but he was condemned yn à councel kept at Constantia about c. xxxiiij yeares sence and his heresie was then abhorred of al chrystendome After hym came Carolostadius AecolaÌ„padius Aecolampadius Swinglius and Swynglius which when they had of loÌ„g tyme set furth as their master luther had taught them that christes very natural body was really yn the sacrament and not only à sygne of them at the length as heresie creapeth 2. timot. 2. lyke vnto à canker paul beyng wytnesse they forsoke that opinion and denyed vtterly as my lord doth the bodilie presence of christ in this holie My lordes opinion began of late sacrament May we then not now see good christian reader that this doctryne can not be true which began first of al wythyn the space of fyue hundred yeres passed and hath bene euer conuicted from tyme to tyme not rysing agayne the space of c. yeres where the true fayth of christ hath euer coÌ„tinued and was neuer wholy suppressed from the first begynnynge of it nor neuer shal be vntil the worldes ende For the church can not wholly erre as it is declared afore and as saynt Paul affirmeth callyng her the pyller of the trueth For hou can the pyller of the 1. timâ—t 3. trueth susteyne and support heresie idolatrye S. Austen sayed that christes Ianuario Bpist 119. church approueth nothing nor doth any thing either against the fayth or els against good meaners Doth not my lord then erre abomynablye wheÌ„ he sayth that the church hath commytted blasphemy heresie and idolatry at the least foure hundred yeres Is this the church not to do any thing against the fayth and good lyfe Wherfore let vs beleue the catholike churches doctryne no lesse then the holy scripture which the church teacheth vs to beleue or els we wold not beleue it For sayed not Austen that he wold Contra epistol fundamenti ca. 5. not beleue the gospel except the authorite of the church had moued hym Sayth not also Tertulian against Marcion that we do knowe receaue and beleue al the gospels of christ by the Aduersus vigilantiuÌ„ church and not other wyse Sayth not hierom lyke wyse I reproue al opinions against the church and openlie condemne them Moreouer the ancieÌ„t docter Vincentius lyrinensis aboue Aduersus prophattones c. M c. yeres sence described à uery true christien man saynge he is á good catholike man that loueth gods trâ—eth and the church preferryng nothyng vtterly before the catholike fayth no mans authorite no mans loue no maÌ„s reason no mans wyt no mans eloqueÌ„ce nor nothynge els but abydyng suerly in the fayth he determyneth to beleue keepe steadfastly euery such thyng that the catholike church hath of old tyme vnyuersally beleued and holden and what so euer shold be set furth against that doctrine he iudgeth yt not to pertayne any thinge vnto christes religioÌ„ but to tentation And yf it do chauÌ„ce any thing to be taught defended contrary to that doctryne the scriptures to be alleged therfore then he must sayth he neadâ—s folou those doctours expositioÌ„ which agree together theryn in one sense Note this set nothynge by al other mens iudgementes be they neuer so wel learned and godly And yf any man shal aske sayth he of me what neade is it to fo lou the authorite of christes church her vnderstandinge of the scriptures seyng the scripture is perfect of it selfe and sufficient I answere to hym that we must neade so do because al men do not expound the scripture yn one sense but euery maÌ„ after his oune wit and fantasie and so there shold aryse much dissension debate confusion and many heresies spring vp and Marke reader be defended in christes church except her exposition shold be admitted At the length he gyueth vnto vs à godly lesson which yf men wold folowe they shold not so much erre as they nowe do In ipsa catholica ecclesia A godly lesson to auoyd heresies magnopere curandum est vt id teneamus quod vbique quod semper quod ab omnibus creditum est SequeÌ„ da est nobis antiquitas vniuersitas consensus We must sayth he take great hede that in that same catholike church we do hold that thiÌ„g which hath bene beleued in al places euer of al meÌ„ We must folou the ancyeÌ„te the generalite and the coÌ„sent By these three notes or els by one of them at the lest we may sone knowe heresie al false doctrine froÌ„ the true and godly doctryne For either it is newely inuented and not old as my lords doctrine is which began first by Berengarius about ccccc yeres passed or els it is but particularly receaued of one countrey and of a fewe of them as is also my lords opinion or finallie the authours of it do not agree emong theÌ„ selfes in the teaching setting furth of it as in dede they do not that write and teach as my lord doth in this boke and therfore it appeareth plainlie that his doctryne is not catholike nor godly For as touchinge the consent and agreynge of theÌ„ that hath taught it who knoweth not that Aecolampadius Swinglius Carolastadius my lord peter Martyr and their scholers dissent cleane in yt from their father and master Marten luther For luther confessed and defended the real presence of christes body in the holy sacrament euen vntil his death which those other his disciples denye vtterlie althoughe they did of long tyme teach no other wise but they recanted as they sawe occasion and auauntage serue Were it not then à great madnes to forsake the old catholike faith which hath bene euer beleued of al nations and in the teaching therof the fathers neuer dissented and to folowe my lords doctrine Moreouer what arrogaÌ„t blyndnes and blynd arrogancye is it to say that al christien nations haue erred yn the beliefe of this matiere so many hundred yeres as they saye that they haue done and that à very smal nombre of men but sclenderly learned should only knowe the trueth therof What is this good reader yf it be not à merueilous blyndnes and these men to leane against Salomons counsail vnto theyr oune wysdom Are they not à frayed Prouerb 3. Esaiae 5. of this gods curse Woo to yowe that seame vnto your selfes wyse Who may much merueile yf such men be shamefullie disceaued in their iudgementes that so proudly procede For sayeth not christ that his father hath hiddeÌ„ the knowlage of his word from proud men and opened it vnto humble Matth. 11. persons Wytnesseth not also SaiÌ„t Iacobi 4. 1. petri 5. Iames that god doth gyue grace vnto the humble and resisteth the proud Is it theÌ„ lyke that he gyueth so great grace to them to see only the trueth sufferynge the humble that mystrust their oune wittes iudgement and learnyng do folowe meakely the churches decrees and ordonnaunces her vnderstandyng
