandyng that Christment he wold be crucyfied agayne not in his oune bodie but in hym retourned to Rome and there was crucified for christes sake Of this Lib. 5. coÌ„meÌ„ storie wrote Egesippus which was very Lib. 5. epist nighe to the apostles tyme and also S. Ambrose This storie declareth that Christ ascended in to heauen and yet he is also iÌ„ the blessed sacrament of the aulter bodilie althoughe christ departed hence at the tyme of his ascension yn to heauen and sitteâ—hâ— at the right hand of god his father yet he may be also here yn the blessed sacrament of the aulter This is the very catholike fayth which christes church that caÌ„ not whollie erre yn the fayth hath euer taught doth and shal euer vntil the worldes ende Wherfore leaue reasoniÌ„g reader vpoÌ„ this matter and geue credence to this oure mother the churche and than thou shalt neuer be disceaued yn any point of thy fayth because she neuer The catholyke church erreth not yn the faith Matth. 16. erreth whollie theryn For promysed not christ that hel gates which are synne and heresies by which men do entre yn to hel should not preuaile agaiÌ„st Matth. vlt. her Sayed he not also that he wold be with the churche vntil the worldes ende Hou then could she erre so shamefullie these M. ccccc yeres and mo as to beleue that christ was bodilye in the sacrament and to honoure hym therin and yet he was not there but bare bread wyne What cal ye Note my lord this yf it be not hel gates to preuaile against christes church Hou could she be disceaâ—ed so many yeres in this weightie matter of our fayth with whom christ the trueth it selfe euer was as he promysed to be Did not christ saye that he wold be in the middes of twoo or three asseÌ„bled in his name Was he not theÌ„ emonge In concilio lateranensi the M. ccc xv fathers which were gathered together out of al costes of christendome and determyned that the Matth. vlt. bread and wyne were yn their natures and substances vtterly turned yn to christes very natural bodye bloud and that there remayned only their qualites and properties The apostles Act. 15. with the elders were assembled together at hierusalem yn à councel for the decysion of à question touchynge the chargynge of the Gentyles with the keping of Moses law and wheÌ„ they had done finyshed that their counsail Actorum 15 S. Iames ponounced their sentence and sayed that it pleased the holy goost and them that the gentyles should not be burdened with that ceremonial law by which it appeareth playnly that the holy goost ruleth and directeth the councels lefullye assembled that they erre not yn the fayth why then doth he not euen so nou to Marke reader the councels and hath euer done Hath nowe christ forsaken his deare IoaÌ„ 14 16. spouse the church Dyd he not promyse to send his holy spirite to the churche whiche should teach her al trueth and abyde stil with her for euer Hath he not then yet performed this his promyse which he made to his apostles and yn them to the whole churche at al tymes being Of did he not fulfil it vntil Berengarius came BereÌ„gariuâ— which about M. yeares after that promes Was the first autour of this heresie which he did penytently abiure and recante was made first of al men taught and maynteyned this heresie which sayeth that christes very natural bodye is not reallye in the blessed sacrament of the aulter Was this promes made onlie to hym and his scholers Was it made to a feu carnal vnlearned men yn any one countrey not rather to al the whole catholike churche and to al christen nations Was berengarius which was an hereretike in many other pointes as stories do wytnesse of hym and also à man of à very il lyfe a meter man and more worthye to receaue the performance of that highe pròmes than any of the apostles were or than any other parsoÌ„ which then lyued or els sense yea thaÌ„ al the churche of christ But lette vs graunt that this promes was not fulfillyd nor the trueth in this matter declared vntil BereÌ„garius came that the Marke wel reader this holy ghoost the spirite of the trueth was geuen vnto hym and first did sette furth by hym this verite Tel me then hou it chaunced that the holy goost forsoke hym suffered hym to recante to abiure forswaere for euer that opinion departinge out of this world with great repentance for that his heresie Did not Christ saye that the holy goost should euer abyde with them to whoÌ„ he was promysed Did not Berengarius which first wrote against this our fayth of the sacrament Li. de gestis regum fâ—aÌ„ corum in vita Henrici Regis Franciae recaÌ„te his heresie wyllyngly as Gagwinus testifieth and dyed wyth great repentaunce for yt For this was his last recantation I Berengarius do beleue BereÌ„garius later recantation wyih my hert and confesse wyth my mouth that the bread wyne which are set vpon the aulter are throughe prayer and the wordes of christ in substance turned in to our