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
apostles tyme and wrote saynt peters and paules passion wytnesseth euidently that saynt peter saw christ and talked wyth hym when he was goyng out of Rome for fear of persecution and that peter sayed to hym lord whyther goest thou To whom christ anusweared I go to Rome to be Crucyfied agayne Then anon after christ departed away from peter and peter vnderstandyng that Christment he wold be crucyfied agayne not in his oune bodie but in hym retourned to Rome and there was crucified for christes sake Of this Lib. 5. coÌ„meÌ„ storie wrote Egesippus which was very Lib. 5. epist nighe to the apostles tyme and also S. Ambrose This storie declareth that Christ ascended in to heauen and yet he is also iÌ„ the blessed sacrament of the aulter bodilie althoughe christ departed hence at the tyme of his ascension yn to heauen and sitteâ—hâ— at the right hand of god his father yet he may be also here yn the blessed sacrament of the aulter This is the very catholike fayth which christes church that caÌ„ not whollie erre yn the fayth hath euer taught doth and shal euer vntil the worldes ende Wherfore leaue reasoniÌ„g reader vpoÌ„ this matter and geue credence to this oure mother the churche and than thou shalt neuer be disceaued yn any point of thy fayth because she neuer The catholyke church erreth not yn the faith Matth. 16. erreth whollie theryn For promysed not christ that hel gates which are synne and heresies by which men do entre yn to hel should not preuaile agaiÌ„st Matth. vlt. her Sayed he not also that he wold be with the churche vntil the worldes ende Hou then could she erre so shamefullie these M. ccccc yeres and mo as to beleue that christ was bodilye in the sacrament and to honoure hym therin and yet he was not there but bare bread wyne What cal ye Note my lord this yf it be not hel gates to preuaile against christes church Hou could she be disceaâ—ed so many yeres in this weightie matter of our fayth with whom christ the trueth it selfe euer was as he promysed to be Did not christ saye that he wold be in the middes of twoo or three asseÌ„bled in his name Was he not theÌ„ emonge In concilio lateranensi the M. ccc xv fathers which were gathered together out of al costes of christendome and determyned that the Matth. vlt. bread and wyne were yn their natures and substances vtterly turned yn to christes very natural bodye bloud and that there remayned only their qualites and properties The apostles Act. 15. with the elders were assembled together at hierusalem yn à councel for the decysion of à question touchynge the chargynge of the Gentyles with the keping of Moses law and wheÌ„ they had done finyshed that their counsail Actorum 15 S. Iames ponounced their sentence and sayed that it pleased the holy goost and them that the gentyles should not be burdened with that ceremonial law by which it appeareth playnly that the holy goost ruleth and directeth the councels lefullye assembled that they erre not yn the fayth why then doth he not euen so nou to Marke reader the councels and hath euer done Hath nowe christ forsaken his deare IoaÌ„ 14 16. spouse the church Dyd he not promyse to send his holy spirite to the churche whiche should teach her al trueth and abyde stil with her for euer Hath he not then yet performed this his promyse which he made to his apostles and yn them to the whole churche at al tymes being Of did he not fulfil it vntil Berengarius came BereÌ„gariuâ— which about M. yeares after that promes Was the first autour of this heresie which he did penytently abiure and recante was made first of al men taught and maynteyned this heresie which sayeth that christes very natural bodye is not reallye in the blessed sacrament of the aulter Was this promes made onlie to hym and his scholers Was it made to a feu carnal vnlearned men yn any one countrey not rather to al the whole catholike churche and to al christen nations Was berengarius which was an hereretike in many other pointes as stories do wytnesse of hym and also à man of à very il lyfe a meter man and more worthye to receaue the performance of that highe pròmes than any of the apostles were or than any other parsoÌ„ which then lyued or els sense yea thaÌ„ al the churche of christ But lette vs graunt that this promes was not fulfillyd nor the trueth in this matter declared vntil BereÌ„garius came that the Marke wel reader this holy ghoost the spirite of the trueth was geuen vnto hym and first did sette furth by hym this verite Tel me then hou it chaunced that the holy goost forsoke hym suffered hym to recante to abiure forswaere for euer that opinion departinge out of this world with great repentance for that his heresie Did not Christ saye that the holy goost should euer abyde with them to whoÌ„ he was promysed Did not Berengarius which first wrote against this our fayth of the sacrament Li. de gestis regum fâ—aÌ„ corum in vita Henrici Regis Franciae recaÌ„te his heresie wyllyngly as Gagwinus testifieth and dyed wyth great repentaunce for yt For this was his last recantation I Berengarius do beleue BereÌ„garius later recantation wyih my hert and confesse wyth my mouth that the bread wyne which are set vpon the aulter are throughe prayer and the wordes of christ in substance turned in to our sauiours body and bloud which he toke of his mother offered vpon the crosse and that nowe doth sit in heauen at the fathers ryght hand and that this is not done only by á signe and the vertu of the sacrament but in the propriete of nature and the veryte of substance This was his confession and beliefe euen vntil his death Our lord gyue al theÌ„ that haue foloued his errour in this matter grace to forsake it by his exaÌ„ple and to dye in the true fayth of christ as he did After this mans death by the space of c yeres and more no man wrote against the very real presence of Christes natural body in the sacrament Then at the length came Almericus heresie one Almericus à wycked man which sayed that christes body was as wel in al manier of bread and in euery other thing els as in the blessed sacrament of the aulter After hym noman spake as much as we can fynde yn wryting against the catholike faith of this matter the space of more then á hundred yeres Then rose vp one Ihon wyclefe our countrey man which of mere malice that he could not obteyne the bysshoprych of worcetur and because he Wyclefes heresie was excommunycated and banyshed out of oxford sowed many heresies in England emong which this that my lord defendeth in his booke was one