because he defended that christes dear mother was not á continual vergeÌ„ Is that verite set furth in scripture No ye are shamefully disceaued yn this poynt but of this matter I haue spoken more at large in my boke of traditions vnto which ye haue yet made no answeare althoughe ye raile dailie A booke of traditions against vnwritteÌ„ verites It foloueth yn your booke And al doctrine concernyng this matter The bisshop fo 5 pa. 2. of the sacrameÌ„t that is more theÌ„ this which is not grounded vpon gods word is of no necessite c. Then let The confutation your communion be celebrated at nyght my lord when christ did institute it Then let al men breake their fast before they receaue the holy sacrameÌ„t as one Bernard of christes church Bernard Ianuario epist 119. Tertulianus libr. 2. ad vxorem in oxford did For Austen sayeth our lord commaunded not by what ordre this sacrameÌ„t should be receaued but lefte that thing vnto his apostles by whon he wold set the churches in an 1. Cor. 11. ordre and therfore S. paul sayeth wheÌ„ he had spokeÌ„ of the sacrament I wil dispose the rest when I shal come vnto yow Moreouer saint Austen sayeth It pleased the holy goost that our lordes bodie should first entre in to mans Epist 119. mouth afore other meates for the honoure of so great à sacrament Loo S. Austen sayth it seamed good vnto the holy goost that for the honoure of so The honoure of the sacrament great à sacrament we shold receaue our lordes body fastyng And ye saye my lord that we receaue but bread wyne and that the sacrament ought not to be honoured and that al doctrine concerninge this matter which is not grounded vpoÌ„ gods word is of no necessite that the peoples consciences ought not to be troubled ther with What meane yow Do ye despise al godly ordre and the fathers doctrine and yet saye that your boke is approued of the old doctours Thinke ye that meÌ„ are so mad to beleue yow befor S. Austen Origen sayeth that euery Homi. 5. in Numeros man must of necessite obserue the ordre and maner of the receauing and the ministring of this sacrameÌ„t which the church obserueth Also S. CypriaÌ„ De ablutione pedum writeth after this sort That thing is as firme or as ratified that the apostles haue taught by the inspiration of the holy goost as that which christ hymself taught and commaunded to be done for his remembraunce Also saiÌ„t Luc. 22. Austen sayeth that this sacrifice is not wel done except the signe of the crosse Tract 189. in IoanneÌ„ Lib. 3. contra pelagiâ— Epist 1. ad omnes ecclesias Lib. 1. epi. 3 be made vpon the hoost S. Hierom affirmeth that christ taught his apostles to say dailie the pater noster in the sacrifice of his bodie S. Alexander which was withyn lxx yeres after christes passion S. Cyprian many other holy men and great clearkes say that christ mengled water with the wyne in the chalice when he made sacrifice at his mandy and bade priestes to dothe same and therfore they must do it of necessite Is this thinge expressed my lord in scripture It is not Wyth what face then do ye say that there is nothing of any necessite but that only which is grounded vpon scripture Is this your doctrine to be approued as ye say that it is by the consent of the ancient docters of the church S. ClemeÌ„t pauls disciple S. Anacletus S. Martial peter scholers and many other old doctours do testifie that the sacrament ought to be celebrated only in halowed places and vpon aulters and ye my lord regard nothyng of this and yet ye wold make men beleue that your doctrine is alowed set fourth by the ancient writers of the churche Thynke ye after such sorte to blynd men Do ye not gyue an occasion vnto men by this your doctrine to celebrate the communion as ye cal yt in the buttery kechen backhouse or els where they lyst SaiÌ„t Basil Lib. de spis cap. 27. sayeth that the wordes of inuocation which are sayed when the bread of thankes geuing the cup of blessyng The sacrament was sheued to the people in baesils tyme lege TheophiluÌ„ lib. 1. pasch is shewed came by tradition and that the priestes sayed that tyme at masse certeÌ„ wordes that haue great strength vnto the mysteries besides the wordes of the gospel and the apostle and are not ye then my lord ashamed to say that nothing is of any necessite yn this matter that is not grounded vpon the scripture Wold ye haue men rather to beleue yow then this saint S. Epist praefixa Libr. paschalibus Hierom commended Theophilus bisshop of Alexandria for teaching men to worship the holy chalices and other thinges pertaynyng vnto the ministration of the blessed sacrament of the aulter and that with the same maieste honoure that his body and bloud are to be worshipped because that they are there present Shold we then folowe my lord your doctrine which saye that nothyng is of any necessite but that only which is grounded vpon gods word and it is idolatry to whorship the holy sacrament of the aulter In how many places of his bookes Tract â—3 in Ioan. lib. 8. capi 27. de ciuitate dei Lib. 22. cap. 10. Deuerbis apost sermone 17. saieth S. Austen that the holy martyrs and other saintes names are rehearsed at masse for to pray for us Why then denie ye this S. Austen Cyprian Chrysostom Cyril and many other of the best wryters and most godly docters of christes church do make mention Chrysost lib. 3. de sacerdotio ca. 4. lib. 6. cap. 4. of many thinges vsed then at masse which are not written yn scripture do saye that the sacrifice of the aulter is made by prayer and inuocation of August epistol 57. Ser igi lib. 3. cap. 4. de trinitate the holy goost and gods name Wherfore your doctrine is false my lord vtterly improued of the ancient doctours of the church thoughe ye say that they do approue it I passe ouer many thinges that are of necessite to be obserued at masse be not expressed yn the scripture least I shold be to long and tedious ye saye moreouer thus First here is to be noted that christ The bysshop fo 4 pa. 2. called the material bread his bodye the wyne which was the fruite of the vyne his bloud Why did ye not proue The confutation this my lord Wold ye that men shold take yow for à prophete or for one that could not erre yn his sainges How called christ the material bread and wyne of the grape his body and bloud when he added immediatly these wordes which shal be geuen for yow shed for yow For gaue he material Marke bread for our redemption vpon
I aske nowe of yow my lord why may not god that made both the place and also the thyng placed in yt and appointed that One body may be in dyuers places at ones by gods pouer one body shold be naturally but in one place at ones cause that one body shold be against the common ordre of nature in dyuers places at ones May he not do this as wel as to make à virgen to conceaue beare á child wythhout mans helpe Is not this as much against the ordre of nature as the other Was it not as much impossible by mans reason christes body to walke vpon the sea to come out of his graue throughe the great stone lying vpon it and to go throughe the gates yet closed yn to the house where his apostles were as the same his body to be in dyuers places of the earth and in heauen also at one tyme If yow do de nye as Ihon frith peter martyr and Peter Martyr Ihon fryth dyuers other haue done that christ entred yn to the house where his apostles were the doores or gates beyng yet stil Io. 20. closed both the scripture it selfe also the doctours of the churche are against yow For leo sayeth thus vpon Epist 40. that matter Let these phantastical christians tel me what body Iesus brought into the sight of his disciples the gates Lib. 1. contra Iouinianum beyng yet closed S. Hierom also hath the same saying after this maner If christ went into the house the doores beyng shit which thing the nature of meÌ„nes bodies suffereth not to be done shal we then denye that both Peter and also our lord had true