sauiours body and bloud which he toke of his mother offered vpon the crosse and that nowe doth sit in heauen at the fathers ryght hand and that this is not done only by á signe and the vertu of the sacrament but in the propriete of nature and the veryte of substance This was his confession and beliefe euen vntil his death Our lord gyue al theÌ„ that haue foloued his errour in this matter grace to forsake it by his exaÌ„ple and to dye in the true fayth of christ as he did After this mans death by the space of c yeres and more no man wrote against the very real presence of Christes natural body in the sacrament Then at the length came Almericus heresie one Almericus à wycked man which sayed that christes body was as wel in al manier of bread and in euery other thing els as in the blessed sacrament of the aulter After hym noman spake as much as we can fynde yn wryting against the catholike faith of this matter the space of more then á hundred yeres Then rose vp one Ihon wyclefe our countrey man which of mere malice that he could not obteyne the bysshoprych of worcetur and because he Wyclefes heresie was excommunycated and banyshed out of oxford sowed many heresies in England emong which this that my lord defendeth in his booke was one
of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long à tyme But pride wyl haue à fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. à good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but à very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse ó lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp ó lord helpe vs ó lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen ⧠That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme à lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is à wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the
spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike
say that our spiritual feeding in christ also the corporal eating and drinking of his body and bloud in the sacrament are sufficiently signified vnto vs by that that the bread and wyne which be consecrated in to christes fleash and bloud are of that same kind and nature of which the bread and wyne be that we do feed dailie vpon and by that that their formes and properties do remayne stil in the sacrament This was the meanyng of al the ancient doctours which intreated any thyng of this matter and ye shal neuer be able to proue the contrary wyth the helpe of al them that made this your booke but. I do traueile yn vayne to spend so many wordes in à thing of it selfe manfestly false and therfore I wil passe it ouer and go forward It foloueth yn your booke This spiritual The bysshop fo 1â— pa 2. cap 16. meate of christes body and bloud is not receaued in the mouth c. Why proued ye not this your sainge The confutation Is your bare word à sufficient profe my lord of this pestilent doctrine and à reprouffe of the catholike fayth of christ The body and bloud of Christ are I confesse à spiritual foode of oure souls and yet they are not only receaued of vs spiritually but also corporally with our mouthes when we do worthily receaue the sacrament of the aulter For Tertulianus sayeth Lib. de resurrect â—anis The fleash of man eateth christes body and bloud that his soul may be also fed of god How doth my lord mans flesh eate christes body and drinke Lib. 4. c. â—4 his bloud yf he eate it not as ye say with his mouth Cyril also writeth of the same after this maniere We denye not that we be ioyned spiritually vnto christ throughe à right Lib 10. ca. 11. in Ioan. fayth and pure charite but that we haue no ioynyng together with hym bodylie we vtterly denye and do iudge that against the scripture And least any man should say that he spake not this of the sacrament and of our corporal ioynyng vnto Christ by the bodily receauing of hym in the sacrament he addeth mention of the 1. Cor. 10. sacrament saying Althoughe we be many yet we be one in hym for we are al partakers of one bread Thinketh he that we knowe not the vertu of the sacrament which when we do receaue doth it not make Christ to dwel in vs yea corporally throughe Marke the partakyng of his fleash What may à man desire to be spoken more plainlie to proue my lord that christes fleash is receaued of vs bodily yn the sacrament and not onely as ye teach falsely by fayth spiritually May Christ dwel I besech yow in vs corporally by the receauing of the sacrament of the aulter and yet we not receaue his body with our mouthes I let passe dyuers such authorites both of S Cyril Chrysostom and also of many other but yet I wil not passe by Lib. sentenâ—ia◠〈◊〉 prosperi this saying of S Austen Whiles the hoost ys broaken whiles the bloud is poured out of the chalice in to the mouthes of the faythful what thing is els signified but the death of our lordes body vpon the crosse and the sheddyng of his bloud out of his