59 1 4 Christ called not bread his body 72 2 16 This baptisme and washynge by the fyre the holy goste this newe byrthe this water that spryngeth in a man and floweth into euerlastyng lyfe and this clothyng and buryall can not be vnderstande of any materiall baptisme materyall washyng â–ª material byrth clothing and burial but by translatioÌ„ of â–ª c. 96 2 8 For asmuche as the fleshe of Christe dothe naturally geue lyfe therfore it maketh them to lyue â–ª c. 97 â— 30 That as he whiche hathe not the spirite â–ª c All other faultes may bee easyly corrected A TABLE OF THE CHIEF AND PRINCIPALL MATTERS CONteyned in this Booke The contentes of the first booke THe abuse of the Lordes supper Fol. 1. The eatyng of the body of Christ. Eodem The eatyng of the sacrament of his body fol. 2. Christ calleth the material bread his body fol. 4. Euil men do eat y e sacrameÌ„t but not the body of Christ. fo 5. Thynges sufficente for a christen mans faythe concernyng this sacrament Eodem The sacrament which was ordeined to make loue concord is tourned into the occasion of variance and discord fo 6. The spirituall hunger and thirstynesse of the soule fol. eod The spirituall foode of the soule fol. 8. Christ farre excelleth all corporal foode fol. 9. The sacrameÌ„tes were ordayned to confirme our fayth eodeÌ„ Wherfore this sacrameÌ„t was ordayned in bread and wyne fol. 11. The vnitee of Christes mistical body Eodem This sacrament moueth all men to loue frendship fol. 12. The doctrine of transubstantiation doth cleane subuert our fayth in Christ. Eodem The spiritual eatyng is with the heart not with the teethe fol. 13. Foure principal errors of the Papistes fol. 14. The first is of transubstantiation fol. eod The second is of the presence of Christ in this sacrament fol. 15. The third is that euil menne eate and drynke the very body and bloud of Christ fol. 17. The fourth is of the dayly sacrifice of Christ fol. eod The contentes of the second booke The confutation of the error of TraÌ„substantiation fol. 17. The Papistical doctrine is contrary to Gods worde EodeÌ„ The Papistical doctrine is against reason fol. 20. The Papistical doctrine is also against our senses fol. 21. The Papistical doctrine is contraye to the fayth of the olde authors of Christes Churche fol. 23. Transubstantiation came from Rome fol. 29. The first reason of the Papistes to proue their Transubstantiation with the answere therto fol. 31. The seconde argumente for Transubstantiation with the aunswere fol. 33. The thirdâ— argument with the answere fol. 34. Authours wrested of the Papystes for theyr transubstantiation fol. 34. Negatives by comparison fol. 36. Absurditees that folowe of transubstantiation fol. 43. The contentes of the thirde booke ¶ The presence of Christe in the sacrament fol. 45. Christe corporally is ascended into heauen fol. â—od The difference betwene the trewe and the Papisticall doctrine concernyng the presence of Christes body fol. 46. The profe wherof by our professioÌ„ in our coÌ„mon crede fo 48 An other profe by the holy scripture fo 49 Also an other profe by auncient authours fol. eodem One body can not be in dyuers places at one tyme fol. 52. An answere to the Papistes alledgyng for them these wordes This is my body fol. 56. The argumente of the Papystes fol. eod The interpretation of these wordes This is my body fol. eod Christ called bread his body wine his bloud fo 57. Bread is my body wyne is my bloudde bee figuratiue speeches fol. 59. To eate Christes fleshe and drynke his bloud be figuratiue speeches folâ— eod This is my body This is my bloudde bee figuratiue speeches fol. 62. The breade representeth Christes bodye and the wyne his bloude fol. eod Signes and fygures haue the names of the thynges whyche they sygnifie fo 64. Fiue principall thinges to be noted in Theodoretus fo 70. Figuratiue speeches bee not straunge fo 71. Christe hym selfe vsed figuratiue speeches fol. eodem The Paschall Lambe folio 72. The Lordes Supper folio eodem What figuratiue speeches were vsed at Christes laste supper folio 73. Aunswere to the auctoritees and argumentes of the Papystes folio 74. One brefe aunswere to all fol. eod The aunsweres to all the doctours folio 75 76 77 78 79 80 81 82 83 84 85 86 87. The contentes of the fourth boke Whether euill men do eate and drynke Christe fol. 90. The godly onely eate Christ Eodem What is the eatyng of Christes fleshe and drinkyng of his bloud fol. 91. Christ is not eaten with teethe but with fayth Eodem The good only eate Christe fol. 92. The aunswere to the Papystes that doo affyrme that the euyll doo eate Christes body c. fo 97. The aunswere to the Papystes authors whyche at the fyrste shewe seeme to make for theym foli 98. Figures be called by the names of the thynges whiche they sygnifie fol. 99. The adoration of the sacrament folio 101. The simple people be deceyued Eodem They be the Papistes that haue deceiued the people fol. 103. An exhortation to the true honoryng of Christ in the sacrament foli 104. The contentes of the fift booke ¶ The sacrifice of the masse fol. 104. The difference betweene the sacrifice of Christe and of the priestes of the olde lawe folio eodem Two kyndes of sacrifices fol. 106. The sacrifice of Christe folio eodem A more playne declaration of the sacrifice of Christ. fo eod The sacrifices of the olde lawe fol. 107. The masse is not a sacrifice propiciatorye fol. 108. A confutation of the papistes cauillation fol. 109 The true sacrifice of all christen people Eodem The Popishe Masse is detestable Idolatry vtterly to be banished from all christen congregations fol. 110. Euery manne ought to receiue the sacrament himselfe and not one for another fol. 111. The difference betwene the priest the lay man Eodem The answere to the Papistes concernyng the sacrifice propiciatorie fol. 112. An aunswere to the authors fol. eodem The lay persons make a sacrifice aswel as the priest fol. 114 The Papistical Masse is neither a sacrifice propitiatorye nor of thankes geuyng Eodem There was no Papistical Masses in the primatiue churche Eodem The causes and meanes howe Papisticall Masses entered into the Churche fol. 115 The abuses of the Papisticall Masses fo eod What Churche is to bee folowed fo 116. A shorte instruction to the holy communyon fol. eod Here endeth the Table IMPRINTED at London in Poules churcheyarde at the signe of the Brasen serpent by Reynold Wolfe Cum priuilegio ad imprimendum solum ANNO DOMINI M.D.L. Math â–ª 15 â–ª The eatyng of the body of Christ. Ihon. 6. Augustin in Ioan Tractat 26. Eodent tract Aug. de Ciuitate Lib. 21. cap. 25. Chap. 3. The eting of the sacramente of his bodye Math. 26 Matâ— 14 Luc. 22. 1. Cor. 10. 1. Cor. 11. Chap. 4. Christ called the materiall breade his
A DEFENCE OF THE TRVE AND CAtholike doctrine of the sacrament of the body and bloud of our sauiour CHRIST with a confutation of sundry errors concernyng thesame grounded and stablished vpon Goddes holy woorde approued by y e consent of the moste auncient doctors of the Churche Made by the moste Reuerende father in GOD THOMAS ARCHEBYSHOP of Canterbury Primate of all ENGLANDE and Metropolitane Yt ys the spirite that giueth lyfe the fleshe profiteth nothinge Ioannis 6. Thys booke ys deuyded into fiue partes The fyrst is of the true and Catholike doctrine and vse of the sacrament of the body and blud of our sauiour CHRIST The second is agaynst the erroure of Transubstantiation The thyrde teacheth the maner howe CHRIST is present in his holy supper The fowerth is of the eatynge and drinking of the body blud of our Sauioure CHRIST The fyft booke is of the oblation and sacrifice of our sauiour CHRIST A PREFACE TO THE READER OVR SAVIOVR CHRIST Iesus accordyng to the wil of his eternall father when the tyme therto was fully coÌ„plished takiÌ„g our nature vpon him cam into this world frome the high throne of his Father to declare vnto miserable sinners good newes to heale them that wer syck to make the blind to see the deaf to here the domb to speke to set prisoners at libertee to shew that the tyme of grace mercy was come to giue light to them that were in darknes and in the shadow of deth and to preach and geue pardon and ful remission of sinne to al his elected And to perfourme the same he made a sacrifice oblation of his owne body vpon the crosse whiche was a full redemption satisfaction propitiation for the sinnes of y â— wholle world And to coÌ„mend this his sacrifice vnto al his faithful people and to confirm their faith hope of eternall saluation in the same he hath ordeined a perpetual memory of his said sacrifice daily to be