bodies because they agaynst nature walked vpoÌ„ the waters S. AusteÌ„ hath the same wheÌ„ Ser. 1â—9 de tempore Lib. 3. ad volusianum Libr. 10 in lucae ca. 24. he writeth thus It was à myracle that our lord entred in to the house vnto his disciples throughe the gates beyng closed Also S. Ambrose sayeth Thomas had à cause to merueile when he saw christes body brought iÌ„ to the house without hurt throughe the gates closed Lib. de trinitate which could not be passed throvghe with mennes bodies Hylary disseÌ„teth not from this sayng why doest thow aske throughe what paâ—tes of the closed doore christ hauin á body came in For the euangelist diligeÌ„tly expresseth christes entriÌ„g in to the house the doores beyng yet â—hit To passe ouer many authorites I wil recite but this one out of Epiphaniâ— an old writer which sayeth Our lord entred in to the â—owâ— primo lib. priâ—â—â— house the gates beyng yet closed that he myght declare his body to be of thiÌ„ne peaces which was afore he rose vp agayne of grosse partes and the same body that had fleash and bones Nowe it is manifest that christes body entred in to the house throughe the doores beyng theÌ„ stil closed Who caÌ„ theÌ„ my lord denye but that his body was that tyme of his eÌ„trye in to the house iÌ„ one ê“pre place with the body of the doore so there were two bodies iÌ„ one place Why theÌ„ may not his body be in heaueÌ„ Two bodies in one placâ— at oâ—es in earth both at one tyme Is not the one of the two as much impossible by nature as the other Wy do ye not folowe the fayth of AbrahaÌ„ which beleued Gene 2â— Rom. 4 steadfastly the ê“mes of god made by the angel coÌ„cerning the hauing of à child by Sara his wyfe both old also barreÌ„ wheÌ„ the thing was by nature impossible S. Chrysostom beleued that christes very natural body was both in heaueÌ„ also in the holy sacrameÌ„t at ones for he saieth thus O great Lib. 4 cap. 3 de 〈…〉 good wyl of god towardes vs oÌ„ miracle â–ª He â–ª that sitteth vpon the right hâ—d of his father iÌ„ heaueÌ„ aboue is coÌ„teined in mennes handes in the tyme of the sacrifice Also he sayeth in an other place There is one bodye of christ daily Homi. â— â—n â—pi 〈…〉 offered in sacrifice one christ in euery place where the sacrameÌ„t is which is here in this place ful there in that Homiâ—â—â— 2. 〈…〉 popular also ful or whole Thirdly he writeth thus Helias the prophete asceÌ„dyng vp lefte his mantel vnto his disciple but Christes body i◠〈…〉 the soÌ„ne of god asceÌ„ding vp in to heaueÌ„ hath lefte vnto vs his oune flesh As for helias leauing his mantel vnto his in the sacrament also not wythstaÌ„ding his ascensió in to heauen disciple lefte it from himselfe but our sauiour christ hath both left his fleash with vs also taken it with hymselfe in his asceÌ„sioÌ„ See ye not now my lord that this holy doctour notable clearke plainly setteth furth both the sacrifice of the masse also christes bodily preseÌ„ce in heauen in the blessed sacrament of the aulter both at one tyme Are ye not theÌ„ ashamed to denye both of these two thinges and yet saye that the ancieÌ„t writers be altogether vpon your side S. Chrysostom perceaued right wel that christ departed not so out of this world at the tyme of his ascension that he taried not stil bodily therin Also he sawe that christes body was at ones in diuers places beleued the same taught it vs. Wherfore this our beliefe that ye my lord do cal so often blasphemie heresie idolatry and say that it rose vp of late is the old godly catholike faith of the chuch Nowe ye alleage these christes wordes for your purpose Ye shald haue euer The bysshop Matth. 26. The confutation poore people with yow but me ye shal not euer haue This authorâ—te proueth not your doctrine for christ ment only that they shold not haue hym with them euer visibly in his oune for me of fleash and bloud and by familiar conuersation that Mary Magdalen might when she listed anoynte his body which she did whiles she might and therfore christ commended her dede That this was his meaning the text of Matthew sheweth plainly and Saint Marke more plainly Marci 14. saing Ye haue poore men euer with yow and wheÌ„ ye wil ye may do them good but me ye haue not euer with yow As yf he had saied ye may not at al tymes do me good nor ye haue me not after any such common mortal and neadful sorte with yow as ye haue me now and as ye haue the poore people to whom ye may do good when so euer ye list Saint Hierom expounded that place after the same sorte saying Hierom in Matth. 26. that christ ment that they should not haue hym with them by familiar conuersation and lyuing together with them as they had hym before his resurrection And it is no straung thing to say that christ is present euer with vs inuisibly in the forme of bread althoughe he be absent from vs visibly for he vsed à lyke maner of
45 in Ioannem à saint about D. ccc yeres passed Heare now S. Chrysostom sayng It is not man that maketh our lordes Marke this reader body bloud of the thinges set furth vpon the table to be consecrated but it is christ that was crucified for vs. The wordes are pronounced of the priest and the thinges bread and wyne are consecrated by gods pouer Matth. 26. grace he sayed This is my body Hoc verbo proposita consecrantur the bread and wyne which are set furth be cōsecrated by this word See ye not my lord how plainly this holy father and great learned man that was almost M. cc. yeres sence sayeth that christe hymselfe maketh his oune body and bloud of the bread and wyne set furth vpon the aulter to be consecrated and that by these wordes of consecration This is my body Wold ye then haue men to beleue your cōtrary teaching which are nothing lyke vnto hym nother in vertu of lyfe nor in learnyng May ye not be yet agayne ashamed that ye sayed in the title of your boke that your doctrine was approued of the anciēt doctours of christes church seing they are so manifestly against it In psal 33. S. Austen also sayeth Christ bare his oune body in his handes whā he sayed This is my body and that he then did S. Austen beleued that christes very natural body was yn The sacrament that thing then which no man could euer do for no man can beare hymselfe in his oune handes and therfore he mēt that christ cōsecrated the bread by these wordes This is my body and turned it in to his natural body which he bare at his mandy in his handes not bread only à figure of it for els he had not sayed truely that no man might beare hymselfe in his oune hādes but only christ for euery mā may easely beare his picture or image in his oune handes Doth not them S. Austen declare my lord very plainly in this place that he beleued christes body to be in the holy sacrament and not bread à signe only of it as ye do teach and saye also that he taught But of this sufficient Ye say moreouer But this negatiue that there is no bread The bysshop fo 18. pa. 1. they make of their oune braynes by their vnwritten veritees No not so my lord for christ his apostles the cōciles The confutation the catholike church and al the old doctours taught it vs as partly I haue already proued and wil by gods grace more largely hereafter And as touching vnwritten veritees I wrote A booke of vnwritten veritees not yet anusweared vnto of the cōtrary side à boke of them which sheweth manifestly how far your doctrine dissēteth from the fayth religion of the apostles the primitiue church and from al the ancient doctours where ye pretende to restore christes religion to that purenes that it had in the begynning of the church Why mocke youe so often at vnwritten verites which came from Christ and his apostles as it appeareth in that my booke and yet anusweare not vnto that boke Are your mockes and iestes à sufficient anuswere to it Ye say that we make this negatiue there is no bread of our oune braynes which is very false for christ taught it vs and his apostles and the church by these wordes This is my body but ye make this negatiue There is not our lordes natural body but bread onely of your oune braynes Matth. 