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
out Are the se twoo both one my lord to flowe out and as it were to flowe out God sayd behold Adam is made as it were Gen. 3. Matth. â—6 one of vs. Is that as much as yf he had sayed he is made one of vs Also christ sayed vnto the iewes ye are come furth vnto me as it were to à these Wil ye my lord turne those wordes thus in to Englysh ye are come furth Many such translatioÌ„â— would sonedryne christ as à these out of England to me à these Why then did ye so translate chrysostoms wordes to disceaue the reader But let this passe I wil not ones touch your negatiues by comparison as ye terme them because they make nothinge for your purpose The bisshop â–ª as it appeareth now by the declaration of chrysostoms wordes which he spake absolutely and without al comparyson Nowe ye alledge these chrysostoms wordes for yow What doest fo 37. fo 3â— thowe o man Didest not thowe promyse to the priest which sayed lyftvp your myndes and hartes and thowe Homi. de Eucharistia in enceniis didest answeare we lyfte theÌ„ vp vnto the lord etc. Who is so blynd but yf he do yea ones reade chrysostoms wordes which ye do my lord here reherse for you he may sone see that he meÌ„t that men yn the tyme off the masse shold be godly occupied and not consume that tyme in wordly busynes nother in triflynge as he sayeth there and talkynge but to remeÌ„bre christes death and passion and that christ the lambe of god is then offered for them that the bloud wich was drawen out of christes syde for their purgynge from synne is in the cuppe and by these and such other meanes to endeuoure them selfes to purchase them goddes mercy This ment S. Chrysostom and ye my lord wold make vs beleue that he went about to withdrawe The bysshop fo 40. lib. 3 mennes myndes from the coÌ„sideratiom of sensible thinges bread and wyne which are yn the holy sacrameÌ„t as ye saye But howe chaunced it that ye alleaged these wordes lyftevp your myndes etc. to proue that ChrysostoÌ„ment that bread and wyne remayned stil in the sacrament Haue ye so ofteÌ„tymes sayed masse hard it and also the communion that ye haue forgotten that these wordes Sursum cordaet c were euer and yet are songe and sayed both of the Greakes in their masse and also of the latins before the coÌ„secr atioÌ„ of bread and wyne to prouoke and moue men vnto deuotion and especially at the tyme of the sacrynge of it This is S. basils mynde Chrysostoms S. Ciprians and certen others Basilius Chrysost iÌ„ missa coruÌ„ cypr. in orad Wherfore those wordes of the masse make not for yow which wold proue that material bread remayneth in the sacrament after the consecration Moreouer The bysshop fo 41. pa. 2 ye saye that S Ambrose whoÌ„ we do alleege affirmiÌ„g that the nature itselfe of bread is chaunged by the coÌ„secration ment not that the substaÌ„ce of it ys chaunged but only that the nature of yt ys altered yn to à hygher estate Lib. de iis qui myst intiaÌ„tur ca. 9 and condition so that after the consecration it is not common bread but à holy fode of maÌ„s soul wherby we receaue spiritual fedyng and supernatural nouryshement from christes body aboue yn heauen Which your answeare is vaynly forged of peter martyr whom ye do folow and it is playnly A vayne enasion of S Ambroses Wordes against the doctours mynde as these his wordes which are written there and are à part of the same sentence declare sufficiently There is not that thing which nature made but that which the consecration hath formed the benediction ys of more strength thaÌ„ nature For by the blessyng the nature of bread wyne is so chaunged throughe the consecration at masse that the thyng which nature made is not afterward remaynyng yn the sacrament but only that which is made by the consecration How then ment he that material bread remayned stil in the sacrament as ye fayne For did not nature make material bakers bread Were ye not then my lord playnly disceaued when yow wrote thus vnlearnedly to auoyde the trueth which Ambrose did so manyfestly set furth The bysshop fo 43. pa. 2. Now ye aske of vs what thiÌ„g it is that is eaten broaken chawed wyth the mouth teth c. in the sacrameÌ„t seyng The bisshop fo 43. pa. â— that therin is no substance of bread as we do say and christes body is not broaken for it is immortal impassible The confutation Vnto the which I anusweare that the formes quaÌ„titees and qualitees of the bread are broaken chaued c. Which thing is done aboue nature and mans natural reason May not this be as wel Ioan. 20. Matth. 13 Luc. 16. Matth. 25. done by gods pouer as that saint Thomas did put his hand in to christes syde wythout al harme to it as the fyre of hel to burne and torment the damned spirites and mennes souls without Gene. 1. consumyng of them And as water to be aboue the firmament For are not al these thinges as much against nature and aboue mans capacyte as the accidentes of the bread to be alone without their substance and to be broaken chawed The bisshop fo 43. pa. 2. c Ought ye not my lord to haue bene ashamed to say in your boke that we do teach that christes body is naturally in the sacrament without his accideÌ„tes qualites seyng we say that it is there against nature with al his qualytes Fol. 44 and accidentes Moreouer ye say vntruely my lord that we do defende that à substance is made of accidentes whan the bread moulyth or engendreth wormes for we say that christes body departeth out of the sacrament or the oost reserued wheÌ„ it begynneth to moule or putrifie and shold engendrewormes and that then an other substaÌ„ce succedeth it of which such thinges are made Thê° endeth the seconde booke The coÌ„futatioÌ„ of the third The confutatioÌ„ of the third booke booke In this boke good reader I wil be short for in it the bisshop vainly alleageth many authorites to proue that christ bodily departed out of this fib 3. fo 46 world at the time of his ascension and sitteth now vpoÌ„ the fathers right hand in heauen of the which no good christian man doubteth yet he is also bodily and really in the sacrament of the aulter both at ones This is no new doctrine althoughe my lord sayeth that it is but the old catholike doctrine taught of christ his apostles and al the ancyent fathers at the begynnyng of the church and euer shal be vntil the 1. Cor. 11 3. Esdrae 3 worlds ende for the trueth of gods word euer endureth and hath the vyctorie My lord maketh à great matter The bisshop â—ol 46 pag. 2. lib. â— at
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