of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long à tyme But pride wyl haue à fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. à good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but à very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse ó lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp ó lord helpe vs ó lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen ⧠That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme à lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is à wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the
Psal 109 priest Saye we not wyth the holy goost speakinge in Dauid and sainct Paul Heb. 7 that he is à priest for euer We affirme and teach that he hymselfe offereth his body and bloud daily at masse by the ministerie of the priest as he Ioan. 1. 10. 1. Cor. 3. doth contynually baptize and preache vnto the people by his ministres the priestes My lord ye vnderstande not Sainct paul for he only ment that no other priesthode should euer succede christes priesthode as his priesthod did Aarons but that it shold 1. Cor. 11. endure vntil the worldes ende Wherfore seyinge we say that christ euer continueth à priest stil and that we priestes are but his mynisters executinge his office by his owne commission sainge Do ye this in remembraunce Luc. 22. of me my lord reproued vs wythout à iuste cause What neadeth any moo The bysshop fo 128. lib. 5 sacrifices yf christes sacrifice be perfect and sufficient Syr the sacrifice The confutation of the holy masse is not an other sacrifice then christes but the very selfe same sacrifice concerninge the thinges offered which are his body and bloud Agayne this sacrifice of the masse is not made for any vnperfectenes or vnsufficiencye of christes death and sacrifice as ye wold make men beleue that we do teach but only to applye it vnto vs for our imperfectenes throughe our synne Maye I not proue by à lyke reason grounded vpon the perfectenes and sufficiencye of christes sacrifice that we shal al be saued and that none of al should be damned and that we neade not to beleue hope fear god repent our lyfes synfully spēt fast praye geue almes receaue the sacramentes nor to keepe goddes commaundementes at al For maye I not thus argue Christes sacrifice is sufficient to saue me what neade I then to do any thinge of my partie for to adde any thing vnto that which is of itselfe perfecte and sufficient Thinke ye not my lord that manye of your scholers hath gathered such argumentes and wil gather here after of your doctrine therby cast al vertu aside leade their lyfes in à leude liberte and Marke say Christ hath perfectely and sufficiently satisfied for me I neade to do nothinge at al for he wil not lose that he hath so dearly bought Paul sayed I denye not that yf Aarons sacrifices Heb. 8 had bene sufficient to haue put away synne christes sacrifice should not haue bene requyred But what therof Wil ye proue by that that for as much as christes sacrifice is sufficiēt we neade not the sacrifice of the masse Is it not declared sufficiently in my booke of the sacrifice of the masse and also here afore that it is not for any vnperfectnes or insufficiency of christes sacrifice that the masse is à sacrifice As it was that christes sacrifice succeded Aarons The bisshop fo 109. li. 5 commaunded of christ as it shal be proued anon but only to applye that sacrifice vnto vs But nowe ye obiecte against oure aunswere to your argumentes which is that we do make no newe sacrifice nor none other than christ made hymselfe at his mandy and vpon the crosse Than The bysshop saye yowe it must neades folowe that ye slaye or kil Christ euery daye for as much as christes oblation was made by his death and effusion of his bloud No sir not so for it is the same The confutation sacrifice touchynge the thinges offered that is to say christes body and bloud but the maner of offerynge is not one one is bloudy the other vnblouddye the one by death and the other by the representation and commemoration of that death Dyd not the fathers of the old lawe offre christ in figures and shadowes which admonyshed Apoc. 13. them of his death and yet they slayed hym not in dede althoughe Ihō sayeth that he was slayne euen from the begynnynge of the world Why then may we not offre his bodye and bloud in the sacramente in which he Epist 23. is daily offered as Sainct Austen sayeth for the people without killing of hym Why shold we not my lord I be seche yow beleue the holy church which doth thus expounde this matter as wel as we do and neades must in many other thinges that appartayne vnto our fayth Wold ye that we shold beleue yow before al the ancient doctours of christes church both Graekes and latynes of al ages For they are altogether vtterly against your doctrine Why do ye not make aunsweare vnto my bokes of the sacrifice of the blessed masse and of the sacrament of the aulter But now heare S. Chrysostom Homi. 17. in Heb. 9. whiche teacheth vs how this may wel be done sayinge Do we not offre sacrifices daily We do offre but doinge it in remembraunce of christes death And this hoost is one not manye Howe is it one not many And that oblation was ones offered in to heauen but this sacrifice is an example of that we do euer offre the selfe same thinge Whe offre not to daye one lambe christ and twoo morowe an other but euer the selfe same thynge Wherfore this sacrifice is one or els by that reason that it is offered in many places are they many christes Nothinge lesse but there is one christ euery were beynge both here ful and there ful one body For as that which is offered in euery place is one bodie and not many bodies euen so it is also one sacrifice but he is oure bysshop which offered à sacrifice makinge vs cleane we do offre the same and that which then was offered can not nowe be consumed Hytherto chrysostom out of whose wordes many notable lessons may be gathered for the confutation of al your raylinge reasonynge my lord false chargynge of al catholike teachers wyth many thinges which they neuer dreamed vpon The first lesson is that notwythstandynge that saint paule affirmeth that christ was neuer but ones offered vpon the crosse that he made al thē perfect wyth that his one sacrifice which are made holy yet priestes do offre hī dayly at masse The seconde is that this oure oblatiō of christ is not à kilynge of hym but à remembrynge of his death The third lesson is that we offre dailie and euer one and the selfe same hoost or sacrifice which can not be verified of bread and wyne for they are not one and the same in many places but it is only true of christes body and bloud that are one and the same in al places where they be offered in sacrifice The fourth lesson is that the thynge offered is the lambe christe that is offered in sacrifice dailie in many places and yet he is but one christ which is here vpon this aulter and there vpon that ful one body and not many bodies one sacrifice The fifte lesson is that priestes do dailie offre in sacrifice that same hoost or sacrifice