26. Ioan. 6. pais against christes playne wordes S. Paules wordes the concels the catholike church al the holy doctours of the church for none of them al euer sayed as ye do teache that christes very body is not in the sacramēt but the cleane contrary Wherfore your doctrine is to be abhorred and detested of al good christen people It foloweth in The bisshop your booke Oh good lord how wold they haue bragged if Christ had sayed lib. 2. fo 18. pa. 1. The confutation this is no bread But Christ spake not that negatiue c. Oh good lord howe wold yow my lord haue bragged yf christ had sayed this is material bread not my body but onely à signe or à figure of it but Christ spake nother Marke this that affirmatiue This is material bread as ye defende nor that negatiue This is not my body but he sayed the cleane contrary to them both This is my body that shal be giuen for yow For these wordes can not be vnderstanded of material bread because that is not his body that was geuen for vs. Againe both the Greake texte and the latine also wil not permyt that these Matth. 2◠christes wordes this is my body shold be expounded of material bread For the greake hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine hoc est corpus meum Both in the neutre gendre and therfore we can not say that christ ment of the bread when he sayed This is my body for then he shold haue sayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hic panis est Note wel this reader corpus meū that the pronome This myght haue bene referred vnto the bread but he vsed the neutre gendre both in the Greake and also in the latine Matth. 26. and therfore he mēt not of the material bread when he saied This is my body but of his oune very natural body that was crucified for vs. Doth it not then appeare now my lord that Christ ment this negatiue there is no bread when he sayed this is my body that shal be geuen for yowe althoughe he sayed not expressely there is no bread Moreouer dyd not Christ promyse to his apostles to geue then bread that shold be his oune fleash which he wold geue for the lyfe of the Ioan. 6. panis world and performed that his promes at his last soupper sayeng take and eate this is my body that shal be geuen for yow How can this be true of bakers Marke bread Was that geuen of Christ for the lyfe of the worlde Is it not as false to say this bread made of corne is christes body as to say à man is an asse or an asse à man for that bread differeth much more from christes body than à man from an asse whych both are lyuely creatures and haue sēses in which they do agree When ye haue my lord made anusweare vnto this ye shal heare more to anusweare The bysshop fo 19. lib. 1. pag. 2. vnto Nowe ye go about to proue that bread remayneth stil in the sacrament sayng thus Christ toke bread brake it and gaue it vnto his disciples and sayed Take eate Al this was spoken before the wordes of consecratiō Wherfore they must neades be vnderstand of very bread that Christ toke bread brake bread and gaue bread vnto his disciples c. This reason is very The confutation weake my lord and
A Confutation of a cerTEN BOOKE CALLED á defence of the true and Catholike doctrine of the sacrameÌ„t c. sette fourth of late in the name of Thomas Archebysshoppe of Canterburye By Rycharde Smyth Docter of diuinite and some tyme reader of the same in Oxforde TAke this booke I hartilie besech the christian reader in good worth coÌ„siderynge hou that Iam in à strange contrey without quietnes bookes helpe of learned men sufficient loiser and tyme and without also many other necessaries that are requyred vnto such an interprise as this is If any thinge be amysse it shal be hereafter amended by goddes grace Oure lord Iesus Christe kepe the in his true fayth and religion Amen I haue putte good reader both the leafe and the page also of the bysshoppes booke yn the margen of my confutation that thowe maist the better compare my confutation with his sainges and perceaue also the matter with lesse labours and peynes Multò melius est vera rustice quà m falsa diserte proferre Hieronymus in expositione primae visionis Esaiae The preface to the christen reader with an exhortation to moue al men to leaue disputinge and reasonynge vpon the highe and vnsearcheable mysterie of te sacrameÌ„t of the aulter geuynge euer fyrme credence vnto christes catholike church therin which neuer errethe yn our fayth whollie THe first consel good reader holden at Ephesus aboue M. C. yeres passed yn which S. Cyril was president wrote thus in an epistle vnto one Nestorius an heretike which theryn was condemned for his heresie We do offre an vnbloudie wourshipinge of à sacrifice and so we do also come vnto the holie sacrament and are made holie beinge partakers of the holie bodie and precious bloud of Christ which was made the redeamer of vs al not receauinge it as common flesh god forbid that nor as the fleash of à maÌ„ made holie and ioyned vnto the sonne of god by an vnite of worthynes or els as beinge à mansion of god but as that which verilie geueth lyfe to mans soul was made propre vnto goddes owne sonne hym selfe Hytherto this auncieÌ„t and great councel yn which were assembled cc. bysshoppes and which is one of the foure general concels that S. Gregorie sayed that he esteamed no lesse then the foure gospelles Wherfore Lib. 1. 24. seinge that this couÌ„cel hath so playnly sette fourth botb the holy sacrifice of the masse and also declared by the iÌ„spiratioÌ„ of the holy goost the auâ—thâ—â— and gouernour of such leful and godly conseylles that we do receaue yn the sacrament that flesh which is adioyned to goddes owone sonne and wbich geueth lyfe to them that do worthilie receaue it what wisdome were it to beleue the bisshoppe of Canterburies doctrine which denyeth both of these twoo Is it not muche meter to beleue al those fathers rather then this bisshoppes teachynge the contrarie Promysed not Christ that he wold be in the middes of ij or Matth. 