vsed in the Church to his perpetual laud praise to our singular comfort coÌ„solation That is to saie y â— celebration of his holy supper wherin he doth not cesse to geue him selfe with al his benefites to all those that duely receiue the same supper accordyng to his blessed ordinance But the Romish Antichrist to deface this great benefite of Christ hath taught that his sacrifice vpon y e crosse is not sufficient herevnto without another sacrifice deuised by him and made by the priest or els without IndulgeÌ„ces Beades Pardons Pylgramages suche other pelfray to supply Christes imperfection And that christian people can not apply to them selfes the benefites of Christes passion but that the same is in the distribution of the byshop of Rome or els that by Christe we haue no full remission but be deliuered onely from synne and yet remayneth temporall payne in Purgatorye due for the same to be remitted after this life by the Romishe Antichrist and his ministers who take vpon them to do for vs that thyng whiche Christ either would not or could not do O heynous blasphemy and moste detestable iniury against Christe O wicked abhominacion in the teÌ„ple of God O pryde intolerable of Antichrist and most manifest token of the soÌ„ne of pardicioÌ„ extollyng him selfe aboue God with Lucifer exaltyng his seate power aboue the throne of God For he that taketh vpoÌ„ him to supply that thyng whiche he pretendeth to bee vnperfite in Christ must nedes make him selfe aboue Christ and so very Antichrist For what is this els but to be against Christ to bryng him in coÌ„tempt as one y â— either for lacke of charitee would not or for lacke of power he could not with all his bloudsheadyng and death clearely deliuer his faythfull and geue them full remission of their synnes but that the ful perfectioÌ„ therof must be had at the haÌ„des of Antichrist of Rome his ministers What maÌ„ of knowlege zeale to Gods honor can with dry eyes se this iniury to Christ and loke vpoÌ„ the state of religion brought in by the Papistes perceiuyng the true sence of Gods worde subuerted by false gloses of mans deuisyng the true christian religion turned into certayne hypocritical superstitious sectes y â— people praiyng with their mouthes hearyng with theyr eares they wyst not what so ignorant in Gods worde that they could not discerne hypocricie superstition froÌ„ true syncere religion This was of late yeres the face of religion with in this realme of Englande yet remayneth in dyuers realmes But thankes be to almightie God to the kynges maiestie with his father a prynce of most famous memory y e superstitious sectes of Monkes Fryers that were in this Realme be cleane taken away the scripture is restored vnto the proper true vnderstandyng the people may dayly reade heare Gods heaueÌ„ly worde pray in theyr owne laÌ„guage whiche they vnderstaÌ„d so that their heartes mouthes may go together and be none of those people of whom Christ complayned saiyng These people honor me with theyr lyppes but theyr heartes be farre from me Thankes be to God many corrupt weedes bee plucked vppe whiche were wont to rotte the flocke of Christ and to let the growyng of the Lordes haruest But what auaileth it to take away beades pardoÌ„s pilgremages and such other like Popery so long as .ii. chief rootes remaine vnpulled vpâ— wherof so long as thei remain wil spryng again al former impedimeÌ„tes of the Lordes haruest corruption of his flock The rest is but branches and leaues the cuttyng away wherof is but like toppyng loppyng of a tree or cuttyng downe of weeds leauiÌ„g the body staÌ„dyng the rootes in the ground but the verye body of the tree or rather the rootes of the wedes is the popish doctrine of TransubstaÌ„tiation of the real presence of Christes fleshe and bloud in the sacrament of the aultar as they call it and of the sacrifice oblation of Christ made by the preest for the saluation of the quick and the dead Which rootes if thei be suffred to grow in the Lords vineyard thei wil ouerspreade all the ground agayn with the old errours superstitions These iniuries to Christ be so intollerable that no christâ—aÌ„ heart can wyllyngly beare them Wherfore seing that many haue set to their hands whetted their to les to pluck vp y e weedes to cut down y e tree of errour I not knowyng otherwise how to excuse my selfe at the last daie haue in this boke set to my hand and axe with the rest to cut downe this tree and to plucke vp the wedes and plantes by the rootes which our heuenly Father neuer plaÌ„ted but were grafted and sowen in his vineyard by his aduersary the diuell and Antechriste his minister The Lord graunt that this my trauail and labour in his vineyard be not in vaine but that it may prosper and bring forth good frutes to his honor and
as a necessary article of our fayth But it is not the doctrine of Christe but the subtill Inuension of Antechrist fyrst decreed by Innocent the thyrd and after more at large set furth by schole authors whose studye was euer to defende and set abrode to the worlde all suche matters as y e byshop of Rome had once decreed And the deuil by his minister Antichrist had so daseled the eyes of a great multitude of christen people in these latter dayes that they sought not for their fayth at the cleare light of Gods worde but at the Romishe Antichrist beleuyng whatsoeuer he prescribed vnto thē yea though it were against all reason all senses and Gods most holy worde also For els he could not haue been very Antichrist in dede except he had been so repugnaunt vnto Christe whose doctrine is cleane contrary to this doctrine of Antichrist For Christ teacheth that we receiue very bread and wyne in the most blessed supper of the Lord as sacramentes to admonishe vs that as we be fedde with bread wyne bodely so wee be fedde with the body and bloud of our sauiour Christ spiritually As in our baptisme we receiue very water to signifye vnto vs that as water is an element to washe the body outwardly so be our soules washed by the holy ghost inwardly The seconde principall thyng wherein the Papistes varry from the truth of Gods worde is this They say that the very natural fleshe and bloud of Christe whiche suffered for vs vpon the crosse and sitteth at the right hand of the father in heauen is also really substancially corporally and naturally in or vnder the accidentes of the sacramental bread and wyne which they cal the fourmes of bread and wyne And yet here they varry not a lytle among them selues For some say that the very natural body of Christ is there but not naturally nor sensibly And other saye that it is there naturally and sensibly and of the same bygnes fashion that it is in heauen and as the same was borne of the blessed virgyn Mary and that it is there broken and torne in peeces with our teethe And this appeareth partly by the schole authors and partly by the confession of Beringarius whiche Nicholaus the second constrayned him to make whiche was this That of the sacramentes of the Lordes table the sayd Beringarius should promise to holde that fayth whiche the sayd Pope Nicholas and his counsail held whiche was that not onely the sacramentes of bread and wyne but also the very fleshe and bloud of oure Lorde Iesu Christ are sensibly handeled of the priest in the altare broken and torne with the teethe of the faythfull people But the true catholike fayth grounded vpon Gods moste infallible woorde teacheth vs that our sauiour Christ as concernyng his mannes nature and bodely presence is gone vp vnto heauen sitteth at the right hand of his father and there shall he tarry vntyl the worldes ende at what tyme he shal come agayn to iudge both the quicke and the dead as he sayth him selfe in many scriptures I forsake the worlde sayth he and go to my Father And in another place he sayth You shal haue euer poore men among you but me you shall not euer haue And again he sayth Many hereafter shall come and laye Loke here is Christe or looke there he is but beloue them not And sainct Peter sayth in the Actes that heauen must receiue Christe vntyll the tyme that all thynges shall be restored And saint Paule writyng to the Colossians agreeth hereto saiyng Seke for thinges that be aboue where Christ is sittyng at the right hand of the father And sainct Paule speakyng of the very sacrament sayth As often as you shall eate this bread and drynke this cuppe shewe furth the Lordes death vntyll he come Tyll he come sayth S. Paule signifiyng that he is not there corporally present For what speeche were this or who vseth of him that is already present to say Untyl he come For Untyl I come signifyeth