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
say that our spiritual feeding in christ also the corporal eating and drinking of his body and bloud in the sacrament are sufficiently signified vnto vs by that that the bread and wyne which be consecrated in to christes fleash and bloud are of that same kind and nature of which the bread and wyne be that we do feed dailie vpon and by that that their formes and properties do remayne stil in the sacrament This was the meanyng of al the ancient doctours which intreated any thyng of this matter and ye shal neuer be able to proue the contrary wyth the helpe of al them that made this your booke but. I do traueile yn vayne to spend so many wordes in à thing of it selfe manfestly false and therfore I wil passe it ouer and go forward It foloueth yn your booke This spiritual The bysshop fo 1â— pa 2. cap 16. meate of christes body and bloud is not receaued in the mouth c. Why proued ye not this your sainge The confutation Is your bare word à sufficient profe my lord of this pestilent doctrine and à reprouffe of the catholike fayth of christ The body and bloud of Christ are I confesse à spiritual foode of oure souls and yet they are not only receaued of vs spiritually but also corporally with our mouthes when we do worthily receaue the sacrament of the aulter For Tertulianus sayeth Lib. de resurrect â—anis The fleash of man eateth christes body and bloud that his soul may be also fed of god How doth my lord mans flesh eate christes body and drinke Lib. 4. c. â—4 his bloud yf he eate it not as ye say with his mouth Cyril also writeth of the same after this maniere We denye not that we be ioyned spiritually vnto christ throughe à right Lib 10. ca. 11. in Ioan. fayth and pure charite but that we haue no ioynyng together with hym bodylie we vtterly denye and do iudge that against the scripture And least any man should say that he spake not this of the sacrament and of our corporal ioynyng vnto Christ by the bodily receauing of hym in the sacrament he addeth mention of the 1. Cor. 10. sacrament saying Althoughe we be many yet we be one in hym for we are al partakers of one bread Thinketh he that we knowe not the vertu of the sacrament which when we do receaue doth it not make Christ to dwel in vs yea corporally throughe Marke the partakyng of his fleash What may à man desire to be spoken more plainlie to proue my lord that christes fleash is receaued of vs bodily yn the sacrament and not onely as ye teach falsely by fayth spiritually May Christ dwel I besech yow in vs corporally by the receauing of the sacrament of the aulter and yet we not receaue his body with our mouthes I let passe dyuers such authorites both of S Cyril Chrysostom and also of many other but yet I wil not passe by Lib. sentenâ—ia◠〈◊〉 prosperi this saying of S Austen Whiles the hoost ys broaken whiles the bloud is poured out of the chalice in to the mouthes of the faythful what thing is els signified but the death of our lordes body vpon the crosse and the sheddyng of his bloud out of his side Saint Austen sayeth that we receaue bodily christes bloud wyth our mouthes my lord denyeth it whether ought we to beleue of these twoo Ye saye agayne in your boke thus And so The bysshop fo 1â— ca. 17. there remayneth whytnesse but nothing is whyt there remayne colours but nothing is coloured there remayneth roundnes but nothing is round and there is bignes but nothing is byg there is swetnes but nothing is swete c. What of this my lord Wil ye denye The confutation these thinges to be true because your natural wyt and reason can not perceaue how these accidentes and qualites may be in the sacrament wythout any substaunce to susteyne theÌ„ and in which they may be Who wil measure an article of our fayth by 1. Cor. 2. Theophilactus in IoanneÌ„ ca. 3. his natural wyt Sayeth not S paul my lord that à man which foloweth natural argumentes and reason perceaueth not the thinges that pertayne vnto the spirite of god Why remembre ye not that gods word is his dede Psal â—3 Psal 14. Sayeth not scripture that god doth al that he wil and that nothyng is vnto Luc. 1. Sap. 7. 11. hym impossible Can he them not make whitnes roundnes swetnes bygnes sauour and other the qualitees of bread and wyne to be in the sacrament wythout their substance to beare theÌ„ Is this à greater thing thaÌ„ to create make al thing of nothing S Ambrose sayeth why seakest thow à natural ordre in christes body that is in the sacrament Libr. de his qui mysterus initiantur cap. 9. seying that his body was borne of the virgen without yea against the ordre of nature What meane ye then my lord to wounder so much at these thinges The hethen men that lacketh fayth may wel merueile at them and thinke that it is madnes to beleue any such thing as they do iudge of al the articles of our fayth Sayeth not the prophete excepte ye beleue ye shal not vnderstand Why Esaiae 7. then do ye not my lord first beleue and afterward studye humbly to vnderstand this deape mysterie of our fayth Did not christ saye that that Matth. 19. thing which seamed impossible to man was possible vnto god Is not our fayth the fundation of al the thinges that belong vnto our saluation 1. Cor. 3. Wherfore then bylde ye that vpon reason without fayth which ought onely Hebr. 11. to be buylded vpon fayth without reasoning Cotta sayed unto Lucilius as lactantius sayth If thou doest aske De origene erroris Lib. 2. cap. 7. à reason thou doest not beleue why doest thou theÌ„ require à reason which may cause the not to beleue But yf thou doest requyre à reason and thinkest that à reasoÌ„ must neades be asked theÌ„ thou doest not beleue Lo my lord à paynim setteth yow to schole Are ye not then á shamed of your reasonyng in this matter in which fayth onely ought to rule Wel I trust ye wil be anoÌ„ yf ye be not past al shame Ye write thus agayne But this is not the doctrine The bysshop fo 15. of christ but the subtil inuentioÌ„ of Antichrist first decreed by InnoceÌ„t the third c. Innocent the third my The confutation lord was à great learned maÌ„ as his bookes declare and as platina wytnesseth and also à godly which caused à general councel at Rome to be had celebrated of M. ccc xv fathers some out A councel of M. ccc xv fathers of euery region of al christen dome they after long prayng to god for grace much deliberation and reasonyng vpon this matter made