18. iij. assembled in his name Hou then was he not with these cc. learned men that they erred not yn their iudgemeÌ„tes Wherfore lette vs beleue steadfastly as this councel teacheth vs plaineie that christes owne very natural bodie is in this sacrament althoughe this bysshoppe and such other carnal preachers and writers do barke neuer so muche against that our belefe and do make neuer so manye argumeÌ„tes and natural reasons to subuert it for as stronge and much stronger reasons may and heretofore hath bene made of heretikes against al the articles of our faith as it appreareth in dyuers old and late writers bookes Lette vs Ceasse thy reasonynge vpon the holy sacrameÌ„t not dispute and reason vpoÌ„ this matter which can not be compased nor perceaued by any natural reason or witte of man but by faith only as S. Damascene and many other holy Lib. 4. c. 14. doctours do testifie but lette vs steadfastly beleue christes wordes which sayeth this is my bodie that shal be geuen to death for you which wordes no mà can truelie vnderstand of bread Matth. 25. because that it was not crucyfied for vs as that bodie which he gaue his apostles to eate was To these wordes Hom. 93 in Matthaeum sayeth holy chrysostom lette vs geue fyrme credence yea thoughe our seÌ„ses natural wytte vnderstandynge and reason be clerely al against yt for christes wordes can not be false nor disceaue vs but oure senses are easye to be disceaued The carnal iewes Note reader Lib. 4. in 10. as wytnesseth S. Cyril lackynge fayth as this bysshoppe I 〈◊〉 hoper Ridley ponete â–ª and such oâ—her do and leanyng only to natural argumentes and reasons asked hou christ could geue them his fleash to eate They remeÌ„bred not sayeth he that Lucae 1. nothynge is impossible to god and therfore they iudged that this mysterie was but mere follye and that it was but manifest madnes to beleue that Christ would or could geue them his oune flesh to eate bodily with their mouthes as my lord of Canterburye hoper ponete Ridley coxe and many such other do now thinke and also teach to their owne damnation and many others besides our lord ameÌ„de theÌ„ yn tyme for his blessed names sake These men do now euen as the vnfaythful iewes did yn christes tyme when he intreated of this matter For they measured it by natural reasoÌ„ witte wold not beleue tâ—at christes very bodie was in this sacrameÌ„t reallie bodilie because they could not perceaue hou it so myght be by any natural reasoÌ„ because the senses of man do iudge the contrarie They do forgaette that the prophete Esaie Isaiae 7. sayeth Excepte ye beleue ye shal not vnderstand They sette the carte as they saye before the horses when they putte reasoÌ„ afore fayth after For is not fayth the fundation of our 1. cor 3. religion Why do they not remembre that reasoninge and fayth agree not Cicero wel together Cotta sayed to Lucilius why doest thou requyre à reason yf thou doest beleue for yf thou doest be leue thou doest aske no reason which may cause that thou shouldest not beleue Saith not also S. Paule that Lactantius Heb. 11. faith is the fundatioâ— and thinge that holdeth vp the thinge that appeareth not and is the profe of thinges not seane What follie is it then to laboure and studâ— for to trie out by reason the trueth yn this controâ—ersye of this holy sacrament which is vnsearcheable and appertayneth onlie to our faith excedinge al mans witte and reason Are there not à thousand thinges and moo which god hath Damasce 4. lib. ca. 14 done that no reason of man can perceaue by what meanes they were done but onlye by fayth Also cannest thou I praye the tel me hou god made Gene. 1. by his word al thinges of nothing Did not the natural reasoners and studentes denie this point of our fayth because they sawe that yt was directelie contrarie vnto al
as much against your oune doctrine as it is against oures For althoughe the texte seameth to say that Christ gaue vnto his disciples the sacrament before the wordes of consecration were spoken of hym yet he did not so but he did first consecrate the bread sayng This is my body My lordes reason is against his oune doctrine and then he sayed take and eate for els he had geuen vnto them no sacrament but only common bread vnconsecrated which is very false as much against your opinion as against our doctrine For ye do say that christ gaue to his apostles holy consecrated bread à signe and à sacrament of his body Ye are also disceaued wheÌ„ Luc. 22. fo 19 Matth. 26. ye say that christ gaue vnto his disciples the cup of wine before he did coÌ„secrated it for then he had geuen to theÌ„ wyne vnconsecrated which had bene neither signe nor sacrament of christes precious bloud more thaÌ„ al other common wyne was and now is and the apostles also had then receaued drounken but common wyne for the texte of Marke which ye folowe here in your boke sayeth They drouÌ„ke of it al and after it reciteth the wordes of the consecration sayng This is Marci 14. my bloud c. Is not this then against your doctrine my lord as much as it is against oures Why then do ye not thus construe christes wordes in Marke My lord made an argumeÌ„t plaily against his oune doctrine This is my bloud of the newe testament c. Take it ye and drinke and they drounke of it al Shal ye not els be enforced to say that christ did nether consecrate the wyne at al nor geue to his apostles any sacrameÌ„t or holy signe for he dyd not consecrate the wyne after they had drounken it Recante therfore this your errour for shame recante yea for our lordes honoures sake the sauing of your oune soul and the souls of many other whoÌ„ ye haue seduced with this your wicked doctrine Ye also write thus Nowe I aske The bysshop of the papistes what thing it was that christ commaunded his disciples to drinke whan he sayed Drinke ye al of this I anusweare my lord that it was his oune precious bloud which he shed for many as he sayeth there hymselfe and that he spoke those woâ—des after he had consecrated the wyne as I haue already declared althoughe the letter hath not that ordre For els ye must neades graunt that Christ gaue vnto his apostles but common vnconsecrated wyne and that he did neuer consecrate it nor make it à holy signe of his bloud which howe false it is and houe playne against your oune doctrine who seeth not May not à man nowe my lord wel perceaue how ye erre for lacke of knowlage thoughe ye take vpon yow to correct al other and to reforme christes religion Of lyke ignoraunce proceded this reason that now foloueth in your booke Before christ deliuered the cup of wyne The bysshop lib. 2. fo 19. pag. 2. to his disciples he sayed vnto them Deuide this among yow Here ye do deskant my lord vpon this word Deuide The confutation and aske of the papistes what thing it was that christ bade his apostles deuide among them I thinke say ye that they wil not say that it was his bloud because those wordes were spoken before the consecration and also the bloud of christ is not deuided This ye reason without both reason The Confutation and also good learning For if Christ had spoken those wordes of the wyne which appertayned vnto the holy sacrament as in dede he did not but on ly of the wyne that he dranke at his soupper eating the paschal lambe afore the institution of the sacrament Marci 14. Luc. 22. yet they should make nothing more against our beliefe than against your vnbeliefe For if he had commaunded his apostles to haue drounken the wyne Marke not yet consecrated as ye say falsely that he did than it had bene no sacrament nor holy signe of christes bloud as ye teache that it is But I saye to the good reader that he must neades be very folish that wil geue any credence vnto my lordes doctrine seyng he doth so