because he defended that christes dear mother was not á continual vergeÌ„ Is that verite set furth in scripture No ye are shamefully disceaued yn this poynt but of this matter I haue spoken more at large in my boke of traditions vnto which ye haue yet made no answeare althoughe ye raile dailie A booke of traditions against vnwritteÌ„ verites It foloueth yn your booke And al doctrine concernyng this matter The bisshop fo 5 pa. 2. of the sacrameÌ„t that is more theÌ„ this which is not grounded vpon gods word is of no necessite c. Then let The confutation your communion be celebrated at nyght my lord when christ did institute it Then let al men breake their fast before they receaue the holy sacrameÌ„t as one Bernard of christes church Bernard Ianuario epist 119. Tertulianus libr. 2. ad vxorem in oxford did For Austen sayeth our lord commaunded not by what ordre this sacrameÌ„t should be receaued but lefte that thing vnto his apostles by whon he wold set the churches in an 1. Cor. 11. ordre and therfore S. paul sayeth wheÌ„ he had spokeÌ„ of the sacrament I wil dispose the rest when I shal come vnto yow Moreouer saint Austen sayeth It pleased the holy goost that our lordes bodie should first entre in to mans Epist 119. mouth afore other meates for the honoure of so great à sacrament Loo S. Austen sayth it seamed good vnto the holy goost that for the honoure of so The honoure of the sacrament great à sacrament we shold receaue our lordes body fastyng And ye saye my lord that we receaue but bread wyne and that the sacrament ought not to be honoured and that al doctrine concerninge this matter which is not grounded vpoÌ„ gods word is of no necessite that the peoples consciences ought not to be troubled ther with What meane yow Do ye despise al godly ordre and the fathers doctrine and yet saye that your boke is approued of the old doctours Thinke ye that meÌ„ are so mad to beleue yow befor S. Austen Origen sayeth that euery Homi. 5. in Numeros man must of necessite obserue the ordre and maner of the receauing and the ministring of this sacrameÌ„t which the church obserueth Also S. CypriaÌ„ De ablutione pedum writeth after this sort That thing is as firme or as ratified that the apostles haue taught by the inspiration of the holy goost as that which christ hymself taught and commaunded to be done for his remembraunce Also saiÌ„t Luc. 22. Austen sayeth that this sacrifice is not wel done except the signe of the crosse Tract 189. in IoanneÌ„ Lib. 3. contra pelagiâ— Epist 1. ad omnes ecclesias Lib. 1. epi. 3 be made vpon the hoost S. Hierom affirmeth that christ taught his apostles to say dailie the pater noster in the sacrifice of his bodie S. Alexander which was withyn lxx yeres after christes passion S. Cyprian many other holy men and great clearkes say that christ mengled water with the wyne in the chalice when he made sacrifice at his mandy and bade priestes to dothe same and therfore they must do it of necessite Is this thinge expressed my lord in scripture It is not Wyth what face then do ye say that there is nothing of any necessite but that only which is grounded vpon scripture Is this your doctrine to be approued as ye say that it is by the consent of the ancient docters of the church S. ClemeÌ„t pauls disciple S. Anacletus S. Martial peter scholers and many other old doctours do testifie that the sacrament ought to be celebrated only in halowed places and vpon aulters and ye my lord regard nothyng of this and yet ye wold make men beleue that your doctrine is alowed set fourth by the ancient writers of the churche Thynke ye after such sorte to blynd men Do ye not gyue an occasion vnto men by this your doctrine to celebrate the communion as ye cal yt in the buttery kechen backhouse or els where they lyst SaiÌ„t Basil Lib. de spis cap. 27. sayeth that the wordes of inuocation which are sayed when the bread of thankes geuing the cup of blessyng The sacrament was sheued to the people in baesils tyme lege TheophiluÌ„ lib. 1. pasch is shewed came by tradition and that the priestes sayed that tyme at masse certeÌ„ wordes that haue great strength vnto the mysteries besides the wordes of the gospel and the apostle and are not ye then my lord ashamed to say that nothing is of any necessite yn this matter that is not grounded vpon the scripture Wold ye haue men rather to beleue yow then this saint S. Epist praefixa Libr. paschalibus Hierom commended Theophilus bisshop of Alexandria for teaching men to worship the holy chalices and other thinges pertaynyng vnto the ministration of the blessed sacrament of the aulter and that with the same maieste honoure that his body and bloud are to be worshipped because that they are there present Shold we then folowe my lord your doctrine which saye that nothyng is of any necessite but that only which is grounded vpon gods word and it is idolatry to whorship the holy sacrament of the aulter In how many places of his bookes Tract â—3 in Ioan. lib. 8. capi 27. de ciuitate dei Lib. 22. cap. 10. Deuerbis apost sermone 17. saieth S. Austen that the holy martyrs and other saintes names are rehearsed at masse for to pray for us Why then denie ye this S. Austen Cyprian Chrysostom Cyril and many other of the best wryters and most godly docters of christes church do make mention Chrysost lib. 3. de sacerdotio ca. 4. lib. 6. cap. 4. of many thinges vsed then at masse which are not written yn scripture do saye that the sacrifice of the aulter is made by prayer and inuocation of August epistol 57. Ser igi lib. 3. cap. 4. de trinitate the holy goost and gods name Wherfore your doctrine is false my lord vtterly improued of the ancient doctours of the church thoughe ye say that they do approue it I passe ouer many thinges that are of necessite to be obserued at masse be not expressed yn the scripture least I shold be to long and tedious ye saye moreouer thus First here is to be noted that christ The bysshop fo 4 pa. 2. called the material bread his bodye the wyne which was the fruite of the vyne his bloud Why did ye not proue The confutation this my lord Wold ye that men shold take yow for à prophete or for one that could not erre yn his sainges How called christ the material bread and wyne of the grape his body and bloud when he added immediatly these wordes which shal be geuen for yow shed for yow For gaue he material Marke bread for our redemption vpon