that he is not yet present This is the catholike fayth whiche we learne from our youth in our common Crede and whiche Christ taught the Apostles folowed and the martyres confirmed with theyr bloud And although Christ in his humayne nature substantially really corporally naturally and sensibly be present with his father in heauē yet sacramentally and spiritually he is here present in water bread and wyne as in signes and sacramentes but he is in deede spiritually in the faythfull christian people whiche accordyng to Christes ordinaunce be baptised or receyue the holye communion or vnfainedly beleue in him Thus haue you hard the seconde pryncipal article wherin the Papistes vary from the truthe of Goddes worde and from the catholike faith Nowe the thyrde thynge wherin they varye is this The Papistes saye that euell and vngodlye men receaue in this sacramente the very bodye and bloud of Christe and eate and drynke the selfe same thinge that the good and godly men doo But the truthe of Gods woorde is contrary that al those that be godly mēbres of Christe as they corporally eate the bread and drinke the wyne so spiritually they eate and drinke Christes very fleshe and bloude And as for the wycked membres of the dyuell they eate the sacramental bread and drinke the sacramental wyne but they doo not spiritually eate Christs fleshe nor drinke his blode but they eate and drinke theyr owne damnation The fourthe thynge wherein the Popyshe preestes dissente frome the manifest woorde of God is this They saie that they offre Christe euery day for remission of sinne and distribute by their Masses the merites of Christes passion But the prophetes apostels and euangelistes doo saye that Christe him selfe in his owne person made a sacrifice for our sinnes vppon the Crosse by whose woundes all our diseases were healed and our sinnes pardoned and so dyd neuer no preest man nor creature but he nor he dyd the same neuer more than ones And the benefite hereof is in no mannes power to gyue vnto any other but euery man muste receaue it at Christes handes him selfe by his owne faith and beliefe as the prophete saieth HERE ENDETH THE fyrste booke THE SECONDE BOOKE IS AGAINST THE ERROVR OF Transubstantiation THVS HAVE you hearde declared fower thynges wherein chiefly the papisticall doctrine varieth from the true worde of God and frome the olde catholyke Christen faith in this matter of the lordes supper Nowe lest any man shuld thynke that I faine any thinge of myne owne heade without any other ground or authoritee you shall heare by Goddes grace as well the erroures of the Papistes confuted as the catholike truthe defended both by goddes most certaine woorde and also by the moste olde approued authors and martyrs of Christes churche And fyrst that breade and wine remain after the woordes of consecration and bee eaten and drunken in the
bread bread and wyne wyne and neuer alteryng Christes woordes herein The bread whiche wee breake sayth he is it not the communion of Christes body Nowe I aske agayn of the Papists whether he spake this of the bread consecrated or not cōsecrated Thei can not say that he spake it of the bread vnconsecrated for that is not the communion of Christes body by their owne doctrine And if S. Paule spake it of bread consecrated than they must needes confesse that after consecracion suche bread remayneth as is broken bread whiche can bee none other than very true material bread And straight wayes after sainct Paule sayth in the same place that wee be partakers of one bread and one cuppe And in the next chapiter speakyng more fully of the same matter four tymes he nameth the bread and the cuppe neuer makyng mention of any transubstantiation or remainyng of accidētes without any substaunce whiche thynges he would haue made some mencion of if it had been a necessary article of our fayth to beleue that there remayneth no bread nor wyne Thus it is euident and plaine by the wordes of scripture that after cōsecracion remayneth bread and wyne and that the Papisticall doctrine of transubstantiation is directly contrary to Gods worde Let vs nowe consider also howe the same is against natural reason and natural operacion which although thei preuaile not against Gods woorde yet whan they bee ioyned with Gods worde they be of great moment to confirme any truthe Naturall reason abhorreth vacuum that is to saie that there shoulde be any empty place wherin no substance shoulde be But yf ther remain no bread nor wine the place where they wer before and where theyr accidentes be is fylled with no substance but remaineth vacuum cleane contrary to the order of nature We se also that the wyne though it be consecrated yet wyll it tourne to vyneger and the breadde wyll mowle whyche than be nothynge elles but sowre wyne and mowled bread which could not waxe sowre nor mowly if there were no breade nor wyne there at all And if the sacramentes were nowe brent as in the olde church they bourned all that remained vneaten lette the Papistes telle what is brente They must needes saie that it is eyther bread or the body of Christe But breade saye they is none there Than muste they needes bourne the body of Christ and be called Christbourners as heretofore they haue burned many of his membres except they wil say that accidentes bourne alone without any substaunce contrary to all the course of nature The sacramentall breade and wyne also wyll nourishe whiche nourishement naturally commeth of the substance of the meates and drynkes and not of the accidentes The wyne also wyll poyson as dyuers byshops of Rome haue had experiences bothe in poysonyng of other and beyng poysoned them selues whiche poysonyng they can not ascribe to the moste holsome bloud of our sauior Christ but onely to the poysoned wyne And most of all it is against the nature of accidentes to be in nothing For the definition of accidentes is to be in some substance so that if they be they must nedes be in some thyng And yf they be in nothynge than they bee not And a thousand thynges mo of lyke foolishnesse doo the Papistes affirme by their Transubstantiation contrary to all nature and reason As that two bodies bee in one place and one body in many places at one tyme and that substances be gendred of accidentes onely and accidentes conuerted into substances and a body to be in a place and occupie no roume and generation to be without corruption and corruption without generation with many suche lyke thynges agaynst all order and principles of nature and reason The Papistical doctrine is also against al our outward senses called our fiue wittes For our eies say they se there bread and wine our noses smell bread wine our mouthes taste and oure handes feele bread and wine And although the articles of our faith be aboue all our outward senses so y ◠we beleue thynges which we can neither see fele here smell nor taste yet they bee not contrary to our senses at the lest so contrary that in suche thynges whiche we from tyme to tyme do see smell fele here and tast we shall not trust our senses but beleue cleane contrary Christ neuer made no suche article of our faith Our faithe teacheth vs to beleeue thynges that we see not but it doth not byd vs that wee shall not beleue that we see dayly with our eies and heare with our eares and grope with our handes For although our senses can not reache so farre as our faithe doothe yet so farre as the compas of our senses doeth vsually reache our faith is not contrary to the same but rather our senses doo confirme our faith Or els what auailed it to S. Thomas for the confirmation of Christes resurrectiō that he did put his hand in to Christs side felte his woundes if he might not trust his senses nor giue no credit therto And what a wyde doore is here opened to Ualentinianus Marcion and other heretikes whiche sayde that Christe was not crucified but that Symon Cyreneus was crucifyed for him although to the syghte of the people it seemed that Christe was crucified Or to suche heretikes as sayde that Christ was no man although to mens sightes he appered in the forme of man and semed to be hūgry dry weery to wepe slepe eate drynke yea and to dye lyke as other men doo For if we ones admyt this doctrine that no credite is to be geuen to our senses we open a large field geue a great occasiō vnto an innumerable rablement of most heinous heresies And if there be no trust to be geuen to our senses in this matter of the sacramente why than do the Papistes so stoutely affirme that the accidentes remayn after the consecration whiche can not be iudged but by the senses For the scripture speaketh no woorde of the accidentes of breade and wyne but of the breade and wyne them selues And it is againste the nature and diffinition of accidentes to bee alone withoute any substance Wherefore if we may not truste our senses in this matter of the sacrament thā if the substance of the bread and wyne be gone why may we not then say that the accidentes begon also And if we must nedes beleue our senses as cōcernyng the accidents of bread wine why may we not do the lyke of the substance that rather than of the accidentes Forasmuche as after the cōsecration the scripture saith in no place that there is no substance of bread nor of wyne but calleth them still by suche names as signifie the substances and not the accidentes And fynally if our senses be dayly deceiued in this matter thā is the sensible sacrament nothyng els but an elusion of our senses And so we make muche for their purpose that