falsely alleage and wreast gods word to maintene his errour But I wil passe this ouer as confuted sufficiently Ye say agayne When the coÌ„munion was ended christ sayed vnto his apostles Verily I say vnto yow Luc. 22. The bysshop lib. 2. fo 19. pa. 2. that I wil drinke no more hence furth of this frute of the vyne vntil the day that I shal drinke yt newe wyth yow in my fathers kyndome These wordes proue not my lord that christes apostles The confutation dranke wyne in the receauing of the sacrament as ye saye but only that they dranke wyne with christ at soupper when they did eate the paschal lambe before the institution of the sacrament as it appeareth by SaiÌ„t Lukes euangile in which these wordes Lucae 22. are written to declare both Saint Mattheus and Saint Markes wordes Agayne yf those wordes had bene spoken of the coÌ„secrated wyne yet they shold not proue your purpose my lord that wyne of the grape remayneth stil yn the holy sacrameÌ„t but only that christ called his very oune bloud wyne because that wyne was turned in to it by the consecration and because it seamed to be wyne and had the qualitees and properties of wyne least we shold abhorre to drinke it yf it did appeare bloud as S. Damascene Theophilacte Damascene Lib. 4. c. 14. Theophi in Marci 14. Euthyimus and many other learned men do wytnesse and that man myght merite beleuing against his senses iudgementes which hath no merite as Saynt Gregorie sayeth when he Homi. 28. in Euangelia hath à prouffe of the thinge It is no strange thyng for christes bloud to be called wyne for the storie of the Genesis Gene. 49. sayeth of christ in the person of Iuda he shal wash his stole in wyne and his garment in the bloud of the grape Did not the holy goost calle wyne here christes bloud Saint Cyprian proueth â—i 2. Epi. 3 by that text and by an other of Esaiae the prophete that wyne must neades be putte in to the chalice to be consecrated and made christes bloud and therfore christ ment that he wold not drinke his oune bloud iÌ„ to which the wyne was then chaunged by his wordes and pouer after that tyme vntil he dranke yt with his apostles in the Lege Hier. ad hedihiaÌ„ quaest 2. church after his resurrection And after this sorte Saint Eucherius that was bysshop of lions in France aboue Libro quaestionum noui veteris testameÌ„ti M. c. yeres passed expoundeth that texte sayng What shal we folow here The kyndome of god as learned men do vnderstaÌ„d it is the church in which christ daily drinketh his bloud by
consecration of the blessed sacrament and my lord casteth them al downe This father sayeth that the substaÌ„ce Marke reader of bread and wyne is by inuocation of goddes name christes wordes and goddes power turned yn to christes bodie and bloud and yn to the substance of them and my lord denyeth both that inuocation is necessarie therto and that the substance of bread and wyne is chaunged and turned yn to christes bodie and bloud yet sayeth that this doctour is vpon his side Al the wordes which he reciteth here for hym do proue nothinge his intent but only that it ought not be iudged of vs à thinge impossible to fo 25. god to turne the substance of bread and wyne in to christes fleshe and bloud This ment onlye that authour by those similitudes that my lord rehearseth out of hym and not that there is none other chaunge of bread and wyne yn the sacrament then is in mans soul when he is baptized his synnes are forgeuen hym which chaunge is onlie spiritualle and not bodily ffor that were not the substance of bread wyne to be turned and chaunged yn to the substance of christes fleashe and bloud which this aulthour affirmeth plainlie to be done yn the sacrament Wherefore this writer writeth contrarilie to my lordes purpose and euen so doth Hilary bysshoppe of Rome whom ye alleage sayinge Hilarius Romanus de cons dist 2. cap. corpus after this maner There is a figure sayeth he for bread and wyne be outwardly seene and there is also à trueth Here my lord agayne alleageth fo 25. pa. 2. falsely this authours wordes leaving The confutation out the first part of the sentence which maketh against him plainly for this he writeth The bodie of christ which is taken from the aulter is à figure when bread and wyne outwardly appeare but it is the trueth whiles the bodie and bloud of christ is inwardly beleued in the trueth What may be more plainly sayed against my lordes opinion than this is Saith he not that we do receaue christes bodie at the aulter and that we do beleue that christes bodie bloud are of à trueth ynwardly yn the sacrament What is that my lord els but that christes bodie bloud are beleued of good christen people to lye hyd ynwardly vnder neath the formes of bread and wyne which are outwardly seene of vs and are also à figure What haue ye my lord now gotten by this allegation of hilarie Do ye so il vnderstand that ye reade which fault ye were wont to ascribe vnto me Re cante recante for shame and go not furth this blyndly in your errour to your oune confusion many others also Suffer learned men to saye their myndes for discharge of their consciences towardes god and settinge furth Recante my lord of the trueth Keape men no longer yn pryson leaue your affection and Marke partialite least ye repent it at the the length when it shal be to late to repent Epiphanius whom ye recite for The bysshop you is nothinge for your purpose for when he sayeth the bread is meate fo 25. pa. 2. he meaneth that christ the heauenly bread and his blessed bodye vnder Homi. 83. in Matth. the forme of bread yn the sacramente is the fode of the soul of maÌ„ S. ChrysostoÌ„ sayeth truely that christ vsed wyne when he gaue the mysteries not that he gaue to his apostles theÌ„ very material wyne but that he myxed wyne and water together at the tyme of consecration and them turned them in to his bloud as I haue declared afore and wil more at large hereafter in this booke by goddes helpe The epistle that ye alleage of chrisostom vnto Cesarium the Monke is â—o 26. fayned and forged yn his name for it is against many of his other sainges as it shal be opened hereafter althoughe his sainge yf it were his that the nature of bread doth stil remayne proueth not that very bread only doth remayne in the sacrament For why may not I here saye as ye do to cypriaÌ„ and Ambrose that this word Natura nature signifieth not here in Chrysostom the substance of breade but the properties and qualitees of it onlye Agayne what maketh this saynge for your purpose which do teach that onlye bread remayneth in this sacrameÌ„t Is this à good argument absolutely There is bread ergo there is onely bread Luther erreth not so much iÌ„ this matter as my lord doth Saieth not luther that there is both bread and christes bodye also Finallie sayeth Chrysostom as ye do that there is not christes very bodie bloud No no nor yet any other catholique writer that euer was Wherfore this authorite maketh not for the furtherance of your doctrine After this ye recite Ambrose for yow when he writeth in this maner If the word of god be of De ijs qui mysterijs initiantur capit vl that force that it can make thinges of noughte and those thiÌ„ges to be which neuer were before much more it can Lib. 4 ca. 4 de sacrameÌ„tis The