as bloud What can be more playnly spoken to declare that he ment that the very bloud of christ is made by the consecration of wyne ynto it and yet we receaue it not in forme of bloud but in a similitude shape of it the forme of wyne that is lyke to bloud in colour least we should abhorre to drinke it if it did appeare vnto oure eies very bloud Why redde ye not this my lord that ye had not erred in the alleaginge of this authorite of s. Ambrose yow folowed and trusted to much peter Martyrs allegation Peter Martyr falsely alledgeth thē doctour which reciteth almost al authours falsely and vntruely as I wil by goddes grace declare in my booke made against hym Saint Ambrose is against yow whom ye allege for yowe sayinge that the priest prayeth thus at masse lib. 4. cap. ◠de sacramētis Make vnto vs this oblation to be acceptable which is à figure of the bodie bloud of christ For he calleth here the masse à sacrifice and sayeth that the priest maketh therin sacrifice to god for hym self and other which ye denye vtterly Againe he saieth not that it is only à figure as ye defende it to be but that it is à figure of christes bodie bloud in that respecte that they were crucified for as much as christes death is in the sacrament represented and figured Ye do nowe corrupt falsely Ambrofius in 1. cor 11. alleage S. Ambrose and make of his true sainge à false sentence For this ye make hym say In eatinge and drinkynge the bread and wyne we do signifie the fleshe and bloud that were offered for vs where in dede these are his wordes vpon this texte of S. Paul ye shal shewe furth our lordes death vntil he come For because ye are sayeth he made free by oure lordes death we remembringe that thinge in eatinge and drinkinge fleash and bloud which were offered for vs do signifie c. Loo my lord S. Ambrose sayth we do eate and drinke fleash and bloud and ye make hym say that we do eate and drinke bread and wyne Are ye not ashamed so manifestly to lye vpon the authours Also saint Ambrose sayeth wel thoughe ye il vnderstand his wordes that we do receaue the mystical cup of bloud for tuition of our bodie and soul in à signification or à figure not of christes bodie as ye would make vs beleue but of that that the newe testament was confirmed by christes bloud and that bloud is à wytnes of christes benifite which came by his bloud sheadynge vnto vs. Therfore ye do il conclude of these authorites of the doctours that christes bodie and Fol. 64. bloud are not really in the holy sacrament but that bread and wyne are only signes figures similitudes and representations of them as ye do lyke wyse Augustinus Epist 23. il vnderstand saint Austen wrytinge to Bonifacius For he ment that christ was not dailye offered in the masse by death and sufferinge of his passion againe for so he was neuer but ones offered and yet he is daily offered in the sacrament for the people atmasse and his passion represented vnto vs theryn For we do vse to say that christ suffered his passion vpon this day good fryday and that day he arose agayne when the daies of his passion and resurrection are passed manye hundred yeres before and à memorie or à representation only of those two thinges is celebrated and made vpon such daies And so is the sacrament à signe and à similitude of christes body in sufferinge death and passion and is called in à maner his body as the outwarde formes and kindes of bread and wyne are sacramentes and signes of christes bodie and bloud beynge some tyme called christes bodie and bloud as they may ryght wel in à certen maner of speakinge as Saint Austen wytnesseth there because that some tyme thinges signified are called by the names of their signes and contrarily also This we see plainlye ynoughe that saint Austen is not vpon my lordes syde but against hym vtterly when he sayeth that christ is dailye offered in sacrifice at masse for the people which my lord denyeth vtterly and yet sayeth that saint Austen is of his The bysshop fo 62. pag 2. Contra adamantum cap. 12. mynde and beliefe therin To be short when Saint Austen or any other docter affirmeth that the sacrament is a figure or à signe they neuer saye that bakers bread or material bread and wyne of the grape are only in the sacrament as signes of christes body and The signe of christes body how hit is to be vnderstand bloud only absent but they meane as I sayed à fore that the outward formes and kyndes of bread and wyne are signes of them there presently couered vnder neath them And also that the sacrament is à signe of christes mystical bodie the church and of his passion à representation and figure As for Theodoretus whom he alleageth agayne is anusweared before sufficiently Your fyfte note my lord fo 66. pa. ◠which ye gather out of Theodoretus that nothinge ought to be affirmed for à certen trueth in religion which is not spoken of in holy scripture is à very damnable note and the mother of many abamynable heresies as I haue declared largely in my booke of traditions and also briefely before in this boke And to touche the same matter vnwrittē verytees à lytel agayne is the baptisme of children sette out in scripture Confessed not origen and saynt Austē the cleane contrarye Sayeth not Saint Austen that it is à tradition vnwritten Origenes lib. 6. in Romanos ca. 6 in scripture that baptisme ministred of an heretike or à schismatike is sufficient and good In the scripture is no mention made that the father of heauen is vngotten that there are three persons that christ is consuhstantialis patri that oure lady was à continual vyrgen that the souday ought to be kept holy and many such other certen truethes in christes religion are not written in scripture What then my lord Is he arrogant and presumptuous that affirmeth them for certen verites in religion Yow saye vntruely that papistes do make and vnmake articles of our faith at their pleasure for they neuer made article of the fayth nor vnmade but heretikes hath so done many tymes Vnto this lye ye adde twoo moo This lye is often repeted of hym one that we do saye that christes bodie is naturally and sensibly in the bread when we say bread is not there and that christes bodie is there vnnaturally against nature and vnsensiblye Fol. 71 The second lye is that priestes make of Christ à newe sacrifice for synne for it is no newe sacrifice but the selfe same yn the thinge offered Homi. 2. in 2 ad Timot. that as Saynt Chrysostom sayeth Christ ones offered hymselfe vpon the crosse and whyche he offered at his