said that Christ was a crafty iuggler that made thinges to appere to mens sightes that in dede were no suche thynges but formes onely figures and apparances of them But to conclude in fewe wordes this processe of our senses let al the Papistes lay their heades togither and thei shal neuer be able to shew one article of our faith so directely contrary to our senses that all our senses by dayly experience shall affirme a thynge to be and yet oure fayth shall teache vs the contrary thervnto Nowe for as much as it is declared how this Papisticall opinion of Transubstantiation is against the woorde of God agaynst nature against reason and agaynste all our senses wee shall shewe furthermore that it is agaynst the fayth and doctrine of the old authors of Christes churche begynnyng at those authors whiche were nerest vnto Christes tyme and therefore myght best knowe the truthe herein Fyrst Iustinus a great learned man and an holy martyr the oldest author that this day is knowen to write any treatie vpon the sacramentes and wrote not muche aboue one hundred yeres after Christes ascension He wryteth in his seconde apologie that the bread water and wine in this sacrament ar not to be taken as other cōmon meates and drinkes be but they bee meates ordeyned purposely to geue thankes to god and therfore be called Eucharistia and be called also the body and bloude of Christ. And that it is laufull for none to eate or drynke of them but that professe Christ and lyue accordyng to the same And yet the same meate and drynke saith he is chaunged into our fleshe and bloud and norisheth our bodies By which saiyng it is euident that Iustinus thought that the bread and wine remained still for els it could not haue been tourned into our fleshe and bloud to nourishe our bodies Next hym was Ireneus aboue 150. yeres after Christ who as it is supposed could not be deceiued in the necessary pointes of our faithe for he was a disciple of Polycarpus which was disciple to saint Iohn the Euangelist This Ireneus foloweth the sense of Iustinus wholly in this matter and almoste also his woordes sayenge that the bread wherein we geue thankes vnto God although it be of the yearth yet whan the name of God is called vpon it it is not than common bread but the bread of thankes geuyng hauyng two thyngs in it one earthly and the other heuenly What ment he by the heauenly thyng but the sanctification whyche cometh by the inuocation of the name of God And what by the earthly thynge but the very bread which as he sayd before is of the earth and which also he saith doeth nourishe our bodies as other bread dothe whiche we doo vse Shortely after Ireneus was Origen about 200. yeares after Christes ascension Who also affirmeth that the materiall bread remaineth saiyng that the mattier of the breade auayleth nothyng but goeth doune into the bealy and is auoided dounewarde but the woorde of God spoken vpon the breade is it that auaileth After Origen came Cyprian the holy martyr about the yeare of our Lorde 250. who wryteth against theym that ministred this Sacrament with water onely and without wyne For as muche sayth he as Christ sayd I am a true vyne therefore the bloud of Christ is not water but wyne nor it can not bee thouhgt that his bloud wherby wee bee redemed and haue life is in the cuppe whan wyne is not in the cuppe whereby the bloud of Christ is shewed What woordes could Cyprian haue spoken more plainly to shewe that the wyne doth remayne than to say thus If there bee no wyne there is no bloud of Christ And yet he speaketh shortly after as plainely in the same Epistle Christ sayth he takyng the cuppe blessed it and gaue it to his disciples saiyng Drynke you all of this for this is the bloud of the newe testament whiche shall bee shedde for many for the remission of synnes I say vnto you that from hencefurth I wyll not drynke of this creature of the vyne vntyll I shall drinke with you newe wyne in the kyngdome of my father By these woordes of Christe sayth sainct Cyprian we perceiue that the cuppe whiche the Lorde offered was not onely water but also wyne And that it was wyne that Christ called his bloud whereby it is cleare that Christes bloud is not offered if there be no wyne in the Chalise And after it foloweth Howe shal we drynke with Christ newe wyne of the creature of the vyne if in the sacrifice of God the father and of Christ we do not offre wyne In these wordes of sainct Cyprian appereth moste manyfestly that in this sacrament is not only offered very wyne that is made of grapes that come of the vyne but also that we drynke the same And yet the same geueth vs to vnderstand that if we drynke that wyne worthely we drynke also spiritually the very bloud of Christ whiche was shed for our synnes Eusebius Emissenus a mā of syngular fame in learnyng about CCC yeres after Christes ascention did in fewe wordes set out this matter so plainely bothe howe the bread and wyne be conuerted into the body bloud of Christ and yet remayne styll in their nature and also howe besydes the outwarde receiuyng of bread and wyne Christ is inwardely by fayth receyued in our heartes al this I say he doth so plainly set out that more playnnesse can not be reasonably desyred in this matter For he sayth that the cōuersion of the visible creatures of bread wyne into the body and bloud of Christ is lyke vnto our cōuersion in baptisme where outwardly nothyng is changed but remayneth the same that was before but all the alteration is inwardely and spiritually If thou wylt knowe sayth he howe it ought not to seme to the a newe thyng and impossible that yearthly and corruptible thynges be turned into the substance of Christ loke vpon thy selfe which art made newe in baptisme whan thou wast farre from life and banished as a straunger frō mercy and fro the way of saluation and inwardely wast dead yet sodeynly thou beganste another lyfe in Christ and wast made newe by holsome mysteris and wast turned into the body of the churche not by seyng but by beleuynge and of the childe of damnation by a secrete purenesse thou waste made the chosen sonne of God Thou visibly dyddest remayne in the same measure that thou haddest before but inuisibly thou wast made greater without any increase of thy body Thou wast the self same person and yet by increace of faythe thou wast made an other man Outwardely nothynge was added but all the chaunge was inwardly And so was man made the son of Christ and Christe fourmed in the mynd of man Therfore as thou puttyng away thy former vilenesse diddest receaue a newe dygnitee not feelyng any change in thy body and as the curynge of thy