this acte and decree for the declaration of our beliefe in the sacrament There is one vnyuersal church of the faythful out of the which no man vtterly can be saued In which church christ hymselfe is à priest and á sacrifice whose body and bloud is verily conteyned in the sacrament of the aulter vnder the formes of bread and wyne the substance of the bread and wyne beyng tourned in to christes body and bloud by gods pouer hytherto this the greatest couÌ„sel that euer was kept emoÌ„gest christian people Nou I appeale to thy coÌ„scieÌ„ce reader and aske of the whether we ought not rather to beleue this great nombre of learned and godly men that were assembled together in this counsail than either my lord of Canterbury or els any one particulier councel of any reaulme christened For who can iustely thinke that al those men gathered together in Christes name for the settyng furth of the trueth of oure fayth vnto gods honour and the wealth of our souls did erre so shamefully as my lord sayeth they did For did not Christ promyse Matth. 18. to be in the middes of two or three assembled in his name Was he not theÌ„ wyth these M. cccxv fathers that were in this councel that they erred not in their sentence Why were ye not theÌ„ ashamed my lord to say that Innocentius the third fyrst decreed this our doctrine which al these fathers did set furth above ccc yers passed yet not first as ye say but onely established yt being loÌ„g afore taught euen by Christ and his apostles albeit not so plainly as they declared it Haymo à godly bisshop which was Haymo homiliade passione Christ secundum Matthaeum aboue cccc yeres before this Innocen tius did thus write of this matter The bread is chaunged in to our lordes fleash and the wyne in to his bloud not by à figure nor by à shadowe but by In. 1. Cor. 11 the veryte See ye not noue my lord how plainly ye erre saying that Innocentius first decreed this doctrine of Transubstantiation Anselme that was bysshop of Canterbury cxx yeres before Innocentius was borne wrote thus of the sacrament It appeareth bread to the outward senses of man but do ye knowe yt wyth the senses of the mynde for this is Christes body no other but that selfe same in substance that was crucified for vs What can be more plainly spoken than this is my lord against your wrytiÌ„g here but let this passe as sufficienthy disscussed refuted it foloweth in your Booke The papistes say that the very The bysshop natural body and bloud of Christ which suffered for vs vpon the crosse and sittehy at the rygth hand of the father in heauen is also really et c. in the sacrament Here ye cal papistes The confutation my lord not lúther only and al his scholers which are against your doctrine but also al christen nations and al the ancyent doctours of christes church which do beleue and defend the real presence of christes blessed body in the sacrameÌ„t Agayne ye falsely report of them that they say that christes body is naturally and sensibly Iâ— 16. in the sacrament for they affirme manifestly that it is there aboue nature and vnsensiblye It is also very false that ye lay vnto our charges that we say that christes body is in the sacrament as yt was borne of the virgen and that it is broaken and toren in peaces with our teth for we say that he was borne naturally of the vyrgen and visibly in his oune forme of fleash and bone and that he is vnnaturally inuisibly and vnder the forme of bread and wyne in the sacrament and that he is therin receaued wholly without breaking of his body or teryng of it with our teth and that the formes only of bread are broaken and toren with our teth This ment berengarius Fo. 16. whon ye do alledge by such wordes of his recantation And yn those his wordes he folowed S Chrysostom Hom. â—5â— â—â— 83. in Matthaeum homi 45. in Ioannem certen other of the old writers which for the more manifest setting furth of the real presence of christes body in the sacrament do say often tymes that it is therin touched broaken and seane wheÌ„ only the formes and kyndes of bread are touched broaken and seane And why may we not as wel say that we do touch breake and see christes body in the sacrament when we see touche and breake only the outword formes of the bread Gen. 18. 19. 32. Iosue 5. Mar. vlt. Act. 1. 1. Ioan. 1. as the scripture sayeth that loth Abrahan Iacob Iosua mary Madgalen the Apostles sawe and touched angels and god when they sawe only touched te forme and shape of man Moreouer I do aske of yow my lord why may not we say that christes body is is broaken when the formes of bread are broaken only yn the sacrament and his body taketh no hurt at al as S. Thomas did putte his hand in to christes side after his resurrection without al harme of his body which was then iÌ„mortal and not apte to suffre any hurt at al Is not this as impossible to maÌ„nes natural reason wyt as the other and as the qualitees of bread wyne to remayne stil in the sacrameÌ„t wythout any substance to susteyne them Wherfore theÌ„ do ye not beleue the one as wel as the other Ye say that Fo. 16. christe is gone vp from vs yn to heauen bodily and shal not come hither agayne vntil domes daye and therof ye gather that he is not bodily really in the sacrament but how false that saying is it doth partly appeare already and more playnly shal by these wordes which do folowe here First Christ is both at ones in heauen also in the sacraement of the aulter the catholike fayth is that Christ departed vysibly and in is oune forme out of this world in to heauen at the tyme of his ascension and after that maner sitteth at the right hand of the father in heauen and shal do vntil domes daye and yet he is bodily also in the sacrament both at ones by the almightie pouer of god aboue nature and the vnderstandyng of al mans wyt and reason S. Austen expoundeth Ad Dardadum epist â—7 ActoruÌ„ â— this matter after the lyke sense saynge He wil come agayne as the angels wytnessed after that same sort as he was seane goyng vp yn to heauen that is to say as S. Austen taketh it in the same forme and substance of flesh What can be more playnly spoken to declare that Christ is gone from vs visibly in the forme of fleash and that after such sorthe is not with vs now but shal be at domes daye This proueth not that he is not wyth vs now ynuisibly in the forme of bread and wyne and therfore this your argument my lord is soyled sufficiently