confutation make thinges that were before stil to be and also to be chaunged in to other thinges This authorite my lord seameth a lytle at the first sight to make for the lutherans doctrine but nothinge at al for yours which saye that christes bodie is not reallie in this sacrament but only bare bread which Ambrose neuer taught but the cleane contrarie as it may appeare plainlie by theses his wordes Let vs proue Libr. de ijs qui myst initiantur cap. 9. that it is not that thinge which nature made but that which the blessiÌ„g hath consecrated and that the strength of the blessinge is greater than is the force of nature for by the blessinge yea nature is chaunged Loo here S Ambrose denyeth plainly that the thinge which is in the sacrament is that same that nature made and sayeth also that nature is therin chauÌ„ged throughe the consecration which he calleth à blessinge Who then can wel and truely say that he ment by his wordes which ye my lord do alleage that the nature of breade remayned stil after the consecration For then it were not chaunged as he affirmeth here that it is and then also it were stil that same thinge that nature made which he denieth vtterly wherfore that was not his mynde but that the substance of the bread is chaunged in to oure lordes fleasn as his examples which he bringeth immediatly to proue his purpose do manifestly declare For he bringeth there for an example the turninge of Moses rod yn to à serpent and of the serpent agayne in to à rod of the ryuers of Egypt turned yn to bloud and how they were turned agayne yn to their oune natures Which examples do declare that Ambrose ment of the chaunge of the substaunce of bread in the sacrament because the substance yn al those examples was turned
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
out Are the se twoo both one my lord to flowe out and as it were to flowe out God sayd behold Adam is made as it were Gen. 3. Matth. â—6 one of vs. Is that as much as yf he had sayed he is made one of vs Also christ sayed vnto the iewes ye are come furth vnto me as it were to à these Wil ye my lord turne those wordes thus in to Englysh ye are come furth Many such translatioÌ„â— would sonedryne christ as à these out of England to me à these Why then did ye so translate chrysostoms wordes to disceaue the reader But let this passe I wil not ones touch your negatiues by comparison as ye terme them because they make nothinge for your purpose The bisshop â–ª as it appeareth now by the declaration of chrysostoms wordes which he spake absolutely and without al comparyson Nowe ye alledge these chrysostoms wordes for yow What doest fo 37. fo 3â— thowe o man Didest not thowe promyse to the priest which sayed lyftvp your myndes and hartes and thowe Homi. de Eucharistia in enceniis didest answeare we lyfte theÌ„ vp vnto the lord etc. Who is so blynd but yf he do yea ones reade chrysostoms wordes which ye do my lord here reherse for you he may sone see that he meÌ„t that men yn the tyme off the masse shold be godly occupied and not consume that tyme in wordly busynes nother in triflynge as he sayeth there and talkynge but to remeÌ„bre christes death and passion and that christ the lambe of god is then offered for them that the bloud wich was drawen out of christes syde for their purgynge from synne is in the cuppe and by these and such other meanes to endeuoure them selfes to purchase them goddes mercy This ment S. Chrysostom and ye my lord wold make vs beleue that he went about to withdrawe The bysshop fo 40. lib. 3 mennes myndes from the coÌ„sideratiom of sensible thinges bread and wyne which are yn the holy sacrameÌ„t as ye saye But howe chaunced it that ye alleaged these wordes lyftevp your myndes etc. to proue that ChrysostoÌ„ment that bread and wyne remayned stil in the sacrament Haue ye so ofteÌ„tymes sayed masse hard it and also the communion that ye haue forgotten that these wordes Sursum cordaet c were euer and yet are songe and sayed both of the Greakes in their masse and also of the latins before the coÌ„secr atioÌ„ of bread and wyne to prouoke and moue men vnto deuotion and especially at the tyme of the sacrynge of it This is S. basils mynde Chrysostoms S. Ciprians and certen others Basilius Chrysost iÌ„ missa coruÌ„ cypr. in orad Wherfore those wordes of the masse make not for yow which wold proue that material bread remayneth in the sacrament after the consecration Moreouer The bysshop fo 41. pa. 2 ye saye that S Ambrose whoÌ„ we do alleege affirmiÌ„g that the nature itselfe of bread is chaunged by the coÌ„secration ment not that the substaÌ„ce of it ys chaunged but only that the nature of yt ys altered yn to à hygher estate Lib. de iis qui myst intiaÌ„tur ca. 9 and condition so that after the consecration it is not common bread but à holy fode of maÌ„s soul wherby we receaue spiritual fedyng and supernatural nouryshement from christes body aboue yn heauen Which your answeare is vaynly forged of peter martyr whom ye do folow and it is playnly A vayne enasion of S Ambroses Wordes against the doctours mynde as these his wordes which are written there and are à part of the same sentence declare sufficiently There is not that thing which nature made but that which the consecration hath formed the benediction ys of more strength thaÌ„ nature For by the blessyng the nature of bread wyne is so chaunged throughe the consecration at masse that the thyng which nature made is not afterward remaynyng yn the sacrament but only that which is made by the consecration How then ment he that material bread remayned stil in the sacrament as ye fayne For did not nature make material bakers bread Were ye not then my lord playnly disceaued when yow wrote thus vnlearnedly to auoyde the trueth which Ambrose did so manyfestly set furth The bysshop fo 43. pa. 2. Now ye aske of vs what thiÌ„g it is that is eaten broaken chawed wyth the mouth teth c. in the sacrameÌ„t seyng The bisshop fo 43. pa. â— that therin is no substance of bread as we do say and christes body is not broaken for it is immortal impassible The confutation Vnto the which I anusweare that the formes quaÌ„titees and qualitees of the bread are broaken chaued c. Which thing is done aboue nature and mans natural reason May not this be as wel Ioan. 20. Matth. 13 Luc. 16. Matth. 25. done by gods pouer as that saint Thomas did put his hand in to christes syde wythout al harme to it as the fyre of hel to burne and torment the damned spirites and mennes souls without Gene. 1. consumyng of them And as water to be aboue the firmament For are not al these thinges as much against nature and aboue mans capacyte as the accidentes of the bread to be alone without their substance and to be broaken chawed The bisshop fo 43. pa. 2. c Ought ye not my lord to haue bene ashamed to say in your boke that we do teach that christes body is naturally in the sacrament without his accideÌ„tes qualites seyng we say that it is there against nature with al his qualytes Fol. 44 and accidentes Moreouer ye say vntruely my lord that we do defende that à substance is made of accidentes whan the bread moulyth or engendreth wormes for we say that christes body departeth out of the sacrament or the oost reserued wheÌ„ it begynneth to moule or putrifie and shold engendrewormes and that then an other substaÌ„ce succedeth it of which such thinges are made Thê° endeth the seconde booke The coÌ„futatioÌ„ of the third The confutatioÌ„ of the third booke booke In this boke good reader I wil be short for in it the bisshop vainly alleageth many authorites to proue that christ bodily departed out of this fib 3. fo 46 world at the time of his ascension and sitteth now vpoÌ„ the fathers right hand in heauen of the which no good christian man doubteth yet he is also bodily and really in the sacrament of the aulter both at ones This is no new doctrine althoughe my lord sayeth that it is but the old catholike doctrine taught of christ his apostles and al the ancyent fathers at the begynnyng of the church and euer shal be vntil the 1. Cor. 11 3. Esdrae 3 worlds ende for the trueth of gods word euer endureth and hath the vyctorie My lord maketh à great matter The bisshop â—ol 46 pag. 2. lib. â— at