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
of the scriptures the general conciles and the docteurs expositions of gods word to be so much blynded and so long à tyme But pride wyl haue à fal as it hath euer had heretofore espacially in theÌ„ that haue matched them selfes in matieres of religion against his dear espouse the church agaynst whom hel gates that is to say synne heresie neuer could nor neuer shal preuaile For did not Matth. 16. christ which euer was hard in his prayers as he sayth hym self praye for Peter that his fayth that is to say the fayth of the catholike church which Lucae 20. Ioan. 11. Heb. 5. he had receaued and confessed should not decaye Agayne doth not paul affirme Ephes 5. that christ loued his spouse the church so dearly that he gaue hymself for her to death for to cleanse her froÌ„ al fylthynes of synne that she should not haue one spotte therof Houe can these sainges of christ and paul stand wyth their opinion that say as my lord doth that the church hath erred yn the fayth and hath committed idolatry so many hundred yeares euen seÌ„ce the begynnyng of it Is this christ dearly to loue her Is this the office of Ro 12. 1. Cor. 11. 12 Coloss 1. à good husband towardes his wyfe Is this to purge her from euery spot of synne Wold christ which is head of the church and the church his body suffre that his oune hody runne in to heresie superstition blasphemye Marke 1. paril 9. Psal 136 such other abymynable crimes and to abide so long yn them He suffered the Synagoge of the ieues to fal yn to bodilie captyuite and to lye afflicted theryn but. lxx yeres and then he made her francke and free agayne and wold he then suffre christes church which he loued much more then he did the Synagoge to runne in to such abomynations and to continue stil in them at the least as my lord sayeth in his booke foure or fyue hundreth yeares Went not as christ sayth in Matth. 20. the parable god furth in the morning early to cal men to wourke yn his vyneyard Howe is it then true that he called not men vnto the ryght fayth of this sacrameÌ„t the space of M. yeres after this sacrament was instituted vntil berengarius came and then called but à very fewe in nombre Called not christ his church the kyndome Matthaei 13 Note of heauen Why then do these men make her the kyndom of hel by ascribinge vnto her heresie blasphemye idolatrie What blynd arrogancye and arrogant blyndnes is this Who can abide it What hart is so hard and stony that it can forbeare weapyng lamenting and mournyng for them that are this blynded do dailie make many other meÌ„ so blynd that they do fal vnwares headlong in to the den of heresie and damnation for euer Cal and crye good reader contynuallie Psal 67. nyght daye vnto god and saye Aryse ó lord aryse that thy ennymies may be dispersed and confounded Say deuoutly wyth tongue and Psal 43. mynde Aryse vp o lord why doest thou sleap Aryse vp expel vs not from the for euer Why turnest thow thy face from vs Doest thou forget our pouerte and trouble Arise vp ó lord helpe vs ó lord and delyuer vs for thy names sake Pray I say Christian reader and ceasse not that thou be not led yn to tentation and fal froÌ„ the ryght belief of the holy church but that thou maest stand theryn maÌ„ly and confesse it vntil thy death and therby obteyne that infinite and endles ioyes which god hath promysed vnto al that contynue in his loue and the kepyng of his commaundementes vntil their lyfes endes The whych our lord Iesus Christ for his deare and bytter passions sake graunt vnto vs to whom wyth the father and the holie goost be honour and prayse for euer Amen ⧠That it pertayneth onlye vnto the church of christ to expound the scripture to discusse al doubtes of our fayth Whych shal at any tyme ryse emonge vs And that also the general concils ought not to be despised but much regarded obediently receaued and foloued NOwe for as much as euery man is as Dauid and Paul Psal 115 affirme à lier of hymself and the holie spirit of god Rom. 3. was promysed of Christ vnto the church to teache her al trueth and to abide stil wyth her for euer for to rule Ioan. 14. 1â— directe and lead her from tyme to tyme that she shold not erre in the faith and pure religion of Christ who can iustly denye but that the authorite to expound the scriptures and to determyne controuersies of the fayth rysing out of the same must neades pertayne vnto her only and not vnto one particuliere person nor to any one countrey or region For as S. Augustine A verite vnwritten sayed that he wold not haue beleued the euangele except christes De praescript haereticorum church had moued hym so to do and agayne as we knowe not which is scripture and which is not but only as Tertulian saith by the church so hou can I be certayne of the ryght sense of scripture and what I ought to beleue but by the catholike church If an heretike shold nowe denye any part of the scripture as Manicbaeus and other refused al the old testameÌ„t as MarcioÌ„ Holie scripture can not be ê“ued to be scripture but onlie by the church denyed al the gospels except lukes as Ebion wold not receaue pauls epistles and as luther repealed S. Iames epistle and the Apocalypsis what haue we to conuict theÌ„ but the churches authorite Why then ought not the church to expound scripture and to be iudge yn al matters of trauerse in religion For how tel me can the scripture be theryn iudge which euery man taketh as he lysteth and expoundeth it as lyrineÌ„sis sayeth also as experieÌ„ce doth teach after his oune mynde fantasie Did not al heretikes that euer haue bene afore our daies and that noue are alleage scripture for them as wel as the catholike men May she then Which is à wytnes alleaged vpon both sides be iudge betwene them This moued Tertulian to say that in De praescr matieres of doubt in our fayth we must not apeale vnto the scripture in which there is either no victorie or vncertayne or els but lyttle certayne but vnto the church of christ which is euer gouerned and ruled by the holie goost and so erreth not whollie in our fayth Did not this thing also stere the fathers euen at the begynnyng of the church to cal and make assembles and general concels to discusse matters of controuersie and to suppresse heresies What els but that caused S. Austen Ianuario to affirme that the authorite of general concils was very holsome good for mennes saluation that the iudgement of then ought to be preferred before any one bysshops iudgement and the