his holy people as the head in the membres Loo this holy doctour my lord vnderstode by the fruete of the vyne of which S. Luke maketh mention not wyne of the vyne as ye do but christes very bloud and sayeth that he dranke it when his membres the godly people drāke it in the church as the head drinketh in his membres Nowe I aske of yow my lord where drinketh christ his bloud daily in the churche when his membres the god men drinke it except it be ī the holy sacramēt Is not this argument then anusweared sufficiētly It is very false also that The bysshop Li. 2. fo 20 ye say that christ vsed al such termes and circumstances which shold make vs beleue that bread and wyne remayned stil in the sacrament For the terme of his body and saynge that he gaue euen that same his bodye that should be crucified for vs his bloud that he wold shed for vs and that he vsed the neutre gendre when he sayed This is c which can not be referred vnto the bread that is both in latine and also in the Greake the masculine gendre ought to make vs beleue that he spake then of his oune very natural body and bloud I let passe here your malitious rayling vpon the catholike priestes which declareth plainly by what spirite ye are led ye write also this Saint Pol called bread bread and wyne wyne and neuer altered The bysshop lib. 2. fo 20 pagina 2. christes wordes heryn The bread which we breake sayeth he is it not the communion of christes body It is The confutation not true that Saint Pol called bread bread and wyne wyne for he called christes blessed body precious bloud bread wyne because bread wyne were turned in to them at the tyme of the consecration and because there remayned stil the qualitees and properties of bread and wyne and thirdly be cause that christes body and bloud do feede the soul as material bread and wyne doth the body When ye say that S. Pol must neades be vnderstanded when he sayeth the bread that we breake c. of material bread because christes body is not broken I say that ye erre in so saying for the formes quantites of bread are broken christes body lying vnder them takyng no har me at al as Saint Thomas did putte his hand yn to christes side without al hurt vnto it beyng then immortal Ioan. 20 vnapte to suffre harme Saint Pol I graunt maketh ofte mention of bread and wyne but what therof Is that sufficient to proue that he spake of material 1. Cor. 10. 11 bread and of wyne of the vyne Maketh he not also often mention of christes body and bloud Why then Marke reader may not we say that he spake of thē and ment by the bread and wyne christes body and bloud in to which the bread was chaunged and the wyne also and whose properties and qualitees remayned stil in the sacrament Ye say that pol neuer spake of transubstantiation yf ye meane expressely and by that name I graūt it but that proueth nothing for your purpose for he spake of the thing signified ment by that word that is to say he taught vs that christes body and bloud are in the sacrament and not bakers bread as it is proued afore Agayne Saint Pol neuer sayed that material bread remayneth stil in the sacrament as ye teach my lord therfore pol by your oune reason maketh no more for yow thē he doth for me Also the scripture speaketh not namely expressely of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousios nor that the father is ingenitus nor that there are three persons in the trinite Wil ye mi Marke lord therfore conclude that scripture setteth not furth the selfe same thing by other termes and wordes No god forbid Is it not then sufficient for our doctrine that the scripture teacheth vs the same thing that this word transubstantiation signifieth althoughe it maketh no mention of that word Now ye speake much against altering of christes wordes But who doth my lord so much alter them as ye do For christ sayed This is my body that shal be geuen for yow and ye say that it was not his body in dede but bread of corne à signe or à figure of it only can there be my lord any greater altering of à thinge then to denie it and Mrrke to say it is not it but only à figure of it Christ sayed it was he selfe same body that he gaue for vs to death we say euen the same where ye say it was not it but bread Haue ye not then blamed vs in that thing in which ye your selfe is most to be blamed Wel let The bysshop fo 21. The confutation this passe Now ye fal to reasoning and say thus Now let vs consider how the same is also against reasō and natural operation c. What then Are not lyke wyse al the articles of our fayth against both reason and natural operation For what can be more against reason and natural operation than à virgen to conceaue and beare à child without decay of her virginite than mās Matth. 1. Lucae 1. 1. Cor. 15. flesh to rise agayne than al thinges to be made of nothing than death to be ouercome by death than that there be three persons and but one god c. Why thē denye ye not as wel al these articles of our faith as the real presence of christes body in the sacrament Haue ye forgetten S pols sayng A mā which foloweth natural reason and argumentes made by his oune wyt perceaueth 1. Cor. 1. Theophilactus in 10. 3 not thinges belonging to god and those that are aboue reason Dyd not Nichodemus think it was impossible that à mā should be borne agayne because he lacked faith and folowed natural reason only Exhorteth not vs Coloss 2. S Pol to take heede that no man disceaue vs by vaine reasoning and philosophie Did not the heithen and paynyms iudge it folly to beleue in christes 1. Cor. 1. death because they thought it against reason that à man shold be saued by à mans death How much reasoned Saint pol against the natural philosophers to proue the resurrectiō 1. Cor. 15 of the flesh Which they wold not beleue because it was against reason and natural knowlege Do ye not geue mē à great occasiō my lord by your reasoning in this your booke to denye al the articles of our fayth seyng they are against natural reason operation I pray god that ye bringe not the people vnto such madnes Athanasius Libro 4. ad Theophilum contra potentinum sayed vnto one pontentine Thow alone doest dissent in this matter from the catholikes against the scriptures and the whole world whiles thow folouest the philosophers doctrine May we not my lord say the same of yow