christes spirite by grace adoptiō To proue this I wil alleage of many places of the scripture à fewe Hath not mani the goost Sap. 7 1 Cor. 12 Esaiae 11 Matth. 7 1 Cor. 13 Ioan. 11 and spirite of god by the gifte of wisdom prudence kunninge fayth to wourke myracles the power to do myracles to prophesie the grace of healinge the diseased the gyfte of toungues of interpretation the gyfte to gyue counsel as Ietro did vnto Moses the gyft of fear the gyft to preach to absolue the penitent in confession and the Ioan 20 gyftes of many other thinges and yet they are not goddes sonnes by grace Was not the spirit of god in balaam 1. Regū 18. Num. 22 Ioan. 11 Saul and cayphas when they prophesied and yet they were wicked men Was not then my lord disceaued openly shamefully when he thought that the spirite of god is ī none except they be his children by grace Did he not knowe that they only be his sonnes Rom. 5. 8 Zacha. 12 in whom his spirite is by grace and adoption that paul spake those wordes which he alleageth here for hym throughe ignorācye of that beyng only of the spirite of god in mā by grace But to touche the matter some what nearer I aske of hym whether the spirite of god be not in euery place in earth the water in heauen and hel and in euery part and creature of them If he saye yea ergo he is in euery synner wicked mā If he saye nay the scripture is against hym sayinge I fil heauen and earth sayeth our lord Heauē Hiere 23 Esaie 66 is my seate and the earth my fotestole And againe Whyther shal I goo from Psal 138 Christes spirite which is ioyned in one parson vnto his māhod is by his presence in synners thy spirite and flye from thy face If I go vp in to heauen thow art there yf I go doune vnto hel thow art present there Nowe it appeareth that god is euery where and in euery place Why thē is not the spirite of god which is very god in the wicked men by his presence and substance which is in euery place and placed in no place Wherfore christes blessed flesh bloud soul holy spirite and his deite ioyned vnto them in one parson certenlylmaye be and is often tymes in à man subiecte to synne and à lymne of the deuil and so god and the deuel do dwel both Actorū 17. at ones in à synner god by his power preseruinge hym feadynge him geuinge to hym vertue to lyue to be to moue and wourke and also he is in hym by his presence and substance and the deuel throughe synne and tentation Thus is al my lordes reasonīge proued voyed of none effect And so is not our third verite and catholike doctrine confuted which is that the il mē do eate drīke christes flesh bloud vnto their dānation althoughe he sayeth Ioan. 6 that it is cōfuted nor proued cōtrarye vnto christes wordes saynge whosoeeuer eateth my flesh drinketh my bloud hath euerlastinge life for those wordes were only spoken of the godly worthy eaters drinkers of thē as it is proued afore sufficiently both by the scripture also by the exposition of s. Austē Nowe my lord goeth about to aunswere vnto à place of paul which 1. Cor. 11 we do allege for vs. Let à man examyne hymselfe so eate of the bread drinke of the cup for he that eateth drinketh vnworthely eateth and drinketh his oune damnation not discerninge The bisshop fo 98. lib. 3. the lordes bodie Vnto this sentēce he sayeth that S Paul ment that for as much as the bread wine in the lordes soupper do represent vnto vs the body bloud of christ therfore althoughe he doth sitte at the fathers ryght hāde in heauē yet yf we come not vnto this mystical bread and wyne wyth fayth reuerence purite of cōsciēce fear as we wold do if we should come to see receaue christ hymselfe sensiblie present we do eate and drinke our damnation This is the effecte of his aunswere vnto that texte of paul which The confutation is directely agaīst his mynde for paul in the nexte sentence afore affirmeth that the vnworthy eater drinker of that our lordes blessed bread holy wine is gyltie of our lordes body bloud declaringe therby that he eateth drīketh not material bread wyne of the grape but christes very body bloud which he calleth bread wyne because breade wine were turned in to thē by the consecration and because they De coena domini be the foode of mans soul as Cyprian wytnesseth lyke as cōmon breade and wyne are of the body and also because they appeare as bread wyne stil reteyninge al other qualites accidētes of 1. Cor. 11 thē This was S Pauls mynde who can say truely that he is giltie of our lordes body bloud eateth drinketh his oune dānatiō that receaueth nothinge els but onli breade made of corne and Marke wyne of the grape May à man be giltie for eatinge of à thinge yet eate it not but only à figure of it Why then are Legeeyprianum ser ◠De lapsis not they worthy to be iudged giltie of destroyinge and breakinge of christes body and of his holie saintes that haue broken and destroyed their Images Images of christ and his saintes and pictures in Englande seinge they were more playne expresse and lyuely signes and figures of theym then are the bread and wyne of christes body and bloud Neade we so diligent and so great trial examining of ourselues as saint paul requireth here for the receauinge of bread and wyne Eateth he and drinketh his oune damnation that eateth and drinketh bread of weate and wyne of the vyne only The paschal lambe the bread of shewe Exodi 12 1. Regū 21 Deut. 8 Māna were figures of christes bodie and more excellent and playne than bread and wyne can be and yet the scripture wytnesseth not that the vnworthy eaters of any of theim were giltie of our lordes bodie or did eate their oune damnation not discerninge his body from other common meate Is it not then à sufficient profe that there is christes bodie itselfe in the sacramēt and not only bread à figure of it Moreouer yf bread and wyne were only in the sacrament howe could the receauer of it discerne our lordes bodie as paul biddeth hym do from other common meates to receaue it with greater cleanes of conscience and more deuotion than such common meates Agayne sayeth not saint paul Marke this that for the vnworthy receauinge of 1. Cor. 11 this holy sacrament many were sicke diseased weake and died Who may wel saye that god wold punysh men so greuously for the vnworthy eatinge and drinking of bare breade and wyne Doth