side Saint Austen sayeth that we receaue bodily christes bloud wyth our mouthes my lord denyeth it whether ought we to beleue of these twoo Ye saye agayne in your boke thus And so The bysshop fo 1â— ca. 17. there remayneth whytnesse but nothing is whyt there remayne colours but nothing is coloured there remayneth roundnes but nothing is round and there is bignes but nothing is byg there is swetnes but nothing is swete c. What of this my lord Wil ye denye The confutation these thinges to be true because your natural wyt and reason can not perceaue how these accidentes and qualites may be in the sacrament wythout any substaunce to susteyne theÌ„ and in which they may be Who wil measure an article of our fayth by 1. Cor. 2. Theophilactus in IoanneÌ„ ca. 3. his natural wyt Sayeth not S paul my lord that à man which foloweth natural argumentes and reason perceaueth not the thinges that pertayne vnto the spirite of god Why remembre ye not that gods word is his dede Psal â—3 Psal 14. Sayeth not scripture that god doth al that he wil and that nothyng is vnto Luc. 1. Sap. 7. 11. hym impossible Can he them not make whitnes roundnes swetnes bygnes sauour and other the qualitees of bread and wyne to be in the sacrament wythout their substance to beare theÌ„ Is this à greater thing thaÌ„ to create make al thing of nothing S Ambrose sayeth why seakest thow à natural ordre in christes body that is in the sacrament Libr. de his qui mysterus initiantur cap. 9. seying that his body was borne of the virgen without yea against the ordre of nature What meane ye then my lord to wounder so much at these thinges The hethen men that lacketh fayth may wel merueile at them and thinke that it is madnes to beleue any such thing as they do iudge of al the articles of our fayth Sayeth not the prophete excepte ye beleue ye shal not vnderstand Why Esaiae 7. then do ye not my lord first beleue and afterward studye humbly to vnderstand this deape mysterie of our fayth Did not christ saye that that Matth. 19. thing which seamed impossible to man was possible vnto god Is not our fayth the fundation of al the thinges that belong vnto our saluation 1. Cor. 3. Wherfore then bylde ye that vpon reason without fayth which ought onely Hebr. 11. to be buylded vpon fayth without reasoning Cotta sayed unto Lucilius as lactantius sayth If thou doest aske De origene erroris Lib. 2. cap. 7. à reason thou doest not beleue why doest thou theÌ„ require à reason which may cause the not to beleue But yf thou doest requyre à reason and thinkest that à reasoÌ„ must neades be asked theÌ„ thou doest not beleue Lo my lord à paynim setteth yow to schole Are ye not then á shamed of your reasonyng in this matter in which fayth onely ought to rule Wel I trust ye wil be anoÌ„ yf ye be not past al shame Ye write thus agayne But this is not the doctrine The bysshop fo 15. of christ but the subtil inuentioÌ„ of Antichrist first decreed by InnoceÌ„t the third c. Innocent the third my The confutation lord was à great learned maÌ„ as his bookes declare and as platina wytnesseth and also à godly which caused à general councel at Rome to be had celebrated of M. ccc xv fathers some out A councel of M. ccc xv fathers of euery region of al christen dome they after long prayng to god for grace much deliberation and reasonyng vpon this matter made
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
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
most holy bodie with their vncleane Theodoretê° is agaiÌ„st the bysshoppe thoughe he alleaged hym for his purpose handes and do putte it vnto their cursed mouth What might he haue saied more euidently for me against yow my lord Moreouer theodoretus in his third dialogue alleageth Saint Ignatius saynge in his epistle to Smyrnenses Marke wel this reader They do not receaue or admitte the sacrament and oblations because they confesse not the sacrament to be our sauiours flesh whiche suffered for oure synnes and which the father reysed vp againe from death to lyfe Doth not this authorite of S Ignatius which was saint Ihon the euangelistes scholer waye more vpon oure side than al my lordes doctours that he alleageth for hym And also doth it not appeare that Theodoritus was against my lordes doctrine which alledgeth that authorite of Ignatius that affirmeth so plainlye that the same fleash of christ is in the sacrameÌ„t that he offered vpoÌ„ the crosse for vs and that the sacrameÌ„t is à sacrifice which my lord denyeth The sacrifice of the masse The same writer also in his first dialogue which ye alledge my lord sayeth that these wordes This is my bodie This is my bloud are the words of coÌ„secration that these wordes of christ Ioan. 6. written in Ihon. The bread which I wil geue is my fleash c. were spoken of christes flesh in the sacrameÌ„t which both ye denye He maketh also mention Theodoretus is in many pointes against my