are there wythout theyr substance agaiÌ„st nature what haue ye to say vnto me For why may not they as wel feade maÌ„ agaiÌ„st their natures by gods almyghtie pouer as god fed Moses and 3. Reg. 13. 17. Helias long against nature the one without meate the other with very littell Fynally may not poyson be as wel in the accidentes and qualitees of the bread and wyne â–ª against nature as god fed the children of Israel wyth Manna and with quayles water out of the rocke against nature Ye are noue Exo. 16. Pâ—al 7. Exod. 7. Exod. 16. my lord anusweared in al these obiections and natural reasons It foloweth in your booke And most of al it is against the nature of accidentes to be yn nothinge c. What than my The bysshop lib. â— fo 21. pag. 2 The confutation lord I pray yow Was it not as much against nature that the angeles did eate and drinke and lyke wise christ after his resurrection and nothyng of that meate and drinke was tourned Exodi 3. Exod. 17. Numerorum 20. yn to their noryshement Did not the busse of thornes flame wyth fyre and not burne against nature Was it not against nature that water ranne out of Exod. 17. the hard rocke that quayles came downe from the firmament that the sea made away for the Iewes to passe throvghe Iosuae 3. Psal 113. it that the ryver of iordane ranne backe against his course that the bytternes of the water of Marath was turned yn to swetenes when Moses cast à peace of woode yn to it that yroÌ„ did swime aboue vpon the water that Exod. 15. fyre came doune from the firmament by Helyas word that the sonne the 4. ReguÌ„ 6. moone stod stil that christ walked 4. Regum 1 Iosuae 10. Danielis 3. Danielis 6. Lucae 1. and also peter vpon the see that Daniels three feloes burned not in the great fyre that the lyons hurt not daniel that christ was borne of his mother Matth. 28. with out breaking of her closures that he rose throughe the stone lying Ioan. 20. vpon his tombe that he entred in to the house the doores beyng yet stil closed Are not these thinges and many such other as much impossible and against nature as the accidentes and qualitees of bread and wyne to remayne in the sacrament without their substance to susteyne them Doth not heuy Marke Plinius hist naturalis lib. 36. cap. 16. libr. 36. cap. 14â— yron ascende vp ward against nature when it is set vnder à stone called Magnes and wyl hang in the aer without any staye yf one magnes be set vnder it when it is goyng vpward towardes an other beyng aboue For as much as the one stone draweth it vpward towardes hym so much doth the other drawe it doune wardes toward hym Also no strength can breake an adamant stone as plinye sayeth but In prooemio lib. 20. hist natura the bloud of à goate onlie Are not the se thinges which be done naturally as much against nature by mans reason and iudgement as the accidentes and qualites of bread wyne to be in the sacrameÌ„t without their substaunce by gods pouer Why then do ye my lord make so great à matter that the accidentes and qualites of bread and wyne should remayne stil in the sacrameÌ„t wythout their substance in which they myght be Wyl ye ascribe lesse vnto gods pouer than to nature It is no great merueile that ye iudge it follye to affirme as we do in dede agaiÌ„st nature and reason that one body is in dyuers places at ones and twoo bodies in one propre place both together for the heithen people as I haue declared afore esteamed christes faith and religion nothyng els but mere folly and 1. Cor. 1. The bysshop fo 21. 22. madnes which thing S Pol testifieth manifestly Our doctrine is I confesse against al our outward senses but proueth that my lord that it is false Are not lyke wyse al the articles of our fayth against our outward senses althoughe not after lyke sorte as this is May ye therfore denye them Were it not much better to leaue this vayne reasoning and to folowe Saint Chrysostoms godly consail which is this Let vs beleue god in euery thing and Homi 83 in Matthaeum Good counsail not say against hym yea althoughe the thing that he sayeth doth appeare an inconuenience both vnto our senses thought and vnderstandyng and doth also excede our sense capacyte Marke and reason Let vs I besech yow beleue his wordes in al thinges but chyefely in the sacramentes not loking only vpon those thinges which lye before vs but considering also his woordes For by his wordes we caÌ„not be disceaued but our senses are moost easy to be disceaued His wordes can not be Matth. 26 false oursenses are very often tymes disceaued Wherfore seing christ hath sayed This is my body let vs nothing doubte therof but beleue and perceaue it wyth the eies of our vnderstandyng Hyther to this holy doctour Now were it not much more wysdome and á greater saftye for our souls health for to ceasse reasonyng in this matter to mystrust the iudgement of our senses and to sticke wholly vnto gods word as Saint Chrysostom wylleth vs to do than to foloue your natural reasonyng here my lord and measuryng of this highe mystery by our senses Moreouer ye write after this maner Our fayth teacheth The bysshop Lib. 2. fo 22 pag. 1. The confutation vs to beleue thinges that we see not but it doth not bid vs that we shal not beleue that we see daily wyth our eies c. What do ye my lord see in the sacrameÌ„t but the colour of bread and wyne For ye see not their substance Wherfore ye may beleue that colour to be there but not the substance of the bread and wyne S Thomas did at christes commaundement put his had in to christes syde and felt his woundes Ioan. 20. I graunt for the confirmation of his fayth What then my lord Can ye of that proue that as he trusted then to his senses for to beleue christes resurrection euen so we may beleue our senses iudgement touching this sacrament No ye are disceaued For althought our senses may helpe some what to the profe of natural thinges beyng in their natural formes such as christes body was then yet in thinges that are aboue nature and out of their natural beyng state and shap as christes Narkc Chrysosto Damasce body is in the holy sacrament they are not to be trusted For in such thinges they iudge vtterly against our fayth Agayne was not the sight and feelyng of loth Abraham Iacob and certen other which sawe god and Gene. 18. 19 32. angels in mennes formes and apparances disceaued wheÌ„ they thought they were very meÌ„ in dede as they seamed to be vnto them Wherfore our senses may