spent in settinge furth of this your booke seyng this disciple of S. peter so openly speaketh both of the presence of christes body bloud in the holy sacrament and also of the sacrifice of the masse Why also do ye destroy aulters which were vsed in the apostles tyme as it appeareth here for masses to be sayed vpon What I The masse is à sacrifice propitiaetori for synne pray you my lord is it to offre christes body and bloud at masse to purchase therby euerlasting life yf it be not the masse to be à sacrifice to pacifie gods wrath for synne and to obteyne his mercy Why then do ye denye this and say that such doctrine is blasphemous and iniurious vnto christ and his sacrifice Wold ye that we shold beleue your sayng before al these al other old godly fathers doctrine Heare yet ones agayne this holy martyr S. peters scholer which saieth thus That same thing that the Iewes did The masse is à sacrifice for synne kil throughe enuye we set furth vpon the aulter for our saluation knowyng that by this remedy alone the life that euer lasteth shal be geuen to vs and death dreauen away from vs for our lord hym selfe bade vs do this in remēbraunce Lucae 22 of hym Loo my lord this blessed martyr S. peters disciple affirmeth that priestes do offre for our saluation to get heauen and to auoyed hel the selfe same thinge vpon an aulter that the ieues did put vnto death Wyth what face do ye thē denye that christes bodye is yn the sacrament but bread only à signe of it and say also that the masse is no sacrifice at al for synne This father sayeth that christ commaunded sacrifice to be made of his body and bloud for our saluation and are ye not my lord ashamed then to say that the sacrifice of the masse was deuysed by the bysshop of Rome against christes sacrifice which he made vpon the crosse Who denyeth my lord but that christes sacrifice made vpon the crosse is sufficient for the remission of the synnes of the whole world But what therof Wil ye of that gather either that it did euen when it was made first vpon the crosse take away cleane in effect and actually al Note mens synnes or els that it neadeth none application to take effecte in vs for our saluation Why thē shold there be any hel or any man be damned For was not that his sacrifice à sufficient redemption 1. Ioan. 2 for the synnes of al the whole world Agayne yf the sacrifice of christ made vpon the crosse neade no application why shold we neade to beleue in hym to hope to feare god to do penaunce for our synnes to praye to fast to gyue almes to loue god to keepe his commaundementes or to do any good May we not then saye as 1. Cor. 15 many haue done and yet do let vs eate drinke and make good chere for christ hath done al enoughe for vs He wil not lose one of vs that he hath bought so dearly This many men do saye that are your scholers my lord they may gather no lesse out of many places of this your boke althoughe ye neuer ment any such thinge Wherfore seyyng christ did not actually nor in effecte take away by his death the synnes of men but onely as à meriter and deseruer of grace and remission of our synnes he hath prepared à remedie to heale cure them that receaue do and keepe al such thinges which he hath appoynted to be meanes to applye that his benefite vertu strēgth of his passion vnto them Why then may not the sacrifice of the masse be such à meane emoūg many other mo for that application of christes merite vnto vs wythout any derogation of the perfection sufficientcye of christes sacrifice made by his death Sayed Heb. 5. not S Paul that christ was made the cause of saluation not of al men absolutely but to them that obeyed hym Doth not he then plainly declare that this obedience of man is necessarie for the application of christes perfect sacrifice and yet that proueth no imperfectiō at al in that sacrifice Sayed not Coloss 1. also S paul that christ had pacyfied his fathers wrath recōciled vs vnto hym by his death and yet not wythstanding that that his sacrifice was ful perfect and sufficient he sayed that he did supplye those thinges whych lacked in christes passions when he suffered afflictions and persecution in his bodie for the people What mēt he my lord els but that the passions afflictions and peynes which he suffered for the settyng furth and defendyng of the gospel were meanes to applie christes perfect and sufficient sacrifice vnto the people for the remission of their synnes and their saluation Why then sayed ye that they which defende the sacrifice of the masse as an instrument and à meane to applye christes passion vnto vs for our saluation do it to supplye the imperfection of christes sacrifice and to do that for vs which christ either for lacke of charite did not for vs or els for lacke of pouer could not do Were ye not playnely disceaued my lord when ye wrote this against the sacrifice of the masse Recāte then for shame recāte this noughty doctrine teach it no more Now to the confutatiō of your first boke ⧠The Confutation of the first booke What so euer can not be grounded The bysshop fo 1. pa. 2 vpon the scripture touchyng oure fayth is mans deuyse chaungeable vncertayne What saye ye then my lord vnto The Confutation the baptisme of children For of it S. Austen thus writeth vpō the Genesis The custome of our mother the churche Lib. 1◠ca. 23. ad literam in baptizing of children is not be despised nor to be iudged superfluous in any wyse nother it ought to be beleued excepte it had bene à tradition of the apostles Agayne origen sayeth In ca. 6. ad Romanos after this maner The church hath receaued à tradition of the apostles to geue baptisme also to children See ye not noue howe that ye erre For Saynt Austen sayeth that the baptisme of children ought not to be beleued to be necessarie for their saluation yf it had not bene à tradition of the apostles ye saye what so euer is not grounded vpon the scripture touching our faith is mans deuise c. Thynke ye that the baptisme of children is grounded vpon scripture when S. Austen sayeth yt is only à tradition of the apostles Are ye better learned then he and origen that ye can fynde scripture for it where they could finde none Also by what scripture is the baptisme mynistred of an heretike or à schismatike approued to be good and auayleable Sayeth not also S. Austen that De vnico bapt contra Donatistas there is no scripture to proue it Called not also S. Hierom. Eluidium an heretike
