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
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
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
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
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
consecration of the blessed sacrament and my lord casteth them al downe This father sayeth that the substaÌ„ce Marke reader of bread and wyne is by inuocation of goddes name christes wordes and goddes power turned yn to christes bodie and bloud and yn to the substance of them and my lord denyeth both that inuocation is necessarie therto and that the substance of bread and wyne is chaunged and turned yn to christes bodie and bloud yet sayeth that this doctour is vpon his side Al the wordes which he reciteth here for hym do proue nothinge his intent but only that it ought not be iudged of vs à thinge impossible to fo 25. god to turne the substance of bread and wyne in to christes fleshe and bloud This ment onlye that authour by those similitudes that my lord rehearseth out of hym and not that there is none other chaunge of bread and wyne yn the sacrament then is in mans soul when he is baptized his synnes are forgeuen hym which chaunge is onlie spiritualle and not bodily ffor that were not the substance of bread wyne to be turned and chaunged yn to the substance of christes fleashe and bloud which this aulthour affirmeth plainlie to be done yn the sacrament Wherefore this writer writeth contrarilie to my lordes purpose and euen so doth Hilary bysshoppe of Rome whom ye alleage sayinge Hilarius Romanus de cons dist 2. cap. corpus after this maner There is a figure sayeth he for bread and wyne be outwardly seene and there is also à trueth Here my lord agayne alleageth fo 25. pa. 2. falsely this authours wordes leaving The confutation out the first part of the sentence which maketh against him plainly for this he writeth The bodie of christ which is taken from the aulter is à figure when bread and wyne outwardly appeare but it is the trueth whiles the bodie and bloud of christ is inwardly beleued in the trueth What may be more plainly sayed against my lordes opinion than this is Saith he not that we do receaue christes bodie at the aulter and that we do beleue that christes bodie bloud are of à trueth ynwardly yn the sacrament What is that my lord els but that christes bodie bloud are beleued of good christen people to lye hyd ynwardly vnder neath the formes of bread and wyne which are outwardly seene of vs and are also à figure What haue ye my lord now gotten by this allegation of hilarie Do ye so il vnderstand that ye reade which fault ye were wont to ascribe vnto me Re cante recante for shame and go not furth this blyndly in your errour to your oune confusion many others also Suffer learned men to saye their myndes for discharge of their consciences towardes god and settinge furth Recante my lord of the trueth Keape men no longer yn pryson leaue your affection and Marke partialite least ye repent it at the the length when it shal be to late to repent Epiphanius whom ye recite for The bysshop you is nothinge for your purpose for when he sayeth the bread is meate fo 25. pa. 2. he meaneth that christ the heauenly bread and his blessed bodye vnder Homi. 83. in Matth. the forme of bread yn the sacramente is the fode of the soul of maÌ„ S. ChrysostoÌ„ sayeth truely that christ vsed wyne when he gaue the mysteries not that he gaue to his apostles theÌ„ very material wyne but that he myxed wyne and water together at the tyme of consecration and them turned them in to his bloud as I haue declared afore and wil more at large hereafter in this booke by goddes helpe The epistle that ye alleage of chrisostom vnto Cesarium the Monke is â—o 26. fayned and forged yn his name for it is against many of his other sainges as it shal be opened hereafter althoughe his sainge yf it were his that the nature of bread doth stil remayne proueth not that very bread only doth remayne in the sacrament For why may not I here saye as ye do to cypriaÌ„ and Ambrose that this word Natura nature signifieth not here in Chrysostom the substance of breade but the properties and qualitees of it onlye Agayne what maketh this saynge for your purpose which do teach that onlye bread remayneth in this sacrameÌ„t Is this à good argument absolutely There is bread ergo there is onely bread Luther erreth not so much iÌ„ this matter as my lord doth Saieth not luther that there is both bread and christes bodye also Finallie sayeth Chrysostom as ye do that there is not christes very bodie bloud No no nor yet any other catholique writer that euer was Wherfore this authorite maketh not for the furtherance of your doctrine After this ye recite Ambrose for yow when he writeth in this maner If the word of god be of De ijs qui mysterijs initiantur capit vl that force that it can make thinges of noughte and those thiÌ„ges to be which neuer were before much more it can Lib. 4 ca. 4 de sacrameÌ„tis The confutation make thinges that were before stil to be and also to be chaunged in to other thinges This authorite my lord seameth a lytle at the first sight to make for the lutherans doctrine but nothinge at al for yours which saye that christes bodie is not reallie in this sacrament but only bare bread which Ambrose neuer taught but the cleane contrarie as it may appeare plainlie by theses his wordes Let vs proue Libr. de ijs qui myst initiantur cap. 9. that it is not that thinge which nature made but that which the blessiÌ„g hath consecrated and that the strength of the blessinge is greater than is the force of nature for by the blessinge yea nature is chaunged Loo here S Ambrose denyeth plainly that the thinge which is in the sacrament is that same that nature made and sayeth also that nature is therin chauÌ„ged throughe the consecration which he calleth à blessinge Who then can wel and truely say that he ment by his wordes which ye my lord do alleage that the nature of breade remayned stil after the consecration For then it were not chaunged as he affirmeth here that it is and then also it were stil that same thinge that nature made which he denieth vtterly wherfore that was not his mynde but that the substance of the bread is chaunged in to oure lordes fleasn as his examples which he bringeth immediatly to proue his purpose do manifestly declare For he bringeth there for an example the turninge of Moses rod yn to à serpent and of the serpent agayne in to à rod of the ryuers of Egypt turned yn to bloud and how they were turned agayne yn to their oune natures Which examples do declare that Ambrose ment of the chaunge of the substaunce of bread in the sacrament because the substance yn al those examples was turned
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
daies space before and by that facte he exhorteth men to come with á pure coÌ„science vnto the receauinge of the holy sacrament because there is as muche difference betwene Marke christes bodie therin receaued and those shewe loaues as is betwene the shadowe of á bodie the bodie betwene an ymage the trueth pictured by it as there is betwene the exaÌ„ples of thiÌ„ges to come the thinges them selfes that were figured by those exaÌ„ples declariÌ„ge manifestly that that christes bodie which is receaued eateÌ„ in the sacrameÌ„t is in coÌ„paryson to the sheue loaues which were á shadow the very bodie shadowed by theÌ„ the trueth expressed by that image the very thinge itselfe figured by that exaÌ„ple Howe can this be true yf there be but material bakers bread eateÌ„ in the sacrameÌ„t as à bare signe à figure of christes bodie Note abseÌ„t thence Is á figure the bodye shadowed the trueth set fourth by an image the very thiÌ„ge itselfe figured by an exaÌ„ple What maÌ„ is so blind thê° to say Agayne S. Hierom euen there vpon that same epistle sayeth that the Hierony in cap â–ª 1. ad Titum priestes do offre daily for their synnes the peoples also pure sacrifices and that the priest maketh christes bodie at masse This can not be vnderstaÌ„d of pure material bread and therfore my lord must loke better vpon his bookes theÌ„ he shal see the trueth in this matter ceasse thus falsely to glose the doctours sainges Nowe he laboureth to soile S Damascenes wordes which are these that folowe but my lord did not rehearse them because they should haue marred al his matter Doest thowe Damascen lib. 4. ca. 14 nowe aske of me howe bread is made christes bodye and wyne and water his bloudde I anusweare vnto the that the holy goost worketh these thinges aboue mans speache and vnderstandinge but the bread and wyne are turned The bodye is ioyned vnto the deite which bodye is of the vyrgen not that the body taken of the vyrgen commeth downe from heauen but that the bread itselfe and wyne are chaunged in to the bodie Christes body is in the sacrament and in heauen both at ones and bloud of god The bread wyne and water throughe inuocation and the comminge of the holy goost vnto them are aboue nature chaunged in to christes bodie and bloud and they are not two bodies but one the same bodye The bread and wyne be Marke reader and beleue not á figure of christes bodye bloud For god forbid that but it is his body itselfe ioyned vnto the godhead oure lord hymselfe sayinge This is my bodie not à figure of the bodie but the bodie not à figure of the bloud but the Matth. 