lord of the puttinge of water in to the chalice and sayeth that the consecration is made with inuocation which ye saye are of no necessite because scripture speaketh not of them Agayne in his second dialogue he sayeth after The honoure of the sacrameÌ„te set out by Theodoretus my lordes oune doctour this maner But the thinges which be made are vnderstand and beleued and honoured as beinge those thinges which they are beleued Here he speaketh of the honouringe of the sacrament which thinge as ye denye my lord so these wordes can not be wel sayed of bread and wyne for to honoure them is ydolatrie as ye denye not your selfe This worsshippinge or adoration of which he speaketh here can not be referred to christ in heauen as ye are wount to auoid lyke sainges of the old authours but very fondly for he sayeth that the thinges which by the consecration are made be worshipped of vs. Finallie he saith thus We do cal also this bodie the bodie of god teachynge that it is our lordes bodie and geueth lyfe which is not true of à common bodie of euery man indiffereÌ„tly but of the bodie of oure lord Iesus Christ both god man It is then now euident how wel your sight my lord seruyd yow when ye did recyte this authour for your purpose which so plainly is against it Farder ye goo Fol. 29. about to soile our argumentes and reasons which we do make to proue transubstantiation and first ye improue as Folio 31. ye thinke at the lest our vnderstandyng of those christes woordes this is my bodie by whiche we beleue that the breade is turned in to chrâ—stes very bodie This is your sayinge against that oure godly and true belefe But what christian eares can patiently The bysshop fo 31. pa. 1. heare this doctrine that Christe is euery daie made à newe and made of an other substaunce than he was made of in his mothers wombe Here my The confutation lord ye make a great wounderinge at the catholike faith and doctrine of christ because ye vnderstande it not as your wordes declare manifestlye For christ is not made à newe dailie nor we do not teache any such thinge but only that the bread nou is dayly Marke reader turned in to that his bodie which was made ones for al in his mothers wombe so that that one bodie and one Christ whiche was neuer made but ones onlye nor can not be made agayne is therby reallie present in the holye sacrament and in heauen also both at ones This oure doctrine and beleue is sette furth in the scriptures as it Christes body is daily made at masse is alreadye declared and also in al catholique doctours bookes out of the which I wil by goddes helpe rehearse à certeÌ„ sentences for the profe and defense Lib. 4. contra Marciouem of this oure fayth Tertulian sayeth Christe made the breade his bodie sayinge this is my bodye The holy martyr Alexander which was aboue Epist 1. ad omnes ecclesias M. cccc xxix yeres passed confirmeth the same sayinge thus Oure lordes passion must be myxed in the oblations of the sacramentes which are offered to our lord at masse that his The masse is no newe thing passion whose bodie and bloude is made may be celebrated Cyprian sayeth Oure lord maketh euen continuallie De coena domini vntil this daie this his most true and holie bodie and maketh it holy blesseth it diuideth it to them which deuoutly Ad athanasium alios episcopos Aegypti c. receaue it Felix à holy martyr which was M. cc. lxx yeres sence writeth iÌ„ this maner intreatiÌ„ge of the persecution of priestes The mirth of the whole conseil is turned in to mourninge because it was not seamelie that they which do make christes bodie dailie with their oune mouthe should suffre so great persecution S Damasus sayeth vnto steaphon that was in s Hieroms tyme. The priestes do make christes bodie with their mouthe s. Ambrose De ijs qui mysterijs oÌ„ cap. 9. sayeth This bodie that we do make is of the virgeÌ„ Againe It was not christes bodie before the coÌ„secration but I tel the that after the consecration it is now christes bodie He hath sayed it Lib. 4. cap. 4. de sacramentis is made c. Thow hast then learned that christes bodie is made of breade that wine and water are putte in to the chalice but bloud is made throughe Lib. 4. cap. 5. de sacramentis the coÌ„secratioÌ„ of goddes woordes Before christes wordes the chalice is ful of water wyne after that christes wordes haue wroughte there is made the bloude which redeamed the people Hom. 45. in Ioannem ChrysostoÌ„ is of that same miÌ„de which saieth It is not maÌ„ but christ that was crucified for vs which maketh his bodie bloud of the thiÌ„ges that are sette furthvpoÌ„ our lordes table to be coÌ„secrated Homi. 2. in 2. timo 1. The same doctour thê° sayeth Priestes what so euer they be do offre dailie that same oblatioÌ„ that christ offered hymselfe gaue to his apostles addinge at the leÌ„gth these wordes And therfore both this is christes bodie that also is his bodie he that thinketh that this bodie hath any thiÌ„ge lesse theÌ„ that knoweth not that it is christe which is now also preseÌ„t workethe And to let passe many of his