his holy people as the head in the membres Loo this holy doctour my lord vnderstode by the fruete of the vyne of which S. Luke maketh mention not wyne of the vyne as ye do but christes very bloud and sayeth that he dranke it when his membres the godly people drāke it in the church as the head drinketh in his membres Nowe I aske of yow my lord where drinketh christ his bloud daily in the churche when his membres the god men drinke it except it be ī the holy sacramēt Is not this argument then anusweared sufficiētly It is very false also that The bysshop Li. 2. fo 20 ye say that christ vsed al such termes and circumstances which shold make vs beleue that bread and wyne remayned stil in the sacrament For the terme of his body and saynge that he gaue euen that same his bodye that should be crucified for vs his bloud that he wold shed for vs and that he vsed the neutre gendre when he sayed This is c which can not be referred vnto the bread that is both in latine and also in the Greake the masculine gendre ought to make vs beleue that he spake then of his oune very natural body and bloud I let passe here your malitious rayling vpon the catholike priestes which declareth plainly by what spirite ye are led ye write also this Saint Pol called bread bread and wyne wyne and neuer altered The bysshop lib. 2. fo 20 pagina 2. christes wordes heryn The bread which we breake sayeth he is it not the communion of christes body It is The confutation not true that Saint Pol called bread bread and wyne wyne for he called christes blessed body precious bloud bread wyne because bread wyne were turned in to them at the tyme of the consecration and because there remayned stil the qualitees and properties of bread and wyne and thirdly be cause that christes body and bloud do feede the soul as material bread and wyne doth the body When ye say that S. Pol must neades be vnderstanded when he sayeth the bread that we breake c. of material bread because christes body is not broken I say that ye erre in so saying for the formes quantites of bread are broken christes body lying vnder them takyng no har me at al as Saint Thomas did putte his hand yn to christes side without al hurt vnto it beyng then immortal Ioan. 20 vnapte to suffre harme Saint Pol I graunt maketh ofte mention of bread and wyne but what therof Is that sufficient to proue that he spake of material 1. Cor. 10. 11 bread and of wyne of the vyne Maketh he not also often mention of christes body and bloud Why then Marke reader may not we say that he spake of thē and ment by the bread and wyne christes body and bloud in to which the bread was chaunged and the wyne also and whose properties and qualitees remayned stil in the sacrament Ye say that pol neuer spake of transubstantiation yf ye meane expressely and by that name I graūt it but that proueth nothing for your purpose for he spake of the thing signified ment by that word that is to say he taught vs that christes body and bloud are in the sacrament and not bakers bread as it is proued afore Agayne Saint Pol neuer sayed that material bread remayneth stil in the sacrament as ye teach my lord therfore pol by your oune reason maketh no more for yow thē he doth for me Also the scripture speaketh not namely expressely of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homousios nor that the father is ingenitus nor that there are three persons in the trinite Wil ye mi Marke lord therfore conclude that scripture setteth not furth the selfe same thing by other termes and wordes No god forbid Is it not then sufficient for our doctrine that the scripture teacheth vs the same thing that this word transubstantiation signifieth althoughe it maketh no mention of that word Now ye speake much against altering of christes wordes But who doth my lord so much alter them as ye do For christ sayed This is my body that shal be geuen for yow and ye say that it was not his body in dede but bread of corne à signe or à figure of it only can there be my lord any greater altering of à thinge then to denie it and Mrrke to say it is not it but only à figure of it Christ sayed it was he selfe same body that he gaue for vs to death we say euen the same where ye say it was not it but bread Haue ye not then blamed vs in that thing in which ye your selfe is most to be blamed Wel let The bysshop fo 21. The confutation this passe Now ye fal to reasoning and say thus Now let vs consider how the same is also against reasō and natural operation c. What then Are not lyke wyse al the articles of our fayth against both reason and natural operation For what can be more against reason and natural operation than à virgen to conceaue and beare à child without decay of her virginite than mās Matth. 1. Lucae 1. 1. Cor. 15. flesh to rise agayne than al thinges to be made of nothing than death to be ouercome by death than that there be three persons and but one god c. Why thē denye ye not as wel al these articles of our faith as the real presence of christes body in the sacrament Haue ye forgetten S pols sayng A mā which foloweth natural reason and argumentes made by his oune wyt perceaueth 1. Cor. 1. Theophilactus in 10. 3 not thinges belonging to god and those that are aboue reason Dyd not Nichodemus think it was impossible that à mā should be borne agayne because he lacked faith and folowed natural reason only Exhorteth not vs Coloss 2. S Pol to take heede that no man disceaue vs by vaine reasoning and philosophie Did not the heithen and paynyms iudge it folly to beleue in christes 1. Cor. 1. death because they thought it against reason that à man shold be saued by à mans death How much reasoned Saint pol against the natural philosophers to proue the resurrectiō 1. Cor. 15 of the flesh Which they wold not beleue because it was against reason and natural knowlege Do ye not geue mē à great occasiō my lord by your reasoning in this your booke to denye al the articles of our fayth seyng they are against natural reason operation I pray god that ye bringe not the people vnto such madnes Athanasius Libro 4. ad Theophilum contra potentinum sayed vnto one pontentine Thow alone doest dissent in this matter from the catholikes against the scriptures and the whole world whiles thow folouest the philosophers doctrine May we not my lord say the same of yow