26. bloud This S Damascene wrote Nowe my lord might haue bene ashamed to goo about to wreaste wryth these so manifeste wordes of this holy great clearke to any other seÌ„se if he had had any shame at al but let vs examyne his aunsweare vnto hym In primis he sayeth He was à yonge newe authour in respecte of those whiche we haue brought yn for oure partie Syr ye haue yet brought yn none for The bysshop â—o 37. pa. 1. youre partie that sayeth that christes The confutation bodie is not really in the sacrament or that there remayneth stil onely bakers bread as à figure of christes bodye as ye do teach but this godly father sayeth that christes bodye is present theriÌ„ and that the bread is turned in to it that it is not nou à figure Ye can neuer bringe any catholike writer of any age that writteth so plainly for yow as this doth for vs. Agayne for his age S. Damascenes age he was after many learned mennes myndes aboue M. c yeares past but at the least I am certeÌ„ that he was almost eight hundred yeres sence which is nyghe ccc yeares before the father of your doctrine berengarius was borne Berengarius was the father of this bysshops doctrine Wherfore this is an answeare sufficieÌ„t vnto the obiection of Damascenes age Moreouer ye say my lord that he varieth from al the old authours when he denieth that the bread is à figure of christes bodie for they called it à figure Ye say not truely for he agreeth wel with them therin for they cal not the material bread à figure of christes bodie only absent in heauen as ye do which How the sacrament is a figure Aug. serm 28. in Luâ—aÌ„ Damascene also denyeth but many of them saye the sacrament is à figure because the outwarde formes of bread and wyne are figures of christes bodie and bloud hyd vnder them and because the oblation ministratioÌ„ and receauinge of them is à figure of christes passion and bloudy sacrifice and thirdly because the sacrament is à figure of christes mystical bodie the churche which Damascene denyeth not and therfore he agreeth right wel with the fathers in that point and so this startinge hole is stopped that ye can not crepe out at hym my lord S. Damascene sayeth also in dede as ye saye here my lord that the thinge There is no material bread yn the sacrament which is yn the sacrament coÌ„sumeth not nor auoydeth not downeward froÌ„ man in which saynge as he declareth playnly that he ment not as ye saye he did that material bread remayneth stil in the sacrament for then yt must neades consume and auoyed douneward as al other bread doth euen so he sayeth not therin against either origeÌ„ or els Austen for nother of them sayeth that the consecrated bread consumeth and auoydeth dounewarde but saynt Austen hath the contrarie sayin Ser 23. de verbis domini secuâ—dum LucaÌ„ ge It is called bread of the priest in the masse after the coÌ„secratioÌ„ when he recyteth the paternoster in which he prayeth to god to gyue vs our daily bread but not that bread which goeth yn to the bodie but that which beareth vp the substance of our soul soo he denieth here manifestly that there is any such bread after the consecration in the holy sacrament as goeth in to the Saint AusteÌ„ sayeth there is no material bread in the sacrament sustynaunce and nouryshement of mans bodie Wherfore he sayeth not as my lord sayeth that there ys material bread in the sacrament which consumeth in eatinge of it and goeth douneward fro man Nowe my lord runnyth to an other euasion and sayeth that this holy Damascene was one of the byshop of romes chyefe proctours The bysshop fo â—7 pa. 2 against the emperours to set abroad al idolatrie by his owne hand writinge therfore yf he lost his hand as they say he did he lost yt by goddes most righteous iudâ—ement c What meaneth my lord here this falsely to diffame that holy saint and noble clearke Images by whom god wrought many greate and notable myracles