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
of beleuīge in hym and of the spiritual eatinge of hym troughe à lyuely fayth vnto the which men should not neade to prepare either bealy or teth but what is this against oure teachinge Doth it folowe that we eate not christ bodyly with oure mouth and teth because that we neade not to prepare our bealy and teth to eate christ only spiritually throughe fayth which the fathers did before the institution of the sacramēt and nowe also many do when they receaue not the sacrament Is there but only one maner to eate christ Is he not eaten both when the sacrament is receaued and when it is not receaued Why red ye not Austens wordes in his booke vpon Ihon that ye myght haue sene and perceaued the true sense of Tract 25. them For he thus writeth vpon this texte This is the worke of god that ye beleue in hym This is thē to eate that Ioan. 8. meate which perysheth not but abydeth stil vnto euerlasting life to beleue in hym Why preparest thou teth and bealy beleue thowe hast eaten We see nowe that S. Austen then expounded that texte which was spoken of christe before he did intreat any thinge of the sacrament and ment only of à spiritual eatinge of hymselfe by fayth vnto which eatynge men ought not as S. Austen sayed to prepare either bealye or els teeth as to the eatīg of common meate of the bodie they are wount to do and as the iewes il vnderstod christ speakinge then of meate that should bringe vnto them lyfe euer enduringe Wherfore ye are anuswered my lord in this obiection sufficiently Origen whom ye allege next ment as christ did in Ihon whose wordes he reciteth and are expounded of Ioan. 8. S. Austen afore that is to say that euil men receaue not nor eate not christes flesh worthyly and profitably to haue therby euerlasting lyfe but only bodily and vnworthily to their damnatiō lyke wyse S. Cyprian spake of à spiritual eating of christes flesh and denyed Sers de lapsis de coena domini not the corporal eatinge of it with our mouthes and sayed as christ did that none do eate of that lābe oure sauiour christ spiritually and worthily as S. fo 92 pa. 2. Paul biddeth men do but only true 1. Cor. 11. Israelites that is to say good christian men Also Athanasius ment not as ye Athanasius lib. de pecca to in spi sanctum saye he did that christ made therfore mention of his ascension in to heauē when he spake vnto the iewes of eatīg his flesh and of his bloud to plucke their myndes vtterly from thinkinge vpon any eatinge of his bodie and drīkinge of his bloud with their mouthes but only from beleuinge as they did then that he moued them to eate his flesh deade ▪ cutte out in peaces ▪ and to deuoure it cleane vp as other commō meates are eaten for then he could not ascende vp from them in to heauen alyue and whole as he sayed vnto them that he would do This ment Athanasius Ioan. 6. and christ makinge there mention of his ascension for so doth Cyril Cyprian Chrisostom saint Austen and many other the eldest and best doctours expounde that place of Ihon. For S. Austen thus writeth expoundyng that same saying of Ihon. Did ye thinke that I wold make peaces of this body which ye do see and The confutation cut the partes of my body and geue them vnto yow What then yf ye shal the sonne of man ascende thither where he was afore Certenly he that Ioan. 6. could ascēde vp whole could not be consumed He hath then both geuen Augusti in pal 8 in Ioannem vnto vs a holsome refection of his body and bloud also soyled à great question touchyng his wholnes Hytherto S. Austen Wherfore this authorite is not against oure beliefe which is that we do eate christes fleash bodily with oure mouthes without al hurt Basilius Epist 141. and harme to it and without deuouringe vp of yt S Basil spake there only of à spiritual eatinge of christes fleash by fayth and godly lyuinge and nothinge of the sacrament nor of eatinge of christes flesh therin and therfore his sainge is not to the purpose Hierō Hierom in Esaie ca. 88 in Hiere 22. vpon Esaye and Hieremie affirmeth only that synners and heretikes eate not the bodie of christ worthily for to obteyne the frute effecte and profite In Osean cap. 8. therof which is spiritual nourishemēt encrease of grace to dwel in christ christ in them and to come vnto euerlastinge lyfe but he denyed not Ambros de benedict patriar ca. 9. lib. de sacramentis 4. cap. 4. lib. 5. cap 3. August de ciuitate dei lib. 21 cap. 2◠in Ioann trac 28. 