disceaue vs and so it appeareth that this your reason my lord is of none effecte nor force at al. We opeÌ„ no gate as ye say falsely that we do vnto valentinianus heresy nor to any such other For althoughe we do say that our senses are not to be trusted yn this matter of the holy sacrament yet we denye not but that some credence may be geuen wel vnto them in natural thinges hauyng their natural condition and state And as concernyng the heresy of them that sayed christ was not à very man or that he had not very flesh and bones the contrary was not proued sufficiently by their senses which sawe hym but by many textes both of the old and also the newe testament Moreouer the scriptures are manyfest enoughe in many places against Basilides and such other that sayed christ was not crucified for vs but Simon Cyrenaeus by which scriptures that article and the beliefe of it is approued and not by oure senses RomanoruÌ„ 10. for S Paul sayeth that fayth commeth of the hearyng of gods word and not of hearyng seyng feeling or of any of the other our senses for they may often tymes disceaue vs as Saint Homi. 93. in Matthaeum Ioan. 14. Chrysostom wytnesseth where gods word which is the trueth itself can neuer disceaue vs. Wherfore the senses are not to be trusted heryn and so is al that reasoniÌ„ge which ye make my lord here wythe so many wordes not worth à bleue point Ye say also thus And yf there be no trust to be geuen The bysshop fo 22 pa. 2. to oure senses in this matter of the sacrament why than do the papistes so stoutly affirme that the accidentes remayne after the consecration which can not be iudged but by the senses Syr we do affirme that there is no The confutation trust to be geuen to our senses in matters of our faith especially where they do iudge agenst goddes word as they do in this matter For the scripture sayth that christ promysed to geue his apostles bread which should be his owne very flesh that he wold geue for the lyfe of the world and that he gaue Ioan. 8. Matth. 28. 1. Cor. 11. to them his bodie which was crucified for them the senses did iudge that it was but bread of corne Agayne our senses do iudge only the accidentes properly as al learned men do wel know whiche every maÌ„ may affirme to be yn the sacrament but notthinke ther of that their substances do remayne althoughe the scripture expresselye sayeth not that there remayneth no bread but that it is christes bodie which he gaue for vs to death and so it can not be breade forthat was not geueÌ„ for vs vpon the crosse The sacrament is not an elusion of our senses as ye say althoughe in yt appeare bread Gen. 18 19. Mar vt Ioan. 20 Actorum 1. and yt is not there as god and the angelles seamed men to loth AbrahaÌ„ and other and were not very men in dede and yet they were no elusions of their senses werfore an aÌ„uwseare is now made to al this your reasoninge my lord vpon the iudgement of our senses and natural reason Now ye labour The bysshop lib. 2. fo 23. pag. 1. to proue that oure belefe in this matter is against the fayth of the old autours of christes church ye alleageiustine the Holie martyr affirminge The confutation Anno d. â—0 103 90. that he is the oldest author that is knowen this daie to writte any treatie vpoÌ„ the sacrameÌ„tes which is very false for Anacletus the martyr Clement dionise saynt Martial certen other moo wrate of that matter before hym à great while as it appareth plainlie by their lyues writinges and bookes The confutation I muche merueile my lord that ye are not à shamed falsely to alleage iustine Iustinus wordes for the furtheraÌ„ce of your wicked doctrine which neuer wrote as ye say butthus onlie ThaÌ„ afterward bread the chalice of wyne and water myxed together is broughe vnto the bisshop or priest This nourysshemeÌ„t is called of vs Eucharistia And we take not these thinges as euery meate and euery drinke but as throughe goddes word Christ oure sauiour was incarnate and toke fleashe and bloud for oure saluation euen so we haue learned by these wordes This is my bodie This is my bloud that this meate by the which oure flesh bloud are throughe alteration nouryshed when it is blessed by the prayers of the word goddes sonne he meaneth is the flesh and bloud of iesu hymselfe incarnate These are his wordes which are as plaiÌ„lie agaiÌ„st your doctrine as caÌ„ be in four pointes The Iustinus whoÌ„ my lord alleageth for hym is first is that he speaketh of meÌ„glinge of wyne water together in the chalice of which the scripture maketh no meÌ„tioÌ„ agaiÌ„st hym in four pointes therfore ye saye that it is not to be passed vpon Secondlye he is contrarie to your teachinge whan he affirmeth verites not Wrytten in scripture that christ prayed when he did consecrate and that by his prayers the bread and wyne were blessed which is not mentioned yn the scripture and for that cause ye despise it and say it is à thinge of no necessite at al. Thirdly he sayeth that these are the wordes of consecration This is my bodye This is mybloud which ye denie Four thely he sayeth that the bread wine by which our flesh bloud are nouryshed are after they be blessed throughe christes prayers the flesh and bloud Marke â–ª this reader of christ How blynd were ye theÌ„ my lord when ye alleaged this authour for oure purpose which is so euideÌ„tly against your doctrine But what yf Iustinus had thought as ye saye that he did yet did not so indede that bread wyne remayned stil yn the sacrameÌ„t Could that haue proued your doctrine that there is nothinge els in the sacrament but bread an wyne only No man is so blynd but he maye se that it doth not proue your purpose thoughe it seame to make with luther Also many of the Greakes affirmed that the holie goost proceded not froÌ„ the father and he sonne both they agreed not theryn with the latine church vntil the conseil holden at florentia wich was with yn these cxx yeres and yet that their opinion proued not that the latine church erred yn their belefe why then should either Iustinus saying Theodoretus or any other of the Greates which wrote that bread and wyne remayned stil yn the sacrament make against our faith touchyngetraÌ„substaÌ„tiatioÌ„ which Greakes generallie did not receaue manyyeres after the latine church had manifestly taught yt But Iustinus saye ye affirmeth that the bread and wyne are turned in to our flesh and bloud to nouryshe our bodies It is true but not as ye do take his sainge for he meÌ„t that coÌ„mon bread and wyne are turned by the alteration