both perfect God and perfect mā And for a playne declaracion hereof the olde auncient authors geue two examples one is of man whiche is made of two partes of a soule and of a body and eche of these two partes remayne in man at one tyme. So that whan the soule by the almyghty power of God is put in to the body neither the body nor soule perisheth thereby but therof is made a perfect man hauyng a perfect soule and a perfect body remaynyng in hym bothe at one tyme. The other example whiche the olde authors brynge in for this purpose is of the holy supper of our Lord whiche consisteth say they of two partes of the sacrament or visible element of bread wyne and of the body and bloud of Christ. And as in them that duely receiue the sacrament the very natures of bread and wyne cease not to be there but remayne there styll and be eaten corporally as the body and bloud of Christ be eaten spiritually so likewyse doth the diuine nature of Christ remayne styl with his humanitee Let nowe the Papistes auaunt them selues of their Transubstantiation that there remayneth no bread nor wyne in the ministration of the sacrament if they wyll defende the wicked heresies before rehersed that Christ is not God and man both together But to proue that this was the mynde of the olde authors besyde the saiyng of sainct Augustyne here recited I shall also reherse diuers other Sainct Ihon Chrysostome wryteth against the pestilent errour of Apollinaris whiche affirmed that the Godhead and manhead in Christ were so myxed and confounded together that they bothe made but one nature Against whō sainct Ihon Chrysostome writeth thus Whan thou speakest of God thou must consyder a thyng that in nature is syngle without composition without conuersion that is inuisible immortall incircumscriptible incomprehensible with suche lyke And whan thou speakest of manne thou meanest a nature that is weake subiecte to hunger thyrste wepyng feare sweatyng and suche lyke passions whiche can not bee in the diuine nature And whan thou speakest of Christ thou ioynest two natures together in one person who is bothe passible and impassible Passible as concernyng his fleshe and impassible in his deitee And after he concludeth saiyng Wherfore Christe is bothe God and man God by his impassible nature and man because he suffred He himeslfe beyng one person one sonne one Lord hath the dominion and power of two natures ioyned together whiche be not of one substance but eche of theim hath his properties distincte from the other And therefore remayneth there two natures distincte and not confounded For as before the consecration of the bread we call it bread but whan Goddes grace hath sanctified it by the priest it is deliuered from the name of bread and is exalted to the name of the body of the Lorde although the nature of the bread remayne stil in it and it is not called two bodyes but one body of Gods sonne so likewyse here the diuine nature resteth in the body of Christ and these two make one sonne and one person These wordes of sainct Chrysostome declare and that not in obscure termes but in playne wordes that after the consecracion the nature of bread remayneth styll although it haue an hygher name and bee called the body of Christ to signifie vnto the godly eaters of that bread that they spiritually eat the supernatural bread of the body of Christe who spiritually is there present and dwelleth in them and they in him although corporally he sytteth in heauen at the right hand of his father Herevnto accordeth also Gelasius writyng gainst Eutyches and Nestorius of whome the one said that Christ was a perfect man but not God and the other affirmed clean contrary that hee was very God but not man But againste these two heinous heresies Gelasius proueth bi moste manifest scriptures that Christe is both god and man and that after his incarnacion remained in hym the nature of his godheade so that hee hathe in hym twoo natures with their naturall properties and yet is hee but one Christe And for the more euident declaratiō hereof he bringeth two examples ▪ the one is of man who beeynge but one yet he is made of two partes and hath in him two natures remaininge both togyther in him that is to saye the bodye and the soule with their naturall properties The other example is of the sacrament of the body bloud of Christ which saith he is a godly thing ▪ and yet the substaunce or nature of breade and wine do not cease to be there styll Note well these wordes againste all the Papistes of our time that Gelasius which was byshop of Rome more thā a thousād years passed writeth of this sacrament that the breade and wyne cease not to be there styll as Christ ceased not to be god after his incarnation but remayned styll perfect god as he was before Theodoretus also affirmeth the same both in his first and in his seconde dialoge In the fyrst he saith thus He that called his naturall body wheate and breade and also called him selfe a vyne the selfe same called bread and wyne his bodye and bloudde and yet chaunged not their natures And in his secōd dialogue he saith more plainly For saith he as the breade and wine after the consecration lose not their propre nature but kepe their former substance forme and figure whiche they had before euen so the body of Christ after his ascention was chaunged into the godlye substaunce Nowe lette the Papistes choose whyche of these two they wyll graunte for one of theim they muste needes graunte either that the nature and substaunce of breadde and wine remayne styll in the sacrament after the consecration and then must thei recant their doctrine of Transubstantiation or els that they bee of the errour of Nestorius and other which didde say that the nature of the Godhead remained not in Christ after his incarnation For all these old authors agree that it is in the one as it is in the other Nowe forasmuche as it is proued sufficientelye as well by the holye Scripture as by naturall operacion by naturall reason by all our senses and by the most old and beste learned authors and holy matyres of CHRISTES churche that the substaunce of breadde and wyne dooe remayne and be receaued of faithefull people in the blessed sacramente or supper the LORD It is a thinge woorthy to be considered and well waied what moued the schoole authors of late yeares to defende the contrarye opinion not onely so farre frome all experience of oure senses and so farre frome all reasone but also cleane contrarye to the olde Churche of CHRIST and to goddes moste holy worde Surelye nothing moued them thereto so much as did the vaine faithe whiche they hadde in the churche and sea of Rome For Iohannes Scotus otherwyse called Dunce the subtylest of al the schole authors in
as the Papistes do fondly phantasy And likewise the substances of bread wyne do feede and norishe the body of them that eate the same and not the only accidentes In these answeres is no absurditie nor inconuenience nothyng spoken either contrarye to holy scripture or to natural reason Philosophy or experience or against any olde auncient author or the primatiue or catholike churche but onely against the malignant and Papisticall church of Rome Where as on the other syde y t cursed synagoge of Antichrist hath defined and determined in this matter many thynges contrary to Christes wordes contrary to the olde catholike church and the holy martyrs and doctoures of the same and contrary to all naturall reason learnynge and phylosophy And the final end of all this Antichrists doctrine is none other but by subtelty and crafte to bringe christian people from the true honouringe of Christ vnto the greatest ydolatry that euer was in this worlde deuised as by goddes grace shalbe plainly sette forth hereafter Thus endeth the seconde booke THE THIRDE BOOKE TEACHETH THE MANNER HOWE Christe is present in his supper NOW THIS MATTER OF transubstantiation being as I trust sufficiently resolued which is the fyrst part before rehersed wherin the papistical doctrine varieth from the catholicke truth ordre requireth next to intreate of the seconde part whiche is of the manner of the presence of the body and bloode of our sauiour Christe in the sacramente thereof wherein is no lesse contention then in the fyrste parte For a plaine explication wherof it is not vnknowen to all true faithfull christian people that oure sauiour CHRIST beeinge perfecte God and in all thinges equall and coeternall wyth his father for our sakes beecame also a perfect manne takynge fleshe and bloode of his blessed mother and virgine Marye and sauing synne beinge in all thinges lyke vnto vs adioyninge vnto hys diuynitie a moste perfecte soule and a moste perfecte bodye hys sowle beinge indued with lyfe sence wyll reason wysdome memory and all other thinges required to the perfect soule of man and hys body being made of very fleshe and bones not onlye hauinge all membres of a perfecte mannes bodye in due ordre and proportion but also beinge subiect to hunger thyrste laboure sweate werines colde heate and all other lyke infirmyties and passions of man and vnto death also and that the moste vile and painefull vppon the crosse And after his death he rose againe with y e selfe same visible and palpable bodye and appeared therwith and shewed the same vnto hys Apostels and specially to Thomas makinge him to put his handes into his syde and to feele hys woundes And with the selfe same bodye he forsooke this worlde and ascended into heauen the Apostels seeynge and beholdinge hys body when it ascended and nowe sytteth at the right hand of his father and there shall remaine vntyll the laste daye when he shal come to iudge the quick and the deade This is the trewe catholicke