27. de verbis a post ser 2. Tract 59. ī Ioan. The bysshop fo 18. that they eate it vngodly and vnworthyly to their dānatiō The same mēt Ambrose and S. Austen also spake in those places which ye alleage of à fruteful and a profitable eatinge of christes flesh of drinkinge of his bloud to the obteyning of euerlastinge life Ye vnderstand not S. Austen writing thus Albert the other apostles did eate bread that was the lord yet Iudas did eate but the bread of the lord not the bread that was the lord For he ment only that the other apostles did eate christes body both bodyly with their mouthes and also spiritually with à perfect fayth and à pure conscience but Iudas did eate it only bodyly with his mouth S. Cyril ment euen the very same thinge that only good men do eate christes flesh vnto their profite and saluation but yet he sayeth not nor none other doctour as ye do that il men do not bodyly receaue it with their mouthes in the holy sacrament and therfore none of The bysshop fo 97 lib. 4. thē proueth your doctrine to be true Nowe ye aske of vs whether an vnrepentaunt synner haue christes bodie within hym or no whan he receaueth A reason taken out of Peter martyr booke the sacrament To that I saye that he so hath and also to the seconde question I answeare that il men beinge impenitent when they do receaue the sacrament haue christes spirite wythin them and yet they are not his sonnes althoughe paul do saye that he is goddes sonne as ye saye and gather of hym and hath christ in hym and lyueth Rom. 8. because he is iustified S. pauls wordes are these And yf his spirite that raysed vp iesus from death dwel in yowe he that raysed christ from death shal gyue life to your mortal bodies for his spirits sake which dwelleth in yow My lord vnderstandeth not howe that man receaueth the spirite of god by certen of his giftes in his very nature substance presence and power and yet he is neuerthelesse à synner hauīg not in hym
à meane to applye christes passion and sacrifice made vpon the crosse vnto vs for remission of our synnes and the obteynyng of goddes mercye throughe the force and vertu of it as many sacrifices of the old lawe made to signifie figure the same his death and sacrifice were applications of it for remission of synne and the pacyfynge Marke reader of goddes wrath and indignatiō not throughe their owne strength vertu and merite but throughe the vertu and merite of christes bloudy sacrifice to come of which they were figures representations and shadowes For bade not god by Moses that Aaron and his sonnes should offre sacrifices that Exode 24. Exode 32. Num. 15. were called victimae pacificae sacrificia placabilia that is to say sacrifices to pacifie goddes wrath and to appease his indignation Did god then bidde them committe blasphemye agaīst christe and to robbe hym of his honoure and glorie which consisteth in reconciling of mankynd vnto goddes Exodi 9. fauour and grace Did they not then offre at his commaundynge sacrifices for synne to obteyne goddes mercye as priestes do nowe at masse althoughe not so perfectly nother the same thinges but only figures shadowes Were not their sacrifices meanes to applye christes death and sacrifice then to come vnto the people for remissiō of their synnes and the purchasynge of mercye and grace as the sacrifice of the masse is althoughe not in lyke degree Why then are priestes nowe more iniurious to christ than the priestes were then in Moses law Did they not as wel depryue christ of his honoure toke it vnto themselues as priestes do that nowe saye masse and offre sacrifice therin for synne If ye did wel vnderstand the matter my lord ye wold not so rayle without al charite vpon Io. 1. 10. priestes as ye now do Is not christ called 2. Timo. 2. the light à good pastour the onely mediatour of god and man he that baptizeth and many such other thinges and yet preachers of his gospel are the light of the world pastours mediatours betwene god and man by praier and offeringe of gyftes and sacrifices Hebr. 5. as paul sayeth for synne Why then may they not be called in some sense as wel workers wyth christ in reconcylinge of man vnto good as his mynysters Is it not christes office as wel to christen for Ihon baptist sayeth he it is that baptizeth and to be intercessour Ioan. 1. for man vnto god as it is to reconcile man vnto god by offeringe 1 Tim. 2. of sacrifice Is not the sacrifice of prayer repentaunce contrition of hert almes fastinge and such other thinges meanes to purchase goddes fauour mercy as it appeareth playnly in the scripture May they not then be esteamed wel sacrifices to pacyfie goddes wrath and to obteyne of hym mercy and grace throughe the merite of christes passiō and sacrifice made therby notwithstandinge that only christ satisfied sufficiently for our synnes and reconciled vs vnto god by his only sacrifice Dyd ye not then my lord il vnlearnedly deuyde the kyndes of sacrifices yn this your booke Who but yow wil saye that that repentance and contrition of à sinners hart is à sacrifice of à reconciled man and of laude It is also à perillous errour that ye do teach my lord when ye saye that christ did so purge an infinite heape of