alleage for your purpose where he doth denie this vtterly Legat haec caecus Petrus Martyr and sayeth that it doth nothinge sanctifie the receauer Affirmeth not origen also here that bread is made à holier bodie than it was before What bodie is that yf it be not christes bodie it selfe But heare my lord what foloweth in that place that ye alleage here This is therewritten As appertayneth to the eatinge nether of that that we do not eate of that breade halowed by goddes word and prayer we are defrauded of any good thinge nother we haue by eatinge of it any more goodnes in vs. Doth this saynge agree with that that is rehearsed afore out of his other book which affirmeth that the sacrameÌ„t maketh vs more holy Is not this last sentence that the sacrament maketh not men holy nor they take any hurt which receaue it not against many places of S IhaÌ„s gospel the vj. chap. and al old doctours myndes which saye as christ doth Io. 6. that by this Ioan 6. Cyrillus Cyprianus sacrament christ dwelleth in vs and we in hym and that we shal not haue euer lasting lyfe without we eate christes fleash and drinke his bloud Why then may not I truely conclude and say that ye my lord were shamefullie disceaued when ye alleaged this authorite and so was peter Martyr your great god in abusinge the same as I wil shortly by goddes helpe declare to al men in my booke against him which is now redie for the presse Now Cyprianus Lib. 2. epi. 3 The bisshop Fo. 24. to S Cyprian whom ye bringe thus wrintinge For as much as christe sayed I am à true vyne therfore the bloud is not water but wyne nor it can not be thought that his bloud wherby we are redeamed and haue lyfe is yn the cup when wyne is not in the cuppe wherbye the bloud of The confutation christ is shewed O'lord what meaneth this man Why remembreth he not that S Cyprian there went about to proue that wyne ought to be putte in to the chalice at masse and not onlie water as then some priestes did vse to do against christes doynge commaundement Luc. 22. and not to proue that wyne remayned stil therin after the coÌ„secration Sayeth not S Cyprian here as plainly that christes very bloud wherby we were redeamed is in the chalice as he doth that wyne is therin and more plainlye also How then for shame could yow my lord alleage the one for your purpose and denye the other Is this the rightwaye to set furth the trueth to the people What is this but to seduce them vtterly But let vs se what S Cyprian hath in that same epistle agaiÌ„st your doctrine He writeth after this maner As meÌ„ caÌ„ not drinke wine except the grapes be pressed afore Lib. 2. epi. 3 so we caÌ„ not drinke christes bloud excepte christ had bene before pressed vpon the crosse and had drounken first of the chalice of which he began to drinke vnto theÌ„ that beleued Agayne Cyrillus Cyprianus he sayeth yn that same epistle If à maÌ„ do put in to the chalice onlie water christes bloud begyinnythe to be in the chalice without vs. Finallie he writeth thus If yn the sacrifice which is christ only christ must be folowed we Christ is offered at masse yn sacrifice and not bread ought to obey do that which christ did and commaunded to be done of vs. How can we shead our bloud for christ which are ashamed to drinke christes bloud Who now is so blynd my lord I besech you that he seeth not how much S. Cyprian is against your vngodly doctrine which ye wold yet father vpon hym God geue al meÌ„ grace to be ware of such teachers which wold beare men yn hande that their doctrine is old and grounded vpon the belefe and writiÌ„ges of godlye ancient doctours when they are agaiÌ„st yt plainly â–ª but I aske of yow my lord how ye can proue by S. CypriaÌ„ or any other doctour which ye do alleage here for your purpose that there is none other substance in the blessed sacrament of the aulter then bare bakers bread and wyne of the vyne Are ye so ignorant in logicke which doth teach men to reason wel and to make good argumentes as to make this argument for your matter S. Cyprian affirmeth that wyne is in the chalice ergo there is not christes bloud A boye which only hath learned the sophistrye wil not dispute so fondly I am sure but wel such is your authorite Note power yn that reaulme that no man may speake agaiÌ„st your doctrine be it neuer so folysh wicked Christ his apostles did not sette fourth the gospel by any such meanes as ye vse Now ye alleage S. CypriaÌ„ agayne whose wordes are euidentlye against your purpose for he sayeth Christ offered sacrifice at his last soupper and that christes bloud is offered yn sacrifice at masse which both two ye denye vtterlye and yet are not ashamed to say that this your doctrine is approued So hath the title of his â—oke by the most ancient doctours of christes church of which S. Cyprian is one of the chyefest Ye bringe now for yow Eusebius Emissenus which is moost of al men against your cause Thus he writeth When the creatures The bissop lib. 2. fo 24 pa. 2. bread and wyne are to be blesshed with goddes wordes they are sette vpon the holy aultour before they be consecrated with the inuocation of the most highe name there is the substance of bread and wyne but after christes wordes be spoken there is christes bodie and bloud But what merueile is it yf god can by his word turne those thinges that are created which could make them with his word And that it ought not to seame to vs à newe and an impossible thinge that earthly mortal thinges are chaunged in to christes substance aske thyselfe et c. Agayne he writeth yn this wyse The heauenly autorite In homi pasehali de cons dist 2. Quia corpus c. confirmeth this matter My fleash is verilie meate and my bloud is verilie driÌ„ke lette then al doubte of vnfayth fullnes depart awaye for he that is the maker of the gyfte is also the wytnes Ioan. 8. of the trouth For the inuisible priest christ turneth by the word with à TransubstaÌ„tiation secrete power the visible creatures in to the substance of his bodie and bloud thus sayinge Take ye and eate This is my bodie And the sanctifieng repeted he saied thus Take and drinke This is my bloud Seest thow not now clerely good reader that this auncient father and great clearke is plainly against my lordes doctrine He wold not alleage these wordes because he saw that they were agaiÌ„st hym vtterlye Euen so the deuel alleaged Matth. 4. the scriptures against christ Aulters for the sacrament This doctour alloweth aulters for the