faythe whâ—che the scrripture teacheth the vniuersal churche of Christe hathe euer beleued frome the begynnynge vntyll within these fower or fyue hundreth yeares last passed that the Byshoppe of Rome with the assistaunce of his Papists hath sette vp a newe faithe and beliefe of theyr owne deuising that the same body really corporally naturally and sensiblye is in this worlde styll and that in an hundreth thousand places at one tyme beynge inclosed in euerye pyxe and bread consecrated And althoughe we do affirme accordinge to Gods word that Christ is in all persones that truelye beleue in him in suche sorte that with his flesh and bloode he dothe spiritually norishe theim and feede theim and giueth theim euerlasting lyfe â–ª and doth assure them therof aswell by the promise of his word as by the sacramentall bread and wine in his holy supper which he did institute for the same purpose yet we do not a little varye frome the hainous erroures of the Papistes For they teache that Christe is in the breade and wine But we say according to the truth that he is in them that worthely eate and drink the breade and wine They saye that when anye manne eateth the breadde and drynketh the cuppe CHRIST goeth into his mouth or stomake with the breade and wyne and no further But wee saye that CHRIST is in the whole man bothe in the body and soule of him that worthely eateth the bread and drinketh the cuppe and not in hys mouthe or stomacke onely They saye that CHRIST is receiued in the mouth and entreth in wyth the bread and wyne Wee saye that hee is receaued in the harte and entreth in by faithe They saye that Christe is reallye in the sacramentall breade beeynge reserued an whole yeare or so longe as the fourme of breade remaineth but after the receiuynge thereof hee flyeth vp say they frome the receiuer vnto heauen as soone as the breade is chawed in the mouth or chaunged in the stomacke But wee say that Christ remayneth in the man that worthely receiueth it so longe as the manne remayneth a membre of Christe They say that in the sacrament the corporall membres of Christe be not distaunt in place one from another but that wheresoeuer the head is there be the feete and wheresoeuer the armes be there be the legges so that in euery parte of the bread wyne is altogither whole head whole feete whole fleshe whole bloud whole hearte whole lunges whole brest whole backe and altogither whole confused and mixte withoute distinction or diuersitie O what a foolishe and an abhominable inuencion is this to make of the moste pure and perfect body of Christe suche a confuse and monstruous body And yet canne the Papistes imagine nothinge so foolishe but all Christian people must receyue the same as an oracle of God and as a moste certayne article of their fayth without whisperyng to the contrary Furthermore the Papistes say that a dogge or a Catte eate the body of Christe if they by chaunce do eate the sacramental bread We say that no yearthly creature can eate the body of Christ nor drynke his bloud but onely man They say that euery maÌ„ good and euil eateth the body of Christe We say that bothe do eate the sacramental bread and drynke the wyne but none do eate the very body of Christ and drynke his bloud but only they that be liuely membres of his body They say that good menne eate the body of Christ and drynke his bloud only at that tyme whan they receiue the sacrament We say that they eate drinke and feede of Christ coÌ„tinually so long as they be membres of his body They say that the body of Christe that is in the sacrament hath his owne proper fourme and quantitee We say that Christ is there sacramentally and spiritually without fourme or quantitee They say that the fathers prophetes of the olde testament did not eate the body nor drunke the bloud of Christ We
spirituall and pure eatinge with hart and mind which is to beeleue in oure hartes that his fleshe was â—ente and torne for vs vppon the crosse and his bludde shedde for our redemption and that the same fleshe and bludde nowe sitteth at the ryght hande of the father making continual intercession for vs and to imprint and digest this in our mindes puttinge our whole affiaunce and trust in him as touchinge our saluacion and offering ourselues clearlye vnto hym to loue and serue hym all the dayes of our lyfe thys is trewely sincerely and spiritually to eate his flesh and to drinke his bludde And this sacryfyce of Christe vpon the crosse was that oblation whyche Cypriane saithe was figured and signifyed before it was done by the wyne whiche Noe dranke and by the breade and wyne whiche Melchisedech gaue to Abraham and by many other figures which Cyprian there reherseth And nowe when Christe is come and hath accomplished that sacrifice the same is figured signified and represented vnto vs by that bread and wine which faithfull people receaue daylye in the holy communion Wherein lyke as wyth their mouths carnally thei eat the bread drink the wyne so by their faithe spiritually they eate Christes very fleshe and drinke his very bloode And herby it appeareth that S. Cyprian clearly affirmeth the moste true doctrine and is wholy vpon oure side And against the Papistes hee teacheth moste plainly that the communion ought to be receaued of all men vnder bothe the kindes and that CHRIST called breade his body and wyne hys bloude and that there is no transubstantiation but that breade remaineth there as a figure to represent Christes body and wine to represente his blud and that those whyche bee not y â— lyuely membres of Christe doo eate the breade and drynke the wyne and bee nouryshed by theym but the verye fleshe and bludde of CHRIST they neyther eate nor drinke Thus haue you hearde declared the mynde of Saint Cyprian But Hylarius thynke they is plainest for theym in this matter whose woordes they translate thus If the worde was made verely fleshe we verely receiue the worde beyng fleshe in our Lordes meate howe shall not Christ be thought to dwel naturally in vs who beyng borne man hath taken vnto him the nature of our fleshe that can not be seuered and hath put together the nature of his fleshe to the nature of his eternitee vnder the sacrament of the communion of his fleshe vnto vs. For so wee bee all one because the father is in Christe and Christe in vs. Wherfore whosoeuer will denye the father to be naturally in Christe he muste denye fyrste either him selfe to be naturally in Christ or Christ to be naturally in him For the beyng of the father in Christe and the beyng of Christ in vs maketh vs to be one in them And therfore if Christ haue taken verily the fleshe of our body and the man that was verely borne of the virgyn Mary is Christ and also we receiue vnder the true mysterye the fleshe of his body by meanes whereof wee shall bee one for the father is in Christ and Christ in vs how shall that be called the vnitee of wylle when the naturall propertie brought to passe by the sacrament is the sacrament of vnitee Thus doth the Papistes the aduersaries of Gods woorde and of his trueth allege the authoritee of Hilarius either peruersely and purposely as it seemeth vntruely cityng him and wrastyng his wordes to their purpose or els not truely vnderstandyng him For although he sayth that Christe is naturally in vs yet he sayth also that we be naturally in him And neuerthelesse in so saiyng he ment not of the natural and corporal presence of the substance of Christes body of ours for as oure bodyes bee not after that sorte within his body so is not his body after that sorte within our bodyes but he ment that Christe in his incarnacion receyued of vs a mortall nature and vnited the same vnto his diuinitee and so be we naturally in him And the sacramentes of Baptisme and of his holy supper if we rightly vse the same do moste assuredly certifye vs that wee bee partakers of his godly nature hauyng geuen vnto vs by him immortalitee and life euerlastyng so is Christ naturally in vs. And so bee wee one with Christ and Christ with vs not onely in wylle mynde but also in very naturall properties And so concludeth Hilarius against Arrius that Christe is one with his father not in purpose and wylle onely but also in very nature And as the vnion betwene Christe and vs in baptisme is spiritual and requyreth no real and corporall presence so lykewise oure vnion with Christ in his holy supper is spiritual and therfore requyreth no real and corporall presence And therfore Hilarius speaking there of both the sacramentes maketh no difference betwene our vnion with Christ in baptisme our vnion with him in his holy supper And sayth further