exhorteth euery man to trie and examyne 1 Cor. 1â— â–ª hymselfe and his conscience wel before he receaue this holy sacrament that he receaue it not to his damnation Why loked ye not my lord vpon that texte of paul that ye myght haue learned of hym the maner of eatinge christes bodie which is requyred necessarilie that we should lyue for euer throughe receauinge of it in the sacrament Are ye so ignorant in the scriptures that ye knowe not that there are very many such speaches and sentences in them which are not generally and absolutely true but wyth certeÌ„ Marc. 16. additions and conditions For christ sayed whosoeuer shal beleue and be baptized shal be saued and yet many Matth. 7. thousandes do beleue and are baptized also that shal be damned of the nombre of which they are that shal saye at domes day lord lord haue we not cast out deuelles in thy name prophised also and wrought many myracles in thy name To whom christ shal say I knowe ye not gette ye hence from me ye wourkers of iniquitee Wherfore this sentence whosoeuer Mar. vlt. shal beleue and be christened shal be saued hath this condition ioyned vnto yt yf he continue in his fayth and Matth. 2â— in the grace of god and purenes of soul receaued in baptisme as christ sayeth hymselfe by these wordes whosoeuer shal perseuere vntil the ende shal be saued Forthermore sayeth not christ euery man that asketh receaueth Matth. 7 Lucae â–ª 11. What then my lord May we therof gather I praye yow that the mother of the sonnes of Zebudaei did not aske Matth. 2â— of christ that one of her sonnes myght sitte vpon his right hand and the other at his lyfte in his kyndome because she obteyned not that her petition We may so say by your maner of reasonynge here Asked not also Sainct Paul of god à petition that the prickynge of the fleash myght be taken from hym and yet he obteyned 1. Cor. 12. Iacobâ— â— not his desire Must not then this sentence of Christ euery man that asketh receaueth be vnderstand with this condition yf he aske godly and necessarie thinges for his saluation accordyng to 1. Ioan. 5 goddes wil and commaundement as sainct Ihon sayeth To be short and Matth. 1â— to passe ouer many such speaches sayed not christ who so euer beleueth in Ioan. 3. 5 the sonne of god hath euerlastinge lyfe Wil ye therof my lord proue agaiÌ„st scripture that al they beleueth not in Ioan 12 christ that haue not euerlastinge lyfe seinge Ihon sayeth that many of the princes of the Synagoge beleued yn christ and yet confessed hym not for fear of the pharisees least they should be cast out of the Synagoge for they loued more the glorie of man than the glory of god Must we not then vnderstand christes wordes when he sayeth who so euer beleueth in the sonne of god or in me hath euerlastinge life of a certen maner of beleuinge which is wyth à lyuely wourkinge fayth that auaileth Ioan. 12 sayeth paul in christ Iesu Maye we not theÌ„ nowe see plainly hou Gala. 5 that christ ment not that euery maÌ„ generally which should eate that bread which came doune from heaueÌ„ should haue euerlastinge lyfe but onely they that should eate it godly worthily as paul teacheth vs to do Wherfore these 1. Cor. 11 textes of Ihon which ye my lord briÌ„ge moreouer for your purpose that Fo. 91 he which eateth christes flesh and drinketh his bloud hath euerlastinge lyfe Ioan. 6 dwelleth in christe christ iÌ„ hym c. do nothiÌ„ge vtterly serue thervnto â–ª for they must be al vnderstaÌ„d of theÌ„ only that eateth drinketh christes body bloud godly as S. AusteÌ„ expoundeth it saying When christ sayeth he that eateth Ser. â—1 de verbis domini secunduÌ„ Matthaeum my flesh and drinketh my bloud dwelleth in me I â—n him may we vnderstaÌ„d it of theÌ„ of whoÌ„ paul saieth that they eate and drinke their oune iudgemeÌ„t 1. Cor. 11 wheÌ„ they eate that bodie driÌ„ke that bloud TheÌ„ after aÌ„ exaÌ„ple brought of Iudas of other certeÌ„ il men he asketh whether they did eate christes bodie drinke his bloud therby did abide in christ christ in theÌ„ or not He doth anuswe are to that questioÌ„ so plainly that he vtterly taketh awaye al doubt iÌ„ that matter destroyeth your false glosynge cleane my lord sayinge thus But truely there is à certeÌ„ maner of eatinge that flesh drinkinge that bloud after the which he that eateth driÌ„keth dwelleth in christe christ in him Wherfore a maÌ„ shal not eate christes flesh driÌ„ke his bloud after euery Marke this reader sorte of eatinge drinking of theÌ„ abyde in christ christ iÌ„ hym but after à certeÌ„ maner which maner he himselfe sawe wheÌ„ he saied these wordes Loo my lord how manifestly hath S AusteÌ„ opened al this matter declared that ye vnderstod not wel christes wordes which ye do alleage here It is theÌ„ euideÌ„tly proued that christes wordes in IhoÌ„ make nothinge vtterly agaiÌ„st oure doctrine wich is that the vngodly meÌ„ womeÌ„ do eate driÌ„ke christes flesh bloud iÌ„ receauiÌ„ge of the holi sacrameÌ„t althoughe they haue not euerlastiÌ„g lyf as the godly only haue but euerlastiÌ„ge damnatioÌ„ Nowe ye saye that christ is The bysshop fo 91. pa. 2. fo 92. not eaten swalowed and dygested with oure teth tungues throtes and bealyes which sayinge is only true in that that ye saye he is not dygested with oure bealyes for al the rest of that sentence is very false and neither Cyprian nor S. Austen proueth the contrarie for S. CypriaÌ„ ment that we whette not oure teeth to bytte christes body Cyprianus de coena domini in the sacrament as we do bodily meates S. Austen whon ye do alleage my lord maketh not for your purpose for when he sayeth Prepare not thy Ser. 3â— de verbis d. iawes but thy hert he ment as S. Cyprian did afore hym that men should not thinke that christes flesh ought to be eaten as coÌ„mon meates beuffe laÌ„b veale mouton and such other meates sold in the shambles commonly as he sayeth hymselfe in an other place In psal 98. ser 2. de verbis apostoli which is nothinge against oure beliefe and doctrine For we saye that we eate christes body as à spiritual foode and meate of oure souls without breakynge rentinge tearinge chawynge digestinge such other ynyuryes doyng Tract 2â— in IoaÌ„nem vnto yt Agayne wheÌ„ S. AusteÌ„ sayeth Why doest thow prepare thy bealy teth beleue thowe hast eaten he speaketh only against the vnfaythful iewes which thought that he spake of à Ioa. 6. bodily meate when he sayed vnto theÌ„ wourke ye not the meate that perysseth but that abydeth stil vnto euerlaÌ„stinge life where he spake