synnes by his one oblation that he remitted them acquyeted our cōsciēces and that there remayneth nowe vtterly no sacrifice for synne For as I denye The confutation not but he did merite and deserue by his death grace and mercy for remission of al the whole worldes synnes euen so he remitted yn effecte and actually when he died the synnes of very fewe for he suffered for vs as paul sayeth Ro. 5. whē we were yet goddes ennymies and synners For yf he had in dede remytted mēnes synnes actually and acquyeted their cōsciences yn acte as ye write here why then sayed saynt Ro. 6. paule that we dye vnto synne in baptisme Why then sayed he that christ Ephes 5. purgeth his spouse the church from synne by baptisme Why bade sainct Peter after christes passion that the Act. 2 ▪ people should repent that euery one of them might be baptized for remission Matth. 6 of their synnes Why commaunded Luc. 24 then christ men to aske remission of their synnes and bade his apostles after his resurrection to preach penaūce for remission of synne Why sayed also saint Ihon that yf we do say that 1. Ioan. 1 we haue not synne in vs we say not truely And if we do confesse oure synnes god wil forgeue them vs and that there is à synne vnto death Doth it not 1. Ioan 5 then openly appeare that christe did only merite and purchase grace and remission of our synnes by his passion and that actually he remitted them not nor quyeted mennes consciēces as ye saye vntruely my lord that he did but that the actual remission of them and quyetinge of mennes consciences must be obteyned by fayth hope fear repentaunce prayer almes dedes fastinge charite and receauinge of the holy sacramentes Who sayeth The byshop fo 10. lib. 5. that priestes do merite or deserue remission of sinnes by their sacrifice made at masse Saye we not that onely christ merited and deserued remission of synne by his death and blouddie sacrifice Rom. 3. made vpon the crosse as paule sayeth and that the sacrifice made in the masse by christ hymselfe chiefely and of the prieste as à mynistre at his commaundement is onely an application of that his merite vnto men for the free and francke remission of their synnes Who is so madde to say as ye fayne that we do that the acte or administration of à priest hath the same office that christ executed in offeringe Fo. 108 hymselfe vpon the crosse for vs We say not that christes sacrifice is imperfecte nor vnsufficient but most perfecte and sufficient in itselfe for the remission of al the worldes synnes and yet the most part of the world shal be damned throughe their owne default and throught want of 1. Fo. 2 Matth. 22. application of christes death and therfore christ sayed that his bloud should Matth. 26 be shedde for many and not for al and sainct Paul wytnesseth that christ offered hymselfe to consume away Heb. 9 many mennes synnes and not al because many men sayeth vpon that texte Chrisostom wil not do their duite christes sacrifice is in itselfe sayeth he sufficient to saue al men and he saueth al Heb. 7 as much as lyeth in hym Now ye alleage sainct Paul sayinge that The bysshop christes priesthod can not passe from one to an other Which sentence maketh The confutation nothinge for your purpose to proue that priestes offre not sacrifices for synne For who sayeth that christes priesthood passeth from hym to any
masse nor we come not in vayne thither praynge for theÌ„ vnto that laÌ„be lyinge there takinge away the sinnes of the world but there doth come ther of vnto theÌ„ some coÌ„fort Ambrose affirmeth the same wheÌ„ he sayeth A laÌ„be was offered afore and à calfe now Lib. 1. cap. 48. officioruÌ„ christ is offered but he is offered as à maÌ„ as it were receyuinge passioÌ„ he hymselfe doth offre hym selfe as à priest that he migt remite our sinnes Oratione de obitu fratris sui Satyri Agayne speakinge of his brother Satyrus departed heÌ„ce he sayeth I coÌ„meÌ„de vnto the ó god almyghtie the innoceÌ„t soul of my brother now dead I offre to the my sacrifice Take mercifully and gladly the present or gyft of à brother the sacrifice of à priest Againe he saieth vntoone faustine coÌ„fortiÌ„ge hym lameÌ„tiÌ„ge the death of his suster I iudge that she is not so much to be lameÌ„ted as to be prayed for nor so much to be wept for as her soul to be coÌ„meÌ„ded vnto oure lord with sacrifices He sayeth also thê° We haue seene the prince of priestes In psal 38. coÌ„minge vnto vs. We sawe hym hard hiÌ„ offeringe for vs his bloud Lette vs priestes folowe as we may offre sacrifice for the people althoughe we be weake by oure deseruinge yet we are honorable throughe the sacrifice for Lib. de heresibus haeres 53. albeit christ is not seene to be offered neuerthelesse he is offered vpon the earth when his bodie is offered Yea he is declared plainly to offre it in vs whose word maketh holie the sacrifice which is offered Saint AusteÌ„ reproued Lib. 