that as Christ is in vs so be wee in him â–ª whiche the Papistes can not vnderstand corporally and really except they wyll say that all our bodyes be corporally within Christes body Thus is Hilarius answered vnto both plainly shortly And this answere of Hilarius wyll serue also vnto Cyril whom they allege to speake after the same sort that Hilarius doth that Christ is naturally in vs. The wordes whiche they recite be these We denye not sayth Cyril against the heretike but we be spiritually ioyned to Christ by fayth and syncere charitee but that we shuld haue no maner of coniunction in our fleshe with Christ that we vtterly deny and thynke it vtterly discrepant from Goddes holy scriptures For who doubteth but Christ is so the vyne tre we so the branches as we get thence our life Heare what sainct Paule sayth Wee be all one body with Christe for though we be many we be one in him All we participate in one foode Thynketh this hereticke that we knowe not the strength and vertue of the mistical benediction whiche when it is made in vs doth it not make Christ by coÌ„munication of his fleshe to dwell corporally in vs Why be the membres of faythful mens bodyes called the membres of Christe Knowe you not sayth sainct Paule that your membres be the membres of Christ And shall I make the membres of Christ partes of the whoores body God forbyd And our sauiour also sayth He that eateth my fleshe and drynketh my bloud dwelleth in me and I in him Although in these wordes Cyril doth say that Christ doth dwell corporally in vs whan we receiue y â— mistical benediction yet he neither sayth that Christ dwelleth corporally in the bread nor that he dwelleth in vs corporally onely at suche tymes as wee receiue the sacrament nor that he dwelleth in vs not we in him but he sayth aswel y t we dwel in him as that he dwelleth in vs. Whiche dwellyng is
sell Masses to the people whiche caused Masses so muche to encrease that euerye daye was sayde an infinite numbre and that no priest would receaue the communion at an other preestes hand but euery one would receaue it alone neither regardyng the godly decree of the most famous holy counsail of Nice which appointeth in what order priestes should be placed aboue Deacons at the CoÌ„munion nor yet the Canones of the Apostles whiche commaunde that when any Communion is ministred all the priestes together should receiue the same or els bee excomunicate So muche the olde fathers mislyked that any priest should receyue the sacrament alone Therefore when the olde fathers called the Masse or supper of the Lorde a Sacrifice they ment that it was a sacrifice of laudes thankes geuyng and so aswel the people as the priest do sacrifice or els that it was a remembraunce of the very true sacrifice propitiatorye of Christe but they ment in no wyse that it is a very true sacrifice for sinne and applicable by the priest to the quicke and dead For the priest may well minister Christes wordes and sacramentes to all men both good and bad but he can applye the benefite of Christes passion to no man beyng of age and discrecion but onely to suche as by their owne fayth do applye the same vnto them selues So that euery maÌ„ of age and discrecion taketh to him selfe the benefites of Christes passion or refuseth theim himself by his own fayth quicke or dead That is to say by his true and liuely fayth that worketh by charitee he receiueth them or els by his vngodlynes or fayned fayth reiected them And this doctrine of the scripture clearely coÌ„dempneth the wicked inueÌ„cions of the Papistes in these latter dayes which haue deuised a purgatory to torment soules after this life oblations of Masses sayd by the priestes to deliuer them from the sayd tormeÌ„tes and a great number of other commodities do they promise to the symple ignorant people by their Masses Nowe the nature of maÌ„ beyng euer prone to Idolatry froÌ„ the beginnyng of the worlde and the Papistes beyng ready by al meanes and policy to defend and extoll the Masse for their estimacion and profite and the people beyng superstitiously enamored and doted vpon the Masse because they take it for a preseÌ„t remedy against all maner of euyls and part of the princes beyng blynded by Papistical doctrin part louyng quietnes and lothe to offende their clergye and subiectes and all beyng captiue and subiecte to the Antichrist of Rome the state of the worlde remainyng in this case it is no wonder that abuses grewe and encreased in the churche that superstition with Idolatry were taken for godlynes true religion and that many thinges were brought in without the authoritee of Christ. As Purgatory the oblacion and sacrifisyng of Christ by the priest alone the application and appointyng of the same to suche persones as the priest would syng or say Masse for and to suche abuses as they could deuise to deliuer some froÌ„ Purgatory and some froÌ„ hell if they were not there fynally by God determined to abyde as they termed the matter to make rayne or fayre wether to put awaye the plage and other syckenesses both from man and beast to halowe and preserue them that weÌ„t to Ierusalem to Rome to sainct Iames in Compostella and to other places in pilgrimage for a preseruatiue against tempest and thunder against peryls and daungers of the sea for a remedy against morren of cattell against pensyuenes of the heart and against all maner affliction and tribulacion And finally they extoll their Masses farre aboue Christes passion promisyng many thynges thereby whiche were neuer promised vs by Christes passion As that if a man heare Masse he shal lacke no bodely sustenance that day nor nothyng necessarye for him nor shalbe letted in his iourney he shall not lose his sight that day nor dye no sodayn death he shall not waxe olde in that tyme that he heareth Masse nor no wicked spirites shal haue power of him be he neuer so wicked a man so long as he loketh vpon the sacrament All these folishe and deuilishe superstitions the Papistes of their owne idle brayne haue deuised of late yeres whiche deuises were neuer knowen in the olde churche And yet they crye out against them that professe the gospell say that they dissent from the churche and would haue them to folowe the example of their churche And so would they gladly do if the Papistes would folow the first churche of the Apostles whiche was moste pure and incorrupte but the Papistes haue clearely vaâ—ied from the vsage examples of that churche and haue inuented newe deuises of their owne braynes and wyll in no wyse consent to folowe the primitiue churche and yet they would haue other to folowe their church vtterly variyng dissentyng from the fyrst most godly churche But thaÌ„kes be to the eternal God the maner of the holy Communion whiche is nowe sette furth within this Realme is agreable with the institution of Christ with sainct Paule and the olde primitiue and Apostolike churche with the right fayth of the sacrifice of Christe vpon the Crosse for oure redemption and with the true doctryne of oure saluacion iustificacion and remission of all our synnes by that onely sacrifice Nowe resteth nothyng but that all faythfull subiectes wyll gladly receiue and embrace the same beyng sory for their former ignorance and euery man repentyng him selfe of his offeÌ„ces against God and amendyng the same may yelde himselfe wholly to God to serue and obaye him all the dayes of his life and often to come to the holy supper whiche our Lord and sauior Christ hath prepared And as he ther corporally eateth the very bread and drynketh the very wyne so spiritually he may feade of the very fleashe and bloud of Iesu Christ hys sauiour and redemer remembryng his death thankyng hym for his benefites and lokyng for none other sacrifice at no pristes haÌ„des for remission of his synnes but onely trustyng to his sacrifice whiche beyng both the high priest and also the lambe of God prepared from the beginning to take away the synnes of the worlde offered vp himselfe ones for euer in a sacrifice of swete smell vnto his father and by the same payde the raunsome for the synnes of the whole worlde Who is before vs entred into heuen and sitteth at the right haÌ„d of his father as patrone mediatour and intercessour for vs. And ther hath prepared places for all them that bee liuely meÌ„bres of his body to reigne with him for euer in the glory of his father to whom with him and the holy ghost be glory honor and praise for euer and euer AMEN FINIS CERTAYN FAVTES Leaf Page Line Read 23 2  in the margent â—â—de Irenaeus contra Valentinum libro 4. cap. 34. 48 1 2 Corporally generated encrease and growe c.