of beleuīge in hym and of the spiritual eatinge of hym troughe à lyuely fayth vnto the which men should not neade to prepare either bealy or teth but what is this against oure teachinge Doth it folowe that we eate not christ bodyly with oure mouth and teth because that we neade not to prepare our bealy and teth to eate christ only spiritually throughe fayth which the fathers did before the institution of the sacramēt and nowe also many do when they receaue not the sacrament Is there but only one maner to eate christ Is he not eaten both when the sacrament is receaued and when it is not receaued Why red ye not Austens wordes in his booke vpon Ihon that ye myght haue sene and perceaued the true sense of Tract 25. them For he thus writeth vpon this texte This is the worke of god that ye beleue in hym This is thē to eate that Ioan. 8. meate which perysheth not but abydeth stil vnto euerlasting life to beleue in hym Why preparest thou teth and bealy beleue thowe hast eaten We see nowe that S. Austen then expounded that texte which was spoken of christe before he did intreat any thinge of the sacrament and ment only of à spiritual eatinge of hymselfe by fayth vnto which eatynge men ought not as S. Austen sayed to prepare either bealye or els teeth as to the eatīg of common meate of the bodie they are wount to do and as the iewes il vnderstod christ speakinge then of meate that should bringe vnto them lyfe euer enduringe Wherfore ye are anuswered my lord in this obiection sufficiently Origen whom ye allege next ment as christ did in Ihon whose wordes he reciteth and are expounded of Ioan. 8. S. Austen afore that is to say that euil men receaue not nor eate not christes flesh worthyly and profitably to haue therby euerlasting lyfe but only bodily and vnworthily to their damnatiō lyke wyse S. Cyprian spake of à spiritual eating of christes flesh and denyed Sers de lapsis de coena domini not the corporal eatinge of it with our mouthes and sayed as christ did that none do eate of that lābe oure sauiour christ spiritually and worthily as S. fo 92 pa. 2. Paul biddeth men do but only true 1. Cor. 11. Israelites that is to say good christian men Also Athanasius ment not as ye Athanasius lib. de pecca to in spi sanctum saye he did that christ made therfore mention of his ascension in to heauē when he spake vnto the iewes of eatīg his flesh and of his bloud to plucke their myndes vtterly from thinkinge vpon any eatinge of his bodie and drīkinge of his bloud with their mouthes but only from beleuinge as they did then that he moued them to eate his flesh deade ▪ cutte out in peaces ▪ and to deuoure it cleane vp as other commō meates are eaten for then he could not ascende vp from them in to heauen alyue and whole as he sayed vnto them that he would do This ment Athanasius Ioan. 6. and christ makinge there mention of his ascension for so doth Cyril Cyprian Chrisostom saint Austen and many other the eldest and best doctours expounde that place of Ihon. For S. Austen thus writeth expoundyng that same saying of Ihon. Did ye thinke that I wold make peaces of this body which ye do see and The confutation cut the partes of my body and geue them vnto yow What then yf ye shal the sonne of man ascende thither where he was afore Certenly he that Ioan. 6. could ascēde vp whole could not be consumed He hath then both geuen Augusti in pal 8 in Ioannem vnto vs a holsome refection of his body and bloud also soyled à great question touchyng his wholnes Hytherto S. Austen Wherfore this authorite is not against oure beliefe which is that we do eate christes fleash bodily with oure mouthes without al hurt Basilius Epist 141. and harme to it and without deuouringe vp of yt S Basil spake there only of à spiritual eatinge of christes fleash by fayth and godly lyuinge and nothinge of the sacrament nor of eatinge of christes flesh therin and therfore his sainge is not to the purpose Hierō Hierom in Esaie ca. 88 in Hiere 22. vpon Esaye and Hieremie affirmeth only that synners and heretikes eate not the bodie of christ worthily for to obteyne the frute effecte and profite In Osean cap. 8. therof which is spiritual nourishemēt encrease of grace to dwel in christ christ in them and to come vnto euerlastinge lyfe but he denyed not Ambros de benedict patriar ca. 9. lib. de sacramentis 4. cap. 4. lib. 5. cap 3. August de ciuitate dei lib. 21 cap. 2◠in Ioann trac 28. 27. de verbis a post ser 2. Tract 59. ī Ioan. The bysshop fo 18. that they eate it vngodly and vnworthyly to their dānatiō The same mēt Ambrose and S. Austen also spake in those places which ye alleage of à fruteful and a profitable eatinge of christes flesh of drinkinge of his bloud to the obteyning of euerlastinge life Ye vnderstand not S. Austen writing thus Albert the other apostles did eate bread that was the lord yet Iudas did eate but the bread of the lord not the bread that was the lord For he ment only that the other apostles did eate christes body both bodyly with their mouthes and also spiritually with à perfect fayth and à pure conscience but Iudas did eate it only bodyly with his mouth S. Cyril ment euen the very same thinge that only good men do eate christes flesh vnto their profite and saluation but yet he sayeth not nor none other doctour as ye do that il men do not bodyly receaue it with their mouthes in the holy sacrament and therfore none of The bysshop fo 97 lib. 4. thē proueth your doctrine to be true Nowe ye aske of vs whether an vnrepentaunt synner haue christes bodie within hym or no whan he receaueth A reason taken out of Peter martyr booke the sacrament To that I saye that he so hath and also to the seconde question I answeare that il men beinge impenitent when they do receaue the sacrament haue christes spirite wythin them and yet they are not his sonnes althoughe paul do saye that he is goddes sonne as ye saye and gather of hym and hath christ in hym and lyueth Rom. 8. because he is iustified S. pauls wordes are these And yf his spirite that raysed vp iesus from death dwel in yowe he that raysed christ from death shal gyue life to your mortal bodies for his spirits sake which dwelleth in yow My lord vnderstandeth not howe that man receaueth the spirite of god by certen of his giftes in his very nature substance presence and power and yet he is neuerthelesse à synner hauīg not in hym