3 Aerius for an heretike as also Epiphaphanius did because he sayed as my lord his secte doth that men should not praye for the dead nor offre sacrifice for theÌ„ S AusteÌ„ sayed thus in that In Enchir. cap. 110. ad DulcimuÌ„ 4 â—e 2 matter It is not to be denyed that the souls of meÌ„ depted are relieued throughe the godlynes of their frendes aliue when the sacrifice of oure mediatour Lege Aug. ser 11. de saÌ„ctis christ is offered for theÌ„ or els almes be geuen for theÌ„ in the churche But these thinges do profite theÌ„ which did deserue wheÌ„ they lyued that they might afterward ê“fite theÌ„ Anon after he saieth thus Therfore when sacrifices either of the aulter or els of any maner of al-masses are offered for al the dead wich were baptized they are thaÌ„kes geuiÌ„ge Note this for theÌ„ that be very good people for theÌ„ which are not very badde they are propitiations or purchasinges of mercy fauour of god But whoÌ„ they do ê“fite either they profite vnto this thiÌ„ge that there may be ful remissioÌ„ or els at the least that the peyne should be made more tollerable What can ye my Tolerabilior fiat iposa damnatio lord saye nowe to this For sayeth not here S AusteÌ„ plainly that the sacrifice of the masse is à sacrifice propitiatorie for the synnes of the deade Why denye ye it theÌ„ and yet say that your doctrine is apê“ued of the old doctours agreable vnto the faith of the primatiue church of christe I do remeÌ„bre wel At lambeth my lord that about three yeres sence wheÌ„ ye reasoned with me iÌ„ this matter of purgatorie I did alleage this place of s. AusteÌ„ ye sayed vnto me that Austen was disceaued here because he sayedvt tolerabilior fiat ipsa daÌ„natio that their daÌ„nation or peyne myght be made more easy to be borne but ye did not vnderstand s. Austen for he spake not those wordes of the daÌ„ned in hel as ye then sayed that he did but only of theÌ„ that depart not very il had deserued whiles they lyued here that such sacrifices myght profite theÌ„ after their death as he sayeth for as concerning the damned whoÌ„ he calleth very badde he affirmeth that such thinges helpe not theÌ„ Austen saieth also serm 32. deverb apost It is not to be doubted but the souls departed are helped by the holy churches prayers and the sacrifice of saluation and almes when they are geueÌ„ for them that god shold deale more mercyfully with them than their synnes had deserued He sayeth Epist 44. yet ones agayne thus We must beleue that sacrifices do helpe verily some what the souls departed out of this lyfe Heare now S Alexander that holy martyr which was within lxxxxx yeres after christes death and writeth thus Our lordes passioÌ„ must be recited in al solennites of masses that are offered vnto our lord that his passioÌ„ whose bodie bloud are made may be celebrated The masses sacrifice is propitiatorie For crymes synnes are put away throughe these sacrifices offered vnto our lord and therfore his passion must be also remeÌ„bred often recited Marke reader this body bloud offered vnto our lord With such sacrifices our lord wil be delited pacified wil for gyue great synnes for emonge sacrifices there can be nothinge greater than oure lordes bodie bloud There is no sacrifice better than this but this excelleth al other which must be offered vnto our lord with à pure conscieÌ„ce receaued with á cleane mynde and worshipped The honour of the holy sacrameÌ„t of the aulter of al meÌ„ And as this sacrifice is better then other euen so it ought to be rather much made of worshipped Here are iÌ„proued three of my my lordes errours The first against the makiÌ„ge Here are of christes bodie in the sacrameÌ„t the real preseÌ„ce of it therin The secoÌ„d Three errours confuted that the masse is not à sacrifice for synne that the priest maketh no more sacrifice at masse then à lay maÌ„ doth but only ministreth the sacrameÌ„t vnto the people The third against the worshippinge of the holy sacrament But Lib. 4. ca 14 noue heare s. damascene sayinge This is the pure and vnblouddie sacrifice which oure lord saieth by the prophete Malach. 1 is offered vnto hym froÌ„ the aeste vnto the west forsoth christes bodie bloud for the establyshemeÌ„t of our soul bodie Nowe to let passe many other writers sainges I wil speake of cypriaÌ„s miÌ„de Cyprianus â–ª De coena dmini of one or twoo moo theÌ„ so ende this chaptre boke CypriaÌ„ saith After our lord had sayed this is my body this is my bloud do ye this in my remeÌ„brance as ofteÌ„ as the thinge is done with these wordes this faith the bread Marke the cup made holy with à soleÌ„ne blessinge ê“fiteth vnto the life saluatioÌ„ of the whole maÌ„ beinge both à medicine à sacrifice also to heale sucknesses to purge synne The same holy Lib. 1. epi. 9 martyr witnesseth tgat the bisshops had made à decree before is time that he should not be praied for of te priest at the aulter nor any sacrifice made