body 1. Cor. 10. 1. Cor. 11. Chap. 5. Euill men do eate the sacrament but not the bodye of Christe Iohn 6. 1. Cor. 11 â— Corin. 11. Chap. 6. These thiÌ„ges suffice for a christen mans faith concerninge this sacrament Chap. 7. The sacrament whiche was ordained to make loue and concord is turned into the occasioÌ„ of variaÌ„ce and discord Chap. 8. Chap. 9. The spirituall hunger thirstinesse of the soule Ephe. 2. Rom. 3. Psal 41 Ps. 62. Rom. 4. Roma 7. Rom. 8. Math. 5. Luc. 1. Iohn 4. Iho. 4. Iohn 6. Cha. 10. The spiritual foode of the soul Math. 11. Iohn 7. Ioh. 6. Iho. 6. Iohn 6. Gal. 2. Chap 11. Christâ— far excelleth all corporall foode Ioh. 11. Cha. 12. The sacrameÌ„ts wer ordeyned to coÌ„firme our faithe Chap. 13. Wherfore this sacrament was ordeyned in breead and wyne Chap. 14 The vnite of Christs mysticall body â— Co. 10. Dionysius Chap. 15 This Sacramente moueth al meÌ„ to loue and frendshyp The doctrine of traÌ„substaÌ„tiation doeth cleane subuerte our faythe in Christe Chap. 16. The spiritual etyng is with â—he harte not with the teethe Iohn 6. Luce. 22 1 Cor. 11. Luce. 22 Chap. 17 Four principall errors of the Papistes The fyrste is of transubstantiation De summa trini et fide catholica The secoÌ„d is of the preseÌ„ce of Christ in this sacrament De consecrati Distin. 2. Ego Beringarius Ioan. 6. Mat. 26 Mat. 24 Act. 3. Colos. 3 1. Cor. 11 The thyrd is that euil men eate drinke the very bodye and bloode of Christ. Aâ—acult 2. Chap. 1. The conâ—utacion of the erroure of transubstantiatioÌ„ Chap. 2. The papisticall doctrine is coÌ„trarye to Goddes worde Math. 26. Mark 14. Luce. 22. â— Cor. 10. Mat. 26 Mat. 26. Mat. 14 Luc. 22. Mat. 26. Mar. 14. 1. Co. 10 1. Co. 10 Chap. 3. The Papistical doctrin is against reason Chap. 4 The papisticall doctrine is also agaynst all our senses Ioh. 20. Chap. 5. The papysticall doctrine is coÌ„trary to y e faythe of the old authours of Christes Churche Iustinus Irenaeus contra Valentiâ—â—um lib. 1. cap. 4. Origenes in Mat. ca. 15. Cyprian ad CeciliuÌ„ li. 2. epistola 3. Mat. 26. Eusebius Emissenus De conseâ—r Distinction 2. Hilarius Epiphanius contra haere ses lib â–ª 3. to 2. Et in Anacephaleosi Chrysosto in Mat. cap. 26. hom 83 Ad CesariuÌ„ monachum Ambrosius De ijs qui mysterijs iniciantur Ca. â—lti De sacramentis li. 4. cap. 4. Augustinus in sermone ad infaÌ„tes In lib. sententiarun Prosperi Chrysosto ad Cesarium monachum Gelaâ—ius coÌ„tra EuticheÌ„ et NestoriuÌ„ Theodoretus in dialogis Chap. 6. Transubstantâ—atioÌ„â—ame from Rome Scotus sup 4. seâ— di 12 Grabriel Chap. 7. Chap. 8. The first reason of y e Papistes to proue their transubstaÌ„tiation Math. 26 Mar. 14. Luc. 22. The answere The answere more directly Chap. 9. The secoÌ„d argument for traÌ„substantiation The aunswere Math. 3. Mark 1. Luce 3 Chap. 10. The thyrd reason Iohn 6. The aunswere Iohn 6. Iohn 6. Chap. 11. Authores wrested of the Papistes for their transubstantiaion Cyprianus De coena domini The aunswere Chap. 12 Chrysostomus The answere Negatiues by comparison 1. Reg. 8. Psal. 21. Rom. 7 1. Cor. 1. 1. Cor. 1. 1. Cor. 3. Gal. 2. Gal. 6. Ephe. 6. 1. Cor. 1. Rom. 15. 2. Cor. 11. 2. Cor. 11. 12. Gal â–ª 5. 1. Pet. 3. Mat. 6. Mat. 10 Mat. 10 Mat. 23 Mat. 23 Mat. 10. Mat. 10 Mat. 20 Ioh. 4. Ioan. 5. Ioan. 7 Iohn 8. Iho. 6. Gal. 3. Chrysostomus Chap. 13. Ambros. de ijs qui mysterijs initiantur Exo. 7. Exo. 7. Exo. 14 Exo. 17. Exod. 15. 4. Reg. 6 Ps. 148. The aunswere Lis. 4. De sâ—â—ramentis cap. 4. Chap. 14 Absurditees that folowe of TransubstaÌ„tiation Chap. 1. The presence of Christe in y e sacrameÌ„t Christ corporally ys ascended into heaueÌ„ Act. 1 3. Chap. 2. The difference betwene the true the papisticall doctrine coÌ„cerâ—ing the preseÌ„ce of Christs bâ—by Chap. 3. The profe hereof by our profession in our common Crede Chap. 4. The profe hereof by the scipture Ioh. 16. †Mat. 26. Mat. 24. Mar. vlt. Colos. 3. Hebre. 8. Hebre. 10. Chap. 5. The profe thereof by aunciente authors Origen in Mat. tracta 33. August ad Dardanum epist. 57. In Ioan. tracta 39. Tract 50. De essentia diuinitatis Cyrillus in Ihon. lib. 6. ca. 14. Libro 9. cap. 21. Ambrosius in Lucam li. 10. ca. 24 Gregorius in Ho. paschatis Chap. 6. One bodye can not be in dyuers places at one tyme. Ad Dardanum Cyrillus de Trin. lib. 2. Didymus de spiritu saÌ„cto lib. 1 cap. 1. Basilius de spiritu sancto ca. 22. Fulgentius ad TrasimuÌ„ dum Regem lib. 2. Vigilius Contra Eutychen libro 1. Ioh. 14 Ioh. 16. Act. 1â— Mat. vlâ— Contra Euâ—ycheÌ„ lib. 4 Chap. 7. An answer to the Papistes alledgynge for theym theâ—e wordes This is my bodye The argumente of the Papistes The aunswere The interpretation of these woordes This is my body Chap. 8. Christ called breade his body and wyne his bloud Irenaeus contra Valent. lib. 4. ca. 32 Cap. 34. Cap. 57. Lib. 5. Tertulianus aduersus Iudaeos Cyprianus ad MagnuÌ„â—â— 1. epi. 6. Lib. 2. Epist 3. Epiâ—phan in Ancorato Hieron ad Hedibiam Augusti de trinita li. 3. cap. 4. De verbis a pâ—stoli sermo 2. Cyrillus in Ioannem li. 4. ca. 14. Theodoretus dialogo 1. Chap. 9. Breade is my body wyne is my bloud be figuratiue speeches Chap. 10 To eate Chrystes fleshe and drynk his bloud bee figuratiue speeches Ioh. 6. 1 Cor. 10 1. Cor. 10. Origen in Leuit. ho. 7 Chrisostom in Ioannem Hom. 26. Augâ—stinus de dâ—ctrina christ lib 3. Iohn 6. De catecâ— rudib ca. Contra aduers legis Propheâ— cap. 9. Chap. 11. This is my bodye this is my bloodde be figuratiue speaches The bread represeÌ„teth Christes body the wyne hys bloode Tertulia nus coÌ„tra MartioneÌ„ Librâ— 1 Cyprianus libr. 2 Epist. 3 De vnctioÌ„e Chrismatis Chrysosto in Psal. 22. Hieronym in Math. 26. Ambros. de hijs qui mysterijs initiantur cap. vlt. De sacramentis li. 6. ca. 4 Lib. 4. cap. 4. Lib. 4. cap. 5. 1. Co. 11 Signes figures haue the names of the thiÌ„ges which thei signifie August ad Bonifatium Episto 23. Suâ—er Leui. quest 57. Leui. 17. Be. 41. â— Cor. 2. CoÌ„tra AdamantiuÌ„ cap. 12. Leui. 17 Math. 26 Contra MaximinuÌ„ li. 3 cap. 22. In lib. senteÌ„tiarum Prosperi de coÌ„scrat distin 4. hoc est Theodoret in dialogis In y e firste Dialoge Iohn 12 Mat. 26. Mat. 14 Luc. 22 Ihon. 15. Ihon. 12. Ihon. 15. Mat. 26. Gen. 46. Iho. 6. Dialo 2. Act. 17. Act. 1. Mat. 24. Fiue principall thinges to bee noted in Theodoretus Chap. 12 Figuratiue speeches bee not straÌ„ge â— Reg. 4. 2. Reg. 7. Christe him self vsed figuratiue speeches Math. 13. †Mat. 11. and. 17. * Iohn 16 †Iohn 6. * Iohn 15 Math. 3.2 †Iohn