most holy bodie with their vncleane Theodoretê° is agaiÌ„st the bysshoppe thoughe he alleaged hym for his purpose handes and do putte it vnto their cursed mouth What might he haue saied more euidently for me against yow my lord Moreouer theodoretus in his third dialogue alleageth Saint Ignatius saynge in his epistle to Smyrnenses Marke wel this reader They do not receaue or admitte the sacrament and oblations because they confesse not the sacrament to be our sauiours flesh whiche suffered for oure synnes and which the father reysed vp againe from death to lyfe Doth not this authorite of S Ignatius which was saint Ihon the euangelistes scholer waye more vpon oure side than al my lordes doctours that he alleageth for hym And also doth it not appeare that Theodoritus was against my lordes doctrine which alledgeth that authorite of Ignatius that affirmeth so plainlye that the same fleash of christ is in the sacrameÌ„t that he offered vpoÌ„ the crosse for vs and that the sacrameÌ„t is à sacrifice which my lord denyeth The sacrifice of the masse The same writer also in his first dialogue which ye alledge my lord sayeth that these wordes This is my bodie This is my bloud are the words of coÌ„secration that these wordes of christ Ioan. 6. written in Ihon. The bread which I wil geue is my fleash c. were spoken of christes flesh in the sacrameÌ„t which both ye denye He maketh also mention Theodoretus is in many pointes against my lord of the puttinge of water in to the chalice and sayeth that the consecration is made with inuocation which ye saye are of no necessite because scripture speaketh not of them Agayne in his second dialogue he sayeth after The honoure of the sacrameÌ„te set out by Theodoretus my lordes oune doctour this maner But the thinges which be made are vnderstand and beleued and honoured as beinge those thinges which they are beleued Here he speaketh of the honouringe of the sacrament which thinge as ye denye my lord so these wordes can not be wel sayed of bread and wyne for to honoure them is ydolatrie as ye denye not your selfe This worsshippinge or adoration of which he speaketh here can not be referred to christ in heauen as ye are wount to auoid lyke sainges of the old authours but very fondly for he sayeth that the thinges which by the consecration are made be worshipped of vs. Finallie he saith thus We do cal also this bodie the bodie of god teachynge that it is our lordes bodie and geueth lyfe which is not true of à common bodie of euery man indiffereÌ„tly but of the bodie of oure lord Iesus Christ both god man It is then now euident how wel your sight my lord seruyd yow when ye did recyte this authour for your purpose which so plainly is against it Farder ye goo Fol. 29. about to soile our argumentes and reasons which we do make to proue transubstantiation and first ye improue as Folio 31. ye thinke at the lest our vnderstandyng of those christes woordes this is my bodie by whiche we beleue that the breade is turned in to chrâ—stes very bodie This is your sayinge against that oure godly and true belefe But what christian eares can patiently The bysshop fo 31. pa. 1. heare this doctrine that Christe is euery daie made à newe and made of an other substaunce than he was made of in his mothers wombe Here my The confutation lord ye make a great wounderinge at the catholike faith and doctrine of christ because ye vnderstande it not as your wordes declare manifestlye For christ is not made à newe dailie nor we do not teache any such thinge but only that the bread nou is dayly Marke reader turned in to that his bodie which was made ones for al in his mothers wombe so that that one bodie and one Christ whiche was neuer made but ones onlye nor can not be made agayne is therby reallie present in the holye sacrament and in heauen also both at ones This oure doctrine and beleue is sette furth in the scriptures as it Christes body is daily made at masse is alreadye declared and also in al catholique doctours bookes out of the which I wil by goddes helpe rehearse à certeÌ„ sentences for the profe and defense Lib. 4. contra Marciouem of this oure fayth Tertulian sayeth Christe made the breade his bodie sayinge this is my bodye The holy martyr Alexander which was aboue Epist 1. ad omnes ecclesias M. cccc xxix yeres passed confirmeth the same sayinge thus Oure lordes passion must be myxed in the oblations of the sacramentes which are offered to our lord at masse that his The masse is no newe thing passion whose bodie and bloude is made may be celebrated Cyprian sayeth Oure lord maketh euen continuallie De coena domini vntil this daie this his most true and holie bodie and maketh it holy blesseth it diuideth it to them which deuoutly Ad athanasium alios episcopos Aegypti c. receaue it Felix à holy martyr which was M. cc. lxx yeres sence writeth iÌ„ this maner intreatiÌ„ge of the persecution of priestes The mirth of the whole conseil is turned in to mourninge because it was not seamelie that they which do make christes bodie dailie with their oune mouthe should suffre so great persecution S Damasus sayeth vnto steaphon that was in s Hieroms tyme. The priestes do make christes bodie with their mouthe s. Ambrose De ijs qui mysterijs oÌ„ cap. 9. sayeth This bodie that we do make is of the virgeÌ„ Againe It was not christes bodie before the coÌ„secration but I tel the that after the consecration it is now christes bodie He hath sayed it Lib. 4. cap. 4. de sacramentis is made c. Thow hast then learned that christes bodie is made of breade that wine and water are putte in to the chalice but bloud is made throughe Lib. 4. cap. 5. de sacramentis the coÌ„secratioÌ„ of goddes woordes Before christes wordes the chalice is ful of water wyne after that christes wordes haue wroughte there is made the bloude which redeamed the people Hom. 45. in Ioannem ChrysostoÌ„ is of that same miÌ„de which saieth It is not maÌ„ but christ that was crucified for vs which maketh his bodie bloud of the thiÌ„ges that are sette furthvpoÌ„ our lordes table to be coÌ„secrated Homi. 2. in 2. timo 1. The same doctour thê° sayeth Priestes what so euer they be do offre dailie that same oblatioÌ„ that christ offered hymselfe gaue to his apostles addinge at the leÌ„gth these wordes And therfore both this is christes bodie that also is his bodie he that thinketh that this bodie hath any thiÌ„ge lesse theÌ„ that knoweth not that it is christe which is now also